Wednesday, February 19, 2014

BALI , INDONESIA- WHY AND HOW DOES A LAND BECOMES HIGHLY SPIRITUAL and Holy??

BALI , INDONESIA- WHY AND HOW DOES A LAND BECOMES HIGHLY SPIRITUAL and Holy??



Bali is a part of Indonesia. Indonesia was a Hindu country which after the Muslim invasion was occupied my majority of muslims . But Bali is a separate island which has 42 lakh Hindus .hinduism-bali-indonesia
1. Every year at Bali they celebrate Nyepi day , it falls on march 12th . On this day the whole population maintains silence – MOuna Vradha. They meditate for long hours in their homes Whole Baali is in silence from 6 a.m. to 6 p.m on this day , and it is a national holiday for the whole of Indonesia .
2. The origin of Bali is Indian Rishi Kul . Even today , the school syllabus of Bali has lessons about Rishis of Indian origin , like Maarkandeya , Agathiar , Bheeshma etc
3. In Bali men and women , both have to wear Dothi ( the traditional Indian dress of men in india ) . In India traditional dress practice is followed only In some temples. But in Indonesia , it is followed in all the Hindu temples .
4. Children are taught the discipline of Rishis , which is called Tri hita Karana .
5. In Baali schools daily 3 times they do surya namaskaar and during that time they chant Gayathri mantra . Even in radio , it is surya namaskaar prayer time 3 times . In india there is only opposition for all this .
6. Indonesia is a muslim dominated country , still the govt pays salary for all the temple priests of Hindu temples as well as mosques .
7. Senior citizens of Indonesia practice typical Indian styled Hinduism .
8. In Indonesia , agriculture is prime income . They pray to Godess Sri Devi and Bhu devi before and after harvest . All the farm lands have the idols of Sri devi and Bhu devi installed !
They have been taught to raise farms by Hindu elders , even from the 9 the century B.C .This is termed as Subak System . This is a watering system maintained by the temple priests World around , they want to follow this system . It originated from India , But India is not following this subak system of raising farms .
9. Even today they do not read slogans / prayers from printed books . Instead they keep it written down in palm leaves . Even Ramayana they have written in palm leaves and carry it and read it during festival days .
10. During functions , Hindus get together and dance and sing the praise of Gods . There is no doubt that Bali is the Heaven of Hindus .
It is the most beautiful island in the world . Hinduism is in its roots , with peaceful life style , Religious entertainments are the ancient dance and music, It attracts massive tourism .


indian surgery

प्राचीन भारत में चिकित्सा एवं सर्जरी प्रौद्योगिकी

* प्लास्टिक सर्जरी की उत्पत्ति ?
कई लोग प्लास्टिक सर्जरी को अपेक्षाकृत एक नई विधा के रूप में मानते हैं। प्लास्टिक सर्जरी की उत्पत्ति की जड़ें भारत से सिंधु नदी सभ्यता से 4000 से अधिक साल से जुड़ी हैं।
 
