Hindu culture

Ancient Ayurvedic Heritage of India: Speech by Dr Krishna kumar

Dr Krishna kumar, Scholar, Doctor in Ayurvedic science, who completed Ayurvedic medical course from Shornur (kerala) college of Ayurveda speaks on Ayurveda heritage in India and importance and development of Ayurveda in modern world in ENGLISH


Content Tags of the Speech


Ayurvedic Heritage of India * Ayurvedic Drugs * Ayurvedic medicines * Manuscripts of Ayurveda * Ayurveda as Holistic treatment * Insight in Medical practitioners * Ayuvedic colleges in India * Western world and Ayurveda * Three Dosha’s (vata, pitha, kabha ) * Ayurvedic heritage of Kerala * Marketing Ayurveda * Western medicine and Ayurveda * World health organization and Ayurveda * Science of Ayurvedic treatments and Medicines * Ayurvedic Courses * Ayurveda colleges in India * Integrating Ayurveda and Modern medicine * Ayuvedic Treatment for different deceases * Success of Ayurveda in curing Chronic deceases *How Tantra and Pooja aids Holistic treatment * Intuition science in treatment * cancer treatment in Ayurveda * Psychosomatic diseases in modern age * Ayurveda is not merely a treatment method but a life style itself * divine heritage of India in medical field *


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SANSKRIT NAMES AND SYNONYMS OF MEDICINAL PLANTS
For each and every medicinal plant there are many Sanskrit names. Each name also carries a special meaning conected with that medicinal plant. Presented below is the selected list of a few important medicinal plants and their Sanskrit names.
Augusta : agasti: agastidru, munitaru, vangasenaka:
Eagle wood : agaru, krumijagdham, yojakam, rajarham, pravara, vamsika, krumiham
Alangium : ankola, kolaka, rechee, deerghakeelaka
Sphaeranthus indicus : hapusha, munda, mahamundee, bhikshu, sraavenee, thapodhana
Aconite : athivisha, kasmeera, prathivisha, aranyaa, stungika, mahaoushadha, visharropa, amrutha, swethavachaa.
Rauwolfia serpentina : sarpagandha, nakulee, sarppadanee, rakthathrika, kukkutee
Tinospora cordifolia : guloochi, chinnaruha, chinnolbhava, valsaadanee, kundalana, amrutavallee, amruthalatika, bhishakpriya, madhuparni.
Nerium indicum : karaveera, aswaghana, aswamaara, hayamaraka
Marking nut tree : bhallathaka, agnimukhee, aarushkaram, ashkara, bhallee, Asoka tree asoka, anganapriya, hemapushpa, thamrapallava, gandhapushpa, vanchula, kankoli.
Malabar nut tree : Vaasa, vaasaka, vrushaka, simhasya, vamsa, Vishnu, vajeedanta
Prickly leaved elephants fruit : gojihwa, gojihwika, gobhi, daavika, khara, parnini.
Neem :nimba, arishta, hinguniryasa, manda, abhidhana, thiktaka
Sacred fig : aswatha, pippala, ksheeravruksha, chalapatra, bodhivruksha, kesavalaya.
Country fig: udumbara, jantuphala, sevya, kruphala.
Castor oil plant : ernda, panchangula, vaataari, deerghadandaa, kumbhee, gandharva hstha, tharuna, vardhamana, rumbaka.
Indian elma : chiribila, putrikaranja, karanja Ginger : srungaveram, suntee, nagara, mahaoushas adhee, ardhra, sakam.
Lemon grass : kaarpoorathruna, sugandha thruna
Salmali/red cotton tree : saalamalee, pischila, rakthapushaka, sthiraaya, mocha, pooranee, kantakadruma
Moura butter tree : madhuka, theekshana saara, vatarastam, madhusrava, swadupushpa.
Indian berthwort : gaarudee, ahigandha, rudrajaata, sunada, eeswari, arkamoola,
Indian beech : karanja, nakatamaala, guchapushpaka, ghrutapura, snigdapatra, krumimardhana, udakeerya
Deveils apple : dattura, dhoostura, unmaanttha
Balloon wine : karnaphota
Maddar : arka, sooryahwa, viksheera, ksheeraparnee, asphotam, vasuka, bhaskaram, ravi, mandaram, alarkam
Mexican poppy : swarnaksheeri, haimavatee, brahmadandee, parnee, peetadughaa.
