Pranam welcomes sir. Another I read today: VENOUMUS HUMAN
1 Live science reported,” Humans, of course, have invented tools, weapons and social structures that do most of these jobs without the need for venomous fangs. And venom is costly, too, Fry said. Building and folding all those proteins takes energy. For that reason, venom is easily lost when it isn't used. There are species of sea snakes, Fry said, that have vestigial venom glands but are no longer venomous, because they switched from feeding on fish to feeding on fish eggs, which don't require a toxic bite. The new research may not raise many hopes for new superpowers for humans, but understanding the genetics behind the control of venom could be key for medicine, Fry added. If a cobra's <https://www.livescience.com/43520-cobra-facts.html> brain were to start expressing the genes that its venom glands expressed, the snake would immediately die of self-toxicity.” 2 It triggered my thoughts. Venomous- human on earth poses as great cultured ,etiquetted, religious and pristine characters; such act viciously against the families of their own; they appear to gain nothing and yet, ferocious foolishly. Venom exist unlike read above. However ,such succeed only on those who fear. Those unshakeable standards do not care for them though endorses due respects to such wily characters also.Daily we see in the media where congress derails every move of the BJP; similar political clowns do exist all over the earth. Suppressing the gullible and the timid, for the sake of their endurance and sustenance, rewards only the good ultimately. Indian epics revealed only that. 3 *Manusmriti <https://www.learnreligions.com/hinduism-important-texts-4684843> *written by the ancient sage Manu, prescribes 10 essential rules for the observance of dharma: Patience (*dhriti*), forgiveness (*kshama*), piety, or self control (*dama*), honesty (*asteya*), sanctity (*shauch*), control of senses (*indraiya-nigrah*), reason (*dhi*), knowledge or learning (*vidya*), truthfulness (*satya*) and absence of anger (*krodha*). Manu further writes, "Non-violence, truth, non-coveting, purity of body and mind, control of senses are the essence of dharma". Therefore dharmic laws govern not only the individual but all in society. 4 Jaimini defines Dharma as: *codaṇā-lakṣaṇaḥ arthaḥ dharmaḥ*.—“Dharma is that which leads to the highest common good (*śreyas*) and is distinguished by Vedic injunctions”. Dharma is “right living” defined by the practice of universal ethics and personal morals. “Dharma” cannot be known through empirical means such as cognition. It can be known only either through intuition or through a impersonal source of knowledge. The problem with relying on reason or intuition is that individuals will come to differing conclusions about what the ultimate nature of the “Good” is. There are endless controversies on most if not all ethical issues by “experts” who take one side or the other. The best and most universal source of Dharma therefore, would be an “impersonal” source such as the Vedas. 5 Mandukya Karika, verse 4.91t: Chapter IV - Alatashanti Prakarana (Quenching the firebrand) <https://www.wisdomlib.org/hinduism/book/mandukya-upanishad-karika-bhashya/d/doc143716.html> प्रकृत्याऽऽकाशवज्ज्ञेयाः सर्वे धर्मा अनादयः । विद्यते न हि नानात्वं तेषां क्वचन किंचनः ॥ ९१ ॥ prakṛtyā''kāśavajjñeyāḥ sarve dharmā anādayaḥ | vidyate na hi nānātvaṃ teṣāṃ kvacana kiṃcanaḥ || 91 || 91. All Dharmās (entities) are, by their very nature, beginningless and unattached like the Ākāśa. There is not the slightest variety in them, in any way, at any time. 6 Rig Veda 9.97.23: Sukta 97 <https://www.wisdomlib.org/hinduism/book/rig-veda-english-translation/d/doc838249.html> प्र दा॑नु॒दो दि॒व्यो दा॑नुपि॒न्व ऋ॒तमृ॒ताय॑ पवते सुमे॒धाः । ध॒र्मा भु॑वद्वृज॒न्य॑स्य॒ राजा॒ प्र र॒श्मिभि॑र्द॒शभि॑र्भारि॒ भूम॑ ॥ प्र दानुदो दिव्यो दानुपिन्व ऋतमृताय पवते सुमेधाः । धर्मा भुवद्वृजन्यस्य राजा प्र रश्मिभिर्दशभिर्भारि भूम ॥ pra dānudo divyo dānupinva ṛtam ṛtāya pavate sumedhāḥ | dharmā bhuvad vṛjanyasya rājā pra raśmibhir daśabhir bhāri bhūma || *English translation:* “The divine benefactor of givers, poured (boons) on givers, the intelligent (Soma <https://www.wisdomlib.org/definition/soma#hinduism>) distils his true beverage for true (Indra <https://www.wisdomlib.org/definition/indra#hinduism>); the radiant (Soma) is the upholder of strength, he is entirely restrained by the ten fingers.” 7 This is the unshakeable tru8th. T e givers of good , are poured back by all whereas the heartburns die out of the deficiency of heart. Tirukkural said perfectly: What is not done in a course of action, that action will be a failure; That which is preventions if undone , will also spoil the action. Inaction is only an undesirability. Action is sustainable forever. Venom is a mild one against the truth or Dharma. So one shall be fearless in the action. I was pleased to hear a small stunt master exhibiting his Rowdram on Periyar and its illegal followers as, “ per day 100000 devotees goes out of the temple at Sri Rangam and outside is placed a EVR statue; and the day it is broken down that is the day of expansion of the Hinduism in India. “ Many lack that guts. Venom might also be a cause but wgy the good is reticent?. KR IRS 4822 On Thu, 4 Aug 2022 at 15:19, SRIRAMAJAYAM <[email protected]> wrote: > A thesis on the Ayurveda system of cure. > Thanks. > 🙏 > > On Thu, 4 Aug, 2022, 12:00 pm Rajaram Krishnamurthy, < > [email protected]> wrote: > >> Pranam >> >> Ayurveda Avataranam >> >> Origin of Ayurveda >> >> >> >> By. Dr.Roshni.K.P. >> >> Lecturer, Dept. of Basic Principles, >> >> Sri Jayendra Saraswathi Ayurveda College >> >> Nazarathpet, Poonamallee, Chennai >> >> Ayurveda has no beginning according to different Ayurvedic texts. Lord >> Brahma, the creator of Universe revealed Ayurveda to Daksha Prajapathi, the >> Daksha taught it to the Ashwini Devatas, the Vedic Gods of medicine, who in >> turn taught it to Indra. All schools of Ayurveda agree with the genealogy >> upto Indra. But, after that different schools have given different versions >> regarding the transmission of science. Here, we will see the different >> versions regarding origin of Ayurveda: >> >> The Susrutha Version: >> >> According to Susrutha Ayurveda is auxiliary to Atharvaveda. Brahma >> created it even before he created man. It consisted of one lakh verses in >> 1000 chapters. Vagbhata also follows Caraka & Susrutha and explains that >> Brahma recalled and revealed it thereby signifying that creation is only >> the revelation of what already existed. Susrutha says that Lord Prajapathi >> learnt Ayurveda from Brahma, Ashwini Devatas fro Prajapathi, Indra from >> Ashwini Devatas and Divodasa from Indra. Divodasa from Dhanvantri. From >> Dhanvantri, Susrutha, Aupadhenava, Vaitarna, Aurabhra, Karaveera, >> Pushkalavata, Gopurarakshita, Nimi etc. Acharya learnt the science with >> emphasis on surgery and compiled their own works. >> >> Caraka Version: >> >> According to the Caraka version, Indra revealed the science to >> Bharadwaja. From Bharadwaja it passed in through Atreya to Agnivera, Bhela, >> Jatukarna, Parasara, Harita & Ksharapani. Each of these sages made their >> own Samhitas. >> >> Kasyapa Version: >> >> According to Kasyapa, Vasishta, Atri and Bhrigu learnt Ayurveda from >> Indra. They passed it on