इस सभ्यता से जुड़े श्लोकों(भजनों) को 3000 और 1000 ई॰पू॰ के बीच संस्कृत भाषा में वेदों के रूप में संकलित किया गया है, जो हिंदू धर्म की सबसे पुरानी पवित्र पुस्तकों में हैं। इस युग को भारतीय इतिहास में वैदिक काल (5000 साल ईसा पूर्व) के रूप में जाना जाता है, जिस अवधि के दौरान चारों वेदों, अर्थात् ऋग्वेद, सामवेद, यजुर्वेद और अथर्ववेद को संकलित किया गया। सभी चारों वेद श्लोक(भजन), छंद, मंत्र के रूप में संस्कृत भाषा संकलित किए गए हैं। ‘सुश्रुत संहिता’ अथर्ववेद का एक हिस्सा माना जाता है।
‘सुश्रुत संहिता’ (सुश्रुत संग्रह), जो भारतीय चिकित्सा में सर्जरी की प्राचीन परंपरा का वर्णन करता है, को भारतीय चिकित्सा साहित्य के सबसे शानदार रत्नों में से एक के रूप में माना जाता है। इस ग्रंथ में महान प्राचीन सर्जन ‘सुश्रुत’ की शिक्षाओं और अभ्यास का विस्तृत विवरण है, जो आज भी महत्वपूर्ण प्रासंगिक शल्य ज्ञान है।
प्लास्टिक सर्जरी का मतलब है – “शरीर के किसी हिस्से को ठीक करना।” प्लास्टिक सर्जरी में प्लास्टिक का उपयोग नहीं होता है। सर्जरी के पहले जुड़ा प्लास्टिक ग्रीक शब्द- “प्लास्टिको” से आया है। ग्रीक में “प्लास्टिको” का अर्थ होता है बनाना या तैयार करना। प्लास्टिक सर्जरी में सर्जन शरीर के किसी हिस्से के उत्तकों को लेकर दूसरे हिस्से में जोड़ता है। भारत में सुश्रुत को पहला सर्जन (शल्य चिकित्सक) माना जाता है। आज से करीब 2500 साल पहले सुश्रुत युद्ध या प्राकृतिक विपदाओं में जिनकी नाक खराब हो जाती थी उन्हें ठीक करने का काम करते थे। ‘सुश्रुत’ प्राचीन भारत के प्रसिद्ध ज्योतिषविद् और गणितज्ञ थे। आयुर्वेद की एक संहिता के सुश्रुतसंहिता के प्रणेता। ये ६ठी शताब्दी ईसा पूर्व में भारत में पैदा हुए थे। इनको शल्य क्रिया का पितामह माना जाता है।”
* चिकित्सा एवं सर्जरी:
प्राचीन भारत में ही ऑपरेशन की कला का प्रदर्शन किया गया। जटिल से जटिल ऑपरेशनों को किया गया। इन सभी ऑपरेशनों को एक आश्चर्य के रूप में नहीं लिया जाना चाहिए क्यूंकी सर्जरी, प्राचीन भारतीय चिकित्सा पद्धति (आयुर्वेद) की आठ शाखाओं में से एक है। सर्जरी के क्षेत्र का सबसे प्राचीन ग्रंथ सुश्रुत संहिता (सुश्रुत संग्रह) है।
सुश्रुत जो काशी में रहते थे, कई भारतीय चिकित्सकों जैसे अत्रि और चरक में से एक थे। उन्होनें सबसे पहले मानव शरीर रचना विज्ञान (Human Anatomy) का अध्ययन किया था। सुश्रुत संहिता में, उन्होनें शरीर रचना विज्ञान के अध्ययन को एक मृत शरीर की सहायता से विस्तार के साथ वर्णित किया है। सुश्रुत को नासासंधान/राइनोंप्लासी (नाक की प्लास्टिक सर्जरी) और नेत्र विज्ञान (मोतियाबिंद के निष्कासन) में दक्षता प्राप्त थी। सुश्रुत ने सर्जरी (शल्य चिकित्सा) में आठ प्रकार की शल्य क्रियाएं का वर्णन किया है: छेद्य (छेदन हेतु), भेद्य (भेदन हेतु), लेख्य (अलग करने हेतु), वेध्य (शरीर में हानिकारक द्रव्य निकालने के लिए), ऐष्य (नाड़ी में घाव ढूंढने के लिए), अहार्य (हानिकारक उत्पत्तियों को निकालने के लिए), विश्रव्य (द्रव निकालने के लिए), सीव्य (घाव सिलने के लिए)।
योग शारीरिक और मानसिक पोषण के लिए व्यायाम की एक प्रणाली है। योग का मूल पुरातनता और रहस्य में डूबा हुआ है। वैदिक काल के समय हजारों साल पहले योग के सिद्धांतों और अभ्यास का संघनन हुआ था लेकिन 200 ई॰पू॰ के आसपास योग की सभी बुनियादी बातों को ‘पतंजलि’ द्वारा अपने ग्रंथ “योगसूत्र” में एकत्र किया गया था। पतंजलि ने सर्वप्रथम अनुमान लगाया था कि योग के अभ्यास के माध्यम से शरीर और मन को एक स्वास्थ्यप्रद बनाया जा सकता है। आधुनिक चिकित्सकों का भी मानना है कि उच्च रक्तचाप, अवसाद, भूलने की बीमारी, अम्लता सहित कई बीमारियों को योग के द्वारा नियंत्रण इया जा सकता है। भौतिक चिकित्सा में भी योग के सिद्धांतों को सम्मान और स्वीकृति मिल रही है।
प्राचीन भारत की चिकित्सा व्यवस्था इतनी उन्नत थी की इंग्लैंड की ‘रॉयल सोसाइटी ऑफ सर्जन’ अपने इतिहास में लिखते हैं की “हमने सर्जरी भारत से सीखी है और उसके बाद पूरे यूरोप को हमने ये सर्जरी सिखायी है।” अंग्रेजों के आने से पहले के भारत के सर्जन या वैद्य कितने योग्य थे इसका अनुमान एक घटना से हो जाता है। सन १७८१ में कर्नल कूट ने हैदर अली पर आक्रमण किया और उससे हार गया। हैदर अली ने कर्नल कूट को मारने के बजाय उसकी नाक काट कर उसे भगा दिया. भागते, भटकते कूट बेलगाँव नामक स्थान पर पहुंचा तो एक नाई सर्जन को उस पर दया आ गई। उसने कूट की नई नाक कुछ ही दिनों में बना दी। हैरान हुआ कर्नल कूट ब्रिटिश पार्लियामेंट में गया और उसने सबने अपनी नाक दिखा कर बताया कि मेरी कटी नाक किस प्रकार एक भारतीय सर्जन ने बनाई है। नाक कटने का कोई निशान तक नहीं बचा था। उस समय तक दुनिया को प्लास्टिक सर्जरी की कोई जानकारी नहीं थी। तब इंग्लॅण्ड के चिकित्सक उसी भारतीय सर्जन के पास आये और उससे शल्य चिकित्सा, प्लास्टिक सर्जरी सीखी। उसके बाद उन अंग्रेजों के द्वारा यूरोप में यह प्लास्टिक सर्ज