Gingelly : thila, sneharanga
Cardamom : elm, sookshma, draavidee, upkunjee, sookshmylaa
Devil tree : saptaparna, visalatwak, chatraparnee, saaptachada, vishmacchada,
Ionidium saffraticosum : amburuka, padmacharinee, avitha, lakshmi, sreshta, sarada.
Kampferia galanga : sati, gandhamoolaka, draavidaka, kaalpaka, palaaka, chandaa.
Indian hemp : vijaya, sidhapuri, bhanga, harshana, maathulani, bhangi.
Prickly chaff flower: apaamarga, mayoora, sikharee, markatapippalee, durgradha, karamanjari, indulekhaa.
Chembulik myrobalan : hareethakee, abhayam, pathya, jeevapriya, rohini, chetakee.
Indian labernam : aaragwadha, nruendra, kruthamala, raajavrukham syaamaa, chaturangulam deerghaphala.
Wilk egg plant : kandakaree, nidighika, durpradharsha, kshudrakandika, vyaaghree.
Bettel nut : puga, pugaphalam, kramuka, guvaka, ghonda.
Eclipta alba : kesaraja, bhrmgraja, kunlavardhana, bhrunga, angaraka, kesaranjana
Strobilanthus heyniyanus : saireya, sahachara, daasi
Monochoria hastaefolia : neelolpala
Five leaved chest tree: nirgundi, sindhuvara, neelamanjaree, indrasu, rasa, indranika, bhootakesi, neelikaa.
Clove : lava: varaa, devapushpa, bhrunga, sreeprasoonaka
Heatid cassia : chakramarda, prachanda, dadrughna, prapunnata;, mesha, lochana, padmata, edagaja, chakree.
Sandal wood : sreekhandam, swethachandanam, chandanam, hima:seetam, seetham, gandhadyam, bhadrasree
Onion : rajapalandu, drugndha, mukhabhooshana, yavaneshta
Clerodendrum serratum : bharngi, Barbara, fanji, brahmika, kasajil, brahmayashti.
Lime : nimbuka, jambhaka, jambeera
Green gram : mudga, simbisreshta, varnaha, rasotthama
Erva lanata : bhadrika, gorakshaganja, kurandaka
Nutmeg : jatji : Jatikosa : malateephala:
Jamun tree : jambavam, mahaneela, phalendra, surabhee patra, neelaphala, mahaskanda, nandee, rajjamboo
Boerhavia diffus : purarnava, punarbhava, sophaghnee, varshaabha:
Downi christia : dhathakee, agnijwaala, dhatraupushpee, dhatupushpee, bahupushpika
Bahera tree : vibheetika, vibheetakee, anlaghnaka, aksham, kalidruma:, bhootavasa
Lotus : saraseeruham, rajeevam, pushkarasikha, ambujam, kamalam,sathapatram, padmam, nalinam, aravindam, sahasrtapatram, pankarooham, kusesayam.
Long pepper : pippalli, upakula, Krishna, magadha, vaidehi, kana, krukala
Lencas aspera : dronapushpee, chitrapatrika, phaleph ushpa, kabhapriya, drona.
Holy basil : manjari, krishnatulasi, surasam, gramyaa, surabhee, bahumanjari, bhootaghani, devadundubhi, tulasi.
Ixora : raktala, paatalee, paaranti
Touch me not : lajjalu, raktapaadi, namaskari, sparsalajja, kharatwak, sankochini
Indian rubarb : trivruta, tribhandee, sarala, triputa: suvaha, rechanee, nisotraa
Indian sarasaparilla : saribaa, ananthamoola, gopavallee, dhavala, gopakanyaka, krusodaree, gopa

Cowhage : ajada, kandoora, pravrushenya, sukasimbee, kapikacchu, markatee, kulakshayaa
Black musali : thalamooli, thalamoolika, thalapatrika, bhoothali, hamsapadi, dheerghakandika
Country chiratta : bhoonimba, kiratatikta, katutikta, thiktaka
Indigo plant : neela, neelini, neelika, tutha, graminee, ranjini
White murda : arjuna, kokula, partha, indradruma, dhavala, veeruvruksha, nadeesaraja, karuveera, krishnasarathi, arjuna, kaahu, ahua
Crateva : varunam, pasugandham, asmareeghna, thikta
Purgiong croton : jayapala, dantibeejam, kumbhee, dravanti, tinthrideephalam.
