DOCSLIB.ORG

Physiology of Muscle Contarctio Understanding International Ayurvedic Medical Journal Muscle Contarction – a Panchabhouthik

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Physiology of Muscle Contarctio Understanding International Ayurvedic Medical Journal Muscle Contarction – a Panchabhouthik INTERNATIONAL AYURVEDIC MEDICAL JOURNAL Review Article ISSN: 2320 5091 Impact Factor: 4.018 PHYSIOLOGY OF MUSCLE CONTARCTION – A PANCHABHOUTHIK UNDERSTANDING Kamath Nagaraj1, Patel Yashesh2 1Asst.Professor, Department of Shareera Kriya, Sri Dharmasthala Manjunatheshwara College of Ayurveda & Hospital, Hassan-573201, Karnataka, India 2Asst.Professor, Department of Shareera Kriya, Shree RMD Ayurvedic College & Hospital, Valsad, Gujarat, India Email: [email protected] ABSTRACT The individual is an epitome of the universe. All the material & spiritual phenomenon of the universe are present in the individual. Similarly all those resent in the individual are also contained in the universe. The body is de- scribed as the modified form of Mahabhutas hence the description of the identity of the individual & the universe relates to Mahabhutic composition only. The multitudes of the human features are ascribed to the proportion of different Bhutas each of different nature. The major function of Prithvi Mahabhuta is it improves the size by so- lidifying the body parts, Jala Mahabhuta confluences the body tissues, Agni Mahabhuta is responsible for meta- bolic activities, Vayu Mahabhuta divides and differentiates the cell and tissues, Akasha Mahabhuta increases the quantity by forming cavities. The solid and tough structures like muscle, muscle fibres, nerve and at microscopic level including other cellular components, structural proteins are the attributes of Prithvi Mahabhuta. The liquid portion present inside the muscle, nerves i.e. intracellular fluid, secretions from structures which helps in lubrica- tion & moistening can be considered as the attributes of Jala Mahabhuta. The Agni Mahabhhuta can be consid- ered as neurotransmitters that are secreted for the initiation & continuation of muscle contraction, Ionic variations, ATP utilisation that occur for muscle contraction. The process of movement of thick & thin filaments, contrac- tion & relaxation, movement of neurotransmitters across nerve fibre & neuro muscular junction, movement of ions functions of contractile & regulatory proteins in muscle tissue can be considered as the function because of Vayu Mahabhuta since the function of Vayu Mahabhuta is differentiation, movement & regulation. The space present inside various organs and various channels present for the secretions & other functions can be attributed to Akasha Mahabhuta. Keywords: Panchamahabhuta, muscle contraction, Shareera, Kriya INTRODUCTION The individual is an epitome of the universe. All the present in the individual. Similarly all those resent in material & spiritual phenomenon of the universe are the individual are also contained in the universe.1 Kamath Nagaraj & Patel Yashesh: Physiology Of Muscle Contraction – A Panchabhouthik Understanding Originating in cosmic consciousness, this wisdom keep the thick and thin filaments in the proper was intuitively received in the hearts of the ancient alignment, give the myofibril elasticity and extensi- scholars. They perceived that consciousness was bility, and link the myofibrils to the sarcolemma and energy manifested into the five basic principles or extracellular matrix. The two contractile proteins in elements. Man is microcosm of the nature and so the muscle are myosin and actin, which are the main five basic elements present in all matter also exists components of thick and thin filaments, respectively. within each individual. Thus out of the womb of the Myosin functions as a motor protein in all three five elements, all matter is born. The five basic ele- types of muscle tissue. Motor proteins push or pull ments exist in all matter. Water provides the classic various cellular structures to achieve movement by example: - the solids of iced water are manifestation converting the chemical energy in ATP to the me- of the Prithvi Mahabhuta (earth principle). Latent chanical energy of motion or the production of force. heat in the ice (Agni) liquefies it, manifesting into In skeletal muscle, about 300 molecules of myosin Jala Mahabhuta (water principle). And then eventu- form a single thick filament. Each myosin molecule ally it turns into steam expressing the Vayu is shaped like two golf clubs twisted together. The Mahabhuta (air principle) the steam disappears into myosin tail (twisted golf club handles) points toward Akasha or space.2Bhuta is that which is not born out the M line in the center of the sarcomere. Tails of of something, but out of which something is born. It neighboring myosin molecules lie parallel to one is the material cause of substances in the world. another, forming the shaft of the thick filament. The When we say Bhuta we mean that subtle level of two projections of each myosin molecule (golf club existence, where as Mahabhuta refers to gross level heads) are called myosin heads. The heads project of existence.3Panchikarana is the process through outward from the shaft in a spiraling fashion, each which invisible Bhutas combine with each other and extending toward one of the six thin filaments that form the visible Mahabhutas in such a way that all surround each thick filament. Bhutas are present together in each Drisya Bhuta in Thin filaments are anchored to Z discs. Their main varying degrees of predominance. Thus in the physi- component is the protein actin. Individual actin cal world everything is a combination of Pancha molecules join to form an actin filament that is Mahabhutas & we cannot see them independently.4 twisted into a helix. On each actin molecule is a my- Thus the five basic elements Akasha Vayu, Teja, osin-binding site, a myosin head can attach. Smaller Jala And Prithvi are present in one substance. This amounts of two regulatory proteins—tropomyosin proves that all five elements are present in all matter and troponin—are also part of the thin filament. In in the universe.5 Visualization of the identity of the relaxed muscle, myosin is blocked from binding to individual with the universe paves the way for salva- actin because strands of tropomyosin cover the my- tion. The body is described as the modified form of osin-binding sites on actin. The tropomyosin strands Mahabhutas hence the description of the identity of in turn are held in place by troponin molecules. the individual & the universe relates to Mahabhutic when calcium ions (Ca2+) bind to troponin, it un- composition only. The multitudes of the human fea- dergoes a change in shape; this conformational tures are ascribed to the proportion of different change moves tropomyosin away from myosin- Bhutas each of different nature. binding sites on actin and muscle contraction subse- Myofibrils basic unit of muscle tissue are built from quently begins as myosin binds to actin. Besides three kinds of proteins: (1) contractile proteins, contractile and regulatory proteins, muscle contains which generate force during contraction; (2) regula- about a dozen structural proteins, which contribute tory proteins, which help switch the contraction to the alignment, stability, elasticity, and extensibil- process on and off; and (3) structural proteins, which IAMJ: Volume 6, Issue 8, August - 2018 1728 Kamath Nagaraj & Patel Yashesh: Physiology Of Muscle Contraction – A Panchabhouthik Understanding ity of myofibrils. Several key structural proteins are the impulses passing through motor nerve and neu- titin, _-actinin, myomesin, nebulin, and dystrophin. 6 romuscular junction, action potential is generated in Muscle contraction occurs because myosin heads the muscle fiber. Action potential spreads over sar- attach to and “walk” along the thin filaments at both colemma and also into the muscle fiber through the ends of a sarcomere, progressively pulling the thin ‘T’ tubules. The ‘T’ tubules are responsible for the filaments toward the M line. As a result, the thin rapid spread of action potential into the muscle fiber. filaments slide inward and meet at the center of a When the action potential reaches the cisternae of sarcomere. They may even move so far inward that ‘L’ tubules, these cisternae are excited. Now, the their ends overlap. As the thin filaments slide in- calcium ions stored in the cisternae are released into ward, the Z discs come closer together, and the sar- the sarcoplasm. The calcium ions from the sar- comere shortens. However, the lengths of the indi- coplasm move towards the actin filaments to pro- vidual thick and thin filaments do not change. Short- duce the contraction. Thus, the calcium ion forms ening of the sarcomeres causes shortening of the the link or coupling material between the excitation whole muscle fiber, which in turn leads to shorten- and the contraction of muscle. Hence, the calcium ing of the entire muscle. The contraction cycle con- ions are said to form the basis of excitation- sists of following steps: ATP hydrolysis. The my- contraction coupling.8 osin head includes an ATP-binding site and an AT- Pase, an enzyme that hydrolyzes ATP into ADP AIM & OBJECTIVES (adenosine diphosphate) and a phosphate group. To critically analyze the Panchabhauthik under- This hydrolysis reaction reorients and energizes the standing of physiology of muscle contraction. myosin head. Attachment of myosin to actin to form cross-bridges. The energized myosin head attaches MATERIALS & METHODS to the myosin-binding site actin and releases the pre- The Bruhat Trayi were scrutinised regarding the ref- viously hydrolyzed phosphate group. When the my- erences for the Guna and Karma of the osin heads attach to actin during contraction, they Panchamahabhuta.
Load more

Recommended publications
  • Akasha (Space) and Shabda (Sound): Vedic and Acoustical Perspectives
    1 Akasha (Space) and Shabda (Sound): Vedic and Acoustical perspectives M.G. Prasad Department of Mechanical Engineering Stevens Institute of Technology Hoboken, New Jersey [email protected] Abstract A sequential ordering of five elements on their decreasing subtlety, namely space, air fire, water and earth is stated by Narayanopanishat in Atharva Veda. This statement is examined from an acoustical point of view. The space as an element (bhuta) is qualified by sound as its descriptor (tanmatra). The relation between space and sound and their subtle nature in reference to senses of perception will be presented. The placement of space as the first element and sound as its only property will be discussed in a scientific perspective. Introduction The five elements and their properties are referred to in various places in the Vedic literature. An element is the substance (dravya) which has an associated property (of qualities) termed as guna. The substance-property (or dravya- guna) relationship is very important in dealing with human perception and its nature through the five senses. Several Upanishads and the darshana shastras have dealt with the topic of substance-property (see list of references at the end). The sequential ordering of the five elements is a fundamental issue when dealing with the role of five elements and their properties in the cosmological evolution of the universe. At the same time the order of the properties of elements is also fundamental issue when dealing with the perception of elements is also a through five senses. This paper focuses attention on the element-property (or dravya-guna) relation in reference to space as the element and sound as its property.
    [Show full text]
  • 9. Brahman, Separate from the Jagat
    Chapter 9: Brahman, Separate from the Jagat ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Question 1: Why does a human being see only towards the external vishayas? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: Katha Upanishad states in 2.1.1 that Paramatma has carved out the indriyas only outwards and ​ ​ therefore human beings see only towards external vishayas. ​परािच खान यतणृ वयभूतमापरा पयत नातरामन .् Question 2: What is the meaning of Visheshana? What are the two types of Visheshanas of Brahman? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: That guna of an object which separates it from other objects of same jati (=category) is known as ​ ​ Visheshana. For example, the ‘blue color’ is guna of blue lotus. This blue color separates this blue lotus from all other lotuses (lotus is a jati). Therefore, blue color is a Visheshana. The hanging hide of a cow separates it from all four-legged animals. Thus, this hanging hide is a Visheshana of cow among the jati of four-legged animals. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ The two types of Visheshanas of Brahman which are mentioned in Shruti are as follows:- ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ● Bhava-roopa Visheshana (Those Visheshanas which have existence) ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ● Abhava-roopa Visheshana (Those Visheshanas which do not exist) ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Question 3: Describe the bhava-roopa Visheshanas of Brahman? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: Visheshana refers to that guna of object which separates it from all other objects of same jati. Now jati ​ ​ of human beings is same as that of Brahman. Here, by Brahman, Ishvara is meant who is the nimitta karan of jagat. Both human being as well as Brahman (=Ishvara) has jnana and hence both are of same jati. However, there is great difference between both of them and thus Brahman (=Ishvara) is separated due to the following bhava-roopa Visheshanas:- ​ ​ ● Human beings have limited power, but Brahman is omnipotent.
    [Show full text]
  • AKASHA-In-English
    אקאשה אִמָּ א http://www.morfix.co.il/%D7%90%D6%B4%D7%9E%D6%B8%D7%90 أكاشا http://www.mexat.com/vb/showthread.php?t=580642 ُ أ مّ http://aratools.com/ آکاشا َمادَر https://translate.google.com/#iw/fa/mother अकाश Akāśa http://shabdkosh.raftaar.in/Meaning-of-AKASHA-in-English माता Mātā https://translate.google.com/#auto/hi/mother Akasha - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Akasha Akasha From Wikipedia, the free encyclopedia Akasha (or Akash , Ākāś a IPA: [a ːka ːʃə ], आकाश ) is the Sanskrit word meaning "æther" in both its elemental and metaphysical senses. Contents 1 Meaning in different philosophies 1.1 Hinduism 1.2 Jainism 1.3 Buddhism 1.4 Cārv ākism 1.5 Theosophy 1.6 Modern Paganism 2 See also 3 References 4 External links Meaning in different philosophies Hinduism In Hinduism, Akasha means the basis and essence of all things in the material world; the first material element created from the astral world, (Akasha (Ether), Earth,Water,Fire,Air,) in sequence). It is one of the Panchamahabhuta , or "five elements"; its main characteristic is Shabda (sound). In Sanskrit the word means "space", the first element in creation. In Hindi, Marathi and Gujarati, and many other Indian languages, the meaning of Akasha has been accepted as sky.[1] The Nyaya and Vaisheshika schools of Hindu philosophy state that Akasha or aether is the fifth physical substance, which is the substratum of the quality of sound. It is the One , Eternal , and All Pervading physical substance, which is imperceptible.
    [Show full text]
  • Nyaya-Vaisheshika: the Indian Tradition of Physics
    Nyaya-Vaisheshika: The Indian Tradition of Physics Roopa Hulikal Narayan 1 Introduction This paper is the first in a series on the Indian tradition of physics that while summarizing the earlier review by Kak [1], [2] will set the stage for a more comprehensive analysis to follow in later papers. In ancient India, the schools of Nyaya and Vaisheshika focused on logic and atomic approach to matter. In this paper, the idea of atomicity and other physical ideas given in Vaisheshika are reviewed in light of the central role the observer plays in Indian thought. We provide introduction to ideas that are described in greater detail in Potter’s text [10], where the focus is not on physical ideas but rather on philosophy. The Rigveda, the oldest of the Vedic texts of India, generally assigned to the early second millennium BC or earlier, is seen within the Indian tradition as the source of its approach to reality. The Vedic sages recognized a binding unity among all that constitutes this universe. They made an attempt to reflect this pattern of interdependence among the entities of the universe including the very structure of universe itself. This may be seen in the structure and symbolic purpose of Vedic altars, approach to language, and so on [3],[4],[5]. The observer or the experiencing subject was given a privileged state in physical thought [6-10]. By the end of nineteenth century, the place of the observer also became a part of the mainstream discourse of academic physics and psychology in the consideration of the dichotomous issues of order and disorder.
    [Show full text]
  • Esoteric Versus Tantric Tattvas (Table) V
    BUDDHAS AND INITIATES SERIES Esoteric and Tantric Tattvas, and their correspondences with states of matter, body parts, and colours 1 Esoteric Tattvas — Principles or Forces in Nature and Man Tantric Tattvas Tattvas Principles States of Matter Body Parts Colours Tattvas States of Matter Body Parts Colours Primordial, Spiritual Substance; Envelops the whole body and Blue 1 Adi Auric Egg Akasha; substratum of the penetrates it. Reciprocal emana- Entire prismatic Ignored Ignored Ignored Ignored Spirit of Ether. tion, endosmotic and exosmotic. septenary “Primordial Waters of the Deep.” Third Eye, 2 Anupapadaka Buddhi Yellow Ignored Ignored Ignored Ignored Spiritual Essence, or Spirit. or Pineal Gland Ether of Space, or Akasha Akasha, Black, or 3 Manas Ego in its third differentiation. Head Indigo Akasha Ether Head Alaya colourless Critical State of Vapour. 4 Vayu Kama-Manas Critical State of Water. Throat to Navel Green Vayu Gas Navel Blue Essence of gross water; Shoulders and arms, Heated 5 Tejas Kama (Rupa) Red Tejas Shoulders Red correspond to Ice. to thighs [Matter] 6 Apas Linga-Sharira Gross Ether or Liquid Air. Thighs to knees Violet Apas Liquid Knees White Living body in Prana, 2 3 7 Prithivi Solid and Critical State. Knees to feet Orange red Prithivi Solid Feet Yellow or animal life. 1 Excerpted from Blavatsky Collected Writings, (E.S. INSTRUCTION No. III) XII p. 614. For an in-depth analysis, see “Principles and Forces in Nature and Man – Instructions” in the same series. 2 One may see at a glance how reversed in their colours are the Tattvas, as reflected in the Astral Light, when we find the indigo called black.
    [Show full text]
  • A Treatise on Jainism by - Shri Jayatilal S
    JAIN PART2 Page 1 of 123 A Treatise On Jainism By - Shri Jayatilal S. Sanghvi (Title page, Forward, Preface, and Contents are mistakenly not computerized. It will be added later on.) CHAPTER I THE JAIN RELIGION The religion which enjoins adoration and worship of Jinas or the religion which is propounded by Jinas is knows as the Jain religion. Jina means one who has conquered the internal enemies and impurities of the soul like attachment (raga) and hatred (dwesha). He is known as Parmatma (the great soul), Sarvajna (omniscient), and Savadarshee (omnipotent). Such Jinas have been in existence from times immemorial. No beginning can be traced for them, and the Jain Religion has also no beginning. It is a very ancient religion. It teaches us to become Jina and those who follow it are called Jains. According to Jain conception the period of time consists of two cycles, ascending (utsarpinee) and descending (avasarpini). In each of these two cycles, twenty-four Tirthankaras (Jinas) came into existence. They are called Tirthankaras because they are to become the propounders of the sacred order of religion. The last Tirthankar was Lord Mahavir. Some say that Lord Mahavir was the founder of Jainism, but this is incorrect. Twenty-three Tirthankaras existed before Lord Mahavir flourished. In their times Jainism also flourished and before that also Jainism existed. By their extraordinary perception and knowledge, Tirthankaras who come from time to time, bring the fundamental principles into light again. They preach them, propound them, and also spread them. The souls of Tirthankaras, from the very moment of their births, are gifted with superb knowledge and are very highly meritorious.
    [Show full text]
  • The Six Systems of Hindu Philosophy by Raghavan Iyer
    The Six Systems of Hindu Philosophy by Raghavan Iyer Theoria and Praxis Throughout its long and largely unrecorded history, Indian thought preserved its central concern with ontology and epistemology, with noetic psychology as the indispensable bridge between metaphysics and ethics, employing introspection and self-testing as well as logical tools, continually confronting the instruments of cognition with the fruits of contemplation. Through its immemorial oral teachings and a vast variety of written texts, the fusion of theoria and praxis, theory and practice, was never sacrificed to the demands of academic specialization or the compartmentalization of human endeavor. Diverse schools of thought shared the conviction that true understanding must flow from the repeated application of received truths. Coming to know is a dynamic, dialectical process in which thought stimulates contemplation and regulates conduct, and in turn is refined by them. Although an individual who would be healthy and whole thinks, feels and acts, gnosis necessarily involves the fusion of thought, will and feeling, resulting in metanoia, a radically altered state of being. The Pythagorean conception of a philosopher as a lover of wisdom is close to the standpoint of an earnest seeker of truth in the Indian tradition. Indian thought did not suffer the traumatic cognitive disruption caused by the emergence of ecclesiastical Christianity in the Mediterranean world, where an excessive concern with specification of rigid belief, sanctioned and safeguarded by an institutional conception of religious authority and censorship, sundered thought and action to such an extent that it became common to think one way and act in another with seeming impunity.
    [Show full text]
  • 1 Krishna the Teacher of the Gita Om. A-Sa-To Ma Sad Gam-Ma-Ya. Ta-Ma-So-Ma Jyo-Tir Gam-Ma-Ya. Mri-Tyor Ma A-Mri-Tam Ga-Ma-Y
    1 Krishna the Teacher of the Gita Om. A-sa-to ma sad gam-ma-ya. Ta-ma-so-ma jyo-tir gam-ma-ya. Mri-tyor ma a-mri-tam ga-ma-ya. Avir avir ma e-dhi. Rudra yat te dak-shi-nam mu-kham. Tena mam pahi nityam. Tena mam pahi nityam. Tena mam pahi nityam. Lead us from the unreal to the Real. Lead us from darkness unto Light. Lead us from death to Immortality. Reveal to us Thy Resplendent Truth and evermore protect us, Oh Lord, by Thy Sweet and Compassionate Face, by Thy Sweet and Compassionate Face, by Thy Sweet and Compassionate Face. Our opening service after the summer recess will be dedicated to Sri Krishna as is our custom, Sri Krishna, the great spiritual teacher of India. His birthday fell this year in August and we celebrated that with a special program of worship, meditation, music, etcetera. Some of you must have attended that. And, today we shall be dealing with his teachings of the Bhagavad Gita. His spiritual teachings are collected in that well-known book, Bhagavad Gita which is called the essence of the Upanishads -- the essence of Vedanta in all its phases, Karma, namely action, Bhakti, devotion, Jnana, knowledge and Yoga concentration. All these different aspects are dealt in the very powerful language in the Bhagavad Gita. Bhagavad Gita is also called the Yoga-Shastra, the Scripture of the Yoga. Those of you who have read this book will remember the background of these teachings is a battlefield, the battlefield of Karukshetra1 but that is symbolical.
    [Show full text]
  • Concepts of Panchamahabhut at Elemental Level
    wjpmr, 2017,3(7), 80-89 SJIF Impact Factor: 4.103 WORLD JOURNAL OF PHARMACEUTICAL Review Article Shambhu et al. World Journal of Pharmaceutical and Medical ResearchISSN 2455 -3301 AND MEDICAL RESEARCH www.wjpmr.com WJPMR CONCEPTS OF PANCHAMAHABHUT AT ELEMENTAL LEVEL Dr. Shambhu Sharan*1 and Dr. Vidyavati Pathak2 1Lecturer, Dept. of Kriyasharir, Govt. Ayurveda College, Patna. 2Associate Professor, Dept. of Kriya Sharir, Govt. Ayurveda College, Patna. *Corresponding Author: Dr. Shambhu Sharan Lecturer, Dept. of Kriyasharir, Govt. Ayurveda College, Patna. Article Received on 07/06/2017 Article Revised on 28/06/2017 Article Accepted on 19/07/2017 ABSTRACT Since human body is a part of this universe, whatever is available in the universe, those are also present in the human body. Ayurveda is a life science. It has many own principles, among them Panchamahabhut principle is base for Ayurveda, and it is accepted worldwide. It is seen that there is a strong similarity between the Panchamahabhut and components of the earth. Like Panchamahabhut earth also contains five components. I.e. atmosphere, hydrosphere, lithosphere, mantle and core. Prithvi mahabhut contains properties of all previous mahabhuta, similarly lithosphere interacts with other components of earth. On close observation it is seen that predominance of properties and action of Akash and Vayu mahabhut are seen in atmosphere, Jala in hydrosphere, Agni in mantle and core, Prithvi in lithosphere and Vayu makes motion in all strata of the earth. It shows similarity of panchamabhut and earth. Till date total no. Of elements discovered are 112. Out of them, only 26 elements are responsible for cent percent constitution, physical structure, as well as chemical and biological functions of the human body.
    [Show full text]
  • Minor Research Project on Jaina Ethical Discipline and Environment
    JAINA ETHICAL DISCIPLINE AND ENVIRONMENT Minor Research Project Submitted to University Grants Commission WRO, PUNE By Dr. Purandar B. Chaugule M.A., Ph. D. Ag. Principal Venutai Chavan College, Karad Karad-415124, Dist. Satara Maharashtra state August,2018 ACKNOWLEDGEMENT At the beginning I extend my sincere thanks to University Grants Commission, Western Regional Office, Pune for giving me an opportunity to investigate the research problem entitled Jaina Ethical Discipline and Environment. I am also obliged to the chairman of Shri Shivaji Shikshan Sanstha, karad, Hon, Shri Balasaheb Patil Hon, Prakashrao Patil, The General Secretary of the Sanatha and other members of the management for encouraging me to puruse my project work. Thanks are also due to Prin. B.N. Kalekar and Dr. Thorat R.R for their full support and cooperation in the pursuit of this work. This study is possible because of inspiration and help rendered to me by my friends and well wishes like Neminath Shastri, Bahubali, Dist. Satara, Amit Upadhye, Pune I must thank all my senior colleagues in the college and others who were supportive in my endeavor. I must express a deep sense of gratitude to Shri Shantikumar Patil, Vice Principal Shri Todarmal Dig. Jain Siddhant Mahavidyalaya, Jaipur; Prof. Dr. Sanjiv Bhanavat, Director Jain Anushilan Kendra Rajsthana University, Jaipur; and Prof. (Dr.) P.C.Jain, Jaipur. I am very thankful to Mr. M.S. Patil librarian Yashwantrao Chavan college of science and Mr. Bhadhule librarian Venutai Chaven College, Karad. Director of Anekant Showdhapith, Bahubali. I also visited the library Shri Mahavir Jain Aradhana Kendra, Kata, Gandhinager (Gujarat), and the L.D.
    [Show full text]
  • Jainism by Dr
    Jainism By Dr. Subhash Chandra Jainism traditionally known as Jain Dharma, is an ancient, non-theistic, Indian religion, founded by Jina Mahavira in the 5th century BCE. Followers of Jainism are called "Jains", a word derived from the Sanskrit word jina (victor) and connoting the path of victory in crossing over life's stream of rebirths through an ethical and spiritual life. Jains trace their history through a succession of 24 victorious saviours and teachers known as tirthankaras, with the first being Rishabhanatha, who according to Jain tradition lived millions of years ago, twenty-third being Parshvanatha in 8th century BC and twenty-fourth being the Mahāvīra around 500 BCE. Jains believe that Jainism is an eternal dharma with the tirthankaras guiding every cycle of the Jain cosmology. The main religious premises of Jainism are ahiṃsā (non-violence), anekāntavāda (many-sidedness), aparigraha (non-attachment) and asceticism. Devout Jains take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (celibacy or chastity), and aparigraha (non-attachment). These principles have impacted Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles. Parasparopagraho Jīvānām (the function of souls is to help one another) is the motto of Jainism. Ṇamōkāra mantra is the most common and basic prayer in Jainism. The origins of Jainism are obscure. The Jains claim their religion to be eternal, and consider Rishabhanatha to be the founder in the present time cycle, the first of 24 Jain tirthankaras in Jain belief, and someone who lived for 8,400,000 purva years.
    [Show full text]
  • Universal Journal of Pharmacy ISSN 2320-303X Take Research to New Heights
    Nagaraj Kamat h et.al . UJP 2020, 09 (03 ): Page 11-13 www.ujponline.com Review Article Universal Journal of Pharmacy ISSN 2320-303X Take Research to New Heights PHYSIOLOGY OF MICTURITION – A PANCHABHOUTHIK UNDERSTANDING Kamath Nagaraj 1* , Patel Yashesh 2, Desai Komal 2 1Asst.Professor, Department of Kriya Shareera, Sri Dharmasthala Manjunatheshwara College of Ayurveda & Hospital, Hassan, Karnataka, India 2Asst.Professor, Department of Kriya Shareera, Shree RMD Ayurvedic College & Hospital, Valsad, Gujarat, India Received 22-04-2020; Revised 20-05-2020; Accepted 18-06-2020 ABSTRACT The body is described as the modified form of Mahabhutas hence the description of the identity of the individual & the universe relates to Mahabhutic composition only. The multitudes of the human features are ascribed to the proportion of different Bhutas each of different nature. The major function of Prithvi Mahabhuta is it improves the size by solidifying the body parts, Jala Mahabhuta confluences the body tissues, Agni Mahabhuta is responsible for metabolic activities, Vayu Mahabhuta divides and differentiates the cell and tissues, Akasha Mahabhuta increases the quantity by forming cavities. The solid and tough structures like organs and at microscopic level and other cellular components are the attributes of Prithvi Mahabhuta . The liquid portion present inside the systems i.e. intracellular fluid, secretions from structures which helps in lubrication & moistening, urine volume which is the triggering factor for reflex can be considered as the attributes of Jala Mahabhuta . The Agni Mahabhhuta can be considered as neurotransmitters that are secreted for the initiation & continuation of micturition process. The process of movement of urine from urinary bladder to exterior, systemic control of micturition, transmission of nerve impulse & urine can be considered as the function because of Vayu Mahabhuta since the function of Vayu Mahabhuta is differentiation & movement.
    [Show full text]