AYURVEDA, KNOWLEDGE OF LONGIVITY OF LIFE

AYURVEDA, KNOWLEDGE OF LONGEVITY OF LIFE

(DISCOURSE BY N.R. SRINIVASAN)

 

 

Rishis (sages) of the hoary past visualized Brahmaanda (Universe) as well as Pindaanda (human structure) were evolved by the same process of grossification of subtle elements called Tanmaatras in their creation. They further acquired sound knowledge of Life Sciences. In due course they developed this knowledge to evolve a sound system of medical sciences not only for human beings but also for their domesticated animals to alleviate sufferings and increase their longevity. They called this Ayurveda, Knowledge of Life making it a subsidiary to Vedas, their Spiritual knowledge. Ayurveda is thus an Upa Veda of Atharva Veda. The books of Ayurveda are very ancient. They contain several Samhitas and Sootras, most important being Ashtaangahridaaya.

 

Rudra, a divinity belonging to Vedic as well as Tantric culture was the first physician. The vedic poet prays in Rigveda (2-33-4) thus: "Maa tvaa Rudra chakrudhaamaa namoebhirmaa dushtutee vrishbha maa sahootee; unnoe veeraa arpaya bheshjebhi-bhishaktamam tvaa bhishajaam srunoemi—O Rudra! May we not make you furious! You are indeed a bull! We hear you are the best among physicians, and may our children grow up with your remedies. Asvins mentioned in Vedas are again the first physicians who protect the blind, the weak and aged, and those that have fallen into the pit.

 

The patron-god physicians and surgeons of Hindus, Dhanvantari is regarded as a minor incarnation of Vishnu among the twenty-two incarnations of Vishnu. Ramayana relates that Dhanvantari emerged from the ocean during churning. According to Bhaava-prakaasa, Dhanvantari was born in the royal household of Kaasi in the family of Baahuja. He developed ascetic tendencies even as a boy and performed austerities. But, Brahma persuaded him to accept the lordship of the city of Kaasi and since then he was known as Kaasiraaja. As a king, he prepared a treatise (samhita) on medicine for the benefit of humanity (hitaaya dehinaam). According to this Puraana, Dhanvantari was originally the physician of the gods in heaven. Indra, the king of gods, once chanced to observe the misery of the human beings were prone to, on earth; overcome by compassion he directed Dhanvantari to visit mankind and eliminate the human sufferings. As numerous diseases beset human beings, Dhanvantari appeared among them as a physician.

 

Often Dhanvantari is identified with Divodaasa and Kaasiraaja, though not mentioned in Rigveda. Divodaasaa is associated with the gods of healing Asvins, Agni and Indra. Dhanvantari is said to have learnt the science of art of medicine (Ayurveda) from Bhaaradvaaja who in turn was taught by Indra who was taught by Asvins. There is also an account, which mentions, that sage Aatreya taught medicine to Bhaaradvaaja.

 

The icons of Dhanvantari are frequently seen four armed carrying in upper hands conch and discus like Vishnu, one of the normal hands holding a leech (Jalauk, suggesting blood letting and surgery) and the other a pot of ambrosia (amrit-ghata, suggesting medicine), in standing or sitting posture on lotus.

 

It is physiologically significant that vedic reference with regard to physicians and medical practice in general exhibits a rather ambivalent feeling. It was necessary to accept medical aid, and that is how medical knowledge was incorporated in the vedic corpus, although this knowledge was there earlier and came from the folk that was probably outside the vedic ritualistic fold.

 

The fear of death which has plagued man all along his career was obviously the most effective motivation for the development and discovery of techniques to preserve and prolong life. The goal of all spiritual endeavor as well as worldly activities of man is deathlessness (amritatva) or continuity of existence. In fact, religions which believe in after-life and immortality of soul have sprung from this deep yearning. The early attempt was to prolong the physical existence itself, to make the body strong enough to survive the odds, to make the body itself immortal, to transform the essence (rasa) of the fleeting physical existence into a firm diamond like substance (vajra). Death is inescapable, but disease could be prevented and cured. When the causes of disease were largely unknown, evil spirits, malevolent deities, black magic witchcraft and sorcery, and others gained importance in man's endeavor.

 

Indigenous Indian medicine has four main lines of development all of which go back in their origin to a very remote past. Two of them, represented by the physician Charaka and the surgeon Sushruta (believed to have lived centuries before Christian Era) are collectively designated as Ayurveda (the science of longevity) and sought to be integrated with vedic tradition. The third is the system of therapeutic alchemy known as Rasavaidya ( of Rasaayana School), where use of metals and mercury is extensive, a meeting point of Indian medicine and Indian chemistry. This system developed almost independent of vedic tradition and had profited by contacts with the Arabian, the Persian and the Chinese cultures. The fourth line is the Siddha (or the adept) system, the origin of which is obscure, but was distinctly outside vedic tradition. At present it is prevalent only in South India, especially in Tamil Nadu. All these systems were rooted in Tantric culture before vedic culture, and were influenced to a great extent by Sankhya-Yoga complex.

 

There are legends which seek to establish continuity between Ayurvedic tradition and the Vedic tradition, with the assumption that the Vedic Tradition is without an identifiable beginning. Ayurveda is regarded as fifth veda sometimes, but it is more usual to consider it as a supplementary veda (upa-veda). According to Mahabharata (2-11-33)it is one of the four upa-vedas, others being Archery (Dhanurveda), Musicology (Gandharva) and political science (Artha saastra). Within the Ayurvedic Tradition, the medical science itself is regarded as an appendage (upaanga) of the fourth veda (Atharva Veda). This appendage is believed to consist of 1000 sections which got attenuated in course of time to just eight divisions, the extant Astaanga Ayurveda. The standard texts on Ayurveda generally deal with ashtaangas or eight subjects. They are: Kaaya-chikista (therapeutics); Salya-tantra (major surgery); Saalaakya-tantra (minor surgery including ENT); Bhoota-vaidya (psychiatry); Kaumaarabhritya-tantra (paediatrics); Aghada-tantra (toxicology); Rasaayana-tantra (geriatrics), and Vajreekarana-tantra (virilification).

 

Athrvaveda was itself outside the classic vedic complex which was originally threefold—Rig, Yajur and Saaman. Atharvaveda acquired the vedic status at a later date but its contents are clearly more ancient than Rigveda itself. It goes back to the Indus Valley Civilization age. Atharvangirasa (old name for Atharvaveda) had two-fold approach: pacificator curative practices (shaanti) and practices of witchcraft and sorcery (ghora). Both practices were equally in the hands of priestly magicians and medicine-men (the atharvan) who dominated the scene before and during the Rigvedic periods. The outlook of magical spells, amulets, charms, incantations, curative abracadabra, witchcraft and sorcery find predominant place in the Atharvaveda. Even to-day such practices are in vogue in India outside the vedic fold.

 

It would be wrong to regard Ayurveda as a development of the Rigveda or Yajurveda as vedanga, and in fact it belongs more naturally to the amorphous Tantric Tradition which undoubtedly was prevedic and pre-historic.

 

Ayurvedic ideas like circulation of multiple breaths inside the body or the three pathogenic factors (tridoshas) or the medicinal properties of the herbs and plants (oshadhi) in the vedic literature are due to the influence of later sophisticated culture in the country. Vedic culture found it necessary to assimilate these meaningful or prevalent ideas belonging to the people outside its culture to its own fold. Vedic culture regarded the body as but secondary to the spirit and emphasizes austerity, penances, discipline and contemplation. The outlook that gained currency in the wake of vedic influence looked upon body as almost a necessary evil and it was considered impossible for the soul to reach salvation until the physical body was eliminated or sufficiently subdued. But Ayurveda held that the body was the foundation of all wisdom and virtue, and the source of all supreme objectives (dharma, artha, kaama and moksha); apart from this body there is nothing that is of great help to man. If one does not realize the Absolute in this very body, argued Ayurveda, it is even more difficult for one to realize it when one has gone beyond the body.

 

Ayurveda not only includes alcohol in its pharmacopeias but had use for meat and drugs extracted from animal bodies. Charaka lists as many as 170 medicines of animal origin. The Ayurvedic notion of a happy life was not exactly to the liking of the austere, ascetic and puritanical law-givers. They naturally frowned upon such advice coming from Ayurvedic sources as: "There is no sin in eating meat, in drinking liquor or in sex indulgence, they are natural inclinations. But there is merit in self restraint"—(Na maamsabhakshane doeshoe na madhye na maithune, pravittireshaa bhootaanaam nivrittistu mahaaphalaa). All Ayurvedic texts contain a section of treatment procedure for alcoholics. If austerity was prescribed, it was in consideration of health, and not because of religious reasons. Therefore stigma against healing art continued till the period of Dharmasaastraas were passed. Of course Rigveda itself includes a hymn to the healing herbs ascribed to the cure-man (bhishaja) and addressed to Soma, the divine monarch of plants, who is represented on earth by the psychedelic drink Indian hemp?(Asclepiade?), which the vedic poets ingested and offered to the gods.

 

Charaka Samhita and Sushruta Samhita are regarded as supreme authorities in Ayurvedic theory and practice. It is not certain if these two were historical personages at all. Charaka is said to be a class-name for wandering physicians who were popular even during the time of Paanini. Sushruta which means learned may not in fact be a proper name. However, Hindu traditions take them as real medical authors and they are supposed to have lived during later vedic period. The line of development represented by Charaka is called Aatreya School and Sushruta's School is named after Dhanvantari. Both Charaka and Sushruta Samhitas agree that Ayurveda was first formulated by the self-born Brahma, who communicated the system to Prajaapati and he to the twin divinities, the Aswins, who in their turn passed it on to Indra. Indra handed over Ayurveda to Sage Bhaaradvaaja and he taught Punarvasu and other sages. Indra taught Ayurveda to Dhanvantari, appearing as the king of Kasi, Divodaasa. Both Divodaasa and Bhaaradvaaja are mentioned in Rigveda as contemporaries who were together protected by Asvins (1-116-18).

 

Sushruta originated plastic surgery and the operation of the cataract in the eye. His technique as laid down in his texts was studied by the West and the science of rhins plasty or plastic surgery was evolved. Sushruta was a keen surgeon who knew how to repair bad or desisted noses and it is said that he fixed a torn ear once sand also grafted portions of skins from other parts of the body. Also he knew how to remove stones from the bladder. He was the earliest to advocate dissection of dead bodies for teaching of medical trainees.

 

It is unfortunate that all the early medical treatises are lost. Also Sushruta's work is no longer available in its original form. What we have now is a revision by one Naagaarjuna. Again in the history there are three Naagaarjunas. The fusion of the two lines of development of Charaka and Sushruta was attempted by Vagbhatta who compiled his Ashtaangahridaya incorporating the views of not only Charaka and Sushruta but also Bhela, Haarita as well as Rasaayana system. This gives the Ayurveda its definition as compendium of all the then existing systems.

 

Ayurveda accepts what is called the "psyche" (aatman) a spiritual principle, independent of the body. "Purusha" who is regarded in the system as the frame of reference for all medical speculations and object of treatment is a configuration of the body, including sense organs, mind, and psyche organized into a single system in the manner of a tripod. The body is made of five elements: Space or ether; air, fire, water and earth. Senses are sockets in the body made up of the same elements. Mind too is likewise physical but subtly so. It transcends the senses and therefore meta-sensory (ateendriya); the senses are activated by it, and guided by it. The "psyche" upholds, bears up, preserves these factors and in doing so actively binds the factors into a single system and is a designer. Life (jeevaatma) is thus an organization in a phenomenological unity (samyoga).

 

Ayurveda draws its strength from Sankhya in the concept of subtle body (sookshma sarira or linga deha). Constituted by consciousness, ego, eleven senses and five elements this body is said to survive physical body and transmigrate. In Ayurveda this body is composed of air, fire, water earth and mind; it is accordingly subtle and is carried over from one life to the next. The fetus is said to be formed as a result of father's sperm (sattva) and the mother's blood (rajas) coming together, but not until the subtle body has migrated into this union. Sensory and mental functions are associated with the head while consciousness (chitta) is located in the heart. Charaka calls heart by the saankhyan word "mahat". All modes of consciousness are gathered and all vital currents center in the heart.

 

Human functions, physiological like breathing, reflex like winking, sensory, intellectual like decision, inquiry, scrutiny and appreciation, memory and energetic application are organized on the basis of a net-work of elemental modifications that work together to uphold the body in a normal pattern that may be described as "health". Disease is essentially in the nature of departure or disturbance from this normal pattern. There are forces within the body that make the body foul (mala) and disturb its processes. There are also within the body forces which strive to keep the body clean and processes even (prsaada).The aim of Ayurveda as a curative discipline is to strengthen "prasaada" forces against the "mala" forces. The struggle between them is normal and natural and health is a necessary concomitant of this struggle. The job of a physician is merely to aid nature in its normal struggle so that proper balance of the basic design in the body secures.

 

Sushruta's thinking was in line with the ancient thinking: the constitution of human beings is physical; it is made up of air, fire and water. These three were held in high regard even by the vedic sages who personified them as Wind Gods (Maruta or Vaayu), Fire God (Agni) and Water Divinities (Varuna). The earth element is characterized by tamas, air by rajas, Aakasa by sattva, water by sattva-tamas and fire by sattva-rajas. In the human body, the air factor is composed by the elements of aakaasa and air; fire factor by the element of fire and water factor by the elements earth and water. These factors are named in Ayurveda as Vaata (Vaayu), Pitta and Kapha (or Sleshma) characterized by the three modes rajas, sattva, and tamas respectively. It is usual to translate these factors as wind, bile (gall) and phlegm(mucus) following the humeral doctrine of the Greeks. These factors are the functional system that we call on organism and in their normalcy they support the body-mind complex and therefore they are called "Dhaatus". But when they are thrown out of balance or get excited, they can cause trouble. They become in that condition pathogenic and so are called "Doshas". Dhatus are body-constituents while doshas are behavioral processes.

 

Vaata as a factor sustains the whole body system, the physical machinery as well as the physiological functions including psychological processes: efficiency of the sense organs and alertness of mind are dependent upon it. In function it is five- fold : 1.Forward breath (Praana)—governs respiration, and prevails in the whole body from toe to nostrils, especially located in the head moving in chest and throat, contributing to mental alertness and sense-efficiency. 2. Downward breath (apaana)—prevailing in the lower regions but moving in navel, intestinal canals, sex organs and legs, contributing to production of sperm, and responsible for expelling fasces and urine. 3. Pervading breath (Vyaana)—prevailing in the heart but pervading all over the body, characterized by great speed in circulation, helping sensory-motor functions, blood circulation, reflexes like winking, all sensory perceptions, and distribution of the vital sap to all parts of the body. 4. Ascending breath (Udaana)—prevailing in the chest but moving in throat, nostrils, palate, skull and navel, responsible for speech, intentions, energy, strength, memory and complexion. 5. Equalising breath (Samaana)—prevailing in close proximity to the stomachic fire and moving in the digestive organs, heart, navel, and the joints, helping digestion and assimilation.

 

The second factor pitta (bile) is described as "bodily fire" (dehaagni, Kaayaagni). According to Sushruta, this is the only fire in the body. It cooks all that we eat, and is responsible for warmth, digestion and metabolic changes. The third factor Kapha or Shlshman (phlegm), is related to the earth and water elements. Its main function appears to neutralize the heat that is produced by pitta, which would otherwise burn the system down; it also unites the joints and eliminate friction. It is this factor that gives firmness and strength to the body, and also the capacity to resist disturbances within the organism.

 

The concept of multiple breaths is an old one. Vedic literature, especially the early Upanishads mention breaths three to ten in number. For instance, Brihadaaranyaka Upanishad (3-1-10) and Chandogya Upanishad (1-3-3) mention three; Br.Up. 1-5-4 mentions six, Br.Up. 2-2-3 mentions seven, and Br.Up. 3-9-4 mentions ten. In Maitri 2-6 five are described—Praana that goes up, Apaana, that goes down, Vyaana, that favors other breaths, Samaana, that sends the thickest part of nourishment into apaana and brings minutest in each member and Udaana, which disgorges and swallows what is drunk and eaten.

 

It is an ancient notion that there is a fire within the man that keeps him alive and active. Ayurveda considers what is known as "stomachic fire" (Jatharaagni) or the "bodily fire (kaayaagni). Vedic literature also contains this notion. "Ayam agnir vaisvaanaro yoyam antaha purushaha yenedamannam pachyate yadidamadyate" –This fire, who is within the body of this Purusha and by whom the food that is eaten by the Purusha is digested is Vaisvaanara (5-9-1). Vaisvaanara is the gastric fire by whom whatever is eaten is digested. The sound that is heard is the sound of the gastric fire. The idea here is that one should have the view of Brahman in such Jatharaagni. "tasyaisha ghoeshoe bhavati yametat karnaavapidhyaaya srunoeti" (Br.Up. 5-9-1) —Jatharaagni produces the sound which is heard by closing one's ears. The Vedas consider fire as the descendant of water (apaam napaat); there is a mention of "the fire of clouds". Ayurveda developed this ancient mystic idea into a rational concept.

 

Important in Ayurveda is the notion of equivalence of macrocosm (Brahmaanda) and microcosm (pindaanda) inherited from the Tantric tradition. The structure of individual organism is essentially similar to the structure of the Universe. This refers to five primary elements (panchbhootas) that enter into composition: earth (density, solidity); water (cohesion, liquidity); air (expansion, movement); fire (light, heat): and, aakaasa (space, extension). The body is as material and physical as the world around it: its growth, maturation, decay and disappearance follows the same natural laws. The primary elements combine and modify to produce and maintain inorganic as well as organic world. In the organic world however, their modifications assume a particular pattern, best illustrated in the human body. But the Ayurvedic theory applies equally to human beings as also to the lower animals or even plants. There are not only branches of Ayurveda to treat elephants (Hastyaayurveda), cows (Gavaayurveda) and horses (Asvaidyaka) but also there is a discipline which specializes in maintaining and correcting the health of plants (Vrikshaayurveda). There are treatises written on these branches, and there is no doubt that these specialties were put to practice once.

 

The concept of stomach fire in Ayurveda is an important one. We live by this fire, and grow in it. All the three essential factors (Vaata, Pitta and Kapha) are involved in it; they determine its nature, although it is a fire that burns by its own fuel. The excitation or disturbance in the factors, bring about changes in the fire. An excitation of wind will produce "irregular fire" (vishamaagni); an excess of bile will intensify the fire (teekshaagni); and when the phlegm is excited we have sluggish fire (mandaagni). The changes in the fire have their direct impact in the body. Steady and even fire (samaagni) makes for sound health. Man's life rests on this fire. His strength, vitality, health, pleasure and sorrow are all rooted in this. The warmth (ushna) that makes man alive indicates the presence of this fire; when it cools, man dies.

 

The Ayurvedic concept of stomachic fire is an important aid in reconstructing the early phase of "aatmavaada" which matured in Upanishads. The state of equilibrium (saamyaavastha) of the Sankhya school of thought and the process of perfect settling down (samaadhi) of Yoga are no doubt intimately related to the even fire (samaagni) of Ayurveda.

 

Although Indian medicine sought to wean itself out of Athervanic practices and ideology at a very early age, it retained its Tantric complexion for a long time. Even classical Ayurveda accepted Sankhya as its theoretical basis. Sankhya has been the viewpoint of Tantric tradition, uncompromisingly atheistic and materialistic, in its early phases at least and therefore non-vedic. A sound body is fit to house sound mind. A balanced combination of these two is in a far better position to manifest the spirit within—the Aatman, which is always sound--This has been the message of Ayurveda in its approach within the Vedic Tradition.

 

Ayurveda draws its strength from Sankhya and Yoga philosophies as enumerated above. Yoga is intimately allied to Yoga. The Geetaa calls them one as Sankhya –yoga. Sankhya is theory and Yoga is practice. Ayurveda accepts the treatment procedure based on Yoga ideology, "mastering the mind" (sattvaavajya). This consists in restraining oneself from excesses, from unwholesome sense-functions and controlling one's own mental state. Most of our troubles, according to Charaka are due to folly or errors of judgment (prajnaaparaadha). To avoid or eliminate the troubles, one must "live correctly" (sadvritta). Correct living does not involve supernatural sanction or Vedic authority. It is wholesome, integrated living through yoga which adequately satisfies the three fundamental motivations: 1) urges for self preservation 2) desire for material provisions which makes life comfortable and, 3) longing for better states of existence, here and here-after. Ethics is thus judiciously subordinated, to pragmatic considerations. Yoga advocates control over the body, the senses and mind. It does not want to kill the body. A sound mind needs a sound body. Sensual attachment and passions distract the body as well as mind. They must be conquered. To overcome them Yoga gives us the Eightfold Path of Discipline (Ashtaanga Yoga). The Yoga system of Patanjali should not be confused with magic and tantra and self-hypnotization.

 

This lecture has been prepared for the Vedanta Class at Sri Ganesha Temple, Nashville by suitably extracting, abridging and editing texts from Vishnu Kosha and Darsanoedaya (Early Indian Thought) by S.K. Ramachandra Rao, Kalpataru Research Academy, Sri Srigeri Sharada Peetham and from the following publications: Dr. N.S. Ananta Rangacharya, Principal Upanishads, Bengaluru and Publication of AryaVaidyasala, Coimbatore.

 

PRIME MINISTER NARENDRA MODI’S VIEWS ON AYURVEDA

Posted by Subhamoy Das | Aug 25, 2015   

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The World Ayurveda Foundation organized the 6th World Ayurveda Congress in New Delhi from November 6-9, 2014, with the overarching theme of ‘Health Challenges and Ayurveda.’ 4000 delegates from around the world congregated to discuss various topics on Ayurveda with the goal of making it an integral part of the healthcare system.

In his valedictory address, India’s Prime Minister Narendra Modi spoke about the ways we can bring acceptance and recognition for Ayurveda as a complete healthcare system adoptable in countries across the world. Here are 9 points excerpted from his speech in Hindi that can provide direction and inspiration to Ayurveda and its practitioners.

Can People Rely on Ayurvedic treatment?

The biggest challenge for the people seeking Ayurvedic healing is to find Ayurvedic doctors who offer 100% Ayurvedic treatment. There is a pervasive belief that they cannot heal patients with just Ayurvedic therapies. Rather, they ask patients to start with allopathic medicines for the first three days and Ayurvedic treatment can be taken care of in successive stages. I feel this limiting belief is the biggest challenge for Ayurveda. If these Ayurvedic doctors are not committed, devoted or confident about Ayurveda’s ability to heal, then how can patients trust Ayurveda?

Practitioners Need to Show Confidence in Ayurveda

I’m reminded of the customer in a restaurant who asked to see the owner. He was told that the owner eating in the restaurant across the street. Who would then eat in this restaurant? They can’t win the trust of others, who don’t believe in themselves and their traditions. The crisis is not “Ayurveda”, but its practitioners. I don’t know how you feel about this discussion – pleasant or bitter. But if it is bitter, then I think that I am referring the matter exactly according to the norms of Ayurveda because in Ayurveda what tastes bitter at first turns sweet ultimately.

The Biggest Challenge Facing Ayurveda Today

I have been meeting with many people regarding this challenge of Ayurveda. Ayurveda is not a field to be limited to a certified doctor. Our ancestors have made health, a part of our life. Today we have outsourced our health and lifestyle. Those days, health was not outsourced. It was part of lifestyle and due to that every person, every family was aware about wellness of body. If any problem would arise, people were aware of how to resolve it. Even today you must be feeling that experience.

When travelling in a train or bus we may have seen another passenger falls sick. One or more fellow passengers might come over and offer something to help them feel better, whether or not he or she is a doctor or Ayurveda specialist. Because Ayurveda has been a natural practice in India we have some knowledge of it. Gradually however, we outsourced the complete health sector. If any medical problem crops up, we have to take advice and consultation and we have to go according to prescription. If that treatment is successful, fine; otherwise we go to other practitioner…we change the consultancy.

How to Bring Back the Faith in Ayurveda

The solution to bringing faith to Ayurveda is that we should not compromise our core sector. We should be 100% committed to what we do, only then we will start seeing the results. People are feeling the need for a more holistic approach to their health, and returning to their roots, be it naturopathy or Ayurveda, diet-control or homeopathy. Ayurveda offers holistic healing from the root to the fruit; every aspect offers healthy solutions. Our ancestors must have had a microscopic insight into Ayurveda’s nature, and powerful ability to heal. How do we keep that great resource in modern times is the second challenge to us. The least we could do is to translate the exalted resource in the language this world understands. This encourages Ayurvedic therapies to be researched and proven efficacious.

Ayurvedic Studies for International Journals

Third point regards research articles published in international science magazines. Can we encourage these journals to publish Ayurvedic studies? With even 10-20% of a journal devoted to Ayurvedic research the modern medical world would eventually take note and possibly stimulate more research and respect for Ayurveda.

Focus on Ayurvedic Herbal Products

We can also focus on improving the quality of our Ayurvedic herbal products. While many of the ancient herbs described in the original texts are no longer extant, there are many exciting ideas being developed for effective herbal products. In Gujarat we have built a Pavak-Van — a garden landscaped in the shape of the human body. Relevant plants and trees have been planted in accordance to the parts of human body which is treated by that particular type of herb. If it’s the heart, then the plants related to the cure of heart diseases have been planted there. When Ayurvedic students tour the gardens they learn about the particulars of diseases and their curative medicinal plants.

How Vedic Philosophy Encourages Environmentalism

Our Vedic Shastras noted that each tree, plant and animal is related to a God or Goddess. This view encourages environmentalism as well, making it easier to remember the value of each plant and tree. Ayurveda was a part of the common people and they trusted Ayurveda because of its divine connection.

Ayurveda as a Profession and Career

Another issue for today’s students is they do not see how they can have a good economic life as an Ayurvedic doctor or herb grower. Fortunately we can be encouraged by similar events in our history. We were also quick to ignore yoga asanas which originated in India. That is, until we saw how widespread and profitable it has become in the West. Now multinational companies offer yoga in their stress –management classes. Why has the West put such faith in yoga? Because they have experienced their depression, anxiety, and physical limitations are relieved from practicing these poses. Why wait for Ayurveda to become as popular abroad before we again believe in it?

Another challenge is to see Ayurveda and Alloapthy as complimentary rather than the current ‘root-cause’ vs “symptomatic relief’ argument. We hear many stories of allopathic doctors not finding ways to cure their own family, are turning to Ayurveda and other holistic practices. Faith comes from proof. But if Vaidyas do not have enough faith to even offer Ayurvedic remedies, how will anyone experience their miraculous healing powers? Embracing the best treatment for the situation will bring more respect for both systems, which in turn boosts Ayurveda to the level it deserves.

APPENDIX II

Ayurveda, Siddha or Allopathy – What to Choose When

Posted by Sadhguru Jaggi Vasudev | Oct 01, 2015 India Divine.Org

Medical systems such as Ayurveda and Siddha are considered alternative therapies in today’s world. Some are quick to dismiss such therapies while others swear by them. Choosing the right kind of treatment – Allopathy, Ayurveda or Siddha – can be a confusing affair.

Allopathic Medicine

When we say health, disease, or ailment, there are two fundamental kinds. One kind of ailment comes to us from outside, an invasion of external organisms. It has to be dealt with in one way. We still find that the Allopathic system of medicine is the most effective way of handling infections, there’s no question about it. However, a majority of human ailments are self-generated.

They come from within the system. For such chronic ailments, the Allopathic system of medicine has not proven to be too good. Allopathy can only manage the disease. It can never really uproot the disease because essentially, it is about symptomatic treatment.

For most of the ailments that are chronic in nature, symptoms are like the proverbial tip of the iceberg. We are only treating the tip all the time. In fact, today it is an established form of treatment – if you get diabetes, hypertension, or asthma, doctors are talking to you about how to manage the ailment. They are never talking to you about how to get rid of it. But the manifestation of the disease in the form of a symptom is very minor. What is happening is at a much deeper level, which cannot be treated with external medicine.

If you are really in a state of emergency, going to an Ayurvedic doctor is not the best thing to do. You go to him only when you have time to recover. In an emergency, Allopathy has better systems than any other. But when your problems are mild and you know they are evolving, Ayurveda and other systems are very effective means of treatment.

Ayurveda

So what is so different about the medicines of an indigenous kind, which largely get labeled as Ayurveda? Ayurveda comes from a different dimension and understanding of life. A fundamental part of the Ayurvedic system is about an understanding that our bodies are an accumulation of what we gathered from the planet. The nature of the planet and of the Pancha Bhutas or the five elements that make the planet are very much manifest in this physical body. If you want to handle this body in the most effective and productive way, it is very important that everything you do about this body has a relationship with the planet.

Ayurveda says that every root, every leaf, every tree bark found on this planet has medicinal value. We have learnt how to use only a few. The rest of them, we are yet to learn how to use. What this statement is trying to convey is health is not something that falls upon you from the sky. Health is something that has to grow from within you, because the body is something that grows from within you. The input comes from the earth but it grows from within you. So, if you have a repair job to do, the best place to go is to the manufacturer, not to the local mechanic. This is the essence of Ayurveda.

In Ayurveda, we understand that if we go deep enough into the body, this body is not an integrated thing; it is a continuous process which involves the earth upon which you walk. If this relationship does not come through, these subtle systems of medicine which work from within, will fail to work. Without taking care of the whole system, just trying to do one aspect of it may not be very fruitful.

A holistic system does not mean just treating the body as a whole. A holistic system means treating life as a whole, which includes the planet, what we eat, what we breathe, what we drink – all of that. Without attending to all those things, the true benefit of Ayurveda will not be seen. If Ayurveda becomes a living reality in our lives and our societies, people can live like gods.

Siddha

Siddha or Siddhavaidya is unique to Southern India, fundamentally Tamil Nadu. This dimension of medicine was opened up by Agastya Muni. They say Adiyogi himself practiced it and Agastya brought it to the south. He created a very potent combination, some fantastic usage of material. It is unbelievable how Siddha works. In the Siddha system of medicine, the sages, realized beings and the Siddha doctors were not different. Always, the sages practiced a certain amount of medicine because human health is an essential part of going ahead.

Siddha is very different from Ayurveda and I would say it is much closer to the body’s energy system than Ayurveda is. Ayurveda is more disease-oriented, whereas Siddha is more health-oriented and simply about rejuvenation. So the variety of what is available in Siddha may not be as wide a range as in Ayurveda, because Ayurveda enters every disease. Siddha doesn’t enter the treatment of every disease. It is mainly about strengthening the inner sources of the body and activating the body in a certain way.

Siddha is very different in the sense, though there are herbs it is essentially elemental in nature. It comes more from the yogic science because the fundamental of yogic science is in Bhuta Shuddhi or in the cleansing of one’s elements. This is an evolution from the yogic science. Since it is elemental, you are dealing with the fundamental material which makes the body. You are not trying to infuse some other medicine into it. So it is not really a medicine as such.

Because of this, it needs less study but more internal mastery for the person who practices it, which is again a problem today. Siddha vaidya cannot happen without sadhana. Today they have set up colleges for siddha vaidya, but it will not work like that. “Siddha” means an established one or one who is firmly established within himself. At Isha, we have access to certain Siddha systems that are not normally available with other doctors who practice Siddha.

APPENDIX III

Science and Medical Science in Ancient India

Posted by The Hans | Sep 24, 2015 | IndiaDivine.Org

Ancient Indians contributed greatly to the knowledge of science. Below let us look at some of the contributions by scientists of ancient India.

Kanada

Kanada was a sixth century scientist of Vaisheshika School, one of the six systems of Indian philosophy. His original name was Aulukya. He got the name Kanad, because even as a child, he was interested in very minute particles called “kana”. His atomic theory can be a match to any modern atomic theory.

According to Kanad, material universe is made up of kanas, (anu/atom) which cannot be seen through any human organ. These cannot be further subdivided. Thus, they are indivisible and indestructible. This is, of course, as you may be knowing, what the modern atomic theory also says.

Varahamihira

Varahamihira was another well-known scientist of the ancient period in India. He lived in the Gupta period. Varahamihira made great contributions in the fields of hydrology, geology and ecology. He was one of the first scientists to claim that termites and plants could be the indicators of the presence of underground water.

He gave a list of six animals and thirty plants, which could indicate the presence of water. He gave very important information regarding termites (Deemak or insects that destroy wood), that they go very deep to the surface of water level to bring water to keep their houses (bambis) wet.

Another theory, which has attracted the world of science is the earthquake cloud theory given by Varahmihira in his Brhat Samhita. The thirty second chapter of this samhita is devoted to signs of earthquakes. He has tried to relate earthquakes to the influence of planets, undersea activities, underground water, unusual cloud formation and abnormal behavior of animals. Another field where Varahamihira’s contribution is worth mentioning is Jyotisha or Astrology.

Astrology was given a very high place in ancient India and it has continued even today. Jyotisha, which means science of light, originated with the Vedas. It was presented scientifically in a systematic form by Aryabhatta and Varahmihira. You have already seen that Aryabhatta devoted two out of the four sections of his work Aryabhattiyam to astronomy, which is the basis for Astrology.

Astrology is the science of predicting the future. Varahamihira was one of the nine gems, who were scholars, in the court of Vikramaditya. Varahamihira’s predictions were so accurate that king Vikramaditya gave him the title of ‘Varaha’.

Nagarjuna

Nagarjuna was a tenth century scientist. The main aim of his experiments was to transform base elements into gold, like the alchemists in the western world. Even though he was not successful in his goal, he succeeded in making an element with gold-like shine. Till date, this technology is used in making imitation jewelry. In his treatise, Rasaratnakara, he has discussed methods for the extraction of metals like gold, silver, tin and copper.

Medical Science

In keeping with the times, Medical Science was also highly developed. Ayurveda is the indigenous system of medicine that was developed in Ancient India. The word Ayurveda literally means the science of good health and longevity of life. This ancient Indian system of medicine not only helps in treatment of diseases but also in finding the causes and symptoms of diseases.

It is a guide for the healthy as well as the sick. It defines health as  equilibrium in three doshas, and diseases as disturbance in these three doshas. While treating a disease with the help of herbal medicines, it aims at removing the cause of disease by striking at the roots. The main aim of Ayurveda has been health and longevity.

It is the oldest medical system of our planet. A treatise on Ayurveda, Atreya Samhita, is the oldest medical book of the world. Charak is called the father of ayurvedic medicine and Susruta the father of surgery. Sushruta, Charaka, Madhava, Vagbhatta and Jeevaka were noted Ayurvedic practitioners. Do you know that Ayurveda has lately become very popular in the western world? This is because of its many advantages over the modern system of medicine called Allopathy, which is of western origin.

Sushruta

Susruta was a pioneer in the field of surgery. He considered surgery as “the highest division of the healing arts and least liable to fallacy”. He studied human anatomy with the help of a dead body. In Susruta Samhita, over 1100 diseases are mentioned including fevers of twenty-six kinds, jaundice of eight kinds and urinary complaints of twenty kinds.

Over 760 plants are described. All parts, roots, bark, juice, resin, flowers etc. were used. Cinnamon, sesame, peppers, cardamom, ginger are household remedies even today. In Susruta Samhita, the method of selecting and preserving a dead body for the purpose of its detailed study has also been described. The dead body of an old man or a person who died of a severe disease was generally not considered for studies.

The body needed to be perfectly cleaned and then preserved in the bark of a tree. It was then kept in a cage and hidden carefully in a spot in the river. There the current of the river softened it. After seven days it was removed from the river. It was then cleaned with a brush made of grass roots, hair and bamboo. When this was done, every inner or outer part of the body could be seen clearly.

Susruta’s greatest contribution was in the fields of Rhinoplasty (plastic surgery) and Ophthalmic surgery (removal of cataracts). In those days, cutting of nose and/or ears was a common punishment. Restoration of these or limbs lost in wars was a great blessing. In Susruta Samhita, there is a very accurate step-by-step description of these operations.

Surprisingly, the steps followed by Sushruta are strikingly similar to those followed by modern surgeons while doing plastic surgery. Sushruta Samhita also gives a description of 101 instruments used in surgery. Some serious operations performed included taking foetus out of the womb, repairing the damaged rectum, removing stone from the bladder, etc.

Charaka

Charak is considered the father of ancient Indian science of medicine. He was the Raj Vaidya (royal doctor) in the court of Kanishka. His Charak Samhita is a remarkable book on medicine. It has the description of a large number of diseases and gives methods of identifying their causes as well as the method of their treatment.

He was the first to talk about digestion, metabolism and immunity as important for health and so medical scienc. In Charak Samhita, more stress has been laid on removing the cause of disease rather than simply treating the illness. Charak also knew the fundamentals of Genetics. Don’t you find it fascinating that thousands of years back, medical science was at such an advanced stage in India.

Yoga and Patanjali

The science of Yoga was developed in ancient India as an allied science of Ayurveda for healing without medicine at the physical and mental level. The term Yoga has been derived from the Sanskrit work Yoktra. Its literal meaning is “yoking the mind to the inner self after detaching it from the outer subjects of senses”. Like all other sciences, it has its roots in the Vedas.

It defines chitta i.e. dissolving thoughts, emotions and desires of a person’s consciousness and achieving a state of equilibrium. It sets in to motion the force that purifies and uplifts the consciousness to divine realization. Yoga is physical as well as mental. Physical yoga is called Hathyoga. Generally, it aims at removing a disease and restoring healthy condition to the body.

Rajayoga is mental yoga. Its goal is self -realization and liberation from bondage by achieving physical mental, emotional and spiritual balance. Yoga was passed on by word of mouth from one sage to another. The credit of systematically presenting this great science goes to Patanjali. In the Yoga Sutras of Patanjali, Aum is spoken of as the symbol of God.

He refers to Aum as a cosmic sound, continuously flowing through the ether, fully known only to the illuminated. Besides Yoga Sutras, Patanjali also wrote a work on medicine and worked on Panini’s grammar known as Mahabhasaya.

Source: www.thehansindia\

• How the World’s Oldest Science Can Help Us Heal in the Modern World
  Posted by Tanja Taljaard | Mar 09, 2016 | IndiaDivine.Org
  Ayurveda is the oldest continuing health science in the world. The central principle of Ayurvedic science is that we are all unique with an individual constitution, and our own physical and psychological nature. Hence the Ayurvedic approach treats all aspects of a person, as anything that affects the mind will affect the body. The Sanskrit word Ayurveda, means the science or wisdom of life.
  It is one of the few sciences that treats the individual through a thorough assessment of a person’s unique makeup and circumstances. The individual is examined within the broader context of their life and all factors influencing their wellbeing are taken into consideration. The success of the Ayurvedic tradition comes through the promotion of balanced living and is founded on the principle that nothing functions in isolation.
  While it is an ancient science from an ancient culture, in today’s throwaway and quick fix culture, the perennial wisdom of seeing the individual as a whole and as part of his or environment, is fundamental to long term, sustainable wellbeing and happiness.
  Ayurveda is a 5000-year-old philosophy based on a deep understanding about the human body as a whole, encompassing the mind, spirit, and emotions. It embraces medical science, philosophy, psychology as well as astrology and astronomy. Yoga and meditation, now widely embraced by westerners, are both key parts of Ayurveda. However, one does not need to subscribe to the spiritual beliefs on which it is based in order to benefit from it.
  Ayurveda and the Modern World
  In today’s fast paced high-pressure modern world, stress and burnout are becoming an epidemic. In the US, nearly 80% of people experience physical symptoms caused by stress. Sleep deprivation, over exposure to media, financial pressures, poor nutrition, work pressures and relationship problems are all causing serious health issues. And too often people are turning to quick fixes, such as medication, instead of dealing with the underlying problems, so they unfortunately end up in a spiral of bad health and compromised wellbeing.
  The three main goals of Ayurveda are to preserve the health of a healthy person, to prevent disease and to promote longevity through improved quality of life in mind, body and spirit. Health is defined as much more than just the absence of disease. One of the great scholars of Ayurveda defined health in this way:
  “Health is the state of equilibrium of doshas (biological humor), agnis (transformative physiological system functions), dhatus (tissues and organs), and malas (metabolic byproducts), along with sensorial, mental and spiritual well being.” – Sushruta
  It is a sustainable system of healing that is available to all and works in harmony with the natural world. Ayurvedic healing tools are easily available herbs, oils and food. The central message of Ayurveda is: “Let food be your medicine and kitchen be your first pharmacy.”
  Creating the Habits of Balanced Living
  Ayurveda focuses on the art of balanced living, as nothing functions in isolation and imbalance often result in disorder and illness. Establishing a daily routine that create habits of self-care is seen as a sacred duty.
  To create these habits, it helps to understand the fundamental elements of the complex system that is Ayurveda. The classical elements of Ether, Air, Fire, Water and Earth form the building blocks of all existence. The Ayurvedic belief is that the human body is made of the same elements as all of nature, and most peoples’ bodies express a predominance of one element. This results in a particular physical shape, appetite and personality that constitute one’s dosha. The Doshas are different combinations of the five elements and their properties, and when in balance, maintains well-being. They are called Vata, Pitta and Kapha.
  Vata – Ether (or Space) and Air. Governs communication and movement. Thin, light body. Active and imaginative mind.
  Pitta – Fire and Water. Governs energy and transformation. Medium build, dynamic and intelligent.
  Kapha – Earth and Water. Governs structure and cohesion. Large or stocky body frame. Easygoing nature, stable and patient.
  What’s Your Dosha?
  Generally speaking, the dosha or doshas that are most dominant in your nature are the ones that cause you the most concern in your life. Consulting an Ayurvedic practitioner, or even taking an online questionnaire could help you determine what your Doshic state is. Many people have a fairly equal mix of two doshas present in their body type.
  Our doshas are constantly in a state of flux and are influenced by our diet, lifestyle, the weather, our state of mind and our emotions. Due to these influences, you may have too much or too little of one or more doshas in your body-mind make up. Using the opposite qualities of the aggravated dosha can restore balance.
  Let’s use the example of Air. Say you exposed your body to excessive wind, you would become cold and your skin would become dry. The excess wind would have caused an imbalance of the air element, and we start to see the properties of air increase in a negative way. Therefore someone with a predominantly Vata (Air) dosha in an aggravated state could feel cold and have dry skin. Or they could be feeling bloated, spaced out, flighty and anxious, and talk very quickly. Fear affects the nervous system, and would increase the air element in the body and mind. Over time this imbalance of extra air (fear and worry) is likely to create coldness and dry skin.
  
  
  The Elements
  Using the elemental system, we could use opposing elements for balance. Eating warm, heavier, moist foods that are grounding (Kapha=Earth & Water) in nature. Steam saunas, or eating foods cooked with warming spices (Pitta=Fire & Water). Meditating and doing slow and calming yoga: all of this would help to balance the excess air and reduce the inclination toward fear and worry. In balance, a person with a lot of Vata dosha is enthusiastic, energetic, spontaneous, creative, flexible, quick thinking and open.
  Like will increase like. A Vata dosha is dry, cold, light, rough and quick. Food that is cold, light dry and rough tends to increase Vata. Activities that increases Vata are running, high-energy exercise, and being constantly on the move.
  The Pitta dosha is hot, intense, sharp and penetrating. Eating lots of hot, spicy, strong tasting, salty food increases Pitta. Activities that increase Pitta would involve a lot of sun and heat (like hot tubs or saunas).
  The Kapha Dosha is cold, heavy, oily and soft. Eating food with these qualities, like dairy products or starchy food will increase Kapha. This dosha can be quite sedentary, so a lot of sleep and sitting still can increase Kapha.
  The Healing Power of Herbs
  Herbs play an essential role in this ancient system of healing. Many of the herbs used in Ayurveda (like tumeric) have made their way into Western homes with research proving their efficacy in treating many illnesses. Herbal teas and meals that balance your unique constitution are not only nourishing but also healing. As Hippocrates said: Let food be your medicine.
  Eating well, using herbs that you can grow in your garden, honouring your body through yoga and abhyanga – self massage – and cultivating a quiet mind through meditation are all practical tools that help us to take ownership of our own health. When you’re in balance, you’re also more likely to maintain happy and satisfying relationships. [2] Using the ancient wisdom of Ayurveda, we can create truly beneficial habits in our daily lives, or at the very least counterbalance those activities that may be having a negative effect on our wellbeing.
  Kapha – Earth and Water. Governs structure and cohesion. Large or stocky body frame. Easygoing nature, stable and patient.
  Source: upliftconnect.com
  
  
  
  
  
  
  
  

  Medical Science from ancient Indian Shastras.
  By Dr. P.V. Vartak
  
  Shastra means sacred treatise or scripture. All the Shastras of India have their origin in the Vedas. Later on in the epic Mahabharata and the Puranas these Shastras are explained nicely and elaborately. Let us see here the original Medical science present in India during the Vedic era, the Mahabharata and the Puranas. Medical science is presented in the books of Ayurveda as a separate Shastra; however I find that the original medical science present in the Vedas, the Mahabharata and the Puranas is far more superior to the Ayurveda. The Vedas are composed in the Vedic era extending from 23960 years B.C to 5560 BC. The Mahabharata is composed during 5560 BC and the Puranas still later.1, 3, 7

  \We shall proceed chronologically from the Vedas to the Puranas. In the Rigveda lot of medical advances are seen recorded if observed critically. During 1976, I found mentioned in the Rigveda, that a horse was developed from another horse and a cow was developed from skin of a cow. This miracle was done by three brothers called as Rubhus. I told this finding to an Augustus audience of scientists and doctors during May 1976; when all of them laughed and said this is impossible even for today’s science then how can it be in Vedic era? At that time the word ‘clone’ was not coined at all.

  And in 1997 one Irish scientist from Edinburgh, U.K., prepared a lamb from udder of a sheep, the technique being called as ‘Cloning’. Was that not possible for our scientists? If the Indian scientists believed in the Vedic Truths they could have done this miracle, but they did not believe and did not try. The Vedas have given the principle that another animal can be produced from an animal’s skin. The principle came true in 1997, when Dolly was cloned from udder; that means from the skin of the lamb. Some scholars criticize that when foreign scientists discover or invent something, you say that it was in the Vedas. For those scholars I would like to tell that the same Rubhus, who were the human beings as told in the Rigveda 1-110-2,4, made their old parents youthful again (Rigveda 1-20-4,1-110-8,4-33-3,4-35-5,4-36-4,4-39-9,1-161-3,7,1-111-1,3-60-3) .Giving youthfulness to an old animal is not yet done by the modern science up to 2005 A.D. The miracle of Rubhus was similar to that of Ashvinau, who rejuvenated old sage  Chyavana.(Rigveda 1-116-10). How can one deny a fact having so many references? We have to accept the superiority of Vedic sages in the physical sciences, and our scientists have to experiment on such Vedic concepts.

  The first step in their work on cows was to produce a cow, which yielded copious milk. (RV 1-20-3). This fact shows that Rubhus were working on some living cows. Probably the cows then, were not giving as much milk as present days’ cows. This is quite possible because female elephants, camels, deer, donkeys, sheep and mares do not give a good quantity of milk and therefore human beings cannot depend on them for milk. Similarly cows also would not have been giving profuse milk at that ancient Vedic time. Therefore, Rubhus might have taken that project of cattle rearing as a ‘Vrata’(ozr), might have worked on the project scientifically and got success in breeding a cow, which produced copious milk. This might be a root of genetic engineering.
  
  The Rigveda has recorded how systemically the Rubhus worked on the project ‘cow’. Rig. 1-111-1 tells that the Rubhus gave new mothers to orphaned calves. This fact definitely shows that Rubhus were working on cows. RV.1-161-3 states that Rubhus were fully engrossed in the work of creating a cow etc. and therefore they refused to attend a Yajna. However, they promised to attend the Yajna after completing the work. This statement suggests that Rubhus were working on the project for a long time and were not interested in minor works like Yajnas. This throws light on the importance of their work. For that project they protected cows like good sons, organized mothers and supported cow shed. (Bhasa Hkkl) (RV. 4-33-4). For their great research they had to maintain a cow shed and protect their cows, just like a good son protects his mother. For their experiments one cow was not sufficient. They needed many cows. Therefore, they organized cows in great numbers, which were kept safe and protected in the cowsheds. During their experiments many cows might have died, leaving behind their calves orphaned. For those orphans they had to give new mothers and for that reason they organized mothers. (Apinshat RV. 4-33-4 ).

  To produce plenty of milk a cow must have her calf nearby. This psychology of cows must have been noted by them so that they worked on mothers and calves. They must have examined human mothers and children also while doing that research. (RV. 1-111-1)

  \While doing this type of research on cows and calves, Rubhus attained a great knowledge and were inspired to produce a living cow from a cow’s skin. This was held by the sages as a divine work of great talents. Hence it cannot be neglected as a toy making. A hidebound man without thinking seriously may say that Rubhus prepared a toy, having a shape of a cow, from some hide. But then that work would not have been held with high esteem as is done by the Rigveda. Moreover, toy making needs no preliminary pains of working continuously on cows and calves for a prolonged period, neglecting Yajnas, as was done by Rubhus. Again, the Rigveda says that Rubhus made a living cow which was made a mother by producing a calf from it. (RV. 1-110-8). That newly prepared cow was named as ‘Vishvaroopa’ and it was ‘Vishvajuvam’ (RV. 4-33-8), which means matching with the world. It was similar to the other cows in the world. Bruhaspati accepted this cow Vishvaroopa happily, as a gift, which was created by Rubhus.(RV. 1-161-6).

  The Rubhus created a cow from skin of a cow. (RV. 1-161-7, 3-60-2, 4-36-4). It was the first ever production of a living clone, from a part of a body namely skin of a cow. The modern science has now proved it possible by producing a lamb Dolly from udder of a sheep. Udder is nothing else but a part of skin. The modern science is not clear whether the lamb, produced in a womb of a sheep, was from the skin of the same sheep or the skin was from some other sheep. Therefore we cannot blame the Rigveda for not giving the full details. Moreover, the Rigveda has preserved the knowledge for at least 25000 years.1

  Then how can we expect all the fine details about an experiment done 25000 years ago. The seed of the knowledge is preserved by the Vedic Seers, we have to work hard on that seed so as to get its fruits.

  The Rubhus produced another clone by their supreme intellingence. (RV. 3-60-2). They created a horse from another. (RV. 1-161-7). The Rigveda not recorded from which part of a horse they produced another horse. One may say that a horse may be produced by copulation of a horse with a mare. But in that case no sensible person will ever say that Rubhus created a horse. It is a nature’s creation. In the Rigveda the verb used is ‘Atakshat’ This verb may suggest carpentry; but that horse was not created from wood or timber, it was created from another horse. (RV. 1-161-7). It took involvement of Rubhus for a prolonged period. (RV.1-161-3). Therefore carpentry is out of question. Then the only thing remains that the Rubhus cloned a horse from another horse.

  To achieve that knowledge Rubhus worked with horses too. (RV. 1-111-1). To begin with they produced two horses, and trained them to be yoked to a chariot. (RV. 1-20-2). These two horses were presented to Indra. They were very fast and powerful. (RV. 4-35-5). After this work they produced a horse from another horse with their intellectual skill. (RV. 1-161-7, 4-33-10). That horse was called as ‘Hari’ and was presented to Indra, who accepted it. Hari was yoked to a chariot. (RV. 1-161-7). This fact proves that Hari was a real living horse, and not a toy.

  Considering all these facts we have to admit that the creation of a horse ‘Hari’ from another horse and creating a cow ‘Vishvaroopa’ from a skin of a cow were experiments of cloning, just like that of producing a lamb Dolly from a sheep. During 1997 many newspapers compared the scientists, who prepared Dolly by cloning, with the Gods. In the same way the Rubhus were compared with the Gods by the Vedic sages. (RV. 1-161-6,7). 

  The same Rubhus had divided one ‘Chamas’ (pel), which was prepared by the God Twashta, into four parts.(RV.1-20-6, 1-110-5, 4-33-5, 4-35-3,4, 4-36-4) I think that ‘Chamas’ means an urn containing life; because the word ‘Chamas’ is formed of two components Cham + Asa. The verb ‘Cham’ pe~ means to drink, to eat. The verb ‘Asa’ vl~ means to live, to exist. Therefore, Chamas means a thing, which eats and drinks to live. It means in the modern language a primary cell, full of life or a fertilized ovum. Modern science has done this miracle of producing four animals from a single fertilized ovum, not in India, but in foreign countries, though the basic concept is Vedic. RV 1-110-3 calls it ‘Chit-Chamasa’ fpr~ pel . ‘Chit’ means energy or rather life energy. From this we can imagine a pot containing life energy. It is nothing else but a living cell of a living animal or a plant. The basic unit of life is a living cell. Therefore Chit-Chamasa means a cell, full of life

  Soorya, the Sun gave ‘Amruta’( ve`r ) in a Chamasa. Amruta means an immortal thing, Brahman or Atman. Amruta also means life, because life is a part and parcel of Amruta Brahman or Atman. Therefore a Chamasa full of Amruta means a cell full of life. Any cell is a pot or a vessel, minute in form, but it contains life. Therefore, Chamasa means a cell full of life, a living cell. Chamasa cannot be an ordinary pot as supposed by other scholars, because any ordinary pot cannot be divided into four parts. The famous Ishavasya Upanishad tells about Hiranmaya Patra, which refers to body of a living animal or a living cell.

  A living cell has four walls in which is stored a fluid called as Protoplasm. This cell may be called as Chamasa, because it contains Amruta i.e. life in it. A living cell or an embryo is prepared by God, Twashta. Twashta had produced such a Chamasa or a living embryo. Rubhus tried to divide that embryo.

  While doing that experiment the eldest brother said, “ we can make two cells from the original one.” (RV. 4-33-5). The modern science has proved that an embryo can be divided into two, so that two animals can be produced. However, the younger brother said, “ We can make three.” He said so because he observed that out of the two cells, which the eldest brother saw, one cell had divided into two. Therefore there were three cells present. The youngest brother observed more, thought more and exclaimed, “We can make four. ”

  Let me explain here the facts. An embryo is a fertilized egg. It is a living cell, which has a capacity to divide and re-divide to form billions of cells, which arrange themselves in a particular way to mould into an animal at its final stage. The first cell divides into two cells. Each of these two cells has a capacity to divide into two cells each. Each of these four cells has a capacity to produce a fully developed animal. This is proved by experiments by the modern science. The experiments were carried out on a sea animal called as Salamander. A fertilized egg of a Salamander was taken and observed when it gave rise to two cells. When these two cells were separated apart by a fine needle and kept separately in separate petri dishes, they grew more and divided and re-divided to become two salamanders. A similar experiment was carried out again. This time the prime embryo divided to produce two cells. These two again divided to produce four cells. These four cells were separated and grown separately, when four Salamanders were formed. A similar experiment might have been done by the Rubhus.

  They observed one embryo, which divided into two cells. Therefore, the eldest brother said that they can produce two animals or two Chamasas. On hearing him the younger one went eagerly to see the state. Till then, one of the two cells had divided into two, so that he could see three cells. Hence he said that three Chamasas can be made. After him the youngest brother peeped. By that time the second cell was also divided and he could see four cells. Therefore, he proposed to prepare four cells or animals from the original one Chamasa.(RV. 4-33-5). These four cells were separated by a superfine and sharp instrument (RV. 1-110-5) and grown in four separate vessels so that four animals came into existence. Twashta wanted to produce one animal, but Rubhus produced four animals from a single zygote or a fertilized ovum.
  
   Similar other clones are also reported in the Puranas. Lord Ganapati was produced from the ‘Mala’ (ey), which means the superficial layers of skin of Parvati. This is possible according to the modern science. However, here a male is cloned from a female. Whether it is possible or not is not conceived by the modern science. But I think it is possible. Science knows that a single dose of ‘ X’ chromosome produces a male, while a double dose of X chromosome produces a female. Parvati might have used her skin-cell with two X chromosomes in its nucleus. She might have removed that nucleus having XX and replaced it by a nucleus of her genetic cell or an ovum, which contained a single X chromosome. This might have produced a male clone Ganapati. Ahi-Ravana and Mahi-Ravana used to produce Rakshasas from blood drops. It might be cloning from the white blood corpuscles, which contain nuclei. On 1st May 1999, Saturday, there appeared a news that Japanese scientists have prepared two clones from cells of cow’s milk. If the cells from milk can be cloned, it is certainly more possible to clone an animal from the blood cells.

  Other achievements like Parthenogesis, Test-tube-baby etc are also reported in ancient literature of India. The technique of division of Chamasa might have been used by sage Vyasa in producing 100 Kaurawas and their sister Dusshala. Gandhari became pregnant naturally from her husband Dhrutarashtra. However she did not deliver a child even after nine months were completed. By that time Kunti gave birth to a child named as Yudhishthira. Therefore Gandhari became angry because her son’s right to the throne was lost. That right went to Yushishthira, the first- born. Total two years passed but Gandhari did not deliver a child. Therefore, burning with anger, Gandhari aborted her fetus. In fact it was not a f etus, not a developed child; but a mole, a mass of living cells having no shape like a human child. As soon as the sage Vyasa heard about her abortion, he came immediately, took the aborted cell mass in possession and carried on further work over it. He divided that mole, it is said. This means that Vyasa dissected the mole carefully and found out normal living cells, which he kept separately in ‘Ghruta Kumbha’( ?k`r dqaHk.). Ghruta Kumbha does not mean an ordinary pot of clay, filled with Ghee. ‘Ghruta’ means a nutrient medium supplying life energy, which was kept in a special Kumbha, a highly sophisticated urn. The normal living cells were implanted one each in a separate Kumbha. There were 101 cells. Those cells were grown separately in vitro, i.e. out of any living body, in Ghruta Kumbhas or nutrient urns. In due course children were born, 100 Kaurawas and their sister Dusshala. (Mahabharata, Adi, 115)

  Normally, a fertilized ovum starts dividing. One cell divides in to two. Two cells divide to produce four cells and so on, till billions of cells are produced. In the initial stage, every new -born cell has a capacity to divide and re-divide till a full grown foetus forms. Rubhus took four- cell stage and produced four animals. However, Vyasa was not doing an experiment of cloning on one fertilized ovum. He had collected one aborted mass of cells, which contained some normal living cells. Out of these primary cells, Vyasa found 101 cells, which had a capacity to begin multiplication from the original stage. Therefore all the 101 cells developed in to 101 children. The modern science does not know up to what stage of multiplication the newly born cells have a capacity to multiply from the beginning so as to form a child. But from this experiment of Vyasa it appears that up to 128 -celled stage, each cell may have a capacity to begin multiplication anew to produce a child. It seems that Vyas found 101 living cells out of 128 cells. These cells may be termed as Stem cells of the modern science.

  Thus sage Vyasa relied on the principle of ‘Chamasa division’, laid down by Rubhus in the Rigveda and worked further to give birth to 100 Kaurawas. The Rigvedic science was traditionally used then, by the expert scientists, till at least, up to the time of the Mahabharata, 5561 years BC. Sage Vyasa was a scientist himself, he composed the epic Mahabharata to narrate the true history. Following Vyasa the modern scientists must work on the principles stored in the Rigveda and other ancient literature, so as to produce new miracles.

  Modern scientists boast and dream that they can produce a clone of Einstein who will be exactly like the famous scientist Einstein. However, looking towards the Vedic precedence I think that the clone of Einstein may look exactly like Einstein, bodily, but may not be as brilliant in intelligence as Einstein. I say so because Vena was a tyrant, but Pruthu was a nice king. The mental state was far different in the clone Pruthu than king Vena. This happened because the mind cannot be cloned. Body may be cloned because, as the Rigveda (1-161-9) says, the Pruthvi, Teja and Apa Tattwas of the body cell can be divided and extended to form a clone. Mind is above these three Tattwas and so mind cannot be cloned. After a body is formed, mind comes to stay in it. This is explained by the theory of Panch-Koshas of Taittiriya Upanishad.
  
  The Anna-Rasa-maya Kosha i.e. the physical body can be cloned. After the formation of the Annamaya Kosha, the Pranamaya Kosha comes in it. Within this Pranamaya Kosha is present the Manomaya Kosha. Inside it is the Vijnanamaya Kosha and still inside is the Anandamaya Kosha. The Pranamaya Kosha with all the internal three Koshas comes from some other body after its death, and enters into a new body for rebirth. (Aitareya Upanishad 2 ) He has to pay for his past Karmas. Therefore even though Einstein is cloned bodily, his Pranamaya, Manomaya, Vijnanamaya and Anandamaya Koshas may not come in that cloned outer body; some other Pranamaya may enter in it, with his past Karmas and their fruits. Therefore there may be difference in the mind and intellect.

  Test tube babies were prepared then. Rigveda (7-33-13) mentions that Agastya and Vasistha were born out of an urn called as ‘Pushkara’(iq"dj), from the semen of Mitra-Varuna. The word ‘Pushkar’ is formed of two components. ‘Push’ means to nourish and ‘Kara’ means to do. The urn, which nourishes or a vessle which has nourishing nutrient matter, is Pushkara. From such a Kumbh Agastya and Vasistha were born. They had no mother. They were developed only from a male. Modern science accepts theoretically that a sperm is fully genetic matter and so it can reproduce. An ovum contains nutrient matter.

  Draupadi and Dhrushtadyumna got birth from a utensil only from the semen of king Drupada. They had no mother. Drona was born from the semen of Bharadvaja in an urn known as Drona, without any help of any mother. Such an experiment is not yet done in the modern science. All these experiments were done in vitro, i.e. out of any living body of any animal. On the contrary in the modern experiments only fertilization of an ovum is done in a test tube, while further growth takes place in the uterus of a living woman after implantation of the fertilized ovum in it, and therefore, the baby is born out of a living uterus, not out of a test tube. In the ancient experiments no mother was used. Therefore the babies were termed as ‘Ayonija’. Further observations were also done in the Mahabharata period that one test tube baby Drona was married to another test tube baby Krupi and the behavior of that couple was observed. They lead normal married life producing one son Ashvatthama. As a control test Krupa, the test-tube baby, was wedded to a normal girl. This couple too behaved normally. All these records of the Mahabharata Adi Parva, show that there were real test tube babies and the experiments were carried further till they reproduced child. Such an experiment has not yet been done in the modern science; because the eldest test tube baby, who was born in 1979, is not yet married. [News came that she married recently]

  An embryo of Devaki was taken out and implanted in the uterus of Rohini. Rohini delivered a child, which was termed as Samkarshana (lad"kZ.k), who later became famous as Balarama, Krishna’s elder brother. The word Samkarshana is a scientific term, which explains the process behind his birth. [Hariwansha, Vishnu 4, Vishnu Purana 5-1-75, Bhagawata 10-2-13]

  Kunti used a technique of Parthenogenesis. She stimulated her ovum with the help of solar energy and produced Karna. (Mahabharata Adi 111.) Other energies were used to produce other children. Such experiments are done in the modern science to produce young ones only in the lower animals and not yet in the human beings, but Mahabharateeya scientists used the technique in the humans. The technique is termed as Parthenogenesis by the present day European scientists. The term Parthenogenesis contains a word ‘Partha’ which means ‘of Prutha’.  Prutha is Kunti’s second name. Was this a chance happening or did they coin the term from Kunti’s experience? In the modern times the technique of Parthenogenesis produced all the females from a female. But the Mahabharata technique produced sons from Kunti as well as Madri. Does this not show supremacy over the modern technique? Durwasa, the original scientist might have told Kunti what to eat during pregnancy period because sex is determined on the rate of metabolism and the quality of food. Insects like Vasps, bees, ants do produce males when the eggs are not fertilized by sperms from a male. This is a puzzle before the modern science, but it might have been solved by Durvasa and used in the experiment on Kunti. We must learn from these true stories. .

  Life science was fully studied, so the sages knew about the chromosomes which were termed as ‘Gunavidhi’ .(Mahabharata Shanti 308) This is a perfectly scientific term; because these principles control the characters i.e. Guna and also Vidhi, the functions, of a person. Even the chromosome number 23, specific for human beings is recorded, in the Mahabharata and the Bhagawata. It is also stated that these principles give rise to genetic diseases. A list of genetic diseases is given in the Mahabharata, which is similar to the list in the modern science. Bhagawata (3/6/1-7) has recorded that these 23 Gunavidhi of a male gamete enter the female gamete and unite with her 23 Gunavidhi to stimulate them so that a zygote is formed. Then the zygote, which is termed as ‘Kalala’, goes on dividing once, ten times, three times. It means that the cell divides once to give rise to two cells. This happens ten times so that two raised to the power of ten cells form. This happens thrice, at three layers namely Endoderm, Mesoderm and Ectoderm. This multiplication produces two raised to the power of thirty cells, which are really present in a new born baby, according to the modern science. How could the sages achieve such a vast and microscopic knowledge? All the stages of growth of an embryo are given in the Bhagawata commencing from the first day up to the full term. These stages concur with those proved by modern science, and sometimes supersede the modern science. Bhagawata records that heart of a fetus begins its work in the second month of pregnancy. This fact was unknown to the modern science till December 1972. Medical science presumed till then, that the fetal heart began in the fifth month of pregnancy, but then with the use of Di-sonar apparatus it was confirmed that the fetal heart begins in the second month of pregnancy. This is now well known due to ultrasonography. Aitareya Upanishad, which is composed in about 6000 B.C., much earlier than the Bhagawata [of 1652 B.C.] also states the same fact.
  
  The Bhagawata (2/1022, 3/26/55) states that ears are responsible for recognizing the directions. This is proved by the modern science after 1935, when the Labyrinth or the Vestibular apparatus was discovered in the internal ear.
  
  Surgery was far advanced in the Rigveda era, therefore it is recorded that Queen Vishpala was fitted with an artificial lower limb when it was severed in a battle. (Rg.1-116-15), and was made fit, again, to fight in a battle. Modern surgeons do fit an artificial limb; but a patient takes about a year to walk with it, and he cannot take part in a battle again.

  There is a surgical concept of transplant operations in India since the Rigveda. One sage Daddhyanga got some disease in his head. To cure it Ashvinau took his head away and in its place implanted a head of a horse for a while. (Rg.1-116-12). After repairing his human head they replaced it again removing the horse’s head. The sage became normal. One may laugh at this statement because at present no such operation on head or brain is possible. But is it really impossible?  At present, heart can be transplanted. During an operation on heart, it is totally stopped by freezing and with the help of Heart-lung machine circulation is maintained and after correcting the defect in the heart it is connected to the circulation, removing the heart-lung machine. In the same way, was not it possible to implant a horse’s head in place of human head to maintain the give and take of sensory and motor impulses and to continue the vital functions, which are similar in man and horse? Serum of horse is tolerated by humans, then nervous tissue may also be tolerated. We have to experiment on this technique.

  Testis of a goat were implanted on Indra. Modern surgeons must try this technique, but being unknown to the western world our surgeons will not even think on it.

  Because of this Vedic tradition of surgery, Sushruta could develop plastic surgery to repair severed or deformed nose - Rhinoplasty. He used a flap of skin from forehead to repair nose. I had an occasion to perform an operation of Rhinoplasty with my senior surgeon Dr. Sulakhe P. B. during 1957. We used a skin-flap from abdomen and transferred it to face and repaired nose, according to the then surgical concept. Fortunately, I was then working as a surgeon in S.T.R. Hospital and Tilak  Ayurvedic college, where I read Sushruta Samhita. I suggested to use that old technique but it was neglected. Twelve years later one German surgeon read Sushruta and operated accordingly with good results. Since then all the surgeons are using the same technique thinking that it is a German technique. Thus our own seeds of knowledge are neglected.

  Extension of Life by Space Travel.

  Shrimad Bhagawata 9-3-27 to 36 gives a story that king Kakudmi went with his daughter Revati to the Brahmaloka to find her a husband. Brahmadewa told him that in a second of his presence in that Loka 27 Tetra-Yugas on the Earth had passed and that there was nobody from his family alive. Brahmadewa advised him to return and wed Rewati to Balarama, who had then born. Accordingly Kakudmi returned with Rewati and gave her to Balarama in marriage. The important scientific points in this story are thus:
  
  (1) The two went on another solar system leaving the Earth. They spent one second there, but during that second 27 Tetra-Yugas passed on the Earth. It shows that Vyasa knew that the time scales are different on different planets or solar systems. This is agreed to by the science now.

  2) They returned after 27 Tetra-Yugas. Yuga means minimum 2. TETRA-YUGA means four times the Yuga. Therefore 27 x 2 x 4 = 216 years had passed; but still Rewati was in puberty and her father was alive.

  (3) Aging factor had stopped working on them.

  (4) After their return, they could not see their descendants, so at least 216 years had passed. They had defeated the death. Their life had extended. The only cause attributed is the space travel to another solar system with tremendous speed. One may not agree that the two actually traveled to some other Loka; but one has to accept the theoretical knowledge present in the story, which is the same as that propounded by Einstein in the 20th century, that if somebody travels with a great speed to another place in the space, its or his life extends. Modern science states that some Subatomic particles, whose life is usually a fraction of a second, do come from the space, traveling for many days to the Earth. Even in the present world nobody has traveled to another solar system, even then the theory is accepted by science.
  
  This story was altogether neglected. Nobody ventured to find out the scientific truth in the concept. Now I have put it before the scholars.

  There is one more important point for consideration. The Prashnopanishad states at 3/8 that Deity present in the Earth attracts Apana of a living person and helps its action. Adi Shankaracharya comments on this verse that if the famous Goddess of the Earth did not help Apana and did not hold down by its attraction force or Gurutwa i.e. Gravitation, then this physical body would have floated in the space or fallen anywhere. Thus the Prashnopanishad of 6000 years B.C. and Shankaracharya of, at least, 800 A.D. knew the gravitation force of the Earth much before Newton of 18th century A.D.
  
  Apana forces down anything through the living body. It forces the food and drinks from the mouth downwards.(Aitareya Upanishad 1-3-10). Apana forces down urine, feces, flatus, fetus with the help of gravitation. It is proved beyond doubt by science. According to Aitareya 1-3-10, death is also a function of Apana.6 If gravitation is absent there is difficulty in the functions of Apana. This is also proved by the modern space research. Naturally, if gravitation is absent, Apana would be unable to cause death by forcing down Prana from the physical body. This is the reason why death was defeated in the space travel of Rewati and Kakudmi and we have to work on it.

  In the story of Rewati, Brahmaloka is mentioned. Where was it? I think that it may be in the constellation of Abhijit because its Deity is Brahma. Hence a planet moving around Abhijit i.e. the star Vega might have been named as Brahmaloka. Vega is 26 light years distant from us. It is surprising to see the news in the Indian Express dated 5th May 1984 that the modern Soviet scientists have found the presence of a solar system around the star Vega. They found that Vega is girdled by swarm of particles, grains of dust and even stones. These observations are based on the measurements taken by an international satellite ‘Iras’. The slow rotation of Vega similar to our Sun confirms that it may have a planetary system. It might have been called as Brahmaloka. Therefore it is our duty to work hard on the ancient scientific concepts.
  
  

  The Bhagawata (2/1022, 3/26/55) states that ears are responsible for recognizing the directions. This is proved by the modern science after 1935, when the Labyrinth or the Vestibular apparatus was discovered in the internal ear.
  
  

  The Aitareya Upanishad (1-1-4) states how the organs develop in the fetus. It says that first the mouth comes into existence, then the nostrils, then eyes, then ears, then heart, Nabhi i.e. navel, then the penis. The same order of development is given in the Bhagawata. It is surprising that the same order is discovered by the modern science, recently.

  The Bhagawata (3/31) narrates how the embryo develops. It states that after 5 days a Budbuda appears. Modern embryology calls this as ‘Bubble stage’ Bubble means Budbuda. On 10th day ‘Karkandhu’ is formed, says Bhagawata. ‘Karkandhu’ means a fruit ‘jujube’ or ‘zizyphus’, called as ‘Bora’ in Marathi, or ‘Bera’ in Hindi. Embryology calls it a spherical mass of cells. On the 15th day an egg is formed, says Bhagawata. Embryology accepts it by describing that stage as having oval shape.

  The Bhagawata (3/31/3) states that the head of the fetus is formed at the end of the first month. This appears true in the light of the modern investigations in embryology. The Bhagawata gives further information that as soon as the nostrils develop there appears Prana and vocal chords also develop. Modern science has the same opinion.

  The Bhagawata (2/10, 3/6,26) clearly tells that fetal heart begins working in the second month of pregnancy. I was shocked to learn that, because I had studied in the modern books that the fetal heart begins in the fifth month of pregnancy. I taught the same to my students from 1957 to 1972. However, during December 1972, the news flashed in the Medical times that Dr. Robertson, Queen Mother’s hospital, Glasgow, England, used disonar apparatus to tap the heart sounds of the foetus and he discovered that the foetal heart begins working during 7th and 8th weeks of pregnancy. 8th week means the second month.

  Bhagawata (3/31) tells that first the penis is developed, then the anus. This is also according to the modern science.

  The Bhagawata (2/10/22, 3/26/55) as well as the Aitareya Upanishad (1/1/4 ; 1/2/4) tell that the ears developed, in them the hearing sense appeared and the directions are born by the ears. Apparently the statement appears ridiculous if you think that the directions are east, west, north, south etc. Such directions have no relation with the ears. However, here the directions are personal e.g. in front, at back, to the right or left, up or down. These six directions are original, personal and they are sensed by the ears. The Bhagawata is composed around 1650 years BC and the Aitareya is composed around 6000 years BC. But the statements recorded in them are found true by the modern science during 1935 AD when Ross and Tait wrote an essay showing that the Labyrinth or the vestibular apparatus situated in the internal ear recognize the directions. He discovered that there are three semi-circular canals in the internal ear which are at right angles to each other and which are filled with lymph. As our head tilts towards left, the pressure in the canal in the left side increases giving a signal to the brain, which concludes that the head is tilted to the left side. Is it not miraculous that the discovery of 1935 is recorded in scriptures, thousands of years old? It proves that the medical science was well advanced during the ancient era in India.

  While describing when the organs and their functions come into being, the Aitareya Upanishad (1/1/4; 1/2/4) states that when Nabhi came into being, there appeared Apana Vayu and from Apana the Death appeared. If we think deeply we have to accept this fact. See how.

  Nabhi or navel is a part of abdomen. It comes into existence during the second month of pregnancy. Thus it seems that the death also comes into existence during second month of pregnancy. Up to the second month all the cells are multiplying rapidly. When one cell divides into two, we cannot say that the first cell died. Up to the second month each and every cell exists independently. It takes nourishment, oxygen and all other requirements for living by itself. For that purpose it does not depend on anything else. It divides and re-divides to form many cells. There is no death to these cells. But in the second month, the Nabhi appears and begins functioning. The function of Nabhi i.e. Umbilical chord is to supply nourishment, oxygen etc to all the parts of the developing body. This Nabhi means the Connecting Stalk of the modern embryology. The connecting stalk takes all the requirements from the mother and supply to the growing parts. From this time onwards all the cells become dependent on the connecting stalk for their requirements to live. If the connecting stalk does not supply properly, they are bound to die. Thus the death begins working since the second month of pregnancy. When the connecting stalk begins its work, there appears differentiation of the cells and particular cells develop a particular tissue. Such cells cannot live independently. Due to this dependence, death appears. So it is true that the death appears from second month of pregnancy onwards. 

  The Functions of Apana Wayu
  
  

  It is usually said that Apana digests everything eaten up. It is quite true, but digestion is not the only function of Apana. To gulp or swallow is a function of Apana. The word ‘Apana’ has two components. ‘Apa’ means downwards. ‘Ana’ means to carry. Actually, Apana takes food and liquids downwards. While digesting the food Apana moves it downwards through the gut. The remnants i.e. feces are thrown downwards out of anus, the Guda. Urine also is carried downwards from Kidneys through Ureters to Urinary Bladder and then still more down through Urethra and passed out of body, downwards to the ground. Thus ingestion, digestion, micturition, defecation are the functions of Apana and all are downward movements. In addition parturition or delivery of child is also attributed to Apana.  Apana takes the baby downwards from uterus via maternal passages. Thus delivery is a function of Apana. All these functions are helped by the gravitation force of the Earth. This fact is stated in the Prashnopanishad 3/8, which says,‘ The Deity of the Goddess Earth attracts and helps Apana of a person.’

  Prashnopanishad is composed around 5761 years Before Christ. I say so because one Hiranyanabha is shown to be present then, who was the 15th descendent of Dasharathi Rama. (Bhagawata 9-12-3,4). I have proved, on astronomical evidences, the birth date of Rama to be 4th December 7323 BC, Rama won the war against Rawana on 15th November 7292 BC. Rama died at the age of 64 years. 15 generations means about 1500 years, because all the descendants are not recorded in the royal genealogies. Only the enthroned kings are enlisted.

  This proves that the gravitational force of the Earth was known to the Indians 7000 years earlier than Newton, who is credited with the discovery of the gravitational force. The famous Nasadeeya Sukta of the Rigveda, also, indicates knowledge of the gravitational force.  Adi Shankaracharya, who was at least 1000 years prior to Newton also has recorded his knowledge about gravitation in his commentary on the Prashnopanishad.  Shankaracharya says,‘ If the famous Goddess of the mother Earth had not helped Apana by attraction downwards, this body would have floated anywhere in the space.’ Both these records show that the ancient Indians had knowledge of the gravitational force of the Earth on the body.

  It is true that the gravitational force does help Apana to defecate, micturate, digest, deglutate. We can experience this fact ourselves. Take a sip of water and drink in sitting posture. We notice that it easily goes down the oesophagus. Now take another sip of water, lie down and try to drink it. We will find difficulty in drinking, because gravitational force is not helping Apana. Now take one more sip of water, take an upside down posture and drink. Water will not go down the oesophageal tract. On the contrary it may come out of nostrils. This happens because the gravitation of the Earth does not help Apana in upside down posture, where Gravity works against Apana. Every person finds difficulty in passing out urine and stools in lying down position, because Apana does not help.

  In the absence of the gravitational force in the space the astronauts face a great difficulty to pass urine and feces. It is not yet possible to develop toilets in the spaceships to facilitate the astronauts.

  Thus the sages were correct to state that Apana is helped by the Earth’s gravitation. If this appears true, their further statement that Apana causes the death must also be true. At the time of the death, Apana forces down the Pranamaya Kosha and pushes it out of body. If we observe that at the time of death, many times, urine and stools are passed out, we have to believe that death is the result of the function of Apana. During death even the fetus also is expelled from the uterus, because Parturition is a function of Apana, which takes a fierce form to force out the Prana for effecting death.
  
  From the fact that Apana is responsible for death, we can imagine that if Apana is absent, death can be avoided or delayed. Therefore in the space death can be defeated for want of gravitational force which is essential for Apana to work. It is for this reason that Rewati remained in Puberty, though she returned from Brahma Loka after 216 years of the Earth, and her father lived even then, to see her marriage with Balarama.

  Thus it seems that medical and biological sciences were very well developed along with other physical sciences in ancient India and all that knowledge is stored in our Shastras. We have to decipher their meanings on the basis of modern science. Scientists should do this work because they are well versed with the present scientific knowledge, which is helpful to expose the knowledge concealed in the Shastras. Our Rishis were, in fact, scientists; therefore only the science scholars can reveal what the sages have said. If our scientists do so, we can progress much in the scientific field.

  Here, I have presented only a few points from the ancient Indian medical science, though I have discovered a vast ocean of scientific knowledge in the ancient Shastras of India. 
  
   E-Mail sent to Hindu Reflections forum in December 2019
  
   DR.  V.P.  VARTAK SAYS MODERN CLONING CAUGHT THE IDEA FROM VEDAS
  

  
  

  A Vedic  Research  Scholar & Experienced Doctor from Veda Vijnana Mandal, Pune, India. Reports:
  

  "During 1976, I found mentioned in the Rigveda, that a horse was developed from another horse and a cow was developed from skin of a cow. This miracle was done by three brothers called as Rubhus. I told this finding to an Augustus audience of scientists and doctors during May 1976; when all of them laughed and said this is impossible even for today’s science then how can it be in Vedic era? At that time the word ‘clone’ was not coined at all.

  And in 1997 one Irish scientist from Edinburgh, U.K., prepared a lamb from udder of a sheep, the technique being called as ‘Cloning’. Was that not possible for our scientists? If the Indian scientists believed in the Vedic Truths they could have done this miracle, but they did not believe and did not try.  Vedas have given the principle that another animal can be produced from an animal’s skin. The principle came true in 1997, when Dolly was cloned from udder; that means from the skin of the lamb. (Urvashi was created like that).Some scholars criticized that when foreign scientists discover or invent something, you say that it was in the Vedas. For those scholars I would like to tell that the same Rubhus, who were the human beings as told in the Rigveda 1-110-2,4, made their old parents youthful again (Rigveda 1-20-4,1-110-8,4-33-3,4-35-5,4-36-4,4-39-9,1-161-3,7,1-111-1,3-60-3). Giving youthfulness to an old animal is not yet done by the modern science up to 2005 A.D. The miracle of Rubhus was similar to that of Ashvinau, who rejuvenated old sage Chyavana. (Rigveda 1-116-10). How can one deny a fact having so many references? We have to accept the superiority of Vedic sages in the physical sciences, and our scientists have to experiment on such Vedic concepts.

  Working on the Vedic principles the sages in the Puranic period prepared a human Clone named as ‘Pruthu’, from one dead king Vena--Vishnu Purana 1-13-8, 9, 33 to 39.  In the modern era a human clone is not yet developed either from a living person or a dead. Modern science dreams that it can be done and the foreign scientists are after it; but the Indian scientists are not even thinking of it. Modern science says that an exact copy of Einstein could be produced by cloning. But I say that it is not possible. Bodily that clone may resemble Einstein; but may not be as intelligent, because there is a precedence in India, which shows that from a villain king Vena, a good-natured Pruthu was cloned. Mind and intelligence depend upon the previous deeds or Karmas as told in the rebirth theory, which is discovered by the ancient India, in Vedic era and has no parallel in the modern science. Here I want to point out that the name ‘Pruthu’ is a very scientific term, because it means an extension. The root ‘Pruth’ means to extend, so ‘Pruthu’ means an extension. The extension was from only one person Vena. The same is the process in cloning, which is an extension of only one animal. Normal offspring are not extensions of only one, they come after union of a male and a female. The word ‘Clone’ has no such root meaning. The Puranas say that the sages did churning of a thigh or a hand. Churning means ‘Manthana’. It is not only mechanical churning using a churner, but includes ‘Vichara-Manthana’, strenuous mental contemplation, along with dissection of dead body. By the strenuous intellectual efforts along with skill of hand, the seers produced a clone from a dead king Vena. The Puranas or the Vedas have not reported from tissue the clone was produced. But please note that in the present experiments it is not reported from which tissue of the udder the clone Dolly was produced. Recent reports state that the Stem cells are used for cloning an animal. The stem cells can be supposed to be the Vedic Chamas.

  It is important to note that in the ancient experiment an abnormal clone ‘Nishada’ was produced, who had small head and large body. In the modern experiments, too, abnormal clones are produced. Many modern clones have died immediately. The survival rate of clones is minimal. (London news 11-4-2002. Yuwa Sakal 12-4-02); (WWW.eSakal.com) It is reported in the Vishnu Purana that the Nishada, though an abnormal clone, could live long and could produce children.

  So far up to July 2005, no clone from a dead animal is produced by the modern science, though it is a dream of science; but Pruthu was a clone produced from a dead king ‘Vena’. We have ample scope to try in this field.

  A male clone is developed from a male in the past history. It is not yet done by the modern science. Two different clones were produced from two different parts of one body in the past. This is not yet done in the modern era.

  Shrimad Bhagawata (4/15) states that the sages, later, also had cloned a girl from the left hand of king Vena. This girl later married Pruthu. Such type of experiment of producing a male and a female from a dead male is not yet done in the modern science.

  Similar other clones are also reported in the Puranas. Lord Ganapati was produced from the ‘Mala’ (ey), which means the superficial layers of skin of Parvati. This is possible according to the modern science. However, here a male is cloned from a female. Whether it is possible or not is not conceived by the modern science. But I think it is possible. Science knows that a single dose of ‘ X’ chromosome produces a male, while a double dose of X chromosome produces a female. Parvati might have used her skin-cell with two X chromosomes in its nucleus. She might have removed that nucleus having XX and replaced it by a nucleus of her genetic cell or an ovum, which contained a single X chromosome. This might have produced a male clone Ganapati. Ahi-Ravana and Mahi-Ravana used to produce Rakshasas from blood drops. This  might be cloning from the white blood corpuscles, which contain nuclei. On 1st May 1999, Saturday, there appeared a news that Japanese scientists have prepared two clones from cells of cow’s milk. If the cells from milk can be cloned, it is certainly more possible to clone an animal from the blood cells--NRS

  
  
  

  
  

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