Seesling tree : sireesha: phanji, kapethana, sukapushpa, sukataru, mrudupushpa,
Indian gooseberry : vayastha, dhatri, dhatriphalam, amruta, aamalaka, vrushya, sivam
Cottonplant : karpasikaa, samudranta, sarinee, guda, badari, tundkeri
Indian trumpet floer tree : syonaka, aralu, deerghvrutta, pruthusimba, tuntuka
Chey root : parpat, jwarghna, sookshma patra, seetapriya, pittari
Cyclea peltata : paatika, ambashtakee, varatikta, aviddhakarna, tamgnee, paataa
Kaligottu : patala, krishnavrunta, tamrapushpee, kuberakshi
Finger leamorning glory : ksheeravidaari, ikshugandha, bhoomimanda, payaswinin, vrushyavallika, ikshuvalli.
Bitter guard : susavi, karavellaka, karavella, katillaka:
Imula rcemosa : pushkara, padmapatra, poushkara, pushkara, sipha, pushkaramoola, kashmeera, kushtabheda.
Indian sorel : amlika, chagery, sargheri, dantasata, amlaruha
Umbrella tree : gardabhandam, parisha, kamandalu
Chonemorpha macrophylla : madhusroni, dhanurmala, murva, murva, madhusava, murvee, dhanuguna
Flame of the forest : palasam, kimsuka, raktpushpaka, kshara, sreshta, brahavruksha
Bacopa monnieri : brahm thrayantee, seetakamini, bhekaparnee
Indian maddar : manjishta, vikasha, samanga, rakthangee, raktayashtika, kaalamishika, yojanavalli, vastrabhooshana
Turmeric : Haridra, gouri, rajani, varangee
Tree turmeric : daruharidra, kaleeykiyam, peetadaru
Coriander : dhanya, chatra, vitunnakam
Pomgranata : dadimam, daadima, kuchaphala, dantabeejaka, lohitpushpaka
Horse gram : kulatha, kulatthika
Nut grass : mustaka, varida, musta, jaldhara, ambudhara, Ghana, payodhara, kuruvinda, kuruvid/ndwakhya, mothoa, nagaramotha
Grape vine : draaksha, mrudveeka, gosthana, swaduphala, amrutaphala
Drum stick : sigru, sigrujam, sobhanjana, akshiva, mochaka, theekshanagandha
Climbing lilly : longalika, sakrapushpika, agnisikha
Wawrung : vidanga, krumighna, krimiripu
Garlic : iasunam, urgagandham, bhoothaghna, mlechagandha, yavaneshtam, melchkandhu, rasona.
Indian kino tree : bandhuka, peetasala, asana, bandhukapusjspa, petakam
Butterfly bean : ankapushpee, gavakshee, sankaahwa, mangalya, devkusuma, girikarnika aparajita
Asparagus racemosum : satvari, abheeru, narayanee, sahasraveerya.
Walnut : akhobha, phalasneha, rekhaphala, vatghni, vrudhaphala, parvateeya, gudasaya
Vithania : aswagandha, turagagandha, gajeeganda, hayagandha, varaha, varada,
Bishops weed : agni, agnika, ajamodaka, deepyaka, khaaswa, yavanika, bhoomidambaka
Birth wort : keetamari, dhoomrapata, nakulee
Water lilly: kumudam, pundareekam, rajeevam, indeevaram
Licorice : yashtimadhura, kleethaka, athirasa, madhusrva
Cinnamon : thwkptra, tamala, tamalapatram, chocha, varanga
Tooth brush tree : bruihat pilu, gouri, lakhupilu, madhupilu, mahaphala, mahavruksha
Fenugreek : methi, methika, bahupatrika, bahubeejam, gandhaphala, vallari, kunjika, deepana
Country mallow : atibala, balika, balyam, ghanda, vatyapushpee, bhooribala
Zachum oil plant : ingudi, thapaataru, putigandha, kandakeetam, angarapushpa, kandakeevruksha.
