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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 was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website. This disease may be ascribed to two causes, such as the congenital (Sahaja) and that attributable to the use of injudicious diet. The first type (Sahaja) is due to a defect in the seeds of one’s parents and the second is originated from the use of unwholesome food. The symptoms, which mark the first of these two types, are emaciation and a dryness (of the body), diminished capacity of eating, too much thirst and restlessness; while the symptoms, which usually attend the latter type of the disease, are obesity, voracity, gloss of the body, increased soporific tendency and inclination for lounging in bed or on cushions. A case of emaciation, etc., (viz., the first kind of Prameha) should be remedied with nutritious food and drink, etc., whereas Apatarpana, etc., (fasting, physical exercise, depletory measures etc.), should be adopted in cases of obesity viz., the second kind of (Prameha). Forbidden Articles of Food & Drink:— All patients suffering from Prameha should forego the use of (the different species of wine and fermented liquor known as) Sauviraka, Tushodaka, Shukta, Maireya, Sura, and asava, water, oil, clarified butter, milk, any modification of the expressed juice of sugarcane, cakes, milk-curd, acid, Panaka, the flesh of domestic and aquatic animals and of those which frequent swamps or marshy places Articles of diet:— The use of sufficiently old and matured, Shali and Shashtika rice, barley, wheat, Kodrava, Uddalaka, with the different preparations of Chanaka, Adhaki, Kulattha or Mudga pulse is recommended; or the meal should be taken with the Shakas (potherbs) of bitter or astringent taste cooked with the oils of Nikumbha, lngudi, mustard or. linseed oil; or with the soup of the lean flesh of Jangala animals which are possessed of anti-diuretic properties cooked without any clarified butter and unseasoned with any acid juice. Preliminary Treatment:— The patient should be first anointed with any of the oils (of Nikumbha, lngudi, Sarshapa, Atasi, etc.); or with the medicated clarified butter cooked with the drugs of the Priyangvadi group and should also be treated with strong emetics and purgatives. After the application of purgatives, an Asthapana measure with a decoction of the drugs of the Surasadi group, mixed with honey and Saindhava salt and with the powders of Shunthi, Bhadradaru and Musta by way of an after-throw, should be resorted to. (On the eighth day) in a case attended with a burning sensation, a decoction of the Nyagrodhadi group without (i.e., mixed with a little quantity of) Sneha (oil or clarified butter) should be used (in the manner of an Asthapana). The five Medicinal remedies:— After cleansing the system, the expressed juice of Amalaka mixed with Haridra (powder) and honey should be administered. As an alternative, a decoction of Triphala, Vishala, Deva-daru and Musta or an Aksha (two Tola) measure of the Kalka (powders) of Shala, Kampillaka and Mushkaka (both of them) sweetened with honey and the expressed juice of Amalaka should be taken; or powders of the flowers of Kutaja, Kapittha, Rohita, Vibhitaka and Saptaparna (should be taken with honey, Haridra and the expressed juice of Amalaka), or a decoction of the roots, leaves, barks, flowers and fruits of Nimba, Aragvadha, Saptaparna, Murva, Kutaja, Soma-vriksha, Palasha should be given to the patient. All cases of Meha are often found to yield to the use of any of these five medicinal preparations. Specific Treatments:— Now we shall specifically describe the course of treatment to be adopted in each particular type of the disease (Prameha). A decoction of Parijata should be given in a case of Udaka-meha; a decoction of Vaijayanti in that of Ikshu-meha; a decoction of Nimba in a case of Sura-meha; a decoction of Citraka in a case of Shikata-meha; a decoction of Khadira in a case of Shanair-meha; a decoction of Patha and Aguru in a case of Lavana-meha; a decoction of Haridra and Daru-haridra in a case of Pishta-meha; a decoction of Shaptaparna in a case of Sandra-meha; a decoction of Durva, Shaivala, Plava, Hatha-karanja and Kasheruka, or that of Kakubha and red-sandal wood in a case of Shukra-meha; and a decoction of Triphala, Aragvadha and Draksha mixed with honey in a case of a Phena-meha. All decoctions, to be