Ayurveda
Siddha, part of the 3 trad. Indian Medicines
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The Siddha medicine is a form of south Indian Tamil traditional medicine and part of the trio Indian medicines – ayurveda, siddha and unani.
This is nearly 10,000 years old medical system followed by the Tamil People.This system of medicine was popular in ancient India,due to the antiquity of this medical system,the siddha system of medicine is believed to be the oldest medical system in the known universe. The system is believed to be developed by the 18 siddhas in the south called siddhar. They are the ancient supernatural spiritual saints of India and the Siddha system is believed to be handed over to the Siddhar by the Hindu God – Lord Shiva and Goddess Parvathi. So are the siddhars, the followers of Lord Shiva (saivam). Siddhar’s total nos are eighteen in themagathiyar is the first siddhar.
According to the scriptures,[which?] there were 18 principal siddhars. Of these 18, agasthiyar is believed to be the father of siddha medicine. Siddhars were of the concept that a healthy soul can only be developed through a healthy body. So they developed methods and medication that are believed to strengthen their physical body and thereby their souls. Men and women who dedicated their lives into developing the system were called Siddhars. They practiced intense yogic practices, including years of fasting and meditation. Read More: > HERE <
Siddha Medicine is the one of the Ancient System of Medicine which has been practiced in Tamil Nadu, India.
CITTAR TRADITION – As a common nom, siddha means “realized, perfected one”, a term generally applied to a practitioner (sadhaka, sadhu) who has through his practice (sadhana) realized his dual goal of superhuman powers (siddhis, “realizations” “perfection”) and bodily immortality (jivanmukhi). As a proper noun, siddha becomes a broad sectarian appellation, applying to devotees of Siva in the Deccan (Mahesvara Siddha), alchemists in Tamil Nadu (Sittars), a group of early tantrikas from Bengal (Mahasiddhas, siddhacarya), the alchemists of medieval India (Rasa Siddhas), and, most especially, a main north Indian group known as the Nath Siddhas (White 2004).
ABOUT SIDDHA SYSTEM OF MEDICINES – In the ancient period Indian saints handled the plants and herbs for long life with better health and lived more than thousand years of age. The sages were called Rishis in the North and Siddhars in the South and their systems were known as Ayurveda and Siddha.
According to Siddha predictions, it is known to the world that Lord Siva taught the Siddha principles and philosophies to Matha, Sri Parasakthi. After that the Siddha principles were presented to the followers of Lord Siva and Sakthi, to Siddhars, starting with Siddhar – Nantheesar, then to Siddhar Thirumoolar, Agathiyar and other disciples along with the 18 Siddhars and so on. When we go through the Tamil Literature, we can see several Siddhars like Agathiyar, Tholkappiyar etc. All the Siddhars adopted the principles of Saiva Siddhantham. It is an excellent philosophical theory to human beings with holy life. In all Siddhars, Agathiyar was considered the prominent leader with his later guru Lord Subramaniyar.
From the old Siddha literature we can understand that Siddhar – Agathiyar was first taught by Lord Siva, Sakthi and later by Lord Subramaniyar. Along with him we have Siddhars like Sattanathar, Korakkar, Kaalangi, Pulasthiyar, Theraiyar, Pulippani, Bogar, Konganavar, Machamuni and so on.
All the Siddhars taught their principles along with their well experienced medicines to their disciples under Gurugulavasa . They brought the secrets in the palm leaves manuscripts with several code words for their understandings. In later stages, those code words were not clear and were not known to the next generations except the followers of hereditary and traditional people of Siddha medicines. Most of their predictions are classified with several formulations which could be followed and adopted according to the land, climate, age, severity of the disease food and circumstances.
In general, single and even compound medicines are advised for the patients by knowing the pulse diagnosis methods, the variations of Naadi in their hands by means of Vali, Azhal, Aiyyan, or in other words called Vaatham, pitham and kapam, respectively. These three vital forces of cosmic elements are named under Three Thosham, or Mukkuttram and this is activated by the functions of Punchaboothas. The five major concept of Punchaboothas, are named as Nilam, Neer, Neruppu, Kattru and Veli, which are respectively in hands known as Prithivi, Appu, Theyu, Vayu, and Akash. According to this theory, all the substances in the universe are created under the actions or reactions of the Punchaboothas‘ functions only. Even for disease also, disease occurs in the living objects (body) by means of less quantity of the ratio of the Punchaboothas only. If the ratio differs from one to another any disease may attack the body (human beings, animals, birds, flies etc.) by the way of the deficiency of certain vitamins and minerals. Now a days several or some medicines affect the body and stimulate the curiosity of the disease to create another disease, this is also caused by the differentiation in the ratio of the Punchaboothas functions. Siddhars in olden days followed and adopted the principles for preparing all medicines like herbal, minerals and metals. They cautioned the administration of certain Basmas, and Sinduras, which are well oxidised stages of metals and minerals, and advised for intaking periods, diet restrictions, according to the age, climate and land etc.
Siddhars classified the diseases in different topics and accounted the total diseases for human body as 4448 diseases. They mentioned about the curable and incurable diseases along with the symptoms of the body and predicted the concerned, proper medicines also.
Siddhars‘ thoughts are derived to the medicines for curing toughest and chronic diseases like, cancer, brain tumours, blood cancer, cordiac diseases, Rheumatoid Arthritis, oesteo Arthritis etc. All the Siddha preparations are doing wonders from patient to patient with better ailments.
Now a days the trained traditional Siddha practitioners are doing well, even with the old highest proficiency processes which were kept by their ancestors and some people make challenges with other systems for healing and curing AIDS like diseases. Generally with this system several processes are there to improve the Haemoglobin as well as the immunisation of the AIDS patients without any side effects. More and more herbal preparations are predicted from one Siddhar to another with different kinds of Herbals. Very simple Herbal processes are advised by the Siddhars for the diseases like migraine, Sinusitis, Hypertension, Diabetes Mellitus, Gynaecological disturbances, Leucoderma and psoriasis, Asthmatic attacks, piles and pistula, Rheumatisms, Dental problems etc. Siddha system of science is the most effective, valuable system for the human beings in all occasions without any side effects. Everybody can follow Siddha system of medicine even for the whole family and even for the entire earth in all circumstances. Siddha System of Science is an everlasting principle to the world.
Siddha System presents the slogan, „Food is being medicine and medicine is being food“ to people.
Research on siddha medicine: http://www.siddha-medicine.org/ The present research on siddha medicine began in October 2005. It belongs to the international programme ‚Societies and Medicines in South Asia. Exploring the social construction of healing‘ instituted by the Department of Social Sciences of the French Institute of Pondicherry (see axis 4 of this programme)
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Trad. Medicine Herbs in Tribal Communitys
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Yoga/ Naturopathy/ Unani/ Siddha and Homoeopathy
Unani or Yunani (pronounced /juːˈnɑːni/; YūnÄnÄ in Arabic, Bengali, Hindi, Persian, Pashtu and Urdu) means „Greek“, and has its origins in the Greek word Ἰωνία (Iōnía) or Ἰωνίη (Iōníe), a placename given to a Greek populated coastal region of Anatolia. Unani, part of the trio Indian medicines – ayurveda, siddha and unani.
It is used to refer to Graeco-Arabic or Unani medicine, also called „Unani-tibb“, which is based on the teachings of Hippocrates, Galen, and Avicenna, and the concepts of the four humours: Phlegm (Balgham), Blood (Dam), Yellow bile (ṢafrÄ‘) and Black bile (SaudÄ‘).
Unani medicine – Though the threads which comprise Unani healing can be traced all the way back to Claudius Galenus of Pergamum, who lived in the second century of the Christian Era, the basic knowledge of Unani medicine as a healing system was developed by Hakim Ibn Sina (known as Avicenna in the west) in his medical encyclopedia The Canon of Medicine. The time of origin is thus dated at circa 1025 AD, when Avicenna wrote The Canon of Medicine in Persia. While he was primarily influenced by Greek and Islamic medicine, he was also influenced by the Indian medical teachings of Sushruta and Charaka. Read More: > HERE <
IHBT is constantly striving to generate new knowledge to fulfill its mission of sustainable management of Bioresources in the himalayan region by adopting a multidisciplinary approach in R & D activities. The Institute has five Divisions engaged in research of high scientific impact.
The importance of medicinal plants in traditional healthcare practices, providing clues to new areas of research and in biodiversity conservation is now well recognized. However, information on the uses for plants for medicine is lacking from many interior areas of Himalaya. Keeping this in view the present study was initiated in a tribal dominated hinterland of western Himalaya.
The study aimed to look into the diversity of plant resources that are used by local people for curing various ailments. Questionnaire surveys, participatory observations and field visits were planned to illicit information on the uses of various plants. It was found that 35 plant species are commonly used by local people for curing various diseases. In most of the cases (45%) under ground part of the plant was used. New medicinal uses of Ranunculus hirtellus and Anemone rupicola are reported from this area. Similarly, preparation of „sik“ a traditional recipe served as a nutritious diet to pregnant women is also not documented elsewhere. Implication of developmental activities and changing socio-economic conditions on the traditional knowledge are also discussed.
Background – Out of the total 4, 22, 000 flowering plants reported from the world, more then 50,000 are used for medicinal purposes . In India, more than 43% of the total flowering plants are reported to be of medicinal importance . Utilization of plants for medicinal purposes in India has been documented long back in ancient literature. However, organized studies in this direction were initiated in 1956 and off late such studies are gaining recognition and popularity due to loss of traditional knowledge and declining plant population. Right from its beginning, the documentation of traditional knowledge especially on the medicinal uses of plants, has provided many important drugs of modern day.
Even today this area holds much more hidden treasure as almost 80% of the human population in developing countries is dependant on plant resources for healthcare .
In the interior areas of western Himalaya plants become the only source of medicine and well being. However, information on the uses of plants as traditional medicines has not been documented from various interior areas of western Himalaya such as Chhota Bhangal. Due to its remoteness and lack of modern health facilities dependence on plants for medicine is very high. Ironically, information on the uses of plants for medicine from this area is completely lacking. At the same time, the area is undergoing rapid transformations due to its recognition as an ideal paragliding site and is therefore becoming more market oriented. This can be seen in the changed cropping patterns of the local people. The role of market economy in depletion of traditional knowledge has been well documented in many parts of Himalaya . Thus many important leads to drug discovery may be lost in absence of proper documentation.
Keeping this in view, the present study was initiated, with an aim to identify knowledgeable resource persons and document their knowledge of on the utilization of medicinal plants in Chhota Bhangal area of western Himalaya.
Land and people – Chhota Bhangal represents one of the most interior areas of western Himalaya and is located in the hill state of Himachal Pradesh (HP). More than 3500 flowering plants have been reported from HP, of which almost 500 plants are believed to be of medicinal importance . Located between 32° N lat to 32° 7.77′ N and 76° 45′ E long to 76° 53.83′ Chhota Bhangal is a pristine area with good vegetation . The area is rich in forests that comprises mainly of moist Himalayan temperate forests with one or the other species of oak (Quercus spp.) in dominance. In some areas, dry Himalayan temperate forests dominate the vegetation. They mainly consist of Cedrus deodara intermingled with other tree species such as Abies pindrow and Picea smithiana. Rhododendron campanulatum and Betula utilis form the tree line in the area. The dominating under canopy flora includes Berberis lycium, Prinsepia utilis, Viburnum nervosum and a diversity of herbs and grasses. These forests form the catchment area of the Uhl river that flows through the region and forms the life support system of the Bhangalis. Bhangalis represent a tribal community of the Himalaya that are very God fearing and follow Hinduism. Though they can easily understand and speak Hindi (which is the national language of India), amongst themselves they communicate in pahari dialect. They are mainly agropastoralists and rear sheep and goats. During summer season (June to September) they migrate to their temporary settlements at higher regions (>3500 m) and during winters they return to their lower altitude settlements at 1800 m. In addition to livestock rearing, agriculture is the main occupation of Bhangalis. Wheat forms the main agricultural crop. However, under the influence of market, recently the cultivation of potato and French beans has increased in the area at the cost of indigenous crops.