Round sidory : satee, karchoora, suganghamoola, dravida, gandhasatee
Mustard : rajika, asuree, theekshanagandha, arsapa
Dark catechu : khadir, kushtari, raktaaram, danthadavana, yajnanga, bahusalya, gayatri
Caraway : krishnajeeraka, bahuguna, krishnajaji, kat neela
Quasia indica : neelavruksha, neelasara
Palmyra plm : thala, aavadruma, dwajadruma, deerghaskanda, duraroha, lekhyapatra.
Babul : baboola, baboolika, barbura, pootimeda, deerghakandaka, peetapushpa, sookshama sakha,
Spurge : snuhi, samanthadugda, vajra, sehundam
Bonduc tree : kuberakshi, lathakaranja, grutakaranja, ksheerinee
American worm seed : chivillika, goudavstuaka, sugandha vastuka
Indian borage : adhopushpi, surasam, romalum, avakapushpee, dhenujihwa
Asafoetida : hingu, sahasravedi, ramata, asugra, jantughana, agoodagandham, jarana
Bengal current : karmada, avighna, krishnapaka, krishnapanaphala, drudakandaka,
Babchi : vakuchi, somarajee, suvalli, somavallika, avluguja, krishnaphala, putriphala, chandalekha, durgandha, kalameshi, kushtanasini, kaphanasini, putiphalee, bhookesi, bakuchi.
Chireta plant : kiratatikta, haima, kandatikta, bhonimba, mahatikta, chiayata
Safron plant: kesara, kunkum, ghusorna, rakta, rudhir, kashmira, aruna, deepaka,
Malabar tamarind : vrukshamla, phalamla, raktasamjna, amrutadrumba, rasamlam, savedhi, tanthrini
Henbane : paraseekayavani, yavaneeyavani, thrivagandha, madkarini, syamakubera, ruruksha
Thach scare pine : Ketkee, chamarapushpaka, dhooleepushpika, deerghapatra, gandhapushpa, indukalika, jambuka, kandadala, ketaka
Costus : kushtam, pushkara, kasmeerarajam, vapyam, rogam, agada, vyadhi, ulpalam, pakalam rucha, visha
Ivy guard : bimbi, bimbika, danthachadopama
Gumnema sylvestris : ajasrungee, madhulika, madhunasinee, meshsrungee, tikthadugda.
Indian mahagani : tunee, kubera, nandeevruksha, kaccha, peetatuni, mahanimba, kanakam.
Brazil wood : bhavya vruksha, kuchandanam, lohitam, patanga, ranjanam
Champa : chmpaka, athigndha, champeya, sukumara, hemapushpa, seetalacchada, kanchana
Indian senna : sonamukhee, bhoomichari, markandika
China root : dveepanthara vacha, madhusnuhi
Flax seed : rudrapatnee, ratnaptr, neelapushpa, suvarchala, uma, athasee, masruna.
Indian night shade : akrantha, bruhatee, kandakini, kshudravarthakee, simhee
Muskroot plant / jadamansi : jadamamsee, bhotajada, jadila, thapaswini, sulomasa, nalitha, krishnajkada, mashika, misi
Purple lippa : jalapippali, srdee, sakuladini, malsya gandha, languli, bahusikha
Cumin : jeeraka, ajajijee, jeerana, kana, deerghajeeraka, hrudru, deepyaka, manojna, ruchya.
Gokru : gokshura, gokshuraka, bhaksharaka, gokhuru, gokuandaka, shadanga, kandapatrika, vanasrungada
Star anise : kakkolam, kokkola
Indian valerian : thagara, kalamsarakam, kutila, chkra, barhana, kshtra, rajaharshanan.
Himalayan silver fir : thaleesa, thaleesam, thaleepatram, patrakhyam, dhatreepatram, neela, sukodaram
Fagonia arabica : durlabha, danvyasa, thamramoola, dusparsa, samudranta, kaccharu, sookshmapatra, harivigraha, anantha
East Indian rosebay : nandeevruksha, ksheerika, ksheeri, kshayadruma, nandyavarita, thagarachandanee, cishnupriya, chameliu, chandini, thagara.
Indian squill : vanapalandu, kolakanda, krumighna, pancjalam, putakanda, suputa.
Iron wood tree : nagakesara, nagapushpa, kanakahwam, hemakinjalkam
Strebulus asper : rukshapara, peetaphala, sakhotata, asshadoorta, bhootavruksha, gavakshee, karkasacchada.