www.vedicresearchfoundation.org/surgery-technology/

Invention of Binary system in Ancient India by Pingala Rishi

Invention of Binary system in Ancient India by Pingala Rishi

http://www.vedicresearchfoundation.org/binary-system/

    Binary numbers form the basis for the operation of computers. Binary numbers were discovered in the west by German mathematician Gottfried Leibniz in 1695. However, new evidence proves that binary numbers were used in India prior to 4 BC, more than 2000 years before their discovery in the west.
    The source of this discovery is a text of music by Pingala named “Chhandahshastra” meaning science of meters. This text falls under the category of “Sutra” or aphorismic statements. Detailed discussions of these short but profound statements are found in later commentaries. “Chhandahshastra” can be conservatively dated to atleast 4 BC. The full significance of Pingala’s work can be understood by the explanations found in these three commentaries.
    Pingala (Chhandahshastra 8.23) describes the formation of a matrix in order to give a unique value to each meter. An example of such a matrix is as follows:
    0 0 0 0 numerical value 1
    1 0 0 0 numerical value 2
    0 1 0 0 numerical value 3
    1 1 0 0 numerical value 4
    0 0 1 0 numerical value 5
    1 0 1 0 numerical value 6
    0 1 1 0 numerical value 7
    1 1 1 0 numerical value 8
    0 0 0 1 numerical value 9
    1 0 0 1 numerical value 10
    0 1 0 1 numerical value 11
    1 1 0 1 numerical value 12
    0 0 1 1 numerical value 13
    1 0 1 1 numerical value 14
    0 1 1 1 numerical value 15
    1 1 1 1 numerical value 16
    Following comments are in order:
    1. Pingala’s system of binary numbers starts with number one (and not zero). The numerical value is obtained by adding one to the sum of place values.
    2. In Pingala’s system the place value increases to the right, unlike the modern notation in which it increases towards the left. This also proves that these two systems developed independently.
    Pingala (Chhandahshastra 8.24-25) also describes how to find the binary equivalent of a decimal number. The procedure is as follows:
    1. Divide the number by two. If divisible write 1, else write 0 on ground.
    2. If first division yielded 1, divide again by two. If divisible write 1, else write 0 to the right of first 1.
    3. If first division yielded 0, add one to the remaining number and divide by two. If divisible write 1, else write 0 to the right of first 0.
    4. Continue this procedure till you get zero as the remaining number.
    To illustrate this procedure let us find the binary equivalent of number 108.
    Step 1: Divide by two. Divisible, so write 1. Remaining number is 54.
    1
    Step 2: Divide number 54 by 2. Divisible, so write 1 next to first 1. Remaining number is 27.
    1 1
    Step 3: Divide 27 by 2. Indivisible, so write 0 to the right. Add 1 to 27 and divide by 2. Remaining number is 14.
    1 1 0
    Step 4: Divide 14 by 2. Divisible, so write 1 to the right. Remaining number is 7.
    1 1 0 1
    Step 5: Divide 7 by 2. Indivisible, so write 0 to the right. Add 1 to 7 and divide by two. Remaining number is 4.
    1 1 0 1 0
    Step 6: Divide 4 by 2. Divisible, so write 1 to the right. Remaining number is 2.
    1 1 0 1 0 1
    Step 7: Divide 2 by 2. Divisible, so write 1 to the right. Remaining number is 0. So procedure terminates.
    1 1 0 1 0 1 1
    Now we can check that this number does represent 108 in Pingala’s system. Taking the sum of place values we get 107 (1*1 + 1*2 + 0*4 + 1*8 + 0*16 + 1*32 + 1*64). Adding 1 to this sum, we get 108, the number we started with.