Bhangalis are a repository of traditional knowledge especially on the utilization of plants for medicinal purposes. This can be easily understood from the following local sayings which are very popular in the area. „Bana, basuti te bare jethi houan thethi manu kian more“ meaning a man cannot die of disease in an area where Vitex negundo (bana), Adhatoda vasica (basuti) and Acorus calamus (bare) are found, provided that he knows how to use them. Similarly another verse that is common in the area is „Harad, bahera amla bich payi giloye, jithonye char chijan utho admi kyon moye“. It means that a person will not succumb to disease in an area where Terminalia chebula (harad), T. bellerica (bahera), Emblica officinalis (amla) and Tinospora cordifolia (giloye) plants are available. Recently the area has come up on the world tourism map because of its recognition as an ideal paragliding site. In addition to paragliding thousands of tourists visit the area for its scenic beauty and high peaks & passes.
Results – The study reveals that in absence of modern health facility people in the area depend on plants for medicinal purposes. Based on the initial reconnaissance survey and group discussions where emphasis was on identification of knowledgeable resource persons it was found that, information on the medicinal uses of plants now seems to be confined to elder people (above 40 years of age) only. Younger generation is ignorant about the vast medicinal resources available in their surroundings and is more inclined towards market resources. All the resource persons identified were in the age group of 40–55 years and all of them were familiar with the medicinal plants growing in their vicinity. It was also found that men knew comparatively more then females. Their could be many reasons for this, females have more household working pressure in western Himalaya and so they had limited time and secondly they could have been little hesitant while talking to us as we were an all male team. In all, the people use 35 different plants for curing various ailments, out of which 25 were herbs, 5 trees, 4 shrubs and one climber. In most of the cases (45%), underground parts were used for curing ailment followed by leaves and aerial parts. Stem and flowers were the least used plant parts. The information on scientific name, local name of the plant, plant part used to cure and method of dosage has been provided in Table 1. The specimen number of the plant that has been deposited in the herbarium (PLP) of IHBT has also been provided. The plants are arranged in alphabetic order.
Locally used medicinal plants – These plants were used for curing a total of 21 diseases ranging from simple stomach-ache to highly complicated male and female disorders. Even jaundice and kidney stones were treated by them. Maximum number of plants were used for curing female disorders and fever followed by joint pain, gastric problems and nasal bleeding. It was also found that a single plant may be used for curing many ailments such as, Artemisia sieversiana that is used both as an abortifacient and also for joints pains. Similarly Parthenocissus semicordata is used against leucorrhoea and piles. Though, majority of the plants are available in the vicinity of village forests, however, for some, that are found in the alpine regions, people have to cover long distances on foot sometimes more than 20 km. Aconitum heterophyllum that occurs above 3500 m in the alpine regions of Chhota Bhangal is used for curing stomach ache and fever and is one of the highly traded species. Its tuber are sold at a rate of Rs. 1500/kg in the area. Another important plant of the alpine region is Picrorhiza kurrooa. It is used by Bhangalis for curing joint pains and fever and the dried rhizomes of the plant are sold at a rate of Rs. 60/kg. Rheum australe also occurs in the alpine zone, the roots of which are used by Bhangalis for curing joint pains and swellings. The plant is traded from the area and the dried roots fetch a price of Rs 55/kg. Few plant species, such as Berberis asiatica, B. lycium, Prinsepia utilis and Rubus niveus are very common in the village surroundings. Berberis asiatica is used for curing jaundice while B. lycium is used against eye disorders. The root of both these plants also yields a yellow dye while the fruits are eaten. Prinsepia utilis also occurs in the open areas around villages and its roots are used for wound healing and as an antidote to poison. The roots of Rubus niveus are used for curing excessive bleeding during menses. All these four species are presently not traded from the area. A very common plant that occurs on rocks and boulders in Chhota Bhangal is Bergenia ciliata. It has very long and stout roots which are used for curing kidney stones. Cirsium wallichii and Rumex nepalensis are common around the temporary settlements of Bhangalis and are used by them. C. wallichii is used for curing gastric troubles while R. nepalensis is used as anti allergic. Ranunculs hirtellus that occurs in moist areas along water channels is used for curing swelling in testes. Anemone rupicola is also found in moist areas and is use against ear problems. In addition, five commonly occurring tree species namely, Aesculus indica, Grewia optiva, Pinus roxburghii, Prunus cerasoides and Rhododendron arboreum, are also used by the Bhangalis for curing various ailments. The fruits of A. indica are used in preparation of a nutritious recipe called „sik“. For this, after removing the seed coat, the fruit is washed and kept for drying. It is then powdered and roasted with ghee (clarified butter) till it becomes brown. Later sugar and water are added to it. It can be stored for 2 to 3 days. It is a pre- and post- pregnancy food for ladies. It is also used for curing excessive bleeding and pain during menses. The beautiful red flowers of R. arboreum in addition to being eaten raw as salad are used for curing nasal bleeding. Young leaves of the plant are considered to be poisonous. G. optiva and P. cerasiodes are used for curing joint pains. Oil is also extracted from the fruits of P. cerasiodes. Pinus roxburghii is used as diuretic.
Number of plants used for treating various diseases. – It was also found that people are hesitant to disclose their knowledge. It is this knowledge that provides them recognition in the society and hence they do not want to share it. In most of the cases, it was found that this knowledge has been orally transferred from one generation to other and at each level a bit of it has been lost. The people themselves say that, compared to them their forefathers knew much more. It was also found that the local people are concerned about the degradation of medicinal plants in wild. Due to recent shift towards herbal medicines the pressures on the resources have increased and the market is fast expanding. It is to be noted that nearly 130 medicinal plants are in heavy demand from Himachal Pradesh and as already mentioned many important plants are traded from Chhota Bhangal.
Discussion – Many of the plants that are used by the local people in Chhota Bhangal find mention in ancient medicinal literature and are also used in different medicines systems such as, the Ayurveda and Unani.
Aconitum heterophyllum that is used by the Bhangalis for curing stomach ache finds mention in Ayurveda for curing stomach ache and fever. It is one of the main ingredients of „Ativishadi churna“, „Chandraprabha vati“ and „Amritarishta“ ayurvedic medicines. In Unani system of medicine it is an important ingredient of „Sufuf habib“ which is used for curing piles and also of „Ma’jun jograj guggal“ that is used against arthiritis . Similarly Picrorhiza kurrooa which Bhangalis use for joint pains is used for curing fever, jaundice, asthma, and leucoderma in Ayurveda. In Unani it is used for curing leucoderma and piles . It forms an important ingredient of medicine „Arogyawardhini“ which is used for treating hepatobiliary disorders and of „Hepax“ which is useful in pregnancy anaemia . The overexploitation of A. heterophyllum and P. kurrooa for trade has lead to a drastic decline in their population and now both are endangered. Rheum australe is another important plant especially in the Unani medicine system where it is an important constituent of „Itrifal Mulayyin“ used for curing constipation; „Hab Shabyar“ used for curing headache, „Haba Shafa“ used against cough and cold and „Roughan aqrab“ used for piles . The plant also finds mention for curing diarrohea amongst livestock . Due to high extraction pressure and declining population, the plant has been designated as vulnerable . Berberis asiatica and B. lycium are used in Ayurveda and Unani for treating eye disorders incidentally the Bhangalis also use them for eye disorders. Similarly, Bergenia ciliata that is used by Bhangalis for curing kidney stones is used for curing urinary disorders, splenic enlargement, ulcers and dysentery in ayurveda. In Unani it is used against hydrophobia, splenic enlargement, mennorrhgia and liver disorders . It is one of the main ingredients of „Cystose“ drug that is used for cleaning urinary tract infections . During the surveys, it was observed that a large number of plants are used for curing female disorders compared to males. This can be attributed to the fact that unlike men, women are shyer and therefore find treatment in the community itself. The work load on them is also comparatively higher and hence they hardly find time to visit market places for treatment.
Unani medicine, like Western medicine (which also arose from the Greek background) owes its origination to Hippocrates (460-377 B.C.) and his numerous followers. Other Greek medical masters, such as Dioscorides and Galen, who we recognize as the forerunners of Western herbal medicine, are also considered founders of Unani medicine.
The adoption of Greek medicine into the Islamic culture was depicted by Husain F. Nagamia MD, Chairman International Institute of Islamic Medicine, and former President of the Islamic Medical Association, as arising in the ancient city of Jundishapur (near Baghdad). The timing of events is described in relation to rule of caliphs, the civil and religious leaders of Muslim states, who are considered to be successors of Mohammed.
In Pakistan, India, Bangladesh and other countries, there are hundreds of Unani Medical Colleges where Unani System of medicine is taught, in five and half year courses and the graduates are awarded BUMS (Bachelor of Unani Medicine and Surgery) or other degrees. There are about 10 Unani medical Colleges where a Postgraduate degree is being awarded to BUMS Doctors. all these colleges are affiliated to reputed universities and recognized by the Governments.
It is interesting to note that use of Ranunculus hirtellus, Rubus niveus and Anemone rupicola for the described medicinal purposes seems to be restricted to this area, as use of these plants for the said diseases could not be found in the literature perused for the western Himalaya . Similarly, preparation of „sik“ has not been documented in the literature for the western Himalaya.
Conclusion – It can be concluded from the study that Bhangalis inherit a rich traditional knowledge and documentation of this knowledge has provided novel information from the area. They still depend on the plants for medicinal purposes and are very much concerned about their degradation in wild as they now have to travel even more far to collect these plants. The incoming of roads and coming up of the area as an important tourist destination has allured the younger generation towards market economy, this certainly will have larger implications. Thus, the present documentation of traditional knowledge from an area where novel information has been generated will not only provide recognition to this knowledge but will also help in its conservation vis-à-vis providing pharmacological leads for the betterment of human society.
Acknowledgements – We thank the Director IHBT for facilities and encouragements. We are thankful to Dr. R.D. Singh for critical review and suggestions on the manuscript. Er. Amit Kumar and Dr. S. Rajkumar are thanked for fruitful discussions. We would also like to thank the various informants who shared their knowledge with us. The National Bioresource Development Board, Govt. of India is acknowledged for the financial support. FULL ARTICLE : > HERE <
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UNESCO – The Tradition of Vedic Chanting
Shiksha is one of the six Vedangas
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A shakha (Sanskrit śÄkhÄ, „branch“ or „limb“), is a Hindu theological school that specializes in learning certain Vedic texts, or else the traditional texts followed by such a school. An individual follower of a particular school or recension is called a śÄkhin.- the term is also used in Hindu philosophy to refer to an adherent of a particular orthodox system.
A related term caraṇa, („conduct of life“ or „behavior“) is also used to refer to such a Vedic school : „although the words caraṇa and śÄkhÄ are sometimes used synonymously, yet caraṇa properly applies to the sect or collection of persons united in one school, and śÄkhÄ to the traditional text followed, as in the phrase śÄkhÄm adhite, („he recites a particular version of the Veda“)“. The schools have different points of view, described as „difference of (Vedic) school“ (śÄkhÄbhedaḥ). Each school would learn a specific Vedic Saṃhita (one of the „four Vedas“ properly so-called), as well as its associated Brahmana, Aranyakas, Shrautasutras, Grhyasutras and Upanishads. Read More: > HERE <
The Vedas comprise a vast corpus of Sanskrit poetry, philosophical dialogue, myth, and ritual incantations developed and composed by Aryans over 3,500 years ago. Regarded by Hindus as the primary source of knowledge and the sacred foundation of their religion, the Vedas embody one of the worlds oldest surviving cultural traditions.
The Vedic heritage embraces a multitude of texts and interpretations collected in four Vedas, commonly referred to as books of knowledge even though they have been transmitted orally. The Rig Veda is an anthology of sacred hymns; the Sama Veda features musical arrangements of hymns from the Rig Veda and other sources; the Yajur Veda abounds in prayers and sacrificial formulae used by priests; and the Atharna Veda includes incantations and spells. The Vedas also offer insight into the history of Hinduism and the early development of several artistic, scientific and philosophical concepts, such as the concept of zero.
Expressed in the Vedic language, which is derived from classical Sanskrit, the verses of the Vedas were traditionally chanted during sacred rituals and recited daily in Vedic communities. The value of this tradition lies not only in the rich content of its oral literature but also in the ingenious techniques employed by the Brahmin priests in preserving the texts intact over thousands of years. To ensure that the sound of each word remains unaltered, practitioners are taught from childhood complex recitation techniques that are based on tonal accents, a unique manner of pronouncing each letter and specific speech combinations.
Although the Vedas continue to play an important role in contemporary Indian life, only thirteen of the over one thousand Vedic recitation branches have survived. Moreover, four noted schools in Maharashtra (central India), Kerala and Karnataka (southern India) and Orissa (eastern India) are considered under imminent threat.
The Vedic literature that has come down to our times is attached to various traditional schools of recitation and ritual called the ‘shakhas’. All the four Vedas have more than one shakha extant. In the past, the number of shakhas studied was many times more.
According to the Mahabhasya of Patanjali, there were 21 shakhas of Rigveda, 9 of Atharvaveda, 101 of Yajurveda (86 of Krishna Yajurveda and 15 of Shukla Yajurveda, according to later authorities) and a 1000 varieties of chanting of Samaveda. Maybe, the number 1000 for the Samaveda merely refers to ‘numerous’. Nevertheless, although only 20 or so Shakhas of the Vedas are extant now, we do possess names of most of the lost Shakhas of the Rigveda, Yajurveda and Atharvaveda. Fragments of many of the lost shakhas are also available as quotations in ancient works. For the Samaveda, we do not have more than 40 names extant.
Two different Vedic shakhas might share one or more texts amongst themselves. Conversely, the distinction between two shakhas of the same Veda might result from the use of a different Samhita text, and/or a different Brahmana text, and/or different Kalpasutra text and so on. For e.g., the Baudhayana and the Apastamba shakhas use the same Taittiriya Brahmana, Taittiriya Samhita and Taittiriya Aranyaka but follow different Kalpasutras. On the other hand, the Shankhayana and the Kaushitaka shakhas use the same Samhita and Shrauta Sutra but their brahmanas have slightly different readings and their Grhyasutras are quite different.
A group or a community of people who study a particular shakha in its entirety (Samhita + Brahmana + Aranyaka + Kalpasutra + any additional texts) and perform its ritual constitute a ‘charana’. For instance, Brahmins who study the Taittiriya Samhita/Brahmana/Aranyaka together with the Kalpasutra of Apastamba say – “I follow the Apastamba charana’.
In certain cases, we have instances of ‘mixed shakhas’. For instance, the followers of Shakala shakha have adopted the Kalpasutra of Ashvalayana. The Ashvalayana shakha, which had the now well-known Ashvalayana Sutra, has in turn lost oral traditions of its Samhita. Likewise, the Kaushitakins of Kerala often use the Samhita of Shakalas.
The various shakhas of the Vedas were, at one time, spread throughout South Asia. Their geographical location has not been constant down the ages, as communities of Brahmins professing a particular shakha migrated from one part of India to the other, or adopted another shakha when it became impossible for them to sustain the tradition of their own shakhas.
It is quite certain however, that the tradition of recitation of the Vedic texts originated in north India, and this region was the area where almost all the shakhas originally arose. From various sources, we can determine the following geographical distribution of Vedic Shakhas at various intervals of times, and their present state of survival:
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The Katkari are amongst the poorest people in India. A disenfranchised Adavasi or tribal group, legislated more than a hundred years ago by the British as a „criminal tribe“, they are largely landless and are enslaved in brickworks as bonded labour. Despite this, their spirit is strong. This 21 minute documentary examines their plight, looks at one group trying to help them (Academy of Development Science) and appeals to the international community to help change their lot. It features unique performances by several Katkari musician.
An appeal to save the Katkaris : A Primitive Forest Tribe from Maharashtra, India – The Katkari tribal group is teetering on the brink of extinction. The Katkari community, a primitive forest tribe based mostly in Raigad and Thane Districts of Maharashtra, lives in abject poverty. Even in 2003 they continue to work as bonded labour for their „sheth“ (master). Their exploitation by non-tribals is total and absolute. They have been converted into a cheap and bonded labour force by their fellow human beings.
The police department harasses them at will and treats them like a „criminal tribe“. While the Indian Government would deny the presence of slavery, the Katkaris are slaves and much more. All development programmes, Government or Non-Government, bypass the Katkaris. >>> VIDEO: AN APPEAL FOR KATKARI < (Criminal Tribes Act of 1871…)
The life expectancy of Katkaris has reduced in recent years and the Katkaris, as a tribe, may be on their way out, unless urgent efforts are made to reverse the trend. While animals, plants, insects and even microbes attract a lot of attention (and resources) for conservation and rehabilitation, nobody seems to be bothered about the unique and unusual Katkaris.
An attempt is made here (it is unfortunate that this had to take on a „project“ form) to issue an appeal to the international community to save the Katkari tribe from extinction.
Academy of Development Science (ADS), in collaboration with NGOs and individuals in Raigad and Thane District, is striving to address basic survival issues facing the community. The process will hopefully emancipate Katkaris from slavery and bring about improvements in their socio-economic status.
Arunachala is a sacred mountain near Tiruvanamalai in southern India. Seen as a manifestation of the god Shiva, it is a site of great annual pilgrimage. Over the last 20 years, it has also been the site of much tree-planting. This 12 minute documentary tells the story of the formation of the Annamalai Reforestation Society (ARS) and examines the juncture between spirituality and practical environmentalism.
TRADITIONAL MEDICINE AND PRIMARY HEALTH CARE – Local health traditions (also termed traditional medicine or folk medicine) were once common in the tribal region.
Every village had atleast one sueen (traditional birth attendant) and more than one vaidu (folk practitioner).
There was also a large body of knowledge of simple home remedies. These Local Health Traditions (LHTs) were community-supported, autonomous, oral in nature, self-reliant and based on the use of local resources, mainly plants. For instance, there are reports of over 300 medicinal plant species being used by tribals in Raigad District for their primary health care needs.
Promotion of Allopathic medicine and utter neglect of traditional medicine by the Government and mainstream medical institutions has literally wiped out local health traditions prevalent in tribal regions. Academy’s efforts are aimed at revitalising local health traditions without disturbing their autonomy. Regular training programmes are conducted for vaidus, housewives and tribal youth interested in learning about herbal medicine. Village level aushadhikaran (medicine preparation) camps are organised to train women in simple processing techniques for the treatment of common ailments. ADS also organises training programmes on herbal medicine for NGOs, Community Groups, Schools, etc.
A dispensary and pharmacy have been set up on ADS campus for treatment of patients from nearby villages. The dispensary is managed by tribal vaidus. The pharmacy is engaged in processing of herbal medicines.
A medicinal plants garden and nursery has been established on 20 acres of land in view of the unavailability of medicinal plants to people for health care needs. ADS has hence undertaken work on conservation and sustainable utilisation of medicinal plants. More than 450 medicinal plant species are growing in the garden. An ethno-medicinal herbarium, raw drug and seed museum have been established. Saplings of over 100 different medicinal plant species are raised and distributed every year.
A number of visitors, mainly school/college students, medical students, Ayurvedic doctors, botanists, etc. visit the herbal garden throughout the year to learn about medicinal plants.
ADS is engaged in building capacities of NGOs from other regions through training programmes on traditional medicine. A number of such NGOs are now involved in meaningful work on traditional medicine and primary health care. The concept is thus gradually spreading to other areas.
Over the past year ADS has been concentrating on the health problems of women and children using traditional medicine. A team of women health workers has been working in 20 villages for the treatment of gynaecological problems. The results are encouraging. This line of work needs to be developed further so that, women and children, who are a marginalised section within the tribal community, have access to better health care and nutrition. This is extremely important in the present context where a large number of malnutrition and starvation related deaths of small children are being reported from different tribal regions of Maharashtra.
ADS work on traditional medicine is acknowledged as a pioneering effort in the field of community health.
ACADEMY OF DEVELOPMENT SCIENCE
KASHELE POST, KARJAT TALUKA, RAIGAD DISTRICT
MAHARASHTRA 410 201
INDIA
email: ads@pn3.vsnl.net.in
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Ocimum tenuiflorum (also tulsi, tulasÄ) is an aromatic plant in the family Lamiaceae. It is an erect, much branched subshrub 30-60 cm tall with hairy stems and simple opposite green leaves that are strongly scented. Leaves have petioles, and are ovate, up to 5 cm long, usually slightly toothed. Flowers are purplish in elongate racemes in close whorls. There are two main morphotypes cultivated in India—green-leaved (Sri or Lakshmi tulsi) and purple-leaved (Krishna tulsi). There is also a variety of Ocimum tenuiflorum which is used in Thai cuisine, and is referred to as Thai holy basil, or kha phrao (กะเพรา) not be confused with „Thai Basil“, which is a variety of Ocimum basilicum . Read more: > HERE <
Tulsi is native throughout the Old World tropics and widespread as a cultivated plant and an escaped weed.
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WE ARE ONE – A Celebration of Tribal People
We are One: A Celebration of Tribal Peoples
in Association with Survival International
From the Yanomami of Brazil to the Penan of Malaysia and the Innu of Canada, We Are One presents powerful and moving statements from tribal people together with essays and photographs from contributors including Richard Gere, Zac Goldsmith, Colin Firth, Bruce Parry, Jane Goodall, Joanna Lumley and Damien Hirst.
In a unique display of solidarity that celebrates the 40th Anniversary of Survival International, We Are One’s collective voice celebrates the lives, homelands and values of tribal peoples and explores the relevance of their beliefs and wisdom to the present time. It also highlights the oppression tribespeople are experiencing today, promoting the message that tribal peoples are equal to us: just as modern, just as much part of the 21st century and with just as much right to live in peace.
http://indigenouspeoplesissues.com/
We are One includes previously unpublished contributions from Richard Gere, Zac Goldsmith, Colin Firth, Bruce Parry, Jane Goodall, Joanna Lumley, Damien Hirst, Satish Kumar, Tony Juniper, Jonathan Porritt, Vandana Shiva, Sydney Possuelo, Carlo Petrini, Wade Davis, Arundhati Roy, A.C. Grayling, Robin Hanbury-Tenison and many others.
The foreword is written by Davi Yanomami Kopenawa, and the introduction by Stephen Corry, Director of Survival International. Literary extracts include: Laurens van der Post, Peter Matthiessen, Colin Thubron Contributing photojournalists include: Sebastiao Salgado, Kate Eshelby, Mike Goldwater, Steve McCurry, Mirella Ricciardi, Brent Stirton and Carol Beckwith
Highlights include:
- Davi Kopenawa Yanomami, known as the ‘Dalai Lama of the Amazon Rainforest’ on consumerism, climate change and the health of the Amazon.
- Laurens van der Post on the euphoria of the Gana Bushman’s Fire Dance
- Bruce Parry on the grace and generosity of the Penan people of Sarawak, Malaysia
- Gana Bushman Roy Sesana on hunting and tracking in the Kalahari Desert
- Richard Gere on the persecution of the Buddhist Chakma peoples of Bangladesh, and why the world needs to fight tribal repression
- Jane Goodall on the mystery of Africa’s rainforests and the fate of the ‘Pgymy’ peoples
- Piers Vitebsky on the loyalty of Siberian herders to their reindeer
- Damien Hirst on the mystery of Aboriginal art
- Wade Davis on respect for cultural diversity and why the timeless wisdom of tribal peoples is deeply relevant to the world today
- Joanna Lumley on the destruction of the sacred mountain of the Dongria Kondh people in India
- Noam Chomsky on the ‘discovery’ of America
- Claude Levi-Strauss on the philosophy of Shamans
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Ayurveda – H.H. Swami Sivananda Maharaj
( H.H. Swami Sivananda Saraswati Maharaj )
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Swami Sivananda Saraswati (September 8, 1887—July 14, 1963) was a Hindu spiritual teacher and a well known proponent of Sivananda Yoga and Vedanta. Sivananda was born Kuppuswami in Pattamadai, in the Tirunelveli district of Tamil Nadu. He studied medicine and served in Malaya as a physician for several years before taking up monasticism. He lived most of the later part of his life near Muni Ki Reti, Rishikesh. He is the founder of The Divine Life Society (1936), Yoga-Vedanta Forest Academy (1948) and author of over 200 books on yoga, vedanta and a variety of other subjects. He established Sivananda Ashram, the location of the headquarters of The Divine Life Society (DLS), on the bank of the Ganges at Shivanandanagar, at a distance of 3 kilometres from Rishikesh.
Sivananda Yoga, the yoga form propagated by him, are now spread in many parts of the world through Sivananda Yoga Vedanta Centres, but these centres are not affiliated with Swami Sivananda’s original ashrams which are run by the Divine Life Society. Read more: > HERE <
Sri Swami Sivanandaji Maharaj was a healer of the body in his Purvashram (before he entered the Holy Order of Sannyasa). He was a born healer, with an extraordinary inborn love to serve humanity; that is why he chose the medical profession as a career. That is why he edited and published a health Journal „Ambrosia“. That is why he went over to Malaya to serve the poor in the plantations there. And, strangely enough, that is why, he renounced the world and embraced the Holy Order of Sannyasa.
He was a healer of the body and the soul. This truth is reflected in the Ashram which he has established in Rishikesh. The huge hospital equipped with modern instruments was set up and the entire Ashram where all are welcome to get themselves healed of their heart’s sores and thoroughly refresh themselves in the divine atmosphere of the holy place.
SERVE, LOVE, GIVE, PURIFY
MEDITATE, REALISE
So Says Sri Swami Sivananda
Saraswati Maharaj
Sri Swamiji wanted that all systems of healing should flourish. He had equal love and admiration for all systems of healing. He wanted that the best of all the systems should be brought out and utilised in the service of Man. He has written a number of books on all aspects of Healing—from the Naturopathic and Allopathic points of view. This one dealing with Ayurveda is a valuable addition to the healer’s armamentarium.
Ayurveda is the Veda or knowledge of Ayus or life. It has been classified as the Fifth Veda.
Ayurveda is a distinct Veda. It is even superior to the other Vedas because it gives life which is the basis of all enjoyments, study, meditation and Yoga Sadhana.
Ayurveda is the science of life. It shows the way to remove diseases, to keep up sound health and attain longevity.
Ayurveda was in vogue in India since very early times. The Ayurvedic and Siddha systems have played a very important and vital part in the sphere of public health. Their popularity is due to their availability, cheapness and efficacy.
Here is a beautiful ideal of Charaka: „Not for self, not for the fulfilment of any earthly desire of gain, but solely for the good of suffering humanity should you treat your patients and so excel all. Those who sell the treatment of disease as merchandise gather the dust and neglect the gold.“
Charaka also says: „A physician who cannot enter into the innermost soul of the patient with the bright light of the lamp of his own knowledge cannot successfully treat any disease.“
India has ever been evolving art after art, science after science, as her contribution to the common heritage of all the nations of the world. Her greatest gift to the world is the gift of the spiritual science of Self-perfection. Next to it we should place this Science of Life, the Ayurveda, as a precious gift to be carefully developed and broadcast to all nations. It is a national duty of every Indian.
Nurse the Sick, Feed the Hungry, Clothe the naked, This is DIVINE LIFE.. …..Swami Sivananda
THE DIVINE LIFE SOCIETY
GVT. NATIONAL INSTITUTE OF AYURVEDA
* Traditional Ayurveda: Our Strenght *
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THE CAMPUS: The main campus of Govt. Ayurveda College is at Puthiyakavu, two kilometers from Tripunithura town in the Vaikom Road. The place is named after the Durga temple (puthiya-new; kavu-temple) famous for the fire works display during the annual festival.
It was a border area in between Cochin and Travancore the erstwhile princely States before the independence of India. The old building of the toll collection centre is still seen in the roadside. On Pathamudayam (the tenth day after Vishu, April 14 or 15) free trade is allowed in the forenoon, which is still re-enacted.
Lack of infrastructure for the introduction of Degree course in Ayurveda prompted the authorities to shift the college to a land with more area. Thus in 1964 a land area of more than 11 acres was acquired for the college at Puthiyakavu and the foundation stone was laid in 1968 by the then Health Minister Sri. B.Wellington. The new college building was opened in 1973 April 9th by the former President of India, Sri.V.V.Giri followed by the complete shifting of the college to the new campus. The campus is named after Acharya Dhanwanthari.
THE COLLEGE: The course offered by Govt. Ayurveda College Tripunithura is B.A.M.S (Bachelor of Ayurvedic Medicine and Surgery) also titled as AYURVEDACHARYA. It is a degree course recognized by Central Council of Indian Medicine, New Delhi, the authorized monitoring agency for education in Indian systems of medicine. The committee appointed by CCIM visits the college periodically reviews the standard before renewing the recognition.
The college is affiliated to Mahatma Gandhi University, Kottayam. The university conducts examinations and awards degree on satisfactory completion of the course. There are concerned constituted bodies like Board of Studies and Faculty in University to implement the syllabus and curriculum in a proper way.
THE HOSPITAL: Government ayurveda college hospital came into existence in 1960 when the hospital under indigenous medicine department at East Fort Gate, Tripunithura was handed over to the college for the clinical training of the students. By providing rational treatment to suffering public, the hospital is an active presence in the public health scenario of Central Kerala. In 1982 a new two storeyed hospital building was opened in the college campus at Puthiyakavu by the then Health Minister Sri.K.G.R.Kartha. It accommodated Prasootitantra, Koumarabritya, Salyatantra and Salakyatantra wards. There was also an anorectal clinic with Ksharasootra facilities. Kayachikitsa, Rogavijnana and Agadatantra wards remained at the Old Hospital building at Tripunitura. 13 departments came into existence in 1998. A new four storied building for 500 bedded hospital was dedicated to the nation by the then President of India Dr. A.P.J. Abdul Kalam in Dec. 17, 2005. This enabled to accommodate the all the departments in a single roof. More and more facilities are added in each year updating the quality of service rendered to the suffering humanity.
PHARMACY: Pharmacy is an essential part of any ayurvedic educative institution as quality medicines are needed for rational management of diseases. A small scale pharmacy was established at the hospital compound at East Fort Gate in 1960. It was later shifted to the Puthiyakavu campus in 1974. The present building with necessary machineries started functioning in 1980.
This subsidiary of the college is under the department of Rasasastra & Bhaishajyakalpana(R&B). The separate department for the subject was established in1998 by the bifurcation of Dravyagunavijnana. R & B imparts the knowledge of preparation of medicines in sastric lines. Rasasastra an associate system of ayurveda that incorporates refined forms of metals, minerals etc. as medicines is also taught by R & B. This also needs theoretical and practical knowledge. So a rasasala to give practical training is also a part the department.
The pharmacy presently manufactures medicines worth 8.50 lakhs approximately for free distribution through the collegiate hospital. All the forms of medicines like kashayas, churnas lehyas tailas are produced with quality manufacturing practices.
Proposal to upgrade the pharmacy to attain the GMP(Good Manufacturing Practices) certificate is being considered by the Government of India.
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Guru Shishya Tradition in Yoga, Veda, Arts
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The guru-shishya tradition, lineage, or parampara, denotes a succession of teachers and disciples in traditional Indian culture and Dharmic Traditions such as Sanatana Dharma, Sikha Dharma, Jaina Dharma and Buddha Dharma. It is the tradition of spiritual relationship and mentoring in traditional Hinduism where teachings are transmitted from a guru (teacher, गुरू) to a ‚śiṣya‘ (disciple, शिष्य) or chela. Such knowledge, whether it be vedic, agamic artistic, architectural, musical or spiritual, is imparted through the developing relationship between the guru and the disciple. It is considered that this relationship, based on the genuineness of the guru, and the respect, commitment, devotion and obedience of the student, is the best way for subtle or advanced knowledge to be conveyed. The student eventually masters the knowledge that the guru embodies. The word Sikh is derived from the Sanskrit word shishya. It is related to the Brahmacharya. Read More: > Here <
Rashtriya Ayurveda Vidyapeeth was established on 11th Feb., 1988 with one of the objectives of promoting knowledge of Ayurveda and started functioning since 1991. The Vidyapeeth initiated the course of Member of RAV with an effort to revive the traditional method of Gurukula system of informal education of India i.e., Guru Shishya Parampara to Ayurvedic graduates after formal education. As people are aware, the present classical texts of Ayurveda, Charaka Samhita, Sushruta Samhita, Ashtanga Hridaya etc. are believed to be the outcome of such informal education. This kind of study is lacking at present in the modern educational institutions where the courses are bound by fixed syllabus, duration of time and many subjects to learn.
Guru Shishya Parampara is the traditional method of residential form of education wherein the Shishya remains with his Guru as a family member and gets the education as a true learner. This system gradually vanished with the disappearance of Gurukuls. However, it is still a very effective means of transfer of knowledge from the Gurus (teachers) to Shishyas (students). RAV is making efforts to revive the system through two types of courses.
In colleges and institutions only a relevant portion of the Samhita (texts of Ayurveda) is being taught in the form of syllabus. Guru Shishya Parampara of RAV facilitates the students to study whole text and get adequate knowledge of Samhita and its Teeka (commentary) and traditional skill for the Ayurvedic clinical practice. The Shishyas get sufficient time for interaction and discussion on the issues taken for study.
COURSES:
- (A)acharya guru shishya parampara, (One-year course of Member of Rashtriya Ayurveda Vidyapeeth) (MRAV)
- (B)Chikitsak guru shishya parampara, (One-year/Six month’s course of Certificate of Rashtriya Ayurveda Vidyapeeth) (CRAV)
- Read More: > HERE <
„The main features of a fruitful Guru-Shishya relationship led to (1) purity of mind and body, humility, a sense of service, and a devotional and spiritual attitude; (2) a thorough grounding of technique and science of music; (3) the gradual development of the disciple as he sits behind his guru at concerts and joins in when asked, but does not perform by himself until his guru finds him fit to do so; and (4) freedom from economic worries by the disciple, living and serving his guru, as a member of his family.“
Pandit Ravi Shankar (My Music, My Life)
PUBLICATIONS: Vidyapeeth has been publishing certain books of Ayurveda, which are found suitable for general public in creating awareness, and also books for Ayurvedic professionals. The Vidyapeeth also publishes the theses of its students after necessary review and recommendation by the Expert Committee and approval by the Governing Body. Further, the Vidyapeeth brings out a Souvenir, containing selected full papers, at the time of Conference/Seminar conducted every year.
SEMINARS/CONFERENCES: Vidyapeeth conducts a Conference/Seminar/Workshop every year on a topic that requires discussion and exchange of the views and clinical experience on the diagnosis and treatment of the disease, mostly the health problems not easily managed by majority of Vaidyas without side effects. So far Conferences/Seminars have been conducted on Kshara Sutra, Heart diseases, Ayurvedic Education, Training and Development, Nadi Vigyan, Fast Acting Ayurvedic Medicines and Techniques, Cancer, Shothahara Avam Jeevanu Nashak Ayurvedic medicines, AIDS, Thyroid disorders, Rasayana, Ayurvedic management of kidney and urinary disorders , Management of Hepato-biliary & Splenic disorders through Ayurveda, Diabetes Mellitus, Mental Health and Vatavyadhis.
AWARD OF FELLOW OF R.A.V.: For achieving one of its objectives, the Vidyapeeth awards Fellowship to the eminent scholars of Ayurveda and practitioners of various traditional Ayurvedic techniques in recognition of their scholarly expertise and contribution in the field of education, research, patient care and literature. In the year 1992 the Vidyapeeth awarded 50 Foundation Fellowships to eminent Vaidyas. Thereafter, a maximum of 30 fellowships are being awarded every year. This is an honorary recognition and a felicitation with a citation, a shawl and a kalash/memento presented to each awardee in the Convocation of RAV. As per rules of the Vidyapeeth, the total number of fellows at any time shall not exceed 300. Every year the Governing Body determines these fellowships on the basis of the bio-data of scholars. So far, 224 scholars have been awarded Fellow of Rashtriya Ayurveda Vidyapeeth (FRAV) Annexure – IV.
CONVOCATION: In order to fulfill the objectives of the Vidyapeeth viz. to institute due recognition to successful candidates and to recognize and encourage merit in various branches of Ayurveda, the Vidyapeeth holds Convocation every year for awarding certificates to passed out students and to felicitate eminent scholars and Vaidyas with Fellow of Rashtriya Ayurveda Vidyapeeth (FRAV) for their significant contribution for the progress of Ayurveda in the fields of education, research, literature and health care.
A guru (Sanskrit: गुरु) is one who is regarded as having great knowledge, wisdom and authority in a certain area, and who uses it to guide others (teacher).
In sanskrit gu means darkness & ru means light. As a principle for the development of consciousness it leads the creation from unreality to reality, from the darkness of ignorance to the light of knowledge. In its purest form this principle manifests on earth as a divine incarnation (saint), a person with supreme knowledge about God and all creation. Other forms of manifestation of this principle also include parents, school teachers , non-human objects (books) and even one’s own intellectual discipline.
The syllable gu means shadows
The syllable ru, he who disperses them,
Because of the power to disperse darkness
the guru is thus named.
– Advayataraka Upanishad 14—18, verse 5
In the religious sense the term is commonly used in Hinduism and Sikhism, as well as in Buddhism and new religious movements.
Finding a true guru is often held to be a prerequisite for attaining self-realization. Guru Nanak, founder of the Sikh religion said: „Even if a thousand suns and moons rose, they would be unable to remove the darkness of ignorance within the heart. This can only be removed through the grace of the Guru.“
„Guru“ also refers in Sanskrit to Brihaspati, a divine figure in Hinduism. In Vedic astrology, guru or Brihaspati is believed to exert teaching influences.[clarification needed] Indeed, in many Indian languages such as Hindi, the occidental Thursday is called either Brihaspativaar or Guruvaar (vaar meaning day of the week).
In contemporary India, Indonesia and the Philippines, the word „guru“ is widely used with the general meaning of „teacher“. Guru in Buddhism, Hinduism, Sikh…Gurukulam System in Tradititional KALARI… Read More: > HERE <
In Western usage, the meaning of guru has been extended to cover anyone who acquires followers, though not necessarily in an established school of philosophy or religion. In a further Western extension, guru is used to refer to a person who has authority because of his or her perceived secular knowledge or skills, such as in business.
Weblinks: > yoga-vidya.de < ( no english translation avaiable) – ….Ishwara selbst ist der ursprüngliche Guru (Lehrer). Unsere Guru Parampara (Schüler-Lehrer-Tradition) beginnt bei Narayana. Narayana ist Vishnu, also eine Manifestation von Ishwara. Die Hatha Yoga Guru Parampara fängt bei Shiva an. Alle Guru Paramparas in Indien fangen letztendlich mit Gott an, indem ursprünglich ein Lehrer die Weisheit direkt von Gott empfangen hat. So ist Gott der Lehrer aller Lehrer..
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YOGA, TREE AND OUR UNIVERSE
The Originar of Hatha-Yoga
Tree is the highest evolved form in plant kingdom. Man is the highest evolved species in Animal kingdom. Mushrooms are the best fungi visible on this planet. There is commonality of forms among all these highest evolved forms among different type of life-forms -Tree-like structure.Man is a cerebro-spinal being sheathed within a fleshy body. Most evolved form of cell is neuron that mediates consciousness is Tree-like structure. Surprisingly, most powerful thing that mankind achieved viz. atom bomb , produce Tree-like clouds after exploding on the surface.
Tree-like structure in Nature!
One can find out where else do Tree-like structure in nature exist. Pliny, the Younger linked the eruption of Vesuvius eruption in 79 A.D. with Italian umbrella pine. It is now an established scientific fact that the most powerfur process within earth, volcanic plumes that move inside earth is umbrella-shaped with a column & umbrella spinning about vertical axis( Tree-like). The most terrible force on the surface of the earth are the Tornados which are again Tree-like shapes with a column & an umbrella. Tree-like shape is found in other very powerful phenomena like lightening flashes, electric sparks, river delta, snowflakes, coral .
Tree-like structure is characteristics of every visceral system. Biologists trace this form in the mosses, lichens, shrubs, root system, mammalian lung bronchioles, cells of nervous system, veins & arteries forming cardio-vascular system. Wheresoever there are branching system, that invariably culminate in a Tree-like structure.
Tree & Fractal Geometry
In last fortnight, a brilliant paper was published in ‚Advances in Soft Computing“, under the title“Algorithms for Tree-like Structure Generation“ by Anna Romanowska, a neuro-anatomist et al. The team characterised Tree-like structure as that form which bifurcates but do not form any cycles. The team picked up the concepts of fractal geometry & fused with algorithms to create a Recurrent Algorithm. Self-similarity and repetition of sequence( iteration) is generated by a bifurcating cascade. The team concluded that if living system are generated recurrently, complex organic structures like roots, bronchial system in lungs emerge.
Now that an algorithm for Tree-like structure has been generated, it will be feasible in a decade to manufacture on mass scale silicon bronchial/ cardio-vascular/ neural system .
Before the advent of Fractal geometry by Benoit Mandelbrot during 1970s, the question of Tree-like structure had perturbed many a great minds. Hisao Honda of University of Kyoto published a paper on “ Description of the Form of Trees by the parameters of the Tree-like body“ in the Journal of Theoretical Biology, May, 1971. Honda concluded that Tree architecture maximizes flow access. He found stastitical similarity in living & non-living world, among branching in living system & geological & geophysical system.
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Morphic field & Morphic Resonance!
Tree-form is found in lower kingdom of Animal as well as Fungi. Jelly fishes or the polyp, these are invariably shaped like Trees. The colonies of proliferating marine organism replicate this form. It is interesting that jellyfishes which have no neurons & man with maximum neurons are essentially same in shape. Great Scottish biologist, Sir D’Arcy Thompson wrote in 1917 „On Growth and Form“, to analyse patterns & shapes in nature. His erudite tradition sd being carried by Rupert Sheldrake, a British biologist. He has done extensive work on the concept of morphic field & morphic resonance. By morphic resonance, he explains the influence of Like upon Like by which a connection among similar fields is established. He has shown in his work example of crystallization. It is very difficult to crystallize a new compound for the first time. Once it is done, a morphic field emerge. It is easier next time if someone does elsewhere in the world. There is a cumulative influence & it gets easier & easier to crystallize the compound. There is an accelerated rate of crystallization . Similarly, in learning among rats, this phenomena has been experimentally confirmed. It is difficult for a rat to pass through a maze for the first time. But, once a rat does this, another rat elsewhere does it much easily. And with each learning , there is spontaneous spread of new habits. For Sheldrake, evolutionary spread of new habit is not genetic but depends on a kind of collective memory due to morphic resonance.
This can be easily comprehended in case of human. It was very tough to manufacture clock or VCD or computer. More people are manufacturing, easier it is getting to manufacture. Watches, transistora & VCDs are now cottage industry. Who knows in future, robotics will emerge as similar kind of easily handled industry and there will be garages in every nook & corner of city to repair robots or even remodell robots by neighbourhood mechanic.
Sheldrake further proposes the concept of the „Memory of Nature“. Habits of nature depend on non-local similarity reinforcement. Through morphic resonance, the pattern of activity in self-organizing system are influenced by similar patterns in the past. He brings back the idea of Carl Jung‘ collective unconscious.
Examining Growth of Tree-Form!
I find the concept of morphic resonance appealing. That can explain this frequent recurrnce of similar pattern in nature. If we ponder over the shape of DNA & its future. The fluid around earth’s inner core creates a helical movement and generates magnetic field. The geodynamo of the earth is a self-replicating system that help explain the continuity of magnetism in earth’s core , otherwise it would have dissipated within 20,000 years. Now, the transformatory biological molecule,DNA, is helical as well as self-replicating. Within geo-physical processes, we know that Tree-like plumes are created. Now, this geophysical structure resonates throughout future evolution of biological world. For every plume within, there is a tornado on the surface. This first form of powerful process recurs at the level of the most developed categories at various levels, may it be fungi, or plants or animals or cells. And, that form recurs in even man-made powerful processes like atomic explosions.Upon visualizing this sequence, I can very well predict that the most successful biological robots or most efficient spaceship for planetary travels would have Tree-like architecture. Our Discovery spaceship is a poor materialization of that critical architecture.
Tree & bifurcation!
This Tree-like structure itself is generated by recurrent self-similarity which results due to behaviour of a dynamic system. Now, the chaos theorists have worked out very well that how in a dynamic system , a stage of crisis is set in and at the point , there are two possibilities for the system to transform. Sometimes, the system oscillates between two possibilities as found in certain chemical clocks extensively investigated by Nobal laureate Ilya Prigogine.Most of the times, the branches grow further and then bifurcate. This is iteration of self-similarity that later results into Tree-like structures.
If this kind of bifurcaing iteration is fundamental to our changing Reality which is dynamic, and there is morphic resonance, one can draw the contours of this phenomena of emergence of Tree-like structure at a higher level.
End of biological evolution!
The bifurcation, that determines DNA-replication to cell-division, has finally achieved its destiny in the biological world in the form of Human beings. We are the highest biological form and the biological evolution has now concluded. There is no further scope of biological evolution beyond us.Perfect biological bifurcating branching system has been achieved. Our lungs, our cardio-vascular system, neural system .. everything has emerged as mere consequence of cascading bifurcation. Surprisingly, we have greater number of most evolved cells viz. neurons (200 billions) which themselves replicate own form at macrolevel. The cerebro-spinal system is a magnified neuron. We are the only animal to walk on 2 legs. Penguins do perform but lack other binarities. We have two legs, two hands, two nostrils, two ears, two testicles, two mammary glands, two eyes, two kidneys, two hemispheres in brain, two atrium, two ventricles in heart, two excretory points, two lips, two jaws. Our thinking pattern is also binary. Our categories are in twos- good/bad, high/low,sacred/profasne, self/other… We donot yet understand that this duality in thought is rooted in hemispheric brain or in fractal geometry. There is no more bifurcation & branching possible in bodily architecture of human beings. This is the end-point of biological evolution. Now, mankind is on verge of developing biological robots & higher order machine consciousness therby imbuing consciousness to physical world bypassing the biological evolution. We are becoming the co-creator of the Universe as well as agent to accelerate self-consciousness of physical matter in the universe.
Trees are our cousin!
Now, the issue of Tree-like structure resonates into our collective psyche. Tree is the source of wisdom, healing, nourishment, power. Bible myth has Tree . Newton discovered moodern science sitting under an apple Tree. Buddha discovered non-theistic self-awareness sitting under a peepul Tree. In Tibetan tradition, powerful meditation requires visualizing Tree of lineage with various Gurus on different branches. These kind of visualization has transformative effect on our consciousness. In every culture, Tree occupies a significant position in rituals & mythology. We feel special feeling with Tree. Our romantic mood, our wisdom, contemplative mood, aesthetic mood.. orbit around physical & metaphoric Tree. Tree have power to transmit some kind of healing power to us. Tree are the source of healing body through fruits & herbal medicine . Tree heals our body, mind as well as soul, if any. The processes involved may be a kind of morphic reonance that vitalizes self-similar cardio-vascular, respiratory & neural system.Trees are our morphic cousins. We feel guilty & hurt when trees are cut or when those are under environmental threat.
Future?
One thing is certain. Future robots & spaceships which would be most efficient to survive would have Tree-like architecture. We would have very little to do with blooming of age of nanotechnology, biotechnology & Artificial intelligence. Successful creation of algorithm for Tree-like structure has made it more likely that artificial human organs can be manufactured at industrial level. When death will be conquered after successful download of Memories & large scale diffusion of bionics, We would have enough time to resonate with biological Trees in solitude & steer mankind towards a spiritual evolution as biological evolution from DNA-pathway has reached a dead end!
(Niraj,1.11.2009)
VEDA, TREE´s AND THE HOLY SCRIPTURES
> Sanskrit Web / Yayurveda, Taithreeya Aryanka <
> BIHAR SCHOOL OF YOGA, SRI SIVANANDA MATH <
The Aranyakas/Wald Texte der Veden, (Sanskrit आरण्यक Äraṇyaka) are part of the Hindu śruti, the four Vedas; these religious texts were composed in Late Vedic Sanskrit typical of the Brahmanas and early Upanishads; indeed, they frequently form part of either the Brahmanas or the Upanishads. „Aranyaka“ (Äraṇyaka) means „belonging to the wilderness“ (araṇya), that is, as Taitt.Ar.2 says, „from where one cannot see the roofs of the settlement“. They contain Brahmana-style discussion of especially dangerous rituals such as the Mahavrata and Pravargya, and therefore had to be learned in the wilderness. They have also served as receptacles of later additions to the Vedic corpus. However, they have nothing to do, as later tradition has it, with Sannyasins or Vanaprasthas and they are not of „mystical“ nature but very close to the Brahmanas proper. Read More: > HERE <
The Taittiriya Upanishad is one of the older, „primary“ Upanishads commented upon by SHANKARA. It is associated with the Taittiriya school of the Yajurveda. It figures as number 7 in the Muktika canon of 108 Upanishads. It belongs to the Taittiriya recension of the Yajurveda and is constituted by the seventh, eighth and ninth chapters of Taittiriya Aranyaka.
The tenth chapter of the same Aranyaka is the Mahanarayana Upanishad. The Taittiriya Upanishad describes the various degrees of HAPPINESS enjoyed by the different beings in creation. Read More: > HERE <
Real Identity of Asvattham tree. It is called “Arasa Maram”
There is some confusion in books about the identity of Asvattham tree. It is called “Arasa Maram” (Ficus religiosa) in Tamil Nadu, Ravi-manu in Telugu, Aruli-mara in Canarese. One calls it a Palm tree; another calls it Pipal (Ficus religiosa-pagoda fig-tree); and yet another calls it Banyan Tree (Ficus Bhengalensis) with the adventitious aerial roots. Both (the latter two) are related to each other. It is a humongous tree with bright green leaves chatting with each other with a pat on the back as they rustle in the gush of wind. It is music to the ears. The breeze sets the leaves dancing in the wind and doing partial pirouette on their spindly petioles. When the wind quiets down, the song and dance stop suddenly.
One thing we know is that it is a cosmic tree. The berry of the Pipal is sweet, and Soma (intoxicant) is prepared from its juice according to some accounts. (There is another claim that says the soma juice comes from a mushroom.) Images of Pipal tree appear on the Harrapan seals. Asvattham is said to be a “body-tree.” “A” is no; “THA” is existence; “Shva” means “after tomorrow:” No existence after tomorrow. It tells us that life is precarious. The body tree itself is imperishable (HAM), because God pervades it.
The tree is rooted in heaven and since its aerial adventitious roots go down to anchor to the earth and Prakrti (matter), we are susceptible to the temptations of evil. The middle branches are the men and the sap that keeps flowing inside and sustaining the branches are the Gunas (modes). Cutting the branches and the aerial roots figuratively depicts transcending the gunas and a move to a higher plane― that of SannyÄsi.
In Chinese lore, the body is compared to the Bodhi tree (Tree of Wisdom). Katha Upanishad 2.3.1: With the root above and branches below the fig tree stands: That is pure, That is Brahman, That is immortal. In It the world rests and no one goes beyond it. The upside down Tree of Life has roots in Brahman: The tree, the roots, the trunk, and the branches represent Manifest Brahman or the phenomenal world of Isvara, matter and beings.
Katha Upanishad describes Manifest Brahman as follows: He is self-born and first-born from the waters (Mula Prakrti, root cause or matter) by an act of meditation. He resides in the cave of the heart of beings and is immanent in all causes and effects. He who knows this knows the Absolute in Him. Verse 2.1.6
It goes on to describe the Mother Goddess. She is Aditi, the Boundless. She is born as Prana (Breath or life) from the Absolute genderless Brahman, the nameless, and the formless. She is the Devatamayi (Mother of gods) and the soul of all beings. She stands in the inner recess of the heart. Verse 2.1.7
The Buddha attained enlightenment under the Bo tree; Bo is short for bo-gaha, tree of wisdom; Bo tree is Pipal or Banyan tree; Bo is wisdom, Bodhi is enlightenment, Buddhi is knowledge and the Buddha is he who attained enlightenment. Bodhisattva is potential Buddha meaning that the aspirant has wisdom (enlightenment) and virtue (Bodhi + Sattva).
Krishna states that He is Asvattha tree among trees. Jesus Christ says that he is the true vine. It appears the trees have souls from what Lord Krishna and Jesus Christ say. Why are we cutting them indiscriminately and depleting our forests?
Sage Narada cursed the two sons of Kubera to become trees for knowingly playing naked in the shoal of a river with Ghandarva women. (You thought that having a shower mate is a modern phenomenon: not so from what you read here.) The young women in a turn of modesty put on their clothes while the Kubera’s sons ignored the sage, who cursed them to become trees for their feral nature, arrogance, insolence, and ignorance; Krishna released their souls and bodies after one hundred divine years by uprooting the trees.
Krishna drank water from River Sarasvati, sat, and meditated under Asvattha (Pipal) tree in a reclining position, before his departure to Goloka, Bhagavata Purana 3.4.3 and 8. River Sarasvati went dry before 1900 B.C. At present Sarasvati River features as a pentimento from satellite earth images.
Mantra Pushpam – Vedic Hymns
This mantra is from Taithreeya Aranyakam of Yajur Veda
Asva, meaning horse, is the root word for Asvattha, the tree; Asvamedha, horse sacrifice; Asvatthaman, he who cried like a horse at birth; Asvatthaman, the elephant; Asvini, the wife of Asvins, who took the form of a mare; and Asvinikumaras, the sons of Asvini-the sons of a mare. Asvattha tree gained such name because people used the tree’s shade as shelter for horses. Professor Bokonyi of Hungary an expert in the anatomy of horses tells that the true horses were present in Kutch area during the late Harappan period. The Aryans migrated from India in several waves to Iran to Caucasus riding on the horses as early as 4000 B.C. Rg Vedic civilization was before 5000 B.C. Indo-European languages have loan words like Aspa, Aihva, aszva, aspa, asa, iss, issi, issia, assa, sisu, equus. Where did they originate from? Yes, from Sanskrit. Let us look at another view. Domestication of horse: the credit goes to Akkadians; that is one view. The majority opinion is that the Indo-Aryan was the first domesticator of the horses. They wrote the first manuals for horse training.
Between 2000 B.C. and 1700 B.C. the Aryans (the late comers) in Babylon domesticated the horses which were then called the ass of the East. The horse was later introduced in Egypt before 1580 B.C. The Aryan victory march was attributed to tamed fast horses and chariots.
Sri Swami Satyananda Saraswati calls this tree The Mystical Tree. He says that this imperishable tree has roots above and branches below. The human body, according to him, resembles the upside-down tree in that the brain forms the root structure; the spinal column, the tree trunk; and the leaves, the thoughts, emotions and distractions. The occult truth and the secret knowledge of the Mystical Tree cannot be understood until the aspirant gets spiritual awakening.
Let me touch upon the significance of tree in Christianity. As you see Krishna’s image on the cosmic tree, it reminds us of Jesus Christ on Holy Rood, the tree of immortal life, and he is himself the fruit of the tree. Jesus on the cross, the Buddha under the tree, and Krishna on the cosmic tree–my interpolation, are the same figures. Page 107 The Power of Myth, by Joseph Campbell. Joseph Campbell, the universal man, sees oneness in Jesus Christ and the Buddha. Campbell is one among the rarest of breeds who knows the essence of (a generic) religion. He can see through the apparent differences among the religions and find the common Truth.
15.2: Its branches extend downwards and upwards nourished by Gunas, with sense objects as shoots or sprouts; and its roots extend downwards to the world of men, bound to karma.
The tree has many adventitious roots, coming down from the tree branches; the wider the tree grows the more adventitious roots there are. These adventitious roots, compared to ego, ignorance and vasanas supporting the heavy branches grow down, while the cosmic roots of the tree trunk grow towards heaven and anchor in Brahman. The lower branches are synonymous with human beings, animals, birds, reptiles, worms, insects, and insentient and immovable matter. The upper branches are comparable to Ghandarvas, yaksas, gods, and goddesses.
The sap of Gunas nourishes the branches, the product of Prakrti; the sap flowing through the upper branches contains Sattva (goodness and virtue), while that of the lower branches comparable to animals, contains Tamas (ignorance and delusion). The middle branches are the men with varying combinations of the Gunas and thrive by the sap of Sattva, Rajas, and Tamas in varying combinations. The adventitious roots of the middle and lower branches represent bondage of the human beings and animals. The lateral branches are the sense objects, namely sound, vision, smell, taste, and touch; the growing ends of lateral branches are the ears, eyes, nose, mouth, and skin; the leaves representing the Vedas reach for the sun and illumination from God.
The adventitious roots originate from branches, which draw nourishment from Gunas: they are extensions of these branches and therefore of the gunas, which are responsible for the way men behave. The adventitious roots or the gunas anchor to Prakrti and bind the jivatma to karma and therefore to SamsÄra. In this world of beings, man has the most opportunity to advance to a higher state, fall to lower state, or remain in the same state. The animals are born in the lower state because they have to resolve the prÄrabda (past) karma inherited from the past life; they do not accumulate new karma in the present life because their acts are commensurate with their animal traits; and they are incapable of making informed choice from Sattva, Rajas, or Tamas. But, man on the other hand can accumulate new karma because he can choose his (thought), word, and deed.
Krishna in his discourse in The Uddhava Gita, Dialogue 7.21-7.24 describes the Tree of Life. (based on translation by Swami Saraswati.)
The tree of Samsara bears flowers and fruits; good and bad deeds are its seeds; desires are its deep roots; Sattva, Rajas, and Tamas are its support; earth, water, fire, air, and ether are its five secondary branches through which five kinds of sap (smell, taste, sight, touch and hearing) flow. The five branches fork into ten branches: five motor organs, five sensory organs plus the mind. Two birds (The Supreme One and Ahamkara) live in their nests in the branches. The bark has three layers, the three humors of the body: wind, bile and phlegm. The tree bears two fruits: joy and sorrow. Some eat the fruit of sorrow; some on right path eat the fruit of joy. Krishna tells Uddhava to cut down the tree and free the Self, identifying himself with the Self.
15.3: Neither its form nor its end nor its beginning nor its support is seen. Having cut this firm-rooted Asvattham tree by the strong weapon of detachment…
15.4: Thereafter, seek out that goal, attaining which one does not return again. Surrender to the (first and) Primal Person from whom the ancient manifestation comes forth.
We have to cut the adventitious roots to prevent lowermost branches from getting the sap of Tamas (darkness and delusion); then we have to cut the adventitious roots, which supply the Rajas sap (motion and passion) to the middle branches; now we are left with the upper branches (and their adventitious roots), whose sap is Sattva (goodness, virtue, and calmness). To attain to Brahman, we have to transcend all three Gunas and therefore have to cut the tree, roots, and all. The tree represents the nonself or Prakrti, and we have to separate the JivÄtman from Prakrti, so it merges with the Higher Self.
Let me explain what attaining to Brahman means. It points to a certain quality of life and behavior. It is simply not having the didactic knowledge of the Holy Scriptures; it is not simply the rituals alone. Dharma, duty; sama, equanimity; dama, self-control; vairÄgya, indifference to worldly objects; uparati, desisting from sensual enjoyment; sraddhÄ, faithfulness; and atha, “much more or more over,” (auspiciousness, authority, flair and divine grace) are the preconditions for reaching Brahman. The fit person is the one who knows his Vedas, has the attributes (described above), and is devoted to the Lord only and detached from the world.
- Dharma
- Sama
- Dama
- VairÄgya
- Uparati
- SraddhÄ
- Atha
- Duty
- Equanimity
- Self-control
- Desirelessness
- Abstinence
- Faithfulness
SraddhÄ is implicit faith in Hindu Holy Scriptures. “Atha” has no English equivalent and means “much more” or “more over” meaning auspiciousness, authority, flair, and divine grace.
15.5: The wise ones, without false pride and delusion, having vanquished the evil of attachment, eternally devoted to the Supreme Self, divorced from passion (KÄmÄh), free from dualities of HAPPINESS and distress, and delusion, reach the eternal state. ( Suka and Dukha = þýÀõ (Inbam) and ÐýÀõ (Thunbham) = HAPPINESS and distress.)
- FULL ARTICLE with reference to horses, veda <
- Bhagavad Gita & the President’s remarks at the Nobel Peace Prize ceremony Oslo.
- ARTICLES, DEIN AYURVEDA NET:
- The Holy Bodhi Tree
- The mystical tree – In the Bhagavad Gita
- The Baobab Tree, Africa´s Medicine, Social Project
- Brihad Aryanka Upanishad and Stars
- Brihad Aryanka Upanishad and Trees
- Yoga, Ayurveda und Siddha Medizin
- Ashtanga Yoga and the Tanthram Tree
- Veda, Smriti and Sruti
- Gunas im Ayurveda und Yoga, Grundprinzipien
- Adi Shankara, Books, Arts, Studies
- YOGA LITERATUR ÜBERSICHT
Gross Elements in Ayurveda, Yoga, Buddhism
> Principle of Tridoshain Ayurveda <
MahÄbhūta is Sanskrit and PÄli for „great element.“In Hinduism, the five „great“ or „gross“ elements are ether, air, fire, water and earth. In Buddhism, the „four great elements“ (Pali: cattÄro mahÄbhūtÄni) are earth, water, fire and air. Read more: > HERE <
The Principle of Vata, Pitta and Kapha
The Physiology of Âyurveda is the physiology of the all-important trio, Vâta, Pitha and Kapha or Tridosha as they are generally called. Anybody, even faintly acquainted with Ayurveda, must have frequently come across the terms Vâyu, Pitha and Kapha. But very few have any clear idea of what is really meant by the terms. Every grown-up Indian has some vague idea about Vayu, Pitta and Kapha, and the terms are also used in common parlance. But in the majority of instances, the popular conception is quite different from the medical one. We have ample reference in Ayurvedic literature to the properties and different functions of Vatu, Pitta and Kapha, both in their normal and abnormal conditions. But we have no direct evidence by which we can come to a definite conclusion regarding the ultimate nature of these three substances. All that we can do is to make some inference based on reason, by a comparison of the original texts of Charaka, Sushruta and others and supplemented by such evidence as we can get from non-medical sources.
Yet Vâtha, Pitha and Kapha are the three entities on which stands the whole foundation of Ayurveda; we have to deal with them from the beginning to the end. Without their proper knowledge, successful treatment of diseases according to the Ayurvedic System is quite impossible. Before proceeding further, it is necessary that we should know something of the conception of the ancient Hindus regarding the physical world. Charaka and Sushrutha have mainly followed the Nyâya-Vaisheshikha and Sâmkhya-Yoga systems of Philosophy and occasionally the Vedanta view of the five Bhuta.
The nature and Physical Properties of the Tridosha.
The fundamental principle underlying the Ayurvedic System of Medicine is that of the Tridosha. In a nutshell, this Principle may be stated as follows:
There are three Dosha, Vâyu, Pitta and Kapha, which when in equilibrium keep the body sound, but which when vitiated, either singly or in combination, bring about diseases. The method of treatment would therefore be to bring the vitiated Dosha back to normal state, so that the three Dosha are again in equilibrium. We have seen that Âyurveda developed from the four Vedas; it is also regarded as a supplement of the Atharva Veda. But nowhere in the four Vedas can we find any specific mention of these substances.
It is in the Rig Veda only (1.3.6) that we find what may be regarded as the root idea of Vâyu, Pitta and Kapha :
“Tri-no asvinÄ divyÄni bhesajÄ trih pÄrthivÄni trirudattamadvyaha;
OmÄnam samyor-manma kÄyasunave tridhÄtu sarma vahatam subhaspatÄ.
Here “tridhÄdu sarma vahatam” has been explained thus by the commentator SÄyana: That is to say that when the three Dhâtu – Vâyu, Pitta and Kapha – remain normal and undisturbed, the body is at ease and there is no disease.
With the advancement of the knowledge, when the science of medicine was systematically studied, Âyurveda as a separate and special subject evolved out of the Vedas. The Principle of Vâyu Pttha and Kapha, was then fully developed and so we find copious reference to these terms in the Mahâ Bhârata and Upanishads.
Draya explained:
Dravya is defined as „that which contains in it action and quality and is a co-existent cause“. (C. S. I. 1.50 ; V. S. I. 1. 15). Substances exist and have qualities. We have two kinds of qualities, those which reside in a plurality of objects and those which are confined to individuals. The former are the general qualities (sâmânya), while the latter are distinguished as permanent (guna) and transitory (karma). Inherence is a special kind of relation. Relations are of two kinds. external like, conjunction (samyoga), or internal like inherence (samavâya). The first is regarded as a quality and the second is made a separate category.
The Vaisheshika believes that a substance is something over, and above the qualities. It is anxious to assert the existence of something which has qualities without being itself a quality, for we predicate qualities of substances and not qualities of qualities. Nor can it be said that we predicate one quality of a group of qualities. But since a substance cannot be conceived apart from qualities, it is defined as possessing qualities.
Qualities and action exist by combination with substance. Without substance, there were no qualities or action. Similarly, genus and species are correlative and are not absolute, except in the case of the highest genus which is Existence (bhâva) and the lowest species which is vishesha or individual characteristics appertaining to and inhering in the external substances. Genus and species, therefore, exist by combination with substances. Without substances, there were no genus and species. Similarly Samavâya or combination is “the intimate connection in the inseparably connected things“, e.g. parts and wholes of substances and their qualities, of action and the seat of action of genus and species and substances in which they reside, and of external substances and their ultimate differences. Without substance, then, there were no combination. Substance or dravya, therefore, is the fundamental reality.
Dravyas are nine in number, viz. the five Bhutas,
- 1. Prthivi (Earth)
- 2. Apah (Water)
- 3. Tejas (Fire)
- 4. Vâyu (Air)
- 5. Âkâsha (Ether
and
- 6. âtman (Soul)
- 7. Manas (Mind)
- 8. Dish or dik (Space) and
- 9. Kâla (Time).
These nine substances are intended to comprise all corporeal (murta) and incorporeal (a-murta) things. Ether, time and space are all-pervading, have the largest dimensions and are the common receptacles of all corporeal things. Soul and mind, Ether, time and space, Air and the ultimate atoms are not ordinarily perceptible, (V. S. VIII. 1.2).
[It must be clearly understood here that whenever we use the terms Earth, Water, Fire, Air and Ether, we use them only to denote the five bhutas and not in the sense of ordinary earth, water, air, fire or ether]
Charaka says that dravyas are of two varieties, – animate and inanimate. Those endowed with the senses are called animate; those devoid of senses are inanimate, (Sendriyam cetanam dravyam, nirindriyam acetanam, C. S. I. 1. 47.)
The Nature Of Citta According To The Yogasutras Of Patanjali
The five Mahâbhutas
The five Mahâbhuta originate from the five Tanmâtra. Of these, the Prthivi helps the other four by being their support. Ap helps the other four by moistening. Tejas helps the others by ripening. Marut helps by drying and Akâsha helps the other four by giving space. Prthivi is possessed of five qualities, – sound, touch, colour, taste and smell. Ap is possessed of four qualities,- sound, touch, colour and taste. Tejas is possessed of three qualities, sound; touch and colour. Vâyu is possessed of two qualities, – sound and touch. Akâsha has only one quality, sound.
We thus get :
Âkâsha/ Aether – (Sound-essence)
Vâyu/ Air – (Sound + touch)
Tejas/ Fire – (Sound + touch + colour)
Ap/ Water – (Sound + touch + colour + taste)
Prthivi/ Earth – (Sound + touch + colour + taste + smell).
Though Earth contains a number of qualities; we yet say that it has smell, on account of the predominance of this quality. If water and other substances besides earth possess smell, it is because particles of Earth are mixed up with them. We cannot think of Earth without smell, though we can so think of air and water. The special quality of Water is taste. Fire has for its special quality luminosity. Air is invisible, though limited in extent and made up of parts. The discrete nature of Air is inferred from the movements in the air, which would not be possible were Air an absolute continuum devoid of parts (V. S. II.1.14). Its existence is inferred from its special quality of touch and it is said to be a substance, since it possesses quality and action.
According to the Vaisheshika, the ultimate constituents of the concrete things of earth, air, fire and water are called paramânu or atoms.
Charaka has pointed out the primary qualities or special physical characters, of the five Bhuta in a different way. He says, „The characteristic of Earth is roughness, that of Water liquidity, of Air expansion, of Fire heat and that of Ether non-resistance. All these qualities are perceived through the sense of touch,“ -„Sparshendriya gocharam“, (C. S, IV. 1,27 ).
Bhutas are not elements
The Bhuta has been translated as ‚element‘. This is misleading. Bhutas are not elements and paramânus are not atoms or molecules in the modern sense of the terms. Modern writers laugh at the idea of calling the earth, water, fire, air and ether elements, ignoring the fact that a Bhuta is just an element, in the chemical sense of a substance that cannot be further analysed. „On referring to any Vaisheshika manual, it will be clear that what is ordinarily known as ‚earth‘, is not regarded by the Vaisheshika to be an ‚element‘ – in the technical sense; if it were so regarded, then alone could the Vaisheshika view be stigmatised as primitive and unscientific. The touch of ‚Earth‘ in its pure state is said to be ’neither hot nor cold’ so also the touch of ‚Air‘ and when asked why the ordinary earth and ordinary air are found to be very far from ’neither hot nor cold‘, the Vaisheshika explains that this is due to earth and air being mixed up with particles of Fire or Water, which make them hot or cold. From this, it is clear that what is regarded as ‚element‘ is not the earth etc., as we know and see them, but as they exist in their pristine and pure state, unmixed with any other substances“. Just as an atom of a chemical element has no free and independent existence, so also the five Bhutas in their pure state are never found in nature. What we find are compounds of the five Bhutas, mixed together in different proportions; that is to say, all gross matter is penta-bhautika.
Psychological explanation of the five Bhutas
The question may be asked, why were only five Bhutas postulated? Now, God has endowed us with only five senses, neither more nor less. The external world can only be apprehended by us through these five senses or Indriya. There is no other source which can give any information about matter which constitutes the physical world. For one particular lndriya, there is only one particular sense-object. The srotarerdriya or the sense of hearing can appreciate only the quality of sound. Sound, touch, colour, taste and smell are the five sense-objects corresponding to the five senses. These are gunas, and as such cannot exist independently by themselves, but must have some receptacle. In this way, we get five receptacles,- the five Bhutas.
What, for example, is the ‚atom‘ of Earth, but an ultimate material substratum of odour. On the other hand, let us take the case of the coloured gas Chlorine. It can be felt, smelt, tasted and seen. We are cognizant of its existence by at least four different sensory impressions; therefore it is not an element in the Vaisheshika sense of the term; it must be composed of at least four different Bhuta. The Hindu classification of matter into five Bhuta is, therefore, not at all absurd, as is supposed by many scientists who have an altogether different viewpoint.
According to Dr. Ganganath Jha, what the Vaisheshika means by saying that there are five Bhuta, is that there are five states of matter, viz., solid (Earth), liquid (Water), gaseous (Air), luminous (Fire) and etheric (Akâsha). It is better, however, to regard them as the Ashrayas or repositories of the five qualities,. viz. of smell, etc.
The confusion has been introduced by denoting the Bkutas by terms which are also used with reference to external objects of matter, such as earth, etc. But, as Hoffding says, „because language was developed under the influence of attention directed to the external world, we find that expressions for mental phenomena were originally taken from the material world. The inner „World behind is denoted by symbols borrowed from the „outer world of space“.
Contemplation of the elements (dhatu, mahabhuta) as a meditation method taught by the Buddha.
Hindu Medicine and the Vedas:
There is no doubt that the germ of Hindu medicine was laid in the Vedas. Because in all the four Vedas, – Rig, Yajur, Sâma and Athravana, – we find ample reference to medicine, drugs, methods of treatment and descriptions of the different parts and organs of the human body.
For example, reference is made to Dhanvantari in R.V IX. 112. In R.V. 1.117. 13 and V.74.5, we find that Chyavana was rejuvenated by the Ashvini Kumâras. ln 1. 23. 19, the medicinal properties of water are described. Reference is made to phthisis in R. V. X. 163 and to the organs of the body in R. V. III. 36.8, III. 50. 6, VI. 53. 8, VIII. 1. 26, X. 1. 84, X. 163 and X. 186. Similarly in the Sâma Veda II. 10. 70. 184 and in the White Yajur Veda XII.74. 75 and the 16 hymns that follow, we have reference to the medicinal properties of drugs.
But it is the Atharvana Veda which deals more fully with medicine. Here we have reference not only to mineral and vegetable drugs but also the causes of diseases (A. V. I. 23, 24, 36 ). „This work in its tenth book contains“, as Dr. Hroernle notes, „a hymn (the second) on the creation of man, in which the several parts of the skeleton are carefully and orderly enumerated in, striking agreement more specially with the system of Atreya as contained in Charaka’s Compendium“.
It is for this reason that the Ayurveda is generally included in the Atharvana Veda. This is also distinctly indicated by both Charaka and Sushruta. Sushruta (1. 1) calls it the Upânga of Atharvana Veda; and in Charaka Samhiaf (1. 30), we find that Atreya’s advice to his pupils was to have faith in the Atharvana Veda, because the latter deals with the treatment of diseases in the form of religious rites, sacrifices, oblations, expiation, fasts, the chanting of hymns, etc.
If we take the time of the Vedas to be 2000 B. C., we see that as early as this, the practice of medicine was in a very crude form. Nowhere in the four Vedas, can we find any mention of the term ‚Ayurveda‘. So we may take it that when later on the medical side of the Vedas was more fully and systematically developed, it formed a separate subject by itself and came to be known as Ayurveda.
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- Krishnamachar B.K.S. Iyengar, Bellur School, Patanjali Temple
- www.patanjaliyogafoundation.com
- yogena chittasya padena vacham malam sarirasya cha vaidyakena | yopakaroti tam pravaram muninam patanjalim pranajaliranato’smi || Let us bow the noblest of sages Patanjali, who gave Yoga for serenity of the mind, Sanskrit grammar for purity of speech and Ayurvedic medicine for the perfection of health.
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Galangal, TCM, Western Plants in Medicine
> GALGANT , HILDEGARD´s MEDICINE <
> LI SHI ZEN PRIVATUNIVERSITÄT <
> Zingiber off. – Naturheilkunde EU(+Yoga) <
> TCM mit westlichen Pflanzen <
> Kleiner Galgant, Chinesisch 山奈 <
The Galangal plant (Galanga, Blue Ginger) is a rhizome with culinary and medicinal uses. (Lao: ຂ່າ „Kha“; Thai: ข่า „Kha“; Malay: lengkuas (Alpinia galangal); Traditional Mandarin: 南薑 or 高良薑; Simplified Mandarin: 南姜 or 高良姜; Cantonese: lam keong, 藍薑; Vietnamese: Riềng).
It is used in various oriental cuisines (for example in Thai cuisine Tom Yum soups and Dtom Kha Gai, Vietnamese Huenian cuisine (Tre) and throughout Indonesian cuisine, for example, in Soto). Though it is related to and resembles ginger, there is little similarity in taste. Alpinia galanga is also known as Chewing John, Little John Chew and galanga root. It is used in African-American folk medicine. Read More: > Here <
Lesser galangal or Alpinia officinarum (synonym Languas officinarum) is a plant in the ginger family and native to China, growing mainly on the southeast coast. It is also grown in India which is the second largest exporter of the rhizome. The rhizome was widely used in ancient and medieval Europe.
The rhizome is smaller than greater galangal. The skin and the flesh are reddish brown whereas greater galangal has light yellow or white flesh. It was preferred to greater galangal because of its stronger, sweeter taste with notes of cinnamon. Its use in Europe has dramatically declined, however, and is now only used in Eastern Europe. It is used in Russia for flavoring vinegar and the liqueur Nastoika. It is still used as a spice and medicine in Lithuania and Estonia. In Central Asia, Tartars prepare a kind of tea that contains it. The spice used in South Eastern Asia which often goes by the name of „Lesser Galangal“ is actually Kaempferia galanga.
The word lesser galangal properly refers to Alpinia officinarum. In common usage, however, it is also applied to Kaempferia galanga, also called Kencur, Sand ginger, Aromatic Ginger or Resurrection Lily. Kaempferia Galanga, which is grown for medicine and as a spice, is an almost stemless plant that develops its few short-lived leaves and the flower at ground level, whereas the stem of A. officinarum is two to four feet high.
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TCM, TRAD. AYURVEDA AND PULSDIAGNOSES
Introduction to Buddhist Ayurveda or Tibetan Medicine – Vata Dosha (Space and Air), Pitta Dosha (Fire and Water), Kapha Dosha (Water and Earth) — Lectures from the „Four Tibetan Medical Tantras“ („rGyud – bzhi“ in Tibetan, pronounced „Ju Shee“ — „Si-Bu-Yi-Dian in Mandarin — in Sanskrit it is called the „Amrta-hrdaya-astanga-guhyopadesa-tantra“ or Amrita Hridaya Astanga Guhyopadesha Tantra)
- >* VIDEO INTRO TO BUDDHIST AYURVEDA OR TIBETAN MEDICINE * <
- >* VIDEO Ayurveda Arthritis Chinese Medicine, Rheumatism …* <
Nalanda College of Buddhist Ayurveda of Nalanda University, part of the 501(c)3 Non-Profit Religious Organization Medicine Buddha Wholistic Ministry – Anonymous American Buddhist Monk of Geluk Nalanda Tradition of Tibet and India, Ayur-Vedic Herbal Medicine Practitioner (http://www.Ayurveda-Berkeley.com – 510-292-6696 in Berkeley, California)AYR220 Ayurvedic Consultation 001 Constitutional Medicine Tibetan Medicine Ayurveda Intake-Form (October 26, 2008)
Dr. Florian Ploberger, Wien , Lehrtätigkeit und Publikationen in den Themenbereichen TCM und Tibetische Medizin seit 2000 im Bacopa Bildungszentrum. Leiter des Wissenschaftlichen Beirates des Bacopa-Bildungszentrum in Oberösterreich sowie Präsident der Österreichischen Ausbildungsgesellschaft für Traditionelle Chinesische Medizin (ÖAGTCM).
BUCHTIPP: > Wurzel-Tantra & Tantra der Erklärungen des rGyud-bZhi , die vier Tantras der Medizin < (The Basic Tantra and The Explanatory Tantra from the Secret Quintessential Instructions on the Eight Branches of the Ambrosia Essence Tantra.) Dieser Text dient seit dem 12. Jahrhundert als Grundlagentext in der Ausbildung der tibetischen Mediziner und wird noch heutzutage auswendig gelernt.
2007 wurde er an den Men-Tsee-Khang (Schule für tibetische Medizin und Astrologie unter der Schirmherrschaft des XIV. Dalai Lama in Dharamsala, Nordindien) eingeladen, um dort Vorträge zu halten.
Zurzeit hält er wöchentlich an der Universität Wien eine Vorlesung über diverse Themen der Tibetischen Medizin und verbringt jedes Jahr mehrere Monate in Dharamsala.
Zu seiner grossen Freude und Ehre wurde er im Sommer 2009 offiziell von Dr. Dawa, dem Direktor des Men-Tsee-Khang, mit der Übersetzung der ersten beiden Teile des bedeutendsten Werkes der tibetischen Medizin: ( rGyud-bZhi*. Deutscher Titel: Vier Tantra der Medizin) beauftragt.
> Pulsdiagnose, die sanfte Botschaft des Körpers <
In diesem Buch werden tiefe Einblicke in die Kunst der Pulsdiagnostik gewährt. Die Autoren beschreiben die Pulsdiagnostik aus Sicht zweier verschiedener traditioneller, östlicher Medizinsysteme: der ayurvedischen und chinesischen Medizin.
Für eine korrekte Diagnostik ist die Pulstastung von entscheidender Bedeutung. In diesem praxisorientierten Buch werden alle wichtigen Aspekte des Pulses unter dem Blickwinkel der verschiedenen Krankheitsmuster dargestellt. Es vermittelt die Technik der Pulstastung sowie die klinische Bedeutung der klassischen Pulsqualitäten.
Die Vorteile für Sie:
- Pulsdiagnostik in 2 verschiedenen Medizinsystemen
- Starker Bezug zur Praxis
- Graphische Darstellung aller Pulsqualitäten
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Dieses Buch dient sowohl Einsteigern als auch erfahrenen Therapeuten als wichtige Informationsquelle.
Die Autoren dieses interkulturellen Werkes sind:
- Frau Dr. Vinod Verma arbeitet und lehrt als Ayurvedischen Ärztin in Europa und Indien.
- Dr. Florian Ploberger ist Arzt für Allgemeinmedizin und Traditionelle Chinesische Medizin in Österreich.
GRAMEEN DANONE FOOD & SHAKTI DOI
* Shoktidoi means energy in Bengali. One cup of yogurt provides 30 per cent of the recommended daily intake of nutrition. Mothers are keen to buy the yogurt for their children.- Bogra, Bangladesh. June 20, 2007.
Grameen Foundation, founded as Grameen Foundation USA, is a global 501(c)(3) non-profit organization based in Washington DC that works to replicate the Grameen Bank microfinance model around the world through a global network of partner microfinance institutions. Its CEO is Alex Counts. It is separate from organizations called Grameen Foundation in different countries, such as Grameen Foundation Australia. The Foundation was founded in 1997 as a vehicle to replicate the model of Grameen Bank beyond the borders of Bangladesh and increase the access of poor people to microfinance by millions worldwide. Muhammad Yunus, the founder and managing director of Grameen Bank, sits on the Board of Directors. Current chair of the board is Paul Maritz, CEO of VMWare and formerly a senior executive at Microsoft. Read More > HERE <.
Muhammad Yunus (Bangla: মুহাম্মদ ইউনুস, pronounced Muhammôd Iunus) (born 28 June 1940) is a Bangladeshi banker and economist. He previously was a professor of economics where he developed the concept of microcredit. These loans are given to entrepreneurs too poor to qualify for traditional bank loans. Yunus is also the founder of Grameen Bank. In 2006, Yunus and the bank were jointly awarded the Nobel Peace Prize, „for their efforts to create economic and social development from below.“
Yunus himself has received several other national and international honors. He is the author of Banker to the Poor and a founding board member of Grameen America and Grameen Foundation. In early 2007 Yunus showed interest in launching a political party in Bangladesh named Nagorik Shakti (Citizen Power), but later discarded the plan. He is one of the founding members of Global Elders. Yunus also serves on the board of directors of the United Nations Foundation, a public charity created in 1998 with entrepreneur and philanthropist Ted Turner’s historic $1 billion gift to support United Nations causes. The UN Foundation builds and implements public-private partnerships to address the world’s most pressing problems, and broadens support for the UN. Read More: > HERE <
The Bangladesh Enterprise Institute (BEI), an independent non-profit research centre, in association with The Foundation for Development Cooperation (FDC) based in Australia and Libra Advisory Group based in UK has initiated the Bangladesh Social Enterprise Project (BSEP), supported by the British Government’s Department for International Development (DFID).
This project aims to utilize key strengths of the private sector to address some of the poverty related issues of our country.
The project purpose is ‘to identify and build innovative partnerships within the private sector to undertake projects and programmes which are commercially viable and directly benefit the poor in alleviating poverty and at the same time, meet the development objectives of Bangladesh.’
Grameen Danone Foods, popularly known as „Grameen Danone“ is a social business initiative, launched in 2006. Grameen Danone Foods Ltd is a joint venture between four Grameen companies; Grameen Byabosa Bikash, Grameen Kalyan, Grameen Shakti and Grameen Telecom — and Groupe Danone, a Francebased global leader for nutritional food products.
The main objective of Grameen Danone is to bring daily health nutrition to the nutritionally deprived population of the country, especially children and as a result alleviate poverty through the implementation of a unique proximity based business model.
Grameen Danone Foods Ltd. produces a special yogurt called Shakti Doi from pure full cream milk that contains protein, vitamins, iron, calcium, zinc and other micronutrients needed to fulfill the nutritional requirements of children of Bangladesh, thus contributing to improving their health.
While ‘Shakti Doi’ (which means ‚power yogurt‘) is primarily intended for children, it is also appropriate for adults. The price of each 80 gram cup of yogurt is kept at an affordable.
Phulki endeavors to spark the development of the socioeconomic conditions of disadvantaged people particularly by promoting the rights of women and children.
“Phulki” meaning “spark” in Bengali is a non-profit organization that brings a flicker of light to the lives of disadvantaged communities. We spread the light of hope into the lives of working women who, due to their circumstances, are forced to leave their children at home, often in hazardous conditions, to earn a living. From its beginnings in 1991, Phulki recognized the link between children’s rights and women’s empowerment and the need to ensure a secure future for children while their mothers are working to earn a living. These goals are the pillars for all of Phulki’s activities. It strives for the rights of women and children to be universally recognized and achieved. Through devoting all its resources and energy into working with disadvantaged women and children, Phulki is helping them to see that they both deserve and can achieve a secure, healthy and happy life.
Initially, Phulki focused on the plight of female workers who have migrated to Dhaka city from rural areas, in search of a livelihood. The city does not have the requisite infrastructure and support systems to sustain this large influx of migrant workers. In Bangladesh export oriented garment industry has grown rapidly over the last 20 years to become the primary source of foreign exchange for the country. Over 1.5 million workers are employed in garment factories, out of which, approximately 80% are women. Phulki’s early activities ensured the well-being of the migrant workers and their children who suffered due to poverty and lack of care.
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