Soapanut tree : arishta, phenila, gucchaphala, reetaa, somavallika, reeta karnja
Ribbed guard : thikta kosataki, dhamargava, dharaphala, kosatakee, krutacchidra, thikta, deerghaphala, jalini, karkotakee, devatala, jeemuta jinga
Tobacco : dhoomra patra, thamalam, maboolaka, ksharpatra, vajrabhrungee, kalanja
Ceylon oak : kosmr, lakshavruksha, kshudramra, dhanaskanda, krumitharu.
Sweet fennel : misreya, madhurika, misi, saleya,
Barley : yava, akshapatram, dhanraja, divyam, hayapriya, hayeshta, kunjukee, medhya. Pavitradhanya, sukta, swetsranga, seetasuka
Tree of heaven : arala, deerghavrunta, mahaniba, pootivruksha, khotakaranja
Blacknight shade : kakamachee, kakamata, kakakokali, kushghnee,bahuphala, bahutikta, sundaree, swadupaka.
Jangli badam : toovaraka, kushtavairi
Velve leaf : lakhupata, peeluphala, ambashtakee, varatikta, bruhatthikta
Giant taro : maananam, mahapatra, sphoolakanda
Headache tree : agni manda, arani, ganikarika, vaijayantra:
Red sandalwood : raktachandna, raktasara, kshudra chandana, harichandanam
Cuscus grass : usira, samagandhika, ranapriya, veeram, veeranam, sevyam
Rosary nut : Rudraksha tree : rudraksha, bhootanasana, neelakdaaksha, sivakahsa.
Chinese date : badaram, badari, badarika, phelila, koli
Indian aconite : valsanabha, visham, garalam, jangulam, halaahalam, theekshanam
Sweet flag : vacha, ugragandha, golomi, jadila, lomasa, shadgranthi, sataparvika, satapatri, mangalyam
Cubebs plant : sugandheephalam, kruthphalam kla, katukaphalam, choornaka, dviparicha, kankola, kankolaka.
Drill : satpushpa, satahva, madhura
Garden rue : gucchapatra, peetapushpa, satapadika, srpadamshtra, vishapaha, somalata
Sal tree : rala, salaja, salavruksha, dhrupavruksha, sarjarasa
Sugar apple : bahubeejaka, gandagatra, krishnabeeja, seetaphala
Sunflower : sooryavarcha, adityabhaktam, suvarchala, suryukhee.

COMMONLY USED MEDICINAL PLANTS, THEIR ACTIVE PRINCIPLES AND USES.
Agasta : which is also known in Sanskrit as Agasti, agastidru is an important ayurvedic medicinal component which has large amount of tannin on the bark and blood red colored latex. It has vitamins minerals and other micronutrients. It is used for thridosha based ailments, fever, headache, injuries, etc.
Alangium known in Sanskrit as Ankola is an effective medicinal plant which has a number of Sanskrit names. It contains in its roots the alargin, markin and markidine alkaloids. It can be used for curing blood pressure based illness, hydrophoboea, fever and as anthelmentic etc.
Ackonite, which in Sanskrit known as athivishta, srungikam, etc has large quantity of carbohydrate, protein, glycerides, tannic acid, hestidine, heterophillicin, heterophillin, aconitin, etc. in the form of alkaloids. The plant parts are used for digestive abnormalities, fever, poisons, gland swellings, etc.
Tinospora known in Sanskrit as Guloochi or amruthavalli has berberin as one of the most important alkaloids in it. This plant has also got a component which is highly bitter in nature. The essence of the stem is used in many ayurvedic medicines. It is proved that the medicinal component present in the plant can control body temperature, purify the blood, improves the digestion power, it cures the skin diseases and diabetics. It is known to cleanse the kidney.

Asoka tree is known in Sanskrit as Asoka, hemapushpa, etc. It has high content of tannin in the bark. Catechol is another important constituent of the bark. It contains both essential oils and small amount of fixed oils in it. The imortant glycosides present in asoka tree bark are haemotoxylin and ketosterol. It also contains large amount of saponin and calcium steroids.
The medicinal constituents of the bark are useful against poisons, and it reduces blood flow. It is bacteriocidal, and fastens the curation of wounds and reduces the stomach ache.
Malabar nut also known as Adathoda, has many names in Sanskrit. It is known as vasa vasaka: etc., Highly volatile oils are present in leaf, flower, root and seeds. The leaf contains vasisine alkaloid. The surface bark of the root has high quantity of the alkaloids. The drug is very effective against capillary bleeding. It improves the count of blood platellites.