employed in the foregoing ten types of Kaphaja-meha, should be sweetened with honey (slightly sweetened with honey—D. R). Treatment of Pittaja Prameha:— In the Pittaja types of the disease, a decoction of the drugs of the Shala-saradi group or that of Ashvattha should be administered in a case of Nila-meha; similarly a decoction of Raja-vriksha should be given in a case of Haridra-meha; a decoction of the Nyagrodhadi group, mixed with honey, in a case of Amla-meha; a decoction of Triphla in a case of Kshara-meha; a decoction of Manjishtha and (red) Chandana in a case of Manjishtha-meha; and a decoction of Guduci, seeds of Tinduka, Kashmarya and Kharjura, mixed with honey, in a case of Shonita-meha Palliative Measures:— Now we shall describe the palliative measures to be adopted even in cases of incurable types of the disease. A Kalka compound of Kushtha, Kutaja, Patha, Hingu and Katu-rohini should be taken with a decoction of Guduci and Citraka in a case of Sarpir-meha. A patient afflicted with an attack of Vasa-meha should be made to drink a decoction of Agni-mantha or of Shimshapa. Similarly a decoction of Khadira, Kadara and Kramuka should be given in a case of Kshaudra-meha; a decoction of Tinduka, Kapittha, Shirisha, Palasha, Patha, Murva, and Dusparsa (Duralabha) mixed with honey, or the Kshara, (alkaline water) prepared from the ashes of the bones of an elephant, horse, hog, ass or camel, in a case of Hasti-meha. A gruel (Yavagu prepared in the manner of Shadanga-kalpa) with a decoction […]
Mathomathis would like present an article on Life in the Womb: Conception and Gestation in Buddhist Scripture and Classical Indian Medical Literature By Author: Robert Kritzer. Before proceeding further, make sure to complete the previous article: Life in the Womb | Conception and Gestation in Buddhist Scripture | 101 The Garbhāvakrāntisūtra is a rather long sūtra that includes an account of the mechanism of rebirth. The account begins before conception, when the being about to be reborn is in the intermediate state (antarābhava). The text is best known for its week-by-week description of the development of the fetus, but it also details the ills to which the newly born being is subject. There are several extant versions of the sūtra. The earliest is a translation by Dharmaraksa titled Pao-t’ai ching (Taishō edition, Buddhist canon [T.], 317), dated 281 or 303. A translation by Bodhiruci titled Fo wei a-nan shuo ch’u-t’ai hui (T. 310 n. 13), dated 703–713, is found in the Ratnakūtasūtra. I-ching also translated the sūtra, and his translation (dated 710) can be found in two different places, in the Ratnakūtasūtra (T. 310 n. 14), titled Fo shuo ju-t’ai-tsang hui), and in the Mūlasarvāstivādavinayaks․ udrakavastu, titled Ju-mu-t’ai ching (T. 1451: 251a14–262a19). I-ching’s version is much longer than Dharmaraksa’s or Bodhiruci’s. It consists of three parts: (1) An account of the instruction of Nanda; (2) An account of conception and gestation that generally corresponds with Bodhiruci’s version, followed by various teachings related to suffering and how to overcome it; (3) An account of Nanda’s previous lives. There is no extant Sanskrit for the portion of the Mūlasarvāstivādavinaya in which the sūtra is found, but there is a ninth-century Tibetan translation. The other Tibetan translations of the sūtra are from the Chinese translations, not from a Sanskrit original. The Carakasamhitā:- The Carakasamhitā is the earliest of the Indian medical texts that Kenneth Zysk calls “the classical compilations,” which also include the Suśrutasamhitā, the Ashtanga Hridaya samhita, and the Astāngasamgraha. As is the case with Indian Buddhist texts, it is difficult to establish the dates of Indian medical texts. According to Zysk, the Carakasamhitā and the Suśrutasamhitā probably date from a few centuries before or after the beginning of the common era, whereas the Astāngahrdayasamhitā and the Astāngasamgraha are from around the seventh century, with the Astāngahrdayasamhitā probably being slightly older. Clearly, the authors of Indian medical texts share a certain pool of knowledge with authors of religious texts, both Buddhist and non-Buddhist. Author in the following article is primarily concerned with the different emphases and the uses to which this knowledge is put in the Garbhāvakrāntisūtra, which includes the most prominent Buddhist treatment of the subject of conception and gestation, and the Carakasamhitā, which author have chosen as a representative of the classical medical tradition. Conception:- Since both the Garbhāvakrāntisūtra and the Carakasamhitā presuppose a belief in rebirth related to, if not directly resulting from, karma, it is not surprising that their accounts of conception are generally quite similar. According to both texts, the mother must be at the proper time of her menstrual cycle, and her reproductive organs must be healthy. Naturally, the father and mother must have sex. Finally, the entity that will be reborn as the new baby must be present in the form of the intermediate being (antarābhava) at the time of intercourse; this is crucial if moral continuity is to be preserved from one lifetime to the next. Not surprisingly, given the different purposes of the two texts, there are also some differences. The Garbhāvakrāntisūtra specifies that the parents must have a “defiled thought,” that is to say, a lustful thought. This reflects the Buddhist conviction that desire, because it leads to rebirth, is essentially defiling and is, as the second Noble Truth implies, the cause of suffering. Like the non-Buddhist religious texts discussed above, the Garbhāvakrāntisūtra describes the rebirth process in detail, not as a disinterested explanation of the facts of life, but for the sake of arousing or confirming disgust in samsāra. Its audience was probably the meditating monk. The Carakasamhitā, on the other hand, is not addressed to monks, and it passes no moral judgment on socially acceptable sexual activity. Rather, its aim is to encourage a successful pregnancy and a healthy birth. In addition to instructions regarding the best position for intercourse, the sensibilities of both partners are taken into account. The couple is recommended to wear white clothes and garlands, to have pleasant dispositions, and to have sexual desire for one another. They should be stimulated, ready for intercourse, and well fed, and their bed should be sweet smelling and comfortable. For a week after intercourse, the woman is to be pampered with various soothing and nutritious drinks, all white in color, and all of her surroundings should be white. She should have a large white bull or a decorated horse to look at, morning and evening. She should be told pleasant stories and look upon men and women of agreeable form, speech, and behaviour as well as other pleasant sense-objects. Far from evoking disgust, these passages emphasize the pleasantness of the process, and the frequent mention of the color white suggests purity, not defilement. The other obvious difference is that the Garbhāvakrāntisūtra refers to the about to-be-reborn being as antarābhava, or intermediate being. The Carakasamhitā, on the other hand, calls it the “soul” (jīva), the same word that is used in the Brahmanical and Jaina texts mentioned earlier. Despite the difference in terminology, the Garbhāvakrāntisūtra and the Carakasamhitā agree that something in addition to the material contributions of the father and mother is required for conception to occur. Thus, in both these systems, which take rebirth for granted, a conscious entity accompanied by previously accumulated karma seems to be necessary for the mixture of semen and blood to become animated. After the explanation of the conditions for entering the womb, the Mūlasarvāstivādavinaya version of the Garbhāvakrāntisūtra (but not the version translated by Dharmaraksa) describes some features of the antarābhava. […]
Mathomathis would like to present the article on the Vaimanika Shastras – Vimana Shastras by Maharshi Bharadwaaja Propounded by Venerable SUBBARAYA SHASTRY Translated into English and Edited, Printed and Published by G.R. JOSYER SCHOLAR, HISTORIAN, ESSAYIST, SANSKRITIST Printed at CORONATION PRESS, MYSORE-4, INDIA. The following article would be presented on Types of Vimanas, i.e. different type of flying vehicles or aircrafts or aeroplanes depicted in the Vimana Shastra’s Maharshi Bharadwaaja Sutra 1: Jaati tryvidhyam Yugabhedaad Vimaanaanaam | “Three types according to changing Yugas.” Bodhaananda Vritti: The sootra indicates that there are different types of planes, and that they are of 3 types. In the Krita Yuga, Dharma or Righteousness was four-footed, that is, it was four-square, fully established, all paramount, and it was adhered to implicitly by men. The men were inherently noble-born and were possessed of remarkable powers. Without needing to go through yogic discipline to attain special powers, or practice mantras which secured extraordinary results, the men of that yuga, merely by their devotion to dharma, became Siddhapurushaas or gifted with superhuman powers. They were virtuous men and men of learning and wisdom. Going in the sky with the speed of wind by their own volition was natural to them. The eight super-sensory, and now superhuman, attainments, known as animaa, mahimaa, garimaa, laghimaa, praaptih, praakaamya, eeshatwa, and vashitwa, were all possessed by them; That is: Animaa is assumption of infinitesimal shape; Mahimaa is growing into gigantic shape; Garimaa is becoming astonishingly heavy; Laghimaa is becoming weightless; Praaptih is securing any desired thing; Praakaamyam is becoming rid of desires; Eeshatwa is attaining paramountcy; and Vashitwa is becoming extremely pliant. The age of Krita yuga = 1.728.000 years, Threthaa yuga–1.296.000 years, Dwaapara yuga–864.000 years and Kaliyuga–432.000 years. Therefore in Krita Yuga, or first epoch, the ancients say, there were none of the three classes of Vimaanas. Krita Yuga passed; and Tretaa Yuga commenced. In Tretaa Yuga: Dharma then became limp of one foot. It served with 3 feet only, and grew gradually less efficient. So men’s minds became dense, and the conception of Vedic truths, and anima and other super-sensory powers, became scarcer. Therefore, by the corrosion of Dharma or righteousness, men lost the power of flying in the sky with the speed of wind. Perceiving this, God Mahadeva, desiring to confer the power of understanding the Vedas properly on the Dwijas, or brahmins, kshatriyas, and vysyas, graciously descended on earth in the form of Dakshinaamurthy, and through the instrumentality of Sanaka and other anointed sages, classified the Veda mantras, and then bestowing his benedictory glance on the worshiping Munis or ascetics, he blessed them with the gift of Vedic perception. And then to ensure that they were properly receptive, he embraced them and entered their hearts and illuminated their memories. The munis, overwhelmed by the Divine grace, aglow with horripilation, with voice choked with emotion, praised the Supreme with shata-rudreeya and other hymns, and manifested profound devotion. Pleased with their receptiveness, divine Dakshinaamurthy, favoring them with a benign glance, and with smile on his face, said to them, “Till now you have been known as “Munis” or ascetics. Henceforth, having by my grace attained insight into the Vedas, you shall be known as “Rishis” or seers. You will cultivate the Vedic mantras, and practicing celibacy, you will adore the divine Goddess of the Vedas, and winning her favor, and approaching the Great God Easwara by Yogic Samadhi, ascertain His mind, and by His and my grace, rising to the pinnacle of intellectual vision, become adepts in the meaning and purport of the Vedas; and confirming by them your own experiences and meditative introspection, you will create the Dharmashaastras or moral codes, Puranas and Itihaasas, and physical and material sciences, in conformity to the truths of the Vedas, for the benefit of mankind. And for travelling in the sky, propagate the art of manufacturing Vimaanas, and for attaining wind-speed, evolve Ghutica and Paadukaa methods through Kalpashaastras or scientific treatises.” Then those munis or seers, enshrining in their hearts God Mahadeva in the form of Dakshinaamurthy, produced the Dharmashaastras or ethical codes, epics, chronicles, manuals on rituals, treatises on the arts and sciences, ritualistic and sacrificial codes, in conformity to the Vedas, and propagated them among men. Amongst them it is said that there are six treatises bearing on the manufacture of Vimaanas produced by the ancient seers. In them are described three classes of vimaanas, known as maantrikaas, taantrikaas, and kritakaas, capable of flying everywhere. It is said in Vimaana Chandrika, “I shall indicate the different kinds of vimaanas. In Tretaa yuga as men were adepts in mantras or potent hymns, the vimaanas used to be produced by means of maantric knowledge. In Dwaapara yuga as men had developed considerable tantric knowledge, vimaanas were manufactured by means of tantric knowledge. As, both mantra and tantra are deficient in Kaliyuga, the vimaanas are known as kritaka or artificial. Thus, owing to changes in dharma during the yugas, the ancient seers