Ramanisblog

Tag: Vedic period

  • Veda Verses Hydrology Water Treatment

    The Vedas have not left even Hydrology.

     

    Water has been accorded the highest place in Hinduism.

    Water Cycle.Image.jpg.
    Water Cycle.

     

    So much so no Puja or Homa is complete without a praise of Water-Mantra Pushpam.

     

    Please read my post ‘Place of Water in Hinduism’

     

    Vedas describe Hydrology,Water Tables, the process of Rain.the system for increasing the Ground Water level..

     

    Every town,Village in the Vedic times has a Tank in the center of the city?village along with the temple.

     

    This water is meant for temple purposes.

     

    One more large pond was created just outside the village,Town, for bathing.

     

    For Drinking,wells were dug at Homes.

     

    There were two wells.

     

    One meant for Puja and drinking , another for taking Bath.

     

    The people were so conscious of pollution that they classified taking bath in a Pond as the least effective.

     

    The best places to take bath.

     

    1.Sea.

    2.River.

    3.Wells

    4.Ponds

     

    The Hydrology was so developed that they could predict Rainfalls region-wise.

     

    Atisthanteenam viveshnanam kashthanam madhyaey nihitam shareeram,

    Bratrasya nidyam vi varantyapo deerghatam aashaydindrashatruha.

     

    Verse I, 32, 10 says that the water is never stationary, but evaporates.

     

    Varahamihira in his Vraht Sanhita (550 A.D.), devotes three Chapters to hydro-meteorology comprising Pregnancy of clouds (Chapter 21),

     

    Pregnancy of air (Chapter 22) and quantity of rainfall (Chapter 23). Slokas 1 and 2 of Dakargelam (Chapter 54 of Vraht Samhita) state the importance of

     

    science of ground water exploration.

     

    These are,

     

    Dharmyam yashashyam va vadabhaytoham dakargalam yen jaloplabdhiha

    Punsam yathagdeshu shirastathaiva chhitavapi pronnatnimnasanstha.

    Ekayna vardayna rasayna chambhyashchyutam namasto vasudha vishayshanta

    Nana rastvam bahuvarnatam cha gatam pareekshyam chhititulyamayva.

     

    The water veins beneath the earth are like vein’s in the human body, some higher and some lower.

     

    The water falling from sky assumes various colours and tastes from differences in the nature of the earth. In Linga Purana a full-fledged chapter (I, 36) has been devoted to the science of hydrology.

     

    It scientifically explains evaporation, condensation, rainfall with suitable examples and says that the water cannot be destroyed, only its state is changed:

     

    Dandhaymanayshu charachayshu godhoombhootastvabha nishkramantee

    Ya ya oordhva mastraynayrita vai tastastvabhamyagnivayucha.

    Ato dhoomagnivatanam sanyogstavamuchyatay

    Vareeni varshteetyabhrambhrasyeshah sahastradrik.

     

    i.e. “after being heated by sun, water contained in most of the materials on earth gets converted to smoke (vapour) and ascends to sky with the air and subsequently gets converted to cloud. Thus the combination of smoke, fire and air is the cause of cloud formation. These clouds cause rainfall under the guidance of Lord Indra, having thousand eyes. Vayu (51. 14-15-16) states like this:

     

    Aadityapateetam suryaganeha somam sankramatay jalam

    Nadeebhirvayuyuktabhirlokadhanam pravartatay.

    Yatsomatstravatay surya tadbhayshvavatishthatay

    Megha vayunighatain visrajant jalam bhuvi.

    Evamutikshapyatay chaiva patatay cham punarjalam

    Na nashmu udkasyasti tadev parivartatay.

     

    i.e. the water evaporated by sun ascends to atmosphere through the capillarity of air, and there gets cooled and condensed. After formation of clouds it rains by the force of air. Thus, water is not lost in all these processes but gets converted from one form to other continuously. Verses of Rigveda (I, 27.6; I, 32.8):

     

    Vibhaktasi chitrabhano sindhoroorma upak aa

    Sagho dashushay chharasi.

    Nadam na bhinnamuya shayanam mano ruhana atim yantyapah

    Yashchidwatro mahina paryatishthattasamhih patsutah shirbbhoova.

     

    This verse explains that all water that goes to the sky with wind by the heat of Sun rays gets converted to clouds and then again after the penetration by sunrays it rains and gets stored into rivers, ponds, ocean, etc. Two verses (V, 54, 2 & V,55, 5) explain the cloud-bearing winds as the cause of rainfall, viz.:

     

    Pra vo marootaststavisha udnyavo vayovridho ashwayujah parijayah

    San vighuta dadhati vashati tritah swarntyapoivana parijayah.

    Udeeryatha marootah samudrato youam vrishtim varshyatha pureeshidam

    Na vo dastra up dasyanti dhanayvah shubam yatamanu ratha avratsat.

     

    Surface Water

    Efficient water use, lining of canals, construction of dams, tanks, essential requirements for the construction of good tanks, bank protection methods, spillways and other minor aspects were given due consideration in ancient times in India. Well organized water pricing system was prevalent during the time of Kautilya. Various references are available in the Vedas emphasizing the importance of efficient water use so as to reduce the intensity of water scarcity and drought, etc.

     

    Verses (184. 15–17) of Mahabharata state that the plants drink water through their roots. The mechanism of water uptake by plants is explained by the example of water rise through a pipe. It is said that the water uptake process is facilitated by the conjunction of air. This clearly reveals the knowledge of capillary action of soil in the movement of water up and down the plant. Two Mantras of Atharvaveda say that if the water source is on mountains, then the river formed will be perennial and will flow with high speed (AV.I., 15.3) and (AV.11, 3.1). Similarly Verse (II, 3.1) reveals the same fact saying that the rivers originating from snowclad mountains will keep on flowing in summers also.

     

    Ground Water

    People also developed technique of knowing the slope of an area by means of a flowing river. Variation in the height of water table with place, hot and cold springs, ground water utilization by means of wells, well construction methods and equipment are fully described in 54th chapter of Vrhat Sanhita named as ‘Dakargala’. Sunrays, wind, humidity, vegetation, etc., as the major causes of evapotranspiration were well realized.

     

    The Vishnu Purana (II, 5.3) classified the soils of subterranean region in seven categories, (i) Black (2) White or Yellowish (3) Blue or Red (4) Yellow (5) Gravelly (6) Hilly or boulder and (7) Golden hued. Regarding the occurrence of ground water, it says: “If there is a termite mound nearby to the east of a Jambu tree, plenty of sweet water, yielding for a long time occurs at a depth of two Purushas, at a distance of three hastas (cubit) to the south of the tree (Vr.S.54.9). Similarly, an Arjuna tree with a termite mound to the north shows water at a depth of 3.5 Purushas at a distance of 3 hastas to the west”.

     

    Hydro-meteorology

    In Vedic age, Indians had developed the concept that water gets divided into minute particles due to the effect of sunrays and wind. In various places in Puranas, it is stated that water cannot be created or destroyed, only its state is changed in various phases of the hydrologic cycle. Evaporation, condensation, cloud formation, precipitation and its measurement were well understood in India in Vedic times. Effects of Yajna, forests, reservoirs, etc. on rainfall; classification of clouds, their colour, rainfall capacity, etc.; forecasting of rainfall on the basis of natural phenomena, such as colour of sky, clouds, wind direction, lightening, and the activities of animals; all these were well developed in India even before the 10th century B.C. Contrivance to measure rainfall was developed during the time of Kautilya (4th century B.C.) which had the same principle as that of modern hydrology except that the weight measure of Drona was adopted instead of modern depth measurement of rainfall.

     

    The knowledge of monsoon winds and height of clouds along with the division of atmosphere was well-developed in the Vedic age.

     

    “O cloud-bearing winds, your troops are rich in water, they are strengthener of life, and are your strong bonds, they shed water and augment food, and are harnessed with waves that wander far and spread everywhere.

     

    Combined with lightning, the triple-group (of wind, cloud and lightning) roars aloud, and the water falls upon the earth.”

     

    By the time of Kautilya (4th century B.C.), Indians had developed the method and instrumental devices for measuring rainfall.

     

    This rain gauge was known as Varshaman. Kautilya describes its construction in these words

     

    “In front of the store house, a bowel (Kunda) with its mouth as wide as an aratni (nearly 18 inches) shall be set up as rain gauge,” (Arthasastra, Book II, Chapter V).

     

    Kautilya was acquainted with the distribution of rainfall in various areas.

     

    He furnishes a very accurate scientific description of the same with statistics.

     

    The quantity of rain that falls in the country of Jangala (desert countries) is 16 dronas (4 Adak = 1 drona and one adak equals nearly 7 lb, 11 oz), half as much in moist countries (the countries which are fit for agriculture), 13.5 dronas in the countries of Asmakas (Maharashtra); 23 dronas in Avanti, and an immense quantity in the western countries, the border of the Himalayas and the countries where water channels are used in agriculture.

     

    From this it is evident that the spirit of the methodology of the measurement of rainfall given by Kautilya is the same as we have today, the only difference is that he expresses it in weight measures while we use a linear measure nowadays (Arth, Chapter XXIV, Book II, P. 130).

     

    Further discussing the geographical details of rainfall, he observes “when one third of the requisite quantity of rain falls both during the commencement and closing months of the rainy season, and two third in the middle, then the rainfall is considered very even.”

     

    Discussing the classification of clouds and interrelationship of rainfall and agriculture, the celebrated author adds “there are the clouds which continuously rain for seven days; eighty are they that pour minute drops; and sixty are they that appear with the sunshine”.

    When rain, free from wind and unmingled with sunshine falls so as to render three turns of ploughing possible, then the reaping of good harvest is certain.

     

    The Vrhat Sanhita and Mayuracitraka by Varahamihira are two very important treatises which are replete with climatological and meteorological information, although they abound in astrological guesses, they contain sufficient scientific facts also.

     

    The Vrhat Samhita has three chapters (21st, 22nd, and 23rd_ on climatology and meteorology.

     

    The Jains have made considerable contribution in the field of meteorology.

     

    The ‘Prajnapana’ and ‘Avasyaka Curnis’ provide outstanding studies of the various types of winds.

     

    This tradition must have been far older than these treatises. The ‘Prajnapana’ makes reference of snowfall and hailstorm.

     

    The ‘Trilokasara’ of Nemichandra says that there are seven types of periodic clouds. T

     

    hey rain for seven days each in the rainy season. Then there are twelve species of white clouds.

     

    They also bring rain for seven days each.

     

    Thus the season of rainfall extends over 133 days in all.

    Buddhists too, at least before 400 B.C., have attempted at a very scientific classification of clouds and four species mentioned by them can be compared with the most important four species enumerated in modern meteorology.

     

    So much of subtle observation at such an early date is an achievement of the finest order.

     

    Water Purification

    It is very interesting to learn that Varahamihira in as early as 550 A.D. presented a simple method for obtaining potable water from a contaminated source of water.

     

    Various plant materials along with solar heating, aeration, quenching of water with fire heated stones, gold, silver, iron or sand were suggested for this purpose.

     

    The change in the quality of water with the months of year and suitability of water from different sources for various uses were described.

     

    Citation.

     

    Vedic Hydrology

     

     

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  • Metallurgy Wharf Building In India Vedas Tamils

    Ancient Hindus had an exhaustive knowledge of Metallurgy.

    References to Gold, Silver,Bronze, Copper,Zinc, iron and Steel are found in the ancient texts.

    First supply of weapons were made by India to Mediterranean  around 3000 BC.

    Description English: The iron pillar in the Qutb complex near Delhi, India. Date May 2008 SourceOriginal photograph Author Photograph taken by Mark A. Wilson (Department of Geology, The College of Wooster). [1]
    QtubIronPillar

    ”

    British records of the 18th century show that the country had 20,000 furnaces operating across the country indicating the geographical spread of this knowledge.

    Crucibles

    Purvokta – bijalohanametasyameva varnitam

    Uttamadhamamadhyapabhramsanam galanavidhau

    Musassaptottaracatussatabheda itiritah II

    Translated as – (The melting) of the aforesaid base metals is described here only. In the melting methodology, of good, coarse, average and pig metals, 407 varieties of crucibles are mentioned.

    Tasarn dvadasavargah syurjatinirnayah kramat I

    Translated as – In the order of origin, there are 12 groups in them.

    Lohesu ye bijalohastesam galanakarmani II

    Dvitiyavargoktaruusa eva srestha itiritah I

    Translated as – In the melting of base metals, it is said, that the second group of crucibles is the best.

    Etesarn galane musah pratyekarn vargatassmrtah I

    Tesu dvitlyavargasthamusabheda

    maharsibhih II

    Catvarirnsaditi prokta musakalpa yathakramam I

    Tasu ya pancarrutyukta musantarmukhanamika II

    Galane bijalohanarn suprasasta itiritah II

    Translated as – In the melting of these (base metals), crucibles are remembered from each class of these. The crucible varieties in the second category is mentioned as forty, in order, by the great sages, in (the work) Musha-kalpa.

    Amongst these, the one that is mentioned as the fifth named Antar-mukha (inward reflecting) is said to be the best in the melting of base metals.

    Source

    Brhad-vimana-shastra, Musadhikaranam, Slokah 54-56, 58-60, Maharsih Bharadwaja (Post Vedic Period)

    Dating of Brhad-vimana-shastra Nineteenth Century

    Brhad-vimana-shastra (BVS) came into being in the modern times as a revealed text, the revelation having occurred through one Mr. Anekal Subharaya Shastry (born in 1866). An (unpublished) enquiry with the descendents of the family shows that Mr. Shastry had found the manuscript and attempted glory for himself by delivering it as a revelation. Swami Dayananda Saraswati (1824: 1888) in his A treatise on Rig-veda (1875) refers to Bharadwaja’s Vimana-shastra.

    Bharadwaja’s Vimana-shastra is considered a part of Yantra-sarwaswam – All about machines.

    This is one of the 40 sections that Yantra-sarwaswam is made of. One school of thought places Bharadwaja in 4th century BCE.

    Tortoise Furnace

    Kurmavyasatikamevamuktva sastranusaratah I

    TatsvarfIpaparijfianarthamakararh sarnpracaksate II

    Translated as – Having stated the Tortoise furnace, as per the scientific treatise, now let us study the shape and size, for further study.

    Caturasrarh vartularh va kurmakararn yathavidhi I

    Vitastidasakarn kundarn karayet bhuvi sobhanam II

    Translated as – A square, circular or tortoise shaped pit of ten palms may be prepared nicely in the earth.

    Bhastrikasthapanaya tu tatpurobhagatassphutarn

    Kurrnangavat pancamukham pithamekarn

    prakalpayet II

    Translated as – For the installation of the air-blower, clear space may be marked on the front side. A tortoise like five-corned structure may be constructed.

    Watch The Video.

    A vast number of statements and materials presented in the ancient Vedic literatures can be shown to agree with modern scientific findings and they also reveal a highly developed scientific content in these literature.

    The great cultural wealth of this knowledge is highly relevant in the modern world.

    Techniques used to show this agreement include:
    – Marine Archaeology of underwater sites (such as Dvaraka)
    – Satellite imagery of the Indus
    – Sarasvata River system
    – Carbon and Thermoluminiscence Dating of archaeological artifacts
    – Scientific Verification of Scriptural statements
    – Linguistic analysis of scripts found on archaeological artifacts
    – A Study of cultural continuity in all these categories……..

    Varahamihira’s Brhat-samhita describes Vajra-lepa and Vajra-sanghata.

    The Ashoka Pillar is basically a sand-stone pillar coated with Vajra-Sanghata to look like a metal pillar.

    Mauryan caves in Bihar also have a coating that gives the surface the look of glass.

    S.No Sanskrit name Common Terminology Botanical name
    1 Tinduka Diospyros paniculata
    2 Kapitthaka Wood apple Feronia elephantum
    3 Shalmali Silk cotton Morus acedosa
    4 Sallaki Bosewellia serrata
    5 Dhanvana Dhanvana
    6 Vaca Orris root Vaca
    7 Shrivasaka Turpentine Myrrh
    8 Guggula Commiphora roxburghu
    9 Bhallataka Semecarpus anacardium
    10 Kunduruka Jasmine Cunduru
    11 Sarja Resin
    12 Atasi Linseed Linum usikatissimum
    13 Bilva Vilva Aegle marmelos

    References to metallurgy may be found in the ancient Tamil literature.

    A research survey at Kodumanal has unearthed the remains of an ancient blast furnace, its circular base distinguishable by its white colour, probably the result of high temperature. Around the base, many iron slags, some with embedded burnt clay, vitrified brick-bats, many terracotta pipes with vitrified mouths and a granite slab, which may have been the anvil, have been recovered.

    Absence of potsherds and other antiquities has suggested that the smelting place was located outside the boundary of habitation.

    More furnaces were discovered at the same site with burnt clay pieces with rectangular holes.

    The pieces were part of the furnace wall, the holes designed to allow a natural draught of air to pass through evenly into the furnace. Many vitrified crucibles were also recovered from this site; one of them notable because it was found in an in situ position.

    Evidence of steel making is also found in the crucibles excavated at this site.

     In addition to iron and steel, the metallurgy seems to have possibly extended to copper, bronze, lead, silver and gold objects.

     At Arikamedu, there were indications of small-scale workshops containing the remains of working in metal, glass, semiprecious stones, ivory and shell.

     Kodumanal has yielded evidence for the practice of weaving, in the form of a number of intact terracotta spindle whorls pierced at the centre by means of an iron rod, indicating the knowledge of cotton spinning and weaving.

    To further strengthen this theory, a well preserved piece of woven cotton cloth was also recovered from this site.

     Dyeing vats were spotted at Arikamedu.

    Many brick structures have been located at Kaveripumpattinam during on-shore, near shore and off-shore explorations; these provide proof for building construction during Sangam age.

    The on-shore structure include an I-shaped wharf and a structure that looks like a reservoir.

    The wharf has a number of wooden poles planted in its structure to enable anchorage of boats and to facilitate the handling of cargo.

    Among other structures, there is a Buddhist vihara with parts of it decorated using moulded bricks and stucco.

    Near shore excavations yielded a brick structure and a few terracotta ring wells.

    Off-shore explorations located a fifteen course brick structure, three courses of dressed stone blocks, brick bats and pottery.

     At Arikamedu, there were indications of a structure built substantially of timber, possibly a wharf.

    Conical jars that could have been used for storing wine and oil have been found near structures that could have been shops or storage areas

    . Evidence of continued building activity are present at this site, with the most distinctive structures being those of a possible warehouse, dyeing tanks and lined pits(wiki)

    Citations.

    Metallurgy in India

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  • Brain Cancer Plastic Surgery In Vedic India

    The Ancient Indians of the Vedic times were well advanced in Medical Sciences.

     

    There were Physicians, Surgeons.

     

    Suhusrutha was a leading practitioner of Medicine and was also a Medical scientist.

     

    The sick were treated by the following methods.

     

     

    1.Mani.

     

    There are references to a sort of Crystal which was used to cure the sick.

     

    Brain Surgery in Harappa
    Brain Surgery in Harappan Civilization Image Credit.The Hindu.

    2.Manthram.

     

    Mantras or the Mystical Letter/s, words were also a part of treatment.

     

    Even to day there are practitioners of this form of Medicine, who cure hepatitis by having a copper bowl filled with water in between the patient and

    the Practitioner, he keeps a needle in this water, chants some Mantras silently, the color of water changes,indicating the level of infection and once the water becomes clear, the patient becomes fully cured.

     

    There are people who treat Snake and Scorpion bites with this type of treatment.

     

    3.Aushadham.

    Aushadham means Divine Medicine.

     

    The first Medicine this system recommends in Food.

     

    Regulation of food and special foods cure one of illnesses.

     

    Then comes herbs,wild and common.

     

    Lakshmana was cured when he fell unconscious by the use of Sanjeevini, a rare herb

    .

    The early Hindus were also adept at Surgery.

     

    They performed regular Surgery, Cancer Surgery and even Plastic surgery.

     

    ““Surgery is the first and the highest division of the healing art, pure in itself, perpetual in its applicability, a working product of heaven and sure of fame on earth” – Sushruta (400 B.C.)”

     

    According to Hindu mythology, the creator of the Universe, Lord Brahma, was the first teacher to make a compilation of Ayurvedic texts which he later abridged into eight parts , with medicine (Kayachiktsaya) and surgery (Shalya tantra) as the main subjects.

     

    It is believed that Brahma propagated this knowledge through Daksha Prajapati who in turn taught this science to the Aswini Kumars ( the twin sons of the Sun God ).

     

    The Aswinis imparted the science to Indra. Upto this time, the knowledge of Ayurveda was known only to celestial personalities.

     

    It is believed that it was Lord Indra who passed on this knowledge of Ayurveda, the “science of life”, to sages and rishis ( mortals ) , the first pupil being Bharadwaja. He, in turn, taught this subject to others including Atreya.

     

    He, it is believed, lived in the period 700 – 600 B.C. and became a renowned teacher at Taxila.

     

    Lord Vishnu is also believed to have been associated with ancient medicine.

     

    It is said that several sages approached the Lord and begged of Him to help them save humanity from diseases and suffering. In response to their plight and prayers, he ordered the churning of the ocean of milk with the aid of ” vasukis ” and ” asuras “.

     

    Dhanvantari then came out of the ocean with the pot of ” amrita ” in his hands.

     

    Sushruta, one of his disciples attained great proficiency in surgery, lived some time in 400 B.C. His famous writings known as “Sushruta Samhita” are devoted essentially to surgery.

     

    But that was not all: he also wrote on medicine, pathology, anatomy, midwifery, ophthalmology, biology and hygiene.

     

    From the available records, it is evident that major abdominal operations were also carried out. Vesical calculi, even those days, were common and hence the operation for the removal of vesical calculi was well described in Sushruta Samhita. Surgical procedures for anal fistula, fractures, extraction of foetus in abnormal presentation, amputation, excision of tumours, repair of hernia and couching of cataract were also known.

     

    Rhinoplasty was commonly performed for restoration of severed or cut noses as punishment for certain offences such as adultery.

     

    He carried out plastic surgery, giving his patients a new nose or a new ear by the process of skin grafting. Dr.Hirschberg of Berlin pays his tribute to ancient Indian surgery by writing “The whole plastic surgery in Europe took a new flight when these cunning devices of Indian workmen became known to us”.

     

    Sushruta described many sharp surgical instruments emphasizing the need to get them made of “pure, strong and sharp iron”.

     

    Several types of knives and needles have been described depending upon their use and tissues concerned.

     

    He taught his pupils how to make incisions on the abdomen by using a pumpkin for demonstration purposes. It is believed that the following ingenious method for suturing the severed ends of intestine was employed.

     

    The cut ends of the intestine were apposed to each other and big black ants, collected specifically for this purpose were made to bite the apposed ends and their heads severed when their pincers had closed. T

     

    hus the pincers remained ‘in situ’ due to rigor mortis retaining the cut ends of the intestine in apposition for some time.

     

    The heads and the pincers of the ants being organic matter got digested in due course of time, not unlike the catgut of the present day surgery.

     

    His works were translated into Arabic by the 8th century A.D. and called ” Kitab-i- Susrud “.

     

    There is adequate evidence that in ancient India, anatomical study of the human body was carried out.

    To quote the appropriate translation, “Any one, who wishes to acquire a thorough knowledge of anatomy, must prepare a dead body and carefully observe and examine all its parts”.

     

    The method of study was to submerge the body in water and allow it to decompose: an examination of the decomposing body was carried out at intervals to study structures, layer by layer, as they got exposed following decomposition.

     

    Brain Surgery.

     

    Scientists at the Anthropological Survey of India claim to have found evidence of an ancient brain surgical practice on a Bronze Age Harappan skull.

    The skull, believed to be around 4,300 years old, bears an incision that indicates an “unequivocal case” of a surgical practice known as trepanation, says a research paper published in the latest edition of Current Science.

    Trepanation, a common means of surgery practised in prehistoric societies starting with the Stone Age, involved drilling or cutting through the skull vault, often to treat head injury or to remove bone splinters or blood clots caused by a blow to the head.

     

    “The Yantras
    (blunt instrument) and Shastras
    (sharp instruments) are
    the main tools of surgeon and the Sushruta had the knowledge of
    101 Yantras and 2
    0 Shastras. Even though he was agree with the fact
    that if the more instruments are required then it can be developed as
    per need
    86
    . The shape of the Yantras and Shastras are further
    modernized to compete with the surgery in modern era but the basic
    theme a
    nd functions are remained same as before. The classification
    of instruments in to the Yantras
    (blunt instruments) and Shastras
    (sharp instruments) is the basic concepts of Sushruta. No any such
    type of classification of instrument is found in the modern su
    rgical
    text books. As per Sushruta the hand is the main and important
    instrument amongst all which hold the key position till date.

    Exhaustive details at .

    http://www.ijrap.net/admin/php/uploads/627_pdf.pdf

     

    Surgerytimes

     

    http://www.thehindu.com/features/friday-review/history-and-culture/brain-surgery-during-harappan-civilisation/article2118388.ece

     

     

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  • Vedas On Women Social Status

    One of the charges leveled against Hinduism is that it treats women shabbily deny them respect and enslaves them.

    Nothing can be farther from The Truth.

    Hinduism is the oly Religion where the God is worshiped as a Unit in One,Ardhanareeswara.

    God as Man and woman
    Man Woman God.Ardhanareswara,Image source : http://halibedragons.wordpress.com/2011/12/08/ardhanarishvara/

    Kalidasa exclaims that Lord Shiva and Parvati are like the ‘Word and its Meaning”

    Abirami Bhattar in Tamil says,

    ‘Solloum Porulum ena Nadamaadum’

    ‘One as the word and its meaning’ Abirami Andhadai

    Women are regarded as Mother and The Taittriya says first respect is for Mother,

    Matru Devo Bhava.Great Rishis like Kathyayani,Gargi were women.

    “”What differentiates the Hindu brilliance in logic and rational thought from its Hellenistic parallel is that Hindus were very aware of the intellect’s limitations. They understood that only the feminine intuitive mind was capable of grasping the deepest spiritual truths in powerful flashes on intuition.”

    Some of them are.

    • Gargi Vachaknavi – A female Rishi who challenged Yajnavalkya on questions relating to the human soul.
    • Maitreyi.
    • Lopamudra – Wife of Sage Agastya
    • Andal – A 8th century Tamil saint-poet and one of the twelve Alvars.
    • Karaikkal Ammeiyar – A 6th century Tamil saint-poet, one of the sixty three Nayanmars
    • Mangayarkkarasiyar – A Pandya Queen, wife of King Nedumaranan, one of the sixty three Nayanmars
    • Isaignaniyaar – A Tamil saint-poet, one of sixty three Nayanmars
    • Avvaiyar – A Sangam period Tamil saint-poet, ethicist, social reformer.
    • Akka Mahadevi – A prominent figure and Kannada poet of the 12th century Veerashaiva Bhakti movement.
    • Mirabai – Hindu mystical poet and a devotee of Krishna whose bhajans are sung all over India.
    • Lalleshwari – Hindu saint-poetess, and a mystic of the Kashmiri Shaivites.

    “”A girl also should be brought up and educated with great effort and care.” (Mahanirvana Tantra); and “All forms of knowledge are aspects of Thee; and all women throughout the world are Thy forms.” (Devi Mahatmya)

     

    Women, who so desired, could undergo the sacred thread ceremony or ‘Upanayana‘ (a sacrament to pursue Vedic studies), which is only meant for males even to this day. The mention of female scholars and sages of the Vedic age like Vac, Ambhrni, Romasa, Gargi, Khona in the Vedic lore corroborates this view. These highly intelligent and greatly learned women, who chose the path of Vedic studies, were called ‘brahmavadinis’, and women who opted out of education for married life were called ‘sadyovadhus’. Co-education seems to have existed in this period and both the sexes got equal attention from the teacher. Moreover, ladies from the Kshatriya caste received martial arts courses and arms training”

    Wifehood in the Vedic Era

    As in present, after marriage, the girl became a ‘grihini’ (wife) and was considered ‘ardhangini’ or one half of her husband’s being. Both of them constituted the ‘griha’ or home, and she was considered its ‘samrajni’ (queen or mistress) and had an equal share in the performance of religious rites.

    Divorce, Remarriage & Widowhood

    Divorce and remarriage of women were allowed under very special conditions. If a woman lost her husband, she was not forced to undergo the merciless practices that cropped up in later years. She was not compelled to tonsure her head, nor was she forced to wear red sari and commit ‘sahagamana’ or dying on the funeral pyre of the dead husband. If they chose to, they could live a life of a ‘sanyasin’ or hermit, after the husband passed away.

    ”

    Polyandry
    One can only grudgingly admit that there are few references of polyandry in the Vedas. In the
    marriage hymn of Rigveda
    xxxi
    , Surya is married to Aswins. The marriage of Rudasi with Maruts
    is also find place in it.
    xxxii
    There are some passages in which the wife is mentioned in connection
    with husband in plural.
    xxxiii
    It is interesting to note that later Vedic literature do not approve
    polyandry though legalize the polygamy.
    xxxiv
    Widow Marriage
    As in the case of a widower, the widows are allowed to marry again. It may sound strange, but
    the funeral hymn in Vedas exhorts widow to marry the one who holds her hand is willing to
    marry.
    xxxv
    It also shows that the brother of the deceased took charge of the widow. Atharveda
    too mentions of women marrying second time.
    xxxvi
    The passages do not suggest that the women
    should marry only her brother-in-law.
    xxxvii
    Sati
    Atharvaveda
    xxxviii
    , however, shows a strange funeral ritual of the Vedic age, which has preserved
    some formalities similar to the custom of Sati. It depicts a widow lying by the side of her
    husband’s corpse on the funeral pyre and being asked to come down. A prayer was offered that
    she should lead a prosperous life, enjoying the bliss of children and wealth. The passage is open
    for interpretation either way.
    Niyog
    /Levirate
    Women’s right to have children was granted by the practice of
    Niyoga
    /Levirate.
    xxxix
    As there are
    few instances of remarriage of widows, and in the absence of clear injunction of widow-
    marriages, one can safely assume that this practice was more popular than remarriages.
    Religious and Social life of Women
    The Vedic society was quite free and did not pose much restriction upon the free movement of
    their women. They were educated along with boys of their own age, free to move with them,

    5
    approach them for marriages and took part in sports and extra curricular activities, of course
    within the accepted norms and customs of the society. We do not come across the system of
    purdah in the Vedic society. Even the life after marriage does not change much in their social
    interaction. The marriage hymn itself requires th
    e bride to be shown to all the assembled guests
    at the end of the marriage rituals.
    xl
    The practice still continues in Hindu marriages. It is also
    hoped that the bride will be able to speak with
    composure in public assemblies down to her old
    age.
    xli
    The presence of ladies in social and public gathering therefore, was a normal feature in
    Vedic time.
    xlii
    They were quite free to associate them
    selves with others on the occasion of
    festivals and rejoicing.
    xliii
    The Vedic Aryans were
    mostly occupied in military activities
    as they were engaged in the task of
    carving a homeland for themselves. They had, therefore, to rely upon a greater degree of
    cooperation from their women folk. Women are depicted in Vedic literature as taking part in
    agriculture and in manufacture of bows, arrows and other war materials. They were also engaged
    in weaving cloth, dying, embroidery and basket-making. They were also engaged in teaching,
    independent of their man-counterpart. The cultivation of fine arts like music, dancing and
    painting was the domain of the women only. Musical reciting of the Sama-hymns was the special
    function of ladies.
    xliv
    The Vedas regard women as untouchable during her monthly period. This temporary impurity is
    assigned to their taking over from India one third of the sin of Brahmana murder, which he
    incurred when he killed Vritra.
    xlv
    Child bearing is regarded as the special function of women,
    and evil spirits are believed to be very of anxious to visit them during their periods to prevent
    conception. They may also harm her husband. One stanza in Vedic hymn prays that the bride
    should have no evil eye and hopes that she would not be the cause of the sudden death of her
    husband.
    xlvi
    During the time of confinement, the women are regarded as impure as the
    phenomenon of menstruation is considered to be repeated at the child birth.

    Source.

    http://hinduism.about.com/od/history/a/vedic_women.htm

    http://www.ravitiwari.in/rtpaper1.pdf

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  • Details Of Army Strength Mahabharata

    Some interesting information on the strength and the calculation of the Armies during the Vedic period is found in the Mahabharata.

    Mahabharata War.
    Mahabharata War.

    There is also the definition of the unit of distance.

    The Unit for measuring distance is called ‘Yojana’

    One Yojana  is equal to Eight Miles.

    Army strength is  calculated on the base Unit of Akshouhini.

    One Akshouhini consists of ,

    One Chariot,

    One Elephant,

    Three Cavalry

    and Five soldiers constitute One Pathi.

    Three Pathis make one ‘Sena Mukha’

    Three Senamukha is ‘Kulma‘

    Three Kulma make One ‘Gana.

    Three gans is One ‘Vahini’

    Three Vahinis is One Brudhanai”

    Three Brudhanis is one ‘Samu’

    Three Samus is one ‘Anaakini’

    Ten Anaakinis make one  Akshouhini.

    The Total forces in one Akshouhini is,

    Chariots 21, 870,

    Elephants 21870,

    Cavalry 65,610,

    Soldiers 109350

    The Pandavas had Seven Akshouhinis and the Kauravas Eleven.

    Only ten people survived the Mahabharata War.

    Pandavas, Seven,

    Pandavas Five, Krishna, Sathyaki.

    Kauravas Three,

    Aswathama, Krupar,Krutha Varma.

    Source.

    The Mahabharata By Vyasa, Parva Sangraha of Adi Parva.

    Anugrahmanika Parvam of Adi Parva.

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