Neem is a well known medicinal plant effectively used for many abnormalities in the body. It has many names in Sanskrit, nimba: arishta: thiktaka:, etc., are few among these names. It has margosin alkaloids in leaves and bark. The seeds contain margosopicrin, and large amount of fixed oil and glycosides. Nimbin, nimbinin, nimbidin, nimbostyrole, etc., are present in the seed oil. The flower has highly useful essential oil. The plant is very effective for the purification of blood, as a remedy for skin diseases, as anthelmentics, etc.
The century fig, known in Sanskrit as udumbara is a tree which contains tannins, saponins, wax etc. The active principles of the plant is known to purify the blood, effective for the urinary abnormalities, skin diseases, etc.
Castor plant which in Sanskrit is known as eranda, panchangula, vathari, etc., contains more than 50% of the seed weight the castor oil. This oil is the richest source of recinoliec acid. It also contains resins. This resin is highly poisonous glycoprotein, which is soluble in water. The Castor oil is a very inportant laxative.
Ginger, known in Sanskrit as sundi, nagara: etc., is an important constituent of ayurvedic preparations. High quantity of volatile oil and gingerol are the important constituent. It is said that there is no kashaya without ginger. It activates the digestive systems and is effective for fever and other ailments. In modern medicine also the giner is used.
Gingelly which in Sanskrit known as thila : is an important constituent in many after death ceremonies, may be due to the fact that, the Upanishad describe sesame/gingely and connect the body with black cover of the seed and the oil as atma present inside. Other than high quantity protein, oil and carbohydrate, the seed also contains sesamine, sesamolin. It effects our body
in many ways. It fastens the cleaning of the intenstine, provides essential fatty acids, and protects skin when used for the oil bath.
Cardamom which in Sanskrit is known as ela and also in many other names. It contains both fixed oil and also essential oil. Cardamom is used in modern medicines also. Digestive action, kidney cleaning, maintaining body temperature, etc., are said to be the beneficial action of the cardamom.
Prickly chaff flower known in Sanskrit as apaamarga: or mayoora contains the hentriya contane, saponins, oleonolic acid, etc. It is effective for urinary problems, reducing the deleterious effects of materials in body.
Terminalia chebula is perhaps the most important ayurvedic drug, known in Sanskrit as hareetakee, abhaya etc. It contains chebulinic acid, large quantity of tannins, etc. It has variety of medicinal properties. Digestive systems, procreative tissues, general tissues, etc are beneficially affected by the chebula.
Strobilanthus known in Sanskrit as sahachara is used for external and internal body application in Ayurveda. It contains high amount of potassium in leaves and an unusal alkaloid known as lupieol in the root. This drug is used for preparing ayurvedic formulation for the purification of blood, improving the sexual life and many types of skin disorers.
Monochoria known in Sanskrit as neelolpalam, is used for drug preparations. All parts of the plants are effectively useful. It improves the health, cures the burns and maintains the body temperature and useful for the fever.
Five leaved chest tree is known in Sanskrit as nirgundi, sinduvara: Meelamanjari, etc. It has large volume of volatile oils, resins, aromatic compounds, carbonic acids, variety of alkaloids, etc. The most effective components are tritia contane, N-hentria contane, N-pentantria, B sitosterols, hydroxy benzoic acid etc have received attention from researchers.
Bermooda grass even though wrongly named like this is a very important grassy plant used in medicinal preparation known in Sanskrit as durva, rooha, etc. It contains small amount of volatile oil, high content of minerals, and used for urinary problems, purification of blood, etc.
Trichosanthus is known in Sanskrit as patola, koolaka, etc It contains saponins, hentria containe, and fixed oil and little volatile also in the seed. It activates the digestive power, reduces the skin diseases, and other types of infections internally and externally.
Black oil tree, known in Sanskrit as jyothishmati, thejovati etc has oleum nigrum-a black coloured oil and also an yellow coloured oil in the seeds. The most important alkaloids present in the oil is said to be the cryojote.
Phylanthus deblis is known in Sanskrit as Bhoodhatri, bhoomyamalaki etc, which has highly poisonous material in the leaves. This component is effective towards jaundice. stomach ache, digestion, for preventing bleeding, etc.