have classified the vimaanas of the 3 yugas as of 3 different types.” Vyomayaana Tantra” also says: “By the influence of mantras in Tretaa, vimaanas are of maantrika type. Owing to the prevalence of tantras in Dwaapara, the vimaanas are of taantrika type. Owing to decadence of both mantra and tantra in Kaliyuga, the vimaanas are of artificial type.” Thus 3 classes of vimaanas are mentioned in shaastras by ancient seers. In “Yantra Kalpa” also: “Vimaanas are classified into mantra and other varieties by experts according to differences in yugas. They are defined as maantrika, taantrika, and kritaka.” The same is expressed in “Kheta yaana pradeepika,” and also “Vyoma Yaana Arkaprakaashikaa.” Thus according to shaastras vimaanas are divided into 3 classes, on the basis of differences in the modes of their manufacture. Maharshi Bharadwaaja Sutra 2: “Pancha-vimshan Maantrikaaha Pushpakaadi Prabhedena” | “Maantrika Vimaanas are of Pushpaka and other 25 Varieties.” Bodhaananda Vritti: In the previous Sutra vimaanas were specified as of 3 types owing to differences in the 3 yugas. […]
Mathomathis would like to present an article on: MULTI-FACETED VEDIC HINDUISM by Dr. M.G. Prasad Professor, Department of Mechanical Engineering, Stevens Institute of Technology, Hoboken, NJ 07030. The complete article is available in the website of Salagram In a triadic approach based on the Vedas, existence of life can be described through God (Ishwara), Universe (Jagat) and an individual soul (Jeeva). Any individual could see the universe as an entity that consists of all beings including other individuals and nature. The GOD as Supreme Being and One Source (Bramhan) is seen as a free and independent entity responsible for Generation, Operation and Dissolution of everything in the universe and all beings. The multi-faceted knowledge emanating from this One Source is referred as Vedas also called Shruti, that are mantras “heard” by rishis in their deepest meditative states and then orally transmitted as mantras to their disciples. The Vedas originating from Supreme Being is infinite and eternal. Vedas deal with topics such as God, soul, life, nature and cosmos etc. Vedas are compared to Breath of the Supreme Being. The infinitely large Vedic literature that includes scriptures (shastras) such as smritis, itihasas, puranas, upavedas, vedangas and upaangas etc. is a collection of compositions by large number of rishis who were seers of Vedic truths. This infinitely large body of knowledge is represented as an inverted tree. However, there are different ways of classification including several additional scriptures referred as vidyas, kavyas etc. Thus as in a tree, the multi-faceted manifestations of knowledge in Vedic Hinduism or Sanatana Dharma is emanating from One Source or Supreme Being. Also, in Vishnusahasranama, we have the verse: Yogo jnanam tatha sankhyam vidya shilpadi karma cha Vedaa shastraani vijnanam etatt sarvam janardanat Which means that yoga, all types of knowledge, art, sculptures, rituals, Vedas, Vedic scriptures and science have emanated from Janardana (denoting One Source). The primary aim of this infinitely large multi-faceted Vedic Hinduism is to provide the vision and guidance to all human beings through four-fold objectives (Purursharthas) for life. The fulfillment of these objectives namely Dharma (knowledge and application of life-principles), Artha (money and means), Kama (rightful desires) and Moksha (spiritual bliss and freedom from all desires) gives the meaning and purpose of life. The authority and authenticity of multi-faceted Vedic-Hinduism is due to innumerable rishis (seers) who have showed the paths of reaching that One Source of Light and Bliss. In the words of a seer-yogi Sriranga Sadguru, “It is view of the rishis of Bharata that spiritual enlightenment is the ultimate goal of life. That is attainment of ultimate joy (Ananda). That is liberation (Mukti). Spiritual knowledge (Jnana) is that by which one merges into the light of Atman as river merges into the ocean. The rishis or jnanis having attained this ultimate goal have brought forth the knowledge in science and arts (Vijnana) keeping in line with their roots in spiritual knowledge (Jnana) because vijnana is the manifestation of Jnana. It is for this reason an in-depth sincere study of knowledge in science and arts at any stage of manifestation will lead to attainment of the ultimate goal of spiritual