    Pingal rishi, the inventor of Binary system
    Pingal rishi, the inventor of Binary system

    COLOURS & TEXTURES

    COLOURS & TEXTURES

    COLOURS OF VASTU



    • The students should face the East or North while studying.
    • The main library should be located in the West or NW and students should sit facing the NE direction.
    • The laboratories should be located in the SE while the gymkhana and other recreational facilities should be in the NW.  
    • It is beneficial to colour the walls in Satvic colours as they enhance concentration. 
    • The recreational facilities, on the other hand, could be painted in bolder shades. 
    • The other colours that can be used can be divided into Tamasic, Satvic and Rajasic colours.
    • Tamasic colours are inert and include dark shades, giving an illusion of solidity, depth and weight.
    • Satvic colours are cooler and lighter and facilitate concentration and relaxation.
    • Rajasic colours are bright and fiery and thought to increase energy.

    Subhash Kak: Archaeology of Mind / History of Science

    Subhash Kak: Archaeology of Mind / History of Science

    http://www.ece.lsu.edu/kak/hist.html

    Subhash Kak
    Donald C. & Elaine T. Delaune Distinguished Professor of Electrical Engineering
    and Professor in the Asian Studies and Cognitive Science Programs
    Louisiana State University
    Baton Rouge, LA 70803, U.S.A.
    Tel: (225) 578-5552 (Office); Fax: 225-578-5200

    BOOKS PUBLISHED

    ArXiv papers on history of science and quantum theory.

    Anubhuti: Dishantar.

    PBS debate on Soul of India.

    Rediff commentary.

    Sulekha essays.

    The Rediff interview.


    Science and Spirituality. Dutch Public TV OHM show, November 2004, in streaming video (5% Dutch, 95% English).


    Havan in Cosmic Perspective. Dutch Public TV OHM show, April 2005, in streaming video (5% Dutch, 95% English).


    Recursionism and Reality. 2005.


    Art and Cosmology in India. Patanjali Lecture, Univ of Massachusetts, Dartmouth, May 5, 2006.


    The axis and the perimeter of the temple. Sangama, November 2005.


    Early art and architecture. Migration and Diffusion -- An international journal. vol 6, 2005, pp. 6-27.


    The Vedic Gods of Japan. August 2004.


    Indian Physics: Outline of Early History. Physics Archive, 2003.


    Greek and Indian Cosmology: Review of Early History. In "The Golden Chain" G.C. Pande (editor), CRC, 2005.


    Akhenaten, Surya, and the Rigveda. in "The Golden Chain" G.C. Pande (editor), CRC, 2005.


    The Vedic Religion in pre-Zoroastrian Persia., Adyar Library Bulletin, vol. 67, pps. 47-63, 2003.


    Babylonian and Indian Astronomy. Physics Archive, Jan 2003, also in "The Golden Chain" G.C. Pande (editor), 2005.


    The Mahabharata and the Sindhu-Sarasvati Tradition. Louisiana State University, June 2003, In "Perspectives in Vedic-Harappan Relationships" Ashvini Agrawal (editor), 2004.


    Early Indian music. In "A Search in Asia for a New Theory of Music," Jose S. Buenconsejo (editor), Center for Ethnomusicology, Univ of Philippines, 2003; pages 59-76.


    Space and cosmology in the temple. Vaastu Kaushal, International Symposium on Science and Technology in Ancient Indian Monuments. New Delhi, Nov 16-17, 2002.


    The Indian epic song tradition. The 7th International Conference and Festival of Asian Music. Busan, Korea, Sept 26-30, 2002.

    Articles on Indian culture, science, and history in Scribner's Encyc. of India (18 articles), Encyclopaedia of Biography for Astronomers, Continuum Encyclopaedia of the Popular Music of the World (3 articles on music of Jammu and Kashmir), Grolier Encycl. (mathematics), Macmillan Encycl. of Science, Technology, and Ethics, Kluwer Encyclopaedia on Non-Western Science (mathematics, astronomy, inoculation).

    The Wonder That Was Kashmir. In "Kashmir and its People: Studies in the Evolution of Kashmiri Society." M.K. Kaw (ed.), A.P.H., New Delhi, 2004. ISBN 81-7648-537-3.


    India: A Bridge to the Future. World Affairs, Vol. 6, January-March 2002, pages 96-105.


    The idea of 22 shrutis. Sandhan, vol. 1, pp. 69-79, 2001.



    The gods within: on the Vedic understanding of mind and neuroscience, The Adyar Library Bulletin, vol. 64, 2000, pp. 7-55.



    Time, space, and astronomy in Angkor Wat. In Science and Civilization in Ancient India, vol2, G.C. Pande (ed.). Centre for Studies in Civilizations, New Delhi, 2002.


    History of Science in India. Grolier Encyclopaedia, 2000.


    Birth and Early Development of Indian Astronomy. In a book on "Astronomy Across Cultures: The History of Non-Western Astronomy", Helaine Selin (editor), Kluwer Academic, Boston, 2000, pp. 303-340. This book is in the Kluwer Series on "Science Across Cultures: The History of Non-Western Science"


    yamatarajabhanasalagam, an interesting combinatoric sutra. Indian Journal of History of Science, vol. 35, 2000, pp. 123-127.


    Indian binary numbers and the Katapayadi notation. Annals of the BORI, vol. 81, 2000, pp. 269-272.


    Book review of ``Ka'' by Roberto Calasso (Knopf, New York 1998), in IndiaStar Literary Magazine, 1999.


    The solar equation in Angkor Wat. Indian Journal of History of Science, vol. 34, 1999, pp. 117-126.


    A chronological framework for Indian culture. Journal of the Indian Council of Philosophical Research. 2000, pp. 1-24.

    Indic language families and Indo-European. Yavanika. no. 6, 1996, pp. 51-64.
    A Brahmanic fire altar explains a solar equation in Angkor Wat.
    Journal of the Royal Astronomical Society of Canada. vol. 93, 1999, pp. 216-220. (with Graham Millar)


    Mind, immortality, and art. Chapter in Mind, Man and Mask, edited by S.C. Malik, Aryan International, Delhi, 2001, pp. 16-27.


    Indic ideas in the Graeco-Roman world. Indian Historical Review, 1999. Also in  IndiaStar Literary Magazine, 1998.


    Vaisnava metaphysics or a science of consciousness. Prachya Pratibha, vol. 19, 1997-8, pp. 113-141.


    Astronomy and its role in Vedic culture. Chapter 23 in Science and Civilization in India, Vol. 1, The Dawn of Indian Civilization, Part 1, edited by G.C. Pande, ICPR/Centre for Studies in Civilizations, New Delhi, 2000, pp. 507-524.



    Physical concepts in Samkhya and Vaisesika. Chapter in Science and Civilization in India, Vol. 1, Part 2, Life, Thought and Culture in India (from c 600 BC to c AD 300), edited by G.C. Pande, ICPR/Centre for Studies in Civilizations, New Delhi, 2001, pp. 413-437.



    The development of astronomy from Vedanga Jyotisa to Aryabhata. Chapter in Science and Civilization in India, Vol. 1, Part 2, Life, Thought and Culture in India, edited by G.C. Pande,
    ICPR/Centre for Studies in Civilizations, New Delhi, 2001, pp. 866-885.



    Science in ancient India. In S. Sridhar and N. Mattoo (eds.), Ananya: A Portrait of India, AIA: New York, 1997, pp. 399-420.


    Archaeoastronomy and literature. Current Science, vol. 73, No. 7, 10 October 1997, pp. 624-627.


    Consciousness and freedom according to the SivaSutra. Prachya Pratibha, vol. 19, 1997-8, pp. 233-248.


    The orbit of the sun in the Brahmanas. IJHS, vol. 33, 1998, pp. 175-191.


    On the science of consciousness in ancient India. Indian Journal of History of Science,  vol. 32, 1997, pp. 105-120.

    Book review of ``Kashmir in the Crossfire'' by Victoria Schofield (I. Taures, 1996), in IndiaStar Literary Magazine, 1997.

    Book review of ``Nehru: A tryst with destiny'' by Stanley Wolpert (Oxford Univ Press, 1996), in IndiaStar Literary Magazine, 1997.

    Book review of ``Empire of the Soul: Some journeys in India'' by Paul William Roberts (Riverhead Books, 1996), in IndiaStar Literary Magazine, 1997.

    A thousand cows standing one above the other. Article in IndiaStar Literary Magazine, 1997.

    Three old Indian values of pi. IJHS. vol 32, 1997, 307-314.

    Vena, Veda, Venus. Adyar Library Bulletin, vol. 60, 1996, pp. 229-239. Also in IJHS, vol 33, 1998, pp. 25-30.
    Book review of ``Classifying the Universe'' by Brian K. Smith, Contributions to Indian Sociology (n.s.), vol. 30, 1996, pp. 333-334.

    Knowledge of planets in the third millennium BC. Quarterly Journal of the Royal Astronomical Society, vol. 37,  1996, pp. 709-715.

    An Indus-Sarasvati signboard. Cryptologia, vol. 20, 1996, pp. 275-279.

    Mexican dilemmas. World Affairs, vol. 5(1), June 1996, pp. 53-56.
    Book review of ``Indian Mathematics and Astronomy: Some Landmarks'' by S. Balachandra Rao, Journal for the History of Astronomy, 1996.


    A note on caste. Annals of the Bhandarkar Oriental Research Institute, vol. 77, 1996, pp. 235-240.



    The astronomy of the age of geometric altars. Quarterly Journal of the Royal Astronomical Society, vol. 36,  1995, pp. 385-396.

    Technology, commerce and international relations. World Affairs, vol. 4(1), June 1995, pp. 85-88.



    From Vedic science to Vedanta. The Adyar Library Bulletin, vol. 59, 1995, pp. 1-36. An abridged version appeared in Srijnanamrtam, A Memorial Volume in Honour of Prof Shri Niwas Shastri, Vijaya Rani (editor), Parimal Publications, Delhi, 1996, pp. 553-568.


    The evolution of writing in India. Indian Journal of History of Science, vol. 28, 1994, pp. 375-388.
    The Astronomical Code of the Rigveda,  Current Science, vol. 66, 1994, pp. 323-326.

    The Astronomical Code of the Rigveda, Puratattva: Bulletin of the Indian Archaeological Society, Number 25, 1994/5, 1-20.

    On the classification of Indic languages, Annals of the Bhandarkar Oriental Research Institute, vol. 75, 1994, pp. 185-195.

    Astronomy of the Vedic altars,  Vistas in Astronomy, vol. 36, 1993, pp. 117-140.
    The structure of the Rgveda, Indian Journal of History of Science, vol. 28, 1993, pp. 71-79.
    Planetary periods from the Rigvedic code,  Mankind Quarterly, vol. 33, 1993, pp. 433-442.

    Book Review:  ``The Interpretation of Caste''  by Declan Quigley, The Times of India , December 12, 1993.

    Understanding caste in India, Mankind Quarterly, vol. 34, 1993, pp. 117-123.
    Kashmir, Sarasvati, and the floods in Mohenjo-Daro. Journal of the Oriental Institute, vol 43, 1993, pp. 1-5.

    Further observations on the Rigvedic code,  Mankind Quarterly, vol. 33, 1992, pp. 163-170. [with David Frawley]
    The etymology of Vahiguru,  Journal of the Oriental Institute, vol. 42, 1992, page 63.

    Panini's grammar and computer science,  ABORI, vol. 72, 1993, pp. 79-94. [With Saroja Bhate]

    The Poplar and the Chinar: Kashmir in a historical outline,
    Journal of Commonwealth and Postcolonial Studies, vol. 1, No. 1, 1993, pp. 73-91. Also in International Journal of Indian Studies, vol. 3, No. 2, 1993, pp. 33-61.
    Astronomy in Satapatha Brahmana, Indian Journal of History of Science, vol 28, 1993, pp. 15-34.


    The Indus tradition and the Indo-Aryans.  Mankind Quarterly, vol. 32, 1992, pp. 195-213.
    The Indus Mandala and the Indo-Aryans, In  New Trends in Indian Art and Archaeology ---Dr S.R. Rao's 70th Birthday Felicitation Volume, B.U. Nayak and N.C. Ghosh (Editors), Aditya Prakashan, Delhi, 1992, pp. 141-154.
    A new view of ancient India,  Yoga Journal, Number 105, 1992, pp. 64-102. [with Georg Feuerstein and David Frawley]
    Astronomy in the Vedic altars and the Rgveda,  Mankind Quarterly, vol. 33, 1992, pp. 43-55.

    The politics of quotas in South Asia, Journal of Social, Political, and Economic Studies,  vol. 16, 1991, pp. 401-421.
    The controversy of the honey bee dance language, Mankind Quarterly, vol. 31, 1991, pp. 357-365.
    Japan ki haiku kavita, Kadambini,  vol. 30, no. 2, 1990.
    The Vararuchi cipher, Cryptologia,  vol. 14, 1990, pp. 79-83.
    Book Review of "Archaeology and Language: The Puzzle of Indo-European Origins" by Colin Renfrew, Indian J. History of Science, vol. 25, 1990, pp. 201-202.
    Indus and Brahmi: further connections, Cryptologia, vol. 14, 1990, pp. 169-183.
    ,
    The sign for zero, Mankind Quarterly, vol. 30, 1990, pp. 199-204.
    Religion and politics in East Punjab, Journal of Social, Political, and Economic Studies, vol. 15, 1990, pp. 435-456.
    Kalidasa and the Agnimitra problem, J. of the Oriental Institute, vol 40, 1990, 51-54.
    Some early codes and ciphers, Indian J. History of Science, vol. 24, 1989, pp. 1-7.
    The Brahmagupta algorithm for square rooting, Ganita Bharati, vol 11, 1989, pp. 27-29.
    Bharatiya lekhana ke 5000 varsa, Kadambini, vol. 29, no. 6, 1989.
    Panjab or Panchap, Kadambini, vol. 29, no. 9, 1989, pp. 137-140.

    Indus writing, Mankind Quarterly, vol. 30, 1989, pp. 113-118.
     
    The Aryabhata cipher, Cryptologia, vol. 12, 1988, pp. 113-117.

    ,
    A frequency analysis of the Indus script
    , Cryptologia, vol. 12, 1988, 129-143.
     
    The lotus and the rainbow, India Intl. Centre Quarterly, vol. 15, No. 3, 1988, pp. 9-20.
     
    The use of determinatives in NLP, AI Magazine, vol. 9, pp. 10-12, Summer 1988.

    The Paninian approach to natural language processing, Int. Journal of Approximate Reasoning, vol. 1, 1987, 117-130.
     
    The study of the Indus script, Cryptologia, vol. 11, 1987, pp. 182-191.
     
    On the decipherment of the Indus script, Indian Journal of History of Science, vol. 22, 1987, pp. 41-62.
    On astronomy in ancient India, Indian Journal of History of Science, vol. 22, 1987, pp. 205-221.
    On chronology of ancient India, Indian Journal of History of Science, vol. 22, 1987, pp. 222-234.


    Computational aspects of the Aryabhata algorithm, Indian Journal of History of Science, vol. 21, 1986, pp. 62-71.
     
    The roots of science in India, India International Centre Quarterlyvol. 13, 1986, pp. 181-196.


    Asia's two butterfly syndromes. Asia Times, May 3, 2005.


    Thanks, but no thanks, to Empire. Asia Times, June 10, 2005.
     


    Prajna Sutra. In Sanskrit.


    Garbha Upanishad. In Sanskrit, with translation and commentary.
     


    Home page.

    S. Kak

    Articles by other scholars



    Space, Time and Anu in Vaisheshika by Roopa Narayan, 2007. 

    bhrigu samhita

     Bhrigu-Samhita: An ancient manuscript with medical matters of interest
    The debate on the inclusion of astrology,
    as a science subject, has been quite
    acrimonious and at times sanctimonious
    too. This is evident in several issues of
    Current Science, other technical and lay
    publications and in the media. A good
    spin-off is the distinct polarization in the
    academia and the vocal expression of the
    partisan views. Indeed, such a debate
    should have been first invited by the
    UGC, before the decision. Controversy
    and an evidence-based debate amongst
    the ‘experts’ is the soul of science and
    technology. And the eventual consensus
    and the majority decision are then based
    on information, data and the level of
    contended knowledge.

    Unfortunately, we still continue to be
    Lord Macaulay’s educational products.
    We have not yet revolutionized our
    memory-loaded learning into conceptbased
    education. Hence, barring a few
    exceptions, most of us have no roots in the
    Indian scientific traditions, languages and
    age-old knowledge base. We have been
    raised on a myth that science is universal
    and not culturally conditioned. Some of us
    who have attempted to study transcultural
    aspects of science know better.


    During my study for M.D. (Medicine),
    I wrote a thesis on ‘The medical aspects
    of Bhrigu-Samhita’ in 1963. It was a comparative
    study in the history of medicine.
    I invited the wrath of my examiners and
    the thesis was rejected because it was on
    ‘Ayurveda’! But what interested me more
    in Bhrigu-Samhita were the remarkable
    medical descriptions in Sanskrit, on the
    circulation of blood, cancer, embolism,
    etc. I have cited some of these excerpts
    from the manuscript below:

    ·  ‘The windpipe must be healthy for the
    movement of pure and impure air to
    and fro from the lungs. The lungs, in
    turn, supply the heart with the purified
    blood. Then the heart circulates
    the blood to the entire body rather
    rapidly.’ It is quite a statement in
    an old Sanskrit manuscript (Bhrigu R
    II/6: 8–9) (circa 3000 B.C. – Bhrigu
    Rishi).

    ·  ‘If at times, due to whatever reasons,
    impure blood, a blood clot, or a piece
    of fat were to move into the heart,
    during circulation, this can jeopardize
    the heart.’ (Bhrigu R II/7: 5–6)


    ·  ‘The germ can also move into the
    bones or the seat of the heart. The
    disease is called by the name – Kshaya
    Roga – The germs are so virulent that
    via breath a rapid spread can occur
    from one person to another.’ (Bhrigu
    R III/20: 5–7)

    ·  ‘At times even the heart will be
    replaced. Such devices exist in
    India . . . Indian scientists of a high
    calibre will one day replace even liver
    or spleen, in future.’ (Bhrigu R II/10:
    1–4).


    ·  ‘Occasionally, diabetics would benefit
    especially from treatment that is
    carried out after proper urine examination.
    There can be help in other
    diseases too by a careful urine
    examination.’ (Bhrigu R IV/31: 6–8)

    There is an urgent need to salvage
    many of our ancient manuscripts of
    medicine, astrology, philosophy, etc. We
    must conduct 14C-dating to determine the
    period of the palm-leaf and other
    manuscripts. But the time has come to
    look seriously at our heritage in sciences
    and humanities, without any ancestral
    vain-glory or an outright rejection because,
    something does not fit into the western
    reductionist world-view.


    ASHOK D. B. VAIDYA
    Bhavan’s S.P.A.R.C,
    13th North South Road,
    JVPD, Juhu,
    Mumbai 400 049, India
    e-mail: avaidya@bom5.vsnl.net.in
    Politeness or fear of dissenting?
    P. Balaram’s editorials are always
    original, interesting, provocative and
    elegantly written. Unfortunately, they
    do not appear to attract sufficient
    discussion, despite the fact that such
    discussions would greatly enhance
    their value. Though I am an avid
    reader of these editorials, I have been
    remiss in not reacting to them even
    when I have felt the urge. I would now
    like to make amends by commenting
    on the editorial The importance of
    being impolite (Curr. Sci., 80, 1245–
    1246).



    The editorial starts with J. B. S.
    Haldane’s conclusion that ‘science in
    India is developing with disappointing
    slowness . . . because Indians . . . are too
    polite’. Without going into an expatriate’s
    conclusion almost half a century
    ago, the point is that Haldane has attributed
    to politeness the failure of Indian
    scientists to voice criticisms of the work
    of their senior colleagues and their silence,
    even when they differ. Being a
    fearless person himself, Haldane did not
    think of ascribing the silence to fear of
    having to pay the price of dissent (impediments
    to career advancement, loss of
    funding, privileges and perks, etc.). Most
    Indian scientists ‘are polite about one
    another’s work’ because they are afraid
    of being critical. This fear is an inevitable
    consequence of an environment in which
    dissent is strongly discouraged and ‘constructive
    criticism and debate on science’
    is virtually absent.
    It is only when there is no fear of dissenting
    that the question arises of how to
    express the dissent. And can one recommend
    anything other than the most courteous
    and civilized forms of expression?
    Haldane argued that there was a ‘choice
    between politeness and efficiency’;
    instead I submit that there is firstly a
    choice between silence and efficiency
    and then a choice between politeness and
    rudeness. Balaram, therefore, should not
    have emphasized ‘The importance of
    being impolite’; he should have stressed
    ‘The importance of polite dissent’, where
    dissent is warranted and required.
    Hence, it is not politeness that is a
    major impediment to the advance of science,
    but the absence of debate, criticism
    and dissent. For Indian science to flourish,
    what is required is a community of
    interacting scientists with the wellestablished
    traditions of a peer system.
    Without the environment of an actively
    interacting scientific community, there
    cannot be the natural selection of scientific
    ideas and data, which alone will
    ensure that the fittest theories and
    experiments survive. Natural selection of
    ideas implies competition and diversity.



    CORRESPONDENCE
    CORRESPONDENCE
    736 CURRENT SCIENCE, VOL. 81, NO. 7, 10 OCTOBER 2001
    It cannot arise if there is a monoculture
    of views. Truth cannot emerge and science
    cannot advance if there is an
    absence and/or exclusion of dissent. The
    standard way of avoiding genuine controversy
    and peer review is to exclude
    unorthodox views from seminars, committees,
    journals and other forums
    (including the peer-reviewing process).
    Underlying all this violation of the scientific
    tradition and its codes of behaviour
    is the fact, ‘he who pays the piper, calls
    the tune’. Government and quasigovernment
    sources are responsible for
    the overwhelming share of science funding,
    so that scientific activity depends
    strongly on this funding, and almost all
    scientists are on the government pay-roll
    or perk-roll. There are also a number of
    cash-carrying prizes and awards which
    act as further inducements to conform,
    rather than dissent.
    The nuclear tests exposed this weakness
    of Indian science. Faced with a
    complexity of issues raised by the tests, it
    would have been natural for the body
    of intelligent and creative scientists to
    develop a spectrum of views. Instead, the
    virtually unanimous euphoria was astonishing.
    Since, it is statistically unlikely
    that almost the whole body of scientists
    had independently arrived at a single
    view, one cannot help suspecting that it
    was the fear of dissenting that explained
    the ‘unanimity’.
    AMULYA K. N. REDDY
    7/12 Palace Cross Road,
    Bangalore 560 020, India

    Tuesday, February 11, 2014

    hurun top

    , 15 January 2013) The Hurun Research Institute today released the Hurun Report Chinese Luxury Consumer Survey 2013. The survey reveals the lifestyle and brand preferences of China's wealthy consumers, and is intended to provide a holistic understanding of the spending habits and lifestyle changes of this burgeoning, influential and ever-changing consumer class. This year the survey included questions for the first time on the ‘happiness index’ of these wealthy consumers.

    http://www.hurun.net/usen/BOB.aspx?nid=3

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