Indian pennivert is a plant known in Sanskrit as mandookee, bhramee, etc., in contains amino acids, apartic acids, glycine, glutamic acid, phenyl alanine, etc. It is effective for improving memory and for rejuvenation. The bromides present in the plant extract is a good sedative. It is used for mental disorders also.
Black pepper, known in Sanskrit as mareecha valleeja, etc., has piperine alkaloids in the seed and skin. It also contains chavisin, piperidine, essential oils, resins, etc. and used against fever, cough, cold, and many digestive problems.
The sida plant known in Sanskrit as bala, vatyaala, etc., contains high amount of alkaloids, steroids, effidrinoid, etc. It is effective against paralyses, sexual disorders, as a pain killer and also against fever and cold.
Bel tree, is known in Sanskrit as bilwa, maloora:, etc. It contains emparatoriam A and B which are effective anthelmentics. Riboflavin, pepsin, tannins are other compounds present in bilva seed /fruit. It is a very effective medicine as raw and also after ripening. It contains marmin and marmalosin which are medicinal components. The oil contains egilin and egilanin which are alkaloids.
Indian dellium known in Sanskrit as guggulu, has myrcene, dimercyne, polymyrcene, etc as a part of the aromatic compounds present in the volatile oil. It is effective as a pain killer and for blood abnormalities. Used as a smoking agent and bacteriocidal component.
Clove has many names in Sanskrit, like lava, vara, devapushpa, etc. It has many role in the preparation of ayurvedic drugs. It contains more than 19% essential volatile oil. The oil is also present in leaves. Eugenol, caryophyllene and their isomers. It is used both in ayurveda and modern medicines, for improving digestion, against many diseases, as antiseptic, lungs disorders and as pain killers.
Bone setter, is an important medicinal plant which in Sanskrit is known as vajravalli, kulisa etc. It contains calcium oxalate, ascorbic acid, carotene, and the usual components present in other plants. It is known as bone setter and very effective in bone abnormalities.
Sandal wood, is a very expensive woody drug known in Sanskrit as swethachandanam, chandanam, etc. It has volatile highly viscous oil containing santalene, santalol and santalal, which are effective medicines. It is an energizer for the body and used for aroma therapy also. It is effective for urinary infections and blockages.
Fire plant known in Sanskrit as chitra and ooshnam. It has plumbagin alkaloid in its roots and hence the root is very effective drug for internal and skin based abnormalities mainly stomach problems in children.
Green gram is known from the vedic period as mudgam. It is a part of the Indian food It is contains albuminoids. It effective for cleaning the intenstine, imporving the digestive capacity, reducing fever and cold.

Erva lanta is the medicinal plant known in Sanskrit as bhadrika used effectively for removing the kidney stones by dissolving them out.
Nutmeg is known in Sanskrit as jati has lot of essential oil in the seed. It contains myristin, myristidin, myristic acid, etc. The volatile oil contains myristicol. All the these components together make the nutmeg and effective drug for improving digestion, curing stomach based illness, improving sexual capability, etc.
Boyerhavia diffusa is known in Sanskrit as punarnava, and punarbhava, and contains punarnavin alkaloid used mainly for urinary problems. The punarnavasavam is an important ayurveda drug.
Downly christia is known in Sanskrit as dhatakee. It has tannin in large quantity and variety of other components. Highly active as bacteriocidal and digestive enhancer.
Lotus known in Sanskrit as saraseeruham, is an effective drug to enhance or retard the actual qualities of other drug components. All the parts of lotus are useful as drugs. The most important active principle present in lotus rhizome is the nilemben. It regulates the blood flow, controls blood related problems. It is also used as an antiseptic.
Long pepper known in Sanskrit as pippalli, has pipyartin, piperin, as alkaloids and has large volume of volatile oil. From the stem the seroids are obtained. The important steroid are dihydro stigmasterine and serioid.
Holy basil is known as tulasi has large amount of volatile oil and used against fever, heart problems and lungs problems. It is used as antiseptic. Very effective for skin diseases also.
Ixora coccinia known in Sanskrit as raktala has tannin, fixed oil, acidic components, etc. The plant is useful for stomach ache and other stomach problems. It is effective as antimicrobial.
Touch me not is known in Sanskrit Lajjalu and raktapad is effective for pulmonary problems, thirst based symