DOCSLIB.ORG

Panduroga: a Medico - Historical Study

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Panduroga: a Medico - Historical Study Bull.Ind.lnst.Hist.Med. Vol. XXX - 2000 pp 1 to 14 PANDUROGA: A MEDICO - HISTORICAL STUDY P.V.V. PRASAD" ABSTRACT According to Ayurveda the word 'Pandu' denotes Pale or yellowish white colour. Panduroga (anaemia) is a disease in which man becomes Pallor due to deficiency of Rakta dhatu (blood) in the body. Rakta dhatu is mentioned among the Saptadhatus of the body. Historical importance ofPanduroga and a comparative study regarding its Nidana-Samprapti, Lakshanas, Upadravas and Chikitsa etc. as found in Atharvaveda, Mahabharata, Charaka Samhita, Sushruta Samhita, Chakradatta and Basava Rajeeyam etc. are being presented in this paper. Introduction: Regarding the aetiology, types, There are seven important constituents symptoms, complications and treatment of viz. Rasa, Rakta, Mamsa, Medo, Asthi, Panduroga a comparative study has been Majja and Shukra in the human body. They done based on Atharvaveda, Mahabharata, are known as "Sapthadhatu" in Ayurveda. Charaka Samhita, Sushruta Samhita, Amongst them Rakta (blood) is a very Astanga Hridaya, Astanga Sangraha, important dhatu. Acharya Sushruta has Madhava Nidana, Chakradatta, Bhava mentioned Rakta dhatu as fourth dosha of Prakasa Samhita and Basava Rajeeyam. In the body i.e. in addition to three doshas viz., addition to this, references were also Vata, Pitta and Kapha (Su.Sutra21/3). He collected regarding the usage ofLauha (iron) mentions that, Rakta is the life in living body. and Mandura and their preparations for Therefore it should be protected from all treating this important disease. types of vitiations and Pathogenic factors Atharvaveda : (Su.Sutra 14/44). Panduroga develops due This fourth and last veda of Indian to deficiency of blood in one's body. Ifit is literature gives information about Kamala not tackled in appropriate time can lead to (Jaundice) in the name of Harima or Kamala (Jaundice) and turns to be incurable. Panduroga (Kamala is the sequelae of The word 'Pandu' denotes pale-white or Panduroga) with literal meaning of yellowish - white colour. Panduroga is a "Yellowishness", At two places Harima has disease in which man becomes Pale. The been referred. Atharvaveda at XIX 44.2 word Pandu become more familiar ever since discusses about the Anjana and its efficacy :his was found in Mahabharata, one of the in treating Harima (Jaundice), Angabheda .two great epics of India. (aching of body), Visalpaka (Eczema), • Research Officer (Ayurveda) Indian Institute of Ilistory of Medicine (CCRAS) Osmania Medical College Buildings, Putlibowli, I/yderabad. 2 Bull.Lncl lnst.l l ist, Med. Vol XXX - ]O(j() Kshaya (Consumption) etc. At Hymn IX. Due to foresaid Nidana (aetiology) the 8.9 it is mentioned that the Harima and some aggrevated Pitta dosha will be propelled by other diseases like, abdominal colic, kshaya rakta in ten arteries which carry it to the (Phthisis) will be drived out by exertion. At whole body. This Pitta located in the space Hymn 1.22.1, it is mentioned that, Hridyota between tvak (Skin) and Mamsa (flesh) (heart disease) and Harima depart when sun affects Kapha, Vata, Rakta, tvak and Mamsa rises. It indicates, that sunrays will help to etc. and thereby produces various shades of treat Harima (It may be correlated with colours like pale yellow, deep yellow, and 'Phototherapy' which is used nowadays for green in skin. This condition is known as neonatal Jaundice). Seeds ofShuka trees and 'Panduroga' strong medicines also were used for the Premonitory symptoms of Panduroga treatment ofHarima (1.22.4.) It is interpreted include Hridaya Spandana (awareness of that Shuka trees are, Sirisha, Dadima, Shigru, heart beat), Rukshata (roughness), Kshiri, Jambu etc. and strong medicines are, Svedabhava (absence of