to their sons and disciples. >> >> Study of our medical textbooks reveal the progress of Ayurveda. The >> Ayurveda created by Brahma with One Lakh Stanzas is not presently >> available. The Ayurvedic knowledge was transmitted from generation to >> generation by oral tradition. >> >> Classical Texts in Ayurveda: >> >> Ashwini Kumaras practiced both medical and surgical treatments >> simultaneously, by the time of Samhita studies were undertaken in >> specialized areas. The divisions of knowledge of healthcare into eight >> parts became possible. Among the Samhitas available today, Caraka Samhita >> is medicine oriented, Susnitha Samhita is Surgey oriented. Kasyapa Samhita >> explains about Paediatrics. Caraka Samhitha, Susnitha Samhitha and Ashtanga >> Hrudaya are considered as Brihatrayees. >> >> Caraka Samhitha: >> >> The Agnivesa Samhitha compiled by Agnivesa from the teachings of >> Punarvasuatreya and redacted by Caraka is known as Caraka Samhitha. The >> term Caraka is used in many works on many occasions. It's not possible to >> assert that there was a particular Acharya in that name. The term Caraka is >> derived from the habit of wandering. Caraka Samhitha shows special affinity >> for Atharva Veda. According to some authors Caraka and Patanjali are the >> same, others say that they are different. >> >> Even though all the right branches of Ayurveda have been dealt by the >> author, this work has become more popular as authentic text of General >> Medicine ( Kayachikitsa) >> >> Caraka Samhitha has been divided into eight Sections and 120 Chapters and >> they are: >> >> Sutrastana- 30 Chapters- Deals with fundamental principles of Ayurveda. >> >> Nidanastana-8 Chapters- Deals with etiology, pathogenesis and diagnosis >> of diseases. >> >> Sharirastana-8 Chapters-Deals with anatomy. >> >> Vimastana-8 Chapters- Princi[ples governing bodily factors that cause >> disease- drugs and medicaments. >> >> Indrreyastana-12 Chapters-Deals with prognostic signs of symptoms. >> >> Chikitsastana- 30 Chapters- Treatment of diseases. >> >> Kalpastana-12 Chapters- Formulation for emesis, Purgation etc. >> >> Siddhistana-12 Chapters- Principles governing the administration of >> elimination therapies. >> >> Sutrasthana is again subdivided into 7 quadrates ( Saptha Chatushka) >> having 4 chapters each: >> >> Bheshaja Chatushka >> >> Swasta Chatushka >> >> Nirdesa Chatushka >> >> Kalpana Chatushka >> >> Roga Chatushka >> >> Yojana Chatushka >> >> Annapana Chatushka >> >> Specialities of Charaka Samhita: >> >> Triskandha Ayurveda: >> >> Initially Ayurveda was described in three types- etiology, symptoms and >> treatment. The diagnostic methods were improved by a deeper understanding >> of the concept of pathogenesis. He has explained the different ways of >> examination through palpation and percussion. He also gives emphasis on the >> patient's clinical examination- digestion capacity, psychological status, >> constitution. >> >> Development in Basic Principles: >> >> For the first time Charaka explained the concept of bioenergetics in a >> detailed and scientific manner. Furthermore, he also explained other >> principles such as Panchamahabhuta Theory and Rasa Guna Veerya Vipaka >> Theory etc. in the section of medical treatment Charaka described >> rejuvenation treatment to strengthen immunity as the first and foremost >> part of any treatment. He also explained the importance of clinical and >> practical knowledge, in addition to theoretical knowledge, in order to >> become successful as an Ayurvedic physician. Charaka for the first time >> mentioned that medicines are not merely for treatment of diseases, but they >> are meant for restoring homeostasis. >> >> Commentaries on Charaka Samhita: >> >> More than 40 Sanskrit commentaries were written on Charaka Samhita. Some >> of them are as follows: >> >> Charaka Nyasa- Bhattara Harischandra-4th Century A.D. >> >> Charaka Panjika- Swami Kumara- After -4th Century A.D. >> >> Nirantarapadavyakhya- Jejjata- 6th Century A.D. >> >> Ayurveda Deepika- Chakrapani- 11th Century A.D. >> >> Tatva Chandrika- Sivadas Sen- 15th Century A.D. >> >> Jalpakalpataru- Gangadhar Sen- 19th Century A.D. >> >> Charakopaskara- Yogendranath Sen- 20th Century A.D. >> >> Charaka Pradipika- Jyotischandra Saraswathi- 20th Century A.D. >> >> Sushruta Samhita: >> >> Sushruta means Dhanvantari school of surgeons and is considered in >> Ayurveda to be the father of surgery.Susrutha’s age and lineage are still a >> matter of controversy. Divodaasa, the King of Kasi, lived in the age of >> Brahmanas, so naturally his disciple, Susrutha also might have lived in the >> same period. Susrutha is later than Charaka. Susrutha Samhita itself >> contains statements like “ Sushruta, the son of Vishvamitra.” >> >> Specialities of Sushruta Samhita: >> >> Sushruta Samhita formulates the theory of cosmic evolution, which is a >> close parallel to Sankhya Darshana. He clearly states that fertilization >> will take place by the union of sperm and ova, but it is not sufficient for >> creation of life. In addition to this, involvement of a superior agency is >> necessary. Tridosha theory of Ayurveda was dealt by Sushruta in detail in >> three different aspects such as, physiological, pathological and >> therapeutic. He explains various aspects of the sleep and blood circulation >> process and also explains surgical procedures in a systematic way, i.e. >> pre-operative, operative and post-operative measures. Preservation of the >> dead body was also explained. Training, duties of physicians, surgeons and >> nurses etc. have been explained in detail. >> >> Commentators and Commentaries on Sushrutha Samhita: >> >> Jejjata >> >> Gayadasa- Nyaya Chandrika >> >> Brahma Deva- Tippani >> >> Bhaskaracharya- Panjika >> >> Chakrapani- Bhanumati >> >> Dalhana- Nibandha Sangraha >> >> Harana Chandra Chakravarti- Sushruthardha Sandipani >> >> Ashtanga Samgraha: >> >> This is the most important compendium of the Great Triad. Vagbhata’s >> Ashtanga Samgraha is a comprehensive treatise on medicine. This book is >> divided into 150 Chapters with 6 Sthanas: >> >> Sutra Sthana- 40 Chapters. >> >> Sharis Sthana- 12 Chapters. >> >> Nidana Sthana- 16 Chapters. >> >> Chikitsa Sthana- 24 Chapters.Kalpa Sthana- 8 Chapters. >> >> Uttar sthana- 50 Chapters. >> >> Specialities of Ashtanga Samgraha: >> >> Vrudha Vagbhata compiled important topics from Charaka and Sushrutha >> Samhita and also added new important topics in a systematic manner to form >> Ashtanga Sangraha. In Sutra Sthana new plants are mentioned specific to >> diseases. The relationship between diseases and tridoshas is explained. For >> the first time it is stated that even toxins, after processing, can be used >> to treat diseases. In the chapter of Aphrodisiacs a new theory of >> Application of medicated paste on feet is introduced.this book was composed >> by Vagbhatta without adding or deleting anything to the ancient treatises >> of Ayurveda. >> >> Commentaries on Ashtanga Samgraha: >> >> Actually many critics have written but, today, only one out of them is >> available. It is Shashilekha written by Indu. >> >> Ashtanga Hridaya: >> >> This is the most popular reference book for many Ayurvedic physicians, >> especially from South India. The next important authority in Ayurveda after >> Charaka and Sushrutha is Vagbhatta who flourished about the 7th Century >> A.D. Some opine that the author of Ashtanga Samgraha was Vridha Vagbhatta >> and the author of Ashtanga Hridaya was Laghu Vagbhatta. Ashtanga Hridaya is >> comparatively more concise than Ashtanga Sangraha. There are totally 120 >> chapters explained in 6 sections: >> >> Sutasthana – 30 Chapters. >> >> Sharir Sthana – 6 Chapters. >> >> Nidana Sthana- 16 Chapters. >> >> Chikitsa Sthana – 22 Chapters. >> >> Kalpa Sthana – 6 Chapters. >> >> Uttar Sthana – 40 Chapters. >> >> Specialities of Ashtanga Hridaya: >> >> Ashtanga Hridaya is the most popular and applied book, because of its >> concise and poetic presentation. In this book many plants are mentioned >> specially for particular diseases. For ex: Musta for Jwara, Haritaki for >> Vata and Kapha. The concept of vipaka is very well defined. Many new drugs >> are introduced as rejuvenators and Aphrodisiacs. Ashtanga Hridaya is not an >> independent treatise but is a edited compilation of the best from Charaka >> and Sushrutha Samhitas.the approach to describe disease entities is also >> very good. Diseases are described under different headings – Nidhana, >> Purvaroopa, Roopa, Samprapti, Chikitsa, Aushadha, Aahaara. >> >> Important Commentators on Ashtanga Hridaya: >> >> Arunadatta- Sarvanga Sundara >> >> Hemadri- Ayurveda Rasaayanam >> >> Indu-Sashikehya >> >> Chandranandan- Padaarthachandrika >> >> These Samhitas are considered as Bruhatrayees. >> >> Saarangadhara Samhita, Bhavaprakasha and Madhavanidhaana are considered >> to be Laghutrayee. >> >> Saarangadhara Samhita: >> >> Saarangadhara is the author of the Samhita. The whole Samhita consists of >> three divisions, 32 Chapters and 2600 verses. >> >> Purvakhanda consists of 7 chapters, deals with the types of medicinal >> formulations, examination of the pulse, processing food items etc. >> >> Madhyamakhand consists of 12 chapters, deals with Panchavida Kaashaaya >> Kalpanaas, and preparation of various Kaplpanaas ( pills, lehyas, thailas >> etc.) >> >> Uttarkhana consists of 13 chapters, explains abour panchakarma >> procedures, netra kriya kalpas ( ophthalmic treatments etc. >> >> Commentaries and Commentators : >> >> Dipika- Adhamalla >> >> Gudartha Dipika- Kashiram Vaidya >> >> Ayurveda Dipika- Rudra Bhat >> >> Bhavaprakasha: >> >> This work was compiled by Bhava Mishra, son of Lataka Mishra. Bhava >> Mishra belonged to 16th Century A.D. The Samhita covers all aspects of life >> science. In total, the book consists of 10,268 verses in 3 sections. >> >> Purva Khanda consists of 7 chapters, deals with origin of Ayurveda, basic >> principles of Ayurveda, Shareera Vignyanam etc. >> >> Madhyama Khanda consists of 71 chapters, deals with etiology, >> symptamatology, pathogenesis of treatment of various diseases. >> >> Uttara Khanda consists of 2 chapters, explains about Rassayana and >> Vajikarana. >> >> Maadhavanidhaana: >> >> Maadhavanidhaana known as Rugvinischaya was written by Maadhavakara, who >> was the son of Indukara, during 7th Century A.D. It is a compilation work >> from earlier works such as Charaka Samhita, Sushruta Samhita, Ashtanga >> Hridaya etc. Maadhava has given his own special style in classifying the >> diseases. In his work, the pathological aspects of the number of diseases >> has been covered. Maadhava has recognized Sula ( Colic pain) and Vispotta ( >> vesicles) as independent diseases for the first time. >> >> Commentaries and Commentators: >> >> Madhukhosha by Jayarakshita >> >> Atanka Darpana by Vaachaspati. >> >> The above mentioned treatises are major works described by Ayurvedic >> Science. 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