knowledge (Jnana) Author in the article which he has published makes an attempt to show in brief this all-encompassing nature of Vedic Hinduism. The various topics such as deities, rituals and temples indicate that these are important means to internalize the deeper concepts and principles of yoga and spirituality. An understanding of deities such as Goddess Saraswati and Lord Nataraja helps the seeker to focus and internalize through rituals and worship. The various deities in Vedic Hinduism are yogic visions. A vigraha or a picture becomes a connecting medium between a devotee and God. A temple is a representation of a human body and the God consecrated in the temple as vigraha represents the Indweller in human beings and all other beings and universe. The Vedic seers have shown that one can advance spiritually and achieve bliss through dance and music and also provide joy to the mind and senses. The yoga through body and mind connects dance and music to the spiritual experiences. Vedic seers have recognized the relationship of spiritual and scientific principles. Examples such as Conch shells, musical instruments, bells, natural elements, etc are used as mediums to connect the seeker to the spiritual goals. Then there are scriptures that deal with the philosophical systems that help seekers through advanced intellectual means of reasoning and analysis. Synthesis of knowledge, devotion and actions is emphasized in spiritual practices. Vedic seers emphasized that ultimately it is the inner experience and realization that brings the spiritual bliss and peace to the individual. This process of inner realization in multi-faceted Vedic Hinduism can be expressed through the concurrence of the experiences of the triad of Sadguru, Shastras and Sadhaka. Multi-faceted Vedic Hinduism and Inverted Tree:- The Vedas and Vedic literature deal with all aspects of knowledge on Supreme Being, various Gods, life, arts, nature, society and Cosmos etc through principles and applications. Maharishi VedaVyasa classified the:- Vedas or Shruti emanating from Supreme Being into the main four Vedas namely Rigveda (metrical mantras on various Gods), YajurVeda (prose-type mantras for rituals and yajnas), Samaveda (musical and metrical chants) and AtharvaVeda (mantras on society and welfare) through rishis Paila, Vaishampayana, Jaimini and Sumantu respectively. The Smritis include compositions of the codes and guidelines recommended by rishis such as Parashara, Yajnavalkya, Goutama, Manu etc. for the success and spiritual development in life. The Itithasas are the historical literature that includes Ramayana of Valmiki and Mahabharata of Vyasa. The Ramayana and Mahabharata are referred as fifth Vedas as they explain the Vedic principles that are difficult to understand directly in simple and illustrative ways. Especially, Ramayana is ideally suited as a reference guide for human beings. The Puranas is literature of instructive and imaginative stories based on the historical literature to explain the Vedic principles. The UpaVedas consist of Ayurveda for heath and medicine, Dhanurveda for the science of archery and military GandharvaVeda for the […]
Vedic science is a great treasure of knowledge in the form of Vedas, Upanishads & Samhitas. Ancient Rishis proved the various scientific theories based on Vedic science; since more than thousands of year ago. In Vedic literature, there are so many verses that explain the theory of universe, Astrology, Engineering, Medicine, Telegraphy, Metallurgy, Chemistry and Life sciences. We should regretful to great rishis who founded a root of knowledge in form of Vedas & Upanishads and scattered this knowledge across the world. Religion and science both search for logical reasons for the existence of divine universe & life. The Sanskrit meaning of word Veda is “unite – that which is given ” OR UNIFICATION, and Rig means logic or reason, hence Rig-Veda stands for UNIFICATION BY LOGIC. All verses of Rig Veda are given in logical manner. Each verse is a complete holistic theorem in itself and contains a numerical solution to the mathematical theorem embedded in the descriptive wording. In Rig veda, light is explained as a source of energy or source of our life. Nature of light as a wave or as a particle was not come into picture till late into the modern age, but in Rig Veda it is clearly mentioned that: “Seven horses draw the chariot of the sun, tied by snakes”. Rig-veda 5. 45. 9 Above poetic verse speaks about the nature of light as being composed of 7 rays and the snake symbolizes it’s curved path. Now, these colors are actually described as red, orange, yellow, green, blue, Indigo and violet in the yoga sutras and the Vedic Upanishads. These colors was not discovered in western science till Newton (4 January 1643 – 31 March 1727 ) experimented to split light into it’s 7 colors by a prism. Speed of light according to Rig-Veda: The speed of light, (defined as 299 792 458 meters /s) is a universal constant which was often believed to be impossible to breach. However it is now known that the speed of light is approximately 41.7 miles an hour (sometimes inaccurately rounded up to 42 m/h).The simplest and most successful attempt to measure the speed of light was performed by Max Planck, Different physicists have tried to measure the speed of light throughout history. Galileo attempted to measure the speed of light in the seventeenth century. An early experiment to measure the speed of light was conducted by Ole Rømer, a Danish physicist, in 1676. Rømer calculated that light takes about 22 minutes to traverse the diameter of Earth’s orbit. Unfortunately, its size was not known at that time. If Ole had known the diameter of the Earth’s orbit, he would have calculated a speed of 227,000,000 m/s. In Rigveda, following sloka’s state about the speed of light which is nearly about of modern value of 186,282.397 miles / seconds: “Yojananam Dwe Dwe Shate Dwe Cha Yojane Aken Nimishardhena Krammana Namostute” (Rig-veda I,50-4) In the verse Sun light speed is measured with the help of units called Yojan & Nimesha. This verse explain that sunlight moves 2202 Yojanas in Half Nimisha. Taranir Vishvadarshato Jyotishkrdasi Surya | Vishvamaa Bhaasirochanam || Meaning: Oh Sun! (You) overwhelm all in speed, visible to all, source of light. (You) shine pervading the Universe. Rigvedic commentary, Sayanacarya who was a minister in the court of Bukka of the great Vijayanagar Empire of Karnataka in South India (in early 14th century) says: Tatha Ca Smaryate Yojananam. Sahasre Dve Dve Sate Dve Ca Yojane Ekena Nimishardhena Kramaman. Meaning : “It is remembered here that Sun (light) traverses 2,202 yojanas in half a nimisha” Sayanacarya’s Calculation for Speed of light (The commentary on the Rig-veda by Sayana (c. 13 15-1387), a minister and scholar par excellence in the court of King Bukka I of the Vijayanagar Empire in South India): In the Vedas, Yojana is a unit of distance and Nimisha is a unit of time. Distance traveled =2202 Yojanas 1 Yojana = 9 miles, 110 Yards =21,144.705 miles (Apprx) Time taken 1/2 nimesha = 0.114286 seconds(Apprx) Speed of light= 185,016.169 miles / seconds. Modern Value= 186,282.397 miles / seconds. Modern science claims the speed of light to be aproximately 186,282.397 miles / seconds This Sukta is attributed to the son of Kanva Maharshi and is prescribed for use in two different occasions – in Suryeshti sacrifice (a ritual to please the Sun God) Unit of Time: Nimesa: Nimesa Definition as per Moksha dharma parva of Shanti Parva in Mahabharata 15 Nimisha = 1 Kastha 30 Kashta = 1 Kala 30.3 Kala = 1 Muhurta 30 Muhurtas = 1 Diva-Ratri (Day-Night) One Day-Night = 24 hours Unit of Distance: Yojana: Yojana Definition as per “Vishnu Purana” 10 ParamAnus = 1 Parasúkshma 10 Parasúkshmas = 1 Trasarenu 10 Trasarenus = 1 Mahírajas 10 Mahírajas= 1 Bálágra 10 Bálágra = 1 Likhsha 10 Likhsha= 1 Yuka 1o Yukas = 1 Yavodara 10 Yavodaras = 1 Yava 10 Yava = 1 Angula 6 fingers = 1 Pada 2 Padas = 1 Vitasti 2 Vitasti = 1 Hasta 4 Hastas = a Dhanu, a Danda, or pauruSa (a man’s height), or 2 Nárikás = 6 feet 2000 Dhanus = 1 Gavyuti = 12000 feet 4 Gavyutis = 1 Yojana = 9.09 miles Everybody knows the speed of light is 186,000 miles which is actually discovered in 1675 by ROMAR. But the hymn 1.50 of the Rigveda on the Sun, says: [O Sun] you who traverse 2,202 yojanas in half a nimesa. The usual meaning of yojana is about 9 miles as in the Artha shastra and for nimesha. The measures of time are thus defined in the Puranas: 15 nimesa = 1 kastha 30kastha= 1 kala 30 kala = 1 muhurta 30 muhurta = 1 day-and-night A nimesa is therefore equal to 16/75 seconds. It does come very close to the correct figure of 186,000 miles per second.” The first quantitative estimate of the speed of light is seen in Indian vedic scholar Sayana’s commentary on the Rigveda, one of […]