sweat) and Gandhak, Sthauneyak, Talisha. (This Sramastha. (exhaustion). Symptoms offully interpretation is based on Astanga Sangraha). established Panduroga includes, Kama Mahabharata : Kshvedi (tinnitus), Ajeema (loss of digestive As narrated in Mahabharata the father power), Daurbalya (Debility), Sadana, of Pandavas was born Pale because, his (malaise) Annaddita (aversion to food), mother Ambalika became quite Pale with fear Shrama (exhaustion), Bhrarna (giddiness), when in private with the sage Vyasa and Nipeeda (Pain in body), Jwara (fever), Svasa named as Pandu (Panduraja) because of his (dyspnoea), Gauravam (heavyness) and Pale complexion. Aruchi (anorexia). Feeling of kneaded, Charaka Samhita : pressed or churned limbs. Moreover swelling In its Panduroga Chikitsadhikara (XVI on Akshikuta (orbit), Harital (green Chapter) of Chikitsa Sthana Panduroga has complexion), Sheerna lorna (falling of hairs), been described. Excessive intake of Kshara Hata Prabha (loss of lustre), Kopanah (alkaline), Amla (sour), Lavana (salty), (irritability), Sisiradveshi (aversion to cold) Ushna (hot), Viruddha (incompatible) and Nidralu (over sleepy) and Shteevana Asatmya (unsuitable) food, excessive use of (spitting). Alapavak (diminished speech), Nishpava (Dolichos lablab Linn.), Masha and Pindikodveshta (Pain in calves), Ruk (black gram), Tila(Sesamum) and its oil etc. (Pain) in whole body (waist thighs and legs) And in addition Divasvapna (day sleep), and Sadana (lassitude) are also seen exercises and sexual intercourse during the (Chikitsa Sthana 16112-16). digestion of food and lack of proper Acharya Charaka had mentioned five (5) management of evacuative measures, types of panduroga based on causative seasons and suppression of natural urges ( factors viz. 1) Vataja, 2) Pittaja, 3) Kaphaja, sexual desire. anxiety, fear, anger and grief), 4) Sannipataja (Tridoshaja) and have been mentioned as causative factors for Mritbhakshanajanyaja (Due to eating of soil! Panduroga. earth). 1) Vataja type presents with Krishna Panduroga : A Medico - Historical Study - Prasad 3 Pandutva (blackish paleness), troublesome. 5) Mritbhakshana Janyaja : It Ruksharunangata (roughness and is due to habit of eating earth. Kashayarasa reddishness of the body), Angamarda (body (astringent) of earth vitiates Vata, Kharaguna ache), Ruja (Pain), Toda (Piercing Pain), and Ksharaguna (rough and alkaline) viriates Kampa (trembling) Parshvasirorujah (Pain in Pitta, and Madhura rasa (sweet taste) vitiate sides of head), varchahsosha (dryness of Kapha In addition to this, earth obstructs the stools), Vairasya (distate in the month), srotas (channels) without undergoing any Sopha (oedema), Anaha (hardness in bowel) change and destroys bala (strength), ojas and Balakshaya (debility). 2) Pittaja Type (vigour) etc and produce Panduroga, which of Panduroga: Presents with Pita (yellow), further destroy the Bala (strength), Varna Harita (greenish tinge), Jvara (fever) Daha (complexion) and Agni (digestive fire) of (burning senation), Chardi (vomiting), the man. Patients may suffer from swelling Murcha (fating), Pipasa (thirst), Pita Mutra in cheeks, orbits, feet, navel, and genital (yellowish urine), and Pita Shakru (yellowish parts, as well as krimiroga and Atisara stools) and Patient with Pittaja Pandu (diarrhoea) with blood and mucus. (Chikitsa perspires profusely, may have desire for cold Sthana 16/1 7-30). and aversion to food. He may have pungency Charaka had clearly mentioned that in mouth, hot and sour things do not suit him Hridaya spandana (awareness of heart beat) "Arnla Udgara (acid eructations), Daurbalya is the symptom which is common to all (debility), Tama (feeling of darkness are also varieties of Panduroga (Chikitsa Sthana seen. 3) Kaphaja Type of Panduroga : 16/12). presents with Gauravam (heavyness), Tandra Regarding Kamala, Charaka says if a (drowsiness), Chardi (vomiting), patient of Panduroga, consumes Pitta Svetavabhasata (whitish complexion), aggrevating things excessively it may further Praseka (excessive Salivation), Lomaharsha vitiate Pitta and it bums blood, flesh and gives (horripilation), Sad a (malaise), Murcha rise to a disorder in which eyes, skin, nails (fainting), Bhrama (giddiness), Klama and face become deep yellow, feces and urine (exhaustion), Svasa (dyspnoea), Kasa as red and yellow. Patient looks like a frog. (cough), Alasya (lessitude), Aruchi His senses and organs loose their functions, (anorexia), Vaksvaragraha (obstruction in associated with burning sensation, Avipaka speech and voice), Shukla mutra (whitish (indigestion), Daurbalya (debility), Sada urine), Shukla Akshi (whitish eyes), Shukla (malaise) and Aruchi (anorexia). This is Varchasa (whitish stools) and desire for known as Kamala. It is due to aggrevation pungent, and hot things, Svayathu (swelling), of Pitta. and is of two types I) Kosthasrit Madhurasya (sweetness in mouth) etc. 4) (located in belly) and 2) Sakhasrit (spread Sanni Pataja (Tridoshaja) :In those who use into bodyly parts through blood). Chronic all sorts of things, all doshas get vitiated and condition of Kamala leads to Kumbhaka- cause Panduroga, which presents with all mala (Jaundice located in belly) which is the above mentioned symptoms (Vataja, curable but with difficulty. The patient of Pittaja and Kaphaja) and it is said to be very Kamala succumbs soon to the disease iffeces 4 Bull.Ind.Inst.Hist.Med. Vol.xAX - 20()() and urine become black yellow, if there is of ingested food by strong evacuatives, then excessive swelling, blood in eyes, in the strength promoting ghritas should be mouth, in the vomiting, feces, urine, and also administered. If the patient does not desist ifhe faints and presents with thirst hardness from earth eating habit due to greediness, in bowels, drowsiness, confusion, loss of the earth should be given to
Load more

Recommended publications
  • The Mahabharata
    ^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds.
    [Show full text]
  • A Study of the Early Vedic Age in Ancient India
    Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca.
    [Show full text]
  • Introduction to BI-Tagavad-Gita
    TEAcI-tER'S GuidE TO INTROduCTioN TO BI-tAGAVAd-GiTA (DAModAR CLASS) INTROduCTioN TO BHAqAVAd-qiTA Compiled by: Tapasvini devi dasi Hare Krishna Sunday School Program is sponsored by: ISKCON Foundation Contents Chapter Page Introduction 1 1. History ofthe Kuru Dynasty 3 2. Birth ofthe Pandavas 10 3. The Pandavas Move to Hastinapura 16 4. Indraprastha 22 5. Life in Exile 29 6. Preparing for Battle 34 7. Quiz 41 Crossword Puzzle Answer Key 45 Worksheets 46 9ntroduction "Introduction to Bhagavad Gita" is a session that deals with the history ofthe Pandavas. It is not meant to be a study ofthe Mahabharat. That could be studied for an entire year or more. This booklet is limited to the important events which led up to the battle ofKurlLkshetra. We speak often in our classes ofKrishna and the Bhagavad Gita and the Battle ofKurukshetra. But for the new student, or student llnfamiliar with the history ofthe Pandavas, these topics don't have much significance ifthey fail to understand the reasons behind the Bhagavad Gita being spoken (on a battlefield, yet!). This session will provide the background needed for children to go on to explore the teachulgs ofBhagavad Gita. You may have a classroonl filled with childrel1 who know these events well. Or you may have a class who has never heard ofthe Pandavas. You will likely have some ofeach. The way you teach your class should be determined from what the children already know. Students familiar with Mahabharat can absorb many more details and adventures. Young children and children new to the subject should learn the basics well.
    [Show full text]
  • PDF Format of This Book
    COMMENTARY ON THE MUNDAKA UPANISHAD COMMENTARY ON THE MUNDAKA UPANISHAD SWAMI KRISHNANANDA Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India www.sivanandaonline.org, www.dlshq.org First Edition: 2017 [1,000 copies] ©The Divine Life Trust Society EK 56 PRICE: ` 95/- Published by Swami Padmanabhananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India For online orders and catalogue visit: www.dlsbooks.org puBLishers’ note We are delighted to bring our new publication ‘Commentary on the Mundaka Upanishad’ by Worshipful Sri Swami Krishnanandaji Maharaj. Saunaka, the great householder, questioned Rishi Angiras. Kasmin Bhagavo vijnaate sarvamidam vijnaatam bhavati iti: O Bhagavan, what is that which being known, all this—the entire phenomena, experienced through the mind and the senses—becomes known or really understood? The Mundaka Upanishad presents an elaborate answer to this important philosophical question, and also to all possible questions implied in the one original essential question. Worshipful Sri Swami Krishnanandaji Maharaj gave a verse-by-verse commentary on this most significant and sacred Upanishad in August 1989. The insightful analysis of each verse in Sri Swamiji Maharaj’s inimitable style makes the book a precious treasure for all spiritual seekers. —THE DIVINE LIFE SOCIETY 5 TABLE OF Contents Publisher’s Note . 5 CHAPTER 1: Section 1 . 11 Section 2 . 28 CHAPTER 2: Section 1 . 50 Section 2 . 68 CHAPTER 3: Section 1 . 85 Section 2 . 101 7 COMMENTARY ON THE MUNDAKA UPANISHAD Chapter 1 SECTION 1 Brahmā devānām prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā, sa brahma-vidyāṁ sarva-vidyā-pratiṣṭhām arthavāya jyeṣṭha-putrāya prāha; artharvaṇe yām pravadeta brahmātharvā tām purovācāṅgire brahma-vidyām, sa bhāradvājāya satyavāhāya prāha bhāradvājo’ṇgirase parāvarām (1.1.1-2).
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
    The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras.
    [Show full text]
  • Strength for Today and Bright Hope for Tomorrow Volume 11: 11
    LANGUAGE IN INDIA Strength for Today and Bright Hope for Tomorrow Volume 11 : 11 November 2011 ISSN 1930-2940 Managing Editor: M. S. Thirumalai, Ph.D. Editors: B. Mallikarjun, Ph.D. Sam Mohanlal, Ph.D. B. A. Sharada, Ph.D. A. R. Fatihi, Ph.D. Lakhan Gusain, Ph.D. Jennifer Marie Bayer, Ph.D. S. M. Ravichandran, Ph.D. G. Baskaran, Ph.D. L. Ramamoorthy, Ph.D. Women in Mahabharata: Fighting Patriarchy Maneeta Kahlon, Ph.D. ======================================================== Vyasa’s Portrayal of Women Vyasa casts his women—Kunti, Draupadi, Gandhari, Shakuntala, Devayani, Savitri, Damayanti— both in the heroic mould and as victims and practitioners of elements of patriarchy The image of women in the original stratum of the epic is that which is etched out in the words of Shakuntala, as she upbraids Dushyanta for fickleness, contesting patriarchy and traditions of gender relations. ―A wife is a man‘s half, A wife is a man‘s closest friend; A wife is Dharma, Artha and Karna, A wife is Moksha too . A sweet-speaking wife is a companion in happy times; A wife is like a father on religious occasions; A wife is like a mother in illness and sorrow. The wife is a means to man‘s salvation . Happiness, joy, virtue, everything depends on her.‖ Citation Study of Male Authority and Subordination This paper is a study of the three central characters of Mahabharata and how they deal with male authority and subordination. The characters of Kunti, Gandhari, Draupadi conform to the elements of Stridharma while also manifesting exigent actions. Language in India www.languageinindia.com 11 : 11 November 2011 Maneeta Kahlon, Ph.D.
    [Show full text]
  • The Mahabharata an Introduction, by Naomi Appleton
    The Mahabharata an introduction, by Naomi Appleton The Mahabharata (or Mahābhārata, pronounced ma-haa baa-ra-ta) is one of the great epics of India. Traditionally understood to be 100,000 verses long (though in reality it is not quite so exact) it is a huge text, around four times the length of the Bible, or ten times the combined length of the Iliad and the Odyssey. It is composed in Sanskrit, the language of classical India, of liturgy and scripture, as well as of literature and court. (Comparing Sanskrit to the Latin of medieval Europe is a common – and helpful - trope.) It dates to somewhere between the 3rd century BCE and the 4th century CE. There are, in fact, many other Mahabharatas in many different languages in circulation, not to mention in film, comic book, or TV series form. However, the Sanskrit Mahabharata is viewed as the most important and earliest extant version that we have. The basic story of the Mahabharata is reasonably straightforward, but it is greatly complicated by various back-stories, tangents, explanatory narratives, divine genealogies, embedded teachings, and other digressions. A famous verse in the epic states “All that is here is elsewhere. All that is not here is nowhere.” In other words, the text is encyclopedic in nature, and this makes it rather difficult to navigate. It also, however, makes it a very rich source for Hindu stories. The main narrative of the Mahabharata concerns two rival kings. The trouble begins with the brothers Dhritarashtra and Pandu. Dhritarashtra is the eldest so should rule, but he is blind and so considered unfit, and Pandu is crowned.
    [Show full text]
  • Effect of Kayyonyadi Churna in the Management of Pandu Roga (Anaemia)
    Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2013, 4(1), 87-91 Effect of Kayyonyadi churna in the management of Pandu roga (Anaemia) Research Article Prasanna Kumari P1*, Rama Sastry VVS2, Vijaya Babu V2, Ravindar K3 1. Lecturer, TTDs SV Ayurvedic College, Tirupati 2. Retd Professor, Dr. BRKR Govt Ayurvedic College, Hyderabad 3. Professor, Amruta college of Ayurveda, Kollam Abstract Pandu roga is one of the diseases mentioned in Ayurveda characterized by the whitish discolouration of the skin due to the loss of blood. The disease is comparable with Anaemia in the modern medical literature. The incidence of the problem is high in school going children, adolescents and pregnant women. So to find a cost effective remedy for the management of anaemia, Kayyonyadi churna is taken for the study which contains most of the commonly available plants and Mandura bhasma. Both of them act to reduce the Anaemia by virtue of their properties and acts as a supplement of Iron. An open end clinical trial was taken up for the study on 30 patients and 1-2 gms of the churna is given twice daily along with Takra for 30 days. It was observed from the study that the drug showed marked reduction in the clinical symptoms (p value <0.0001) and improvement in the Hb% (p value <0.0001). Keywords: Anaemia, Pandu roga, Kayyonyadi churna, Bhrungaraj, Mandura bhasma, Takra. Introduction: characterized by the change in the colour. Pandu roga is one of the diseases The disease is referred with various names mentioned in Ayurveda characterized by like Vilohita, Harima and Halima in the changes in the skin colour to white Vedas and Panaki, Laghavaka and (sweta), yellowish (pita), greenish (harita) Kumbhahwa by Sushrutha (1).
    [Show full text]
  • The Mahabharata an Introduction, by Naomi Appleton
    The Mahabharata an introduction, by Naomi Appleton The Mahabharata (or Mahābhārata, pronounced ma-haa baa-ra-ta) is one of the great epics of India. Traditionally understood to be 100,000 verses long (though in reality it is not quite so exact) it is a huge text, around four times the length of the Bible, or ten times the combined length of the Iliad and the Odyssey. It is composed in Sanskrit, the language of classical India, of liturgy and scripture, as well as of literature and court. (Comparing Sanskrit to the Latin of medieval Europe is a common – and helpful - trope.) It dates to somewhere between the 3rd century BCE and the 4th century CE. There are, in fact, many other Mahabharatas in many different languages in circulation, not to mention in film, comic book, or TV series form. However, the Sanskrit Mahabharata is viewed as the most important and earliest extant version that we have. The basic story of the Mahabharata is reasonably straightforward, but it is greatly complicated by various back-stories, tangents, explanatory narratives, divine genealogies, embedded teachings, and other digressions. A famous verse in the epic states “All that is here is elsewhere. All that is not here is nowhere.” In other words, the text is encyclopedic in nature, and this makes it rather difficult to navigate. It also, however, makes it a very rich source for Hindu stories. The main narrative of the Mahabharata concerns two rival kings. The trouble begins with the brothers Dhritarashtra and Pandu. Dhritarashtra is the eldest so should rule, but he is blind and so considered unfit, and Pandu is crowned.
    [Show full text]
  • The Atharvaveda and Its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen
    The Atharvaveda and its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen To cite this version: Arlo Griffiths, Annette Schmiedchen. The Atharvaveda and its Paippalādaśākhā: Historical and philological papers on a Vedic tradition. Arlo Griffiths; Annette Schmiedchen. 11, Shaker, 2007, Indologica Halensis, 978-3-8322-6255-6. halshs-01929253 HAL Id: halshs-01929253 https://halshs.archives-ouvertes.fr/halshs-01929253 Submitted on 5 Dec 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Griffiths, Arlo, and Annette Schmiedchen, eds. 2007. The Atharvaveda and Its Paippalādaśākhā: Historical and Philological Papers on a Vedic Tradition. Indologica Halensis 11. Aachen: Shaker. Contents Arlo Griffiths Prefatory Remarks . III Philipp Kubisch The Metrical and Prosodical Structures of Books I–VII of the Vulgate Atharvavedasam. hita¯ .....................................................1 Alexander Lubotsky PS 8.15. Offense against a Brahmin . 23 Werner Knobl Zwei Studien zum Wortschatz der Paippalada-Sam¯ . hita¯ ..................35 Yasuhiro Tsuchiyama On the meaning of the word r¯as..tr´a: PS 10.4 . 71 Timothy Lubin The N¯ılarudropanis.ad and the Paippal¯adasam. hit¯a: A Critical Edition with Trans- lation of the Upanis.ad and Nar¯ ayan¯ . a’s D¯ıpik¯a ............................81 Arlo Griffiths The Ancillary Literature of the Paippalada¯ School: A Preliminary Survey with an Edition of the Caran.
    [Show full text]
  • Dharma in the Mahabharata As a Response to Ecological Crises: a Speculation
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The Trumpeter - Journal of Ecosophy (Athabasca University) Dharma in the Mahabharata as a response to Ecological Crises: A speculation By Kamesh Aiyer Abstract Without doing violence to Vyaasa, the Mahabharata (Vyaasa, The Mahabharata 1933-1966) can be properly viewed through an ecological prism, as a story of how “Dharma” came to be established as a result of a conflict over social policies in response to on-going environmental/ecological crises. In this version, the first to recognize the crises and to attempt to address them was Santanu, King of Hastinapur (a town established on the banks of the Ganges). His initial proposals evoked much opposition because draconian and oppressive, and were rescinded after his death. Subsequently, one of Santanu’s grandsons, Pandu, and his children, the Pandavas, agreed with Santanu that the crises had to be addressed and proposed more acceptable social policies and practices. Santanu’s other grandson, Dhritarashtra, and his children, the Kauravas, disagreed, believing that nothing needed to be done and opposed the proposed policies. The fight to establish these policies culminated in the extended and widespread “Great War” (the “Mahaa-Bhaarata”) that was won by the Pandavas. Some of the proposed practices/social policies became core elements of "Hinduism" (such as cow protection and caste), while others became accepted elements of the cultural landscape (acceptance of the rights of tribes to forests as “commons”). Still other proposals may have been implied but never became widespread (polyandry) or may have been deemed unacceptable and immoral (infanticide).
    [Show full text]
  • The Mahabharata
    VivekaVani - Voice of Vivekananda THE MAHABHARATA (Delivered by Swami Vivekananda at the Shakespeare Club, Pasadena, California, February 1, 1900) ​ ​ ​ ​ The other epic about which I am going to speak to you this evening, is called the Mahâbhârata. It contains the story of a race descended from King Bharata, who was the son of Dushyanta and Shakuntalâ. Mahâ means great, and Bhârata means the descendants of Bharata, from whom India has derived its name, Bhârata. Mahabharata means Great India, or the story of the great descendants of Bharata. The scene of this epic is the ancient kingdom of the Kurus, and the story is based on the great war which took place between the Kurus and the Panchâlas. So the region of the quarrel is not very big. This epic is the most popular one in India; and it exercises the same authority in India as Homer's poems did over the Greeks. As ages went on, more and more matter was added to it, until it has become a huge book of about a hundred thousand couplets. All sorts of tales, legends and myths, philosophical treatises, scraps of history, and various discussions have been added to it from time to time, until it is a vast, gigantic mass of literature; and through it all runs the old, original story. The central story of the Mahabharata is of a war between two families of cousins, one family, called the Kauravas, the other the Pândavas — for the empire of India. The Aryans came into India in small companies. Gradually, these tribes began to extend, until, at last, they became the undisputed rulers of India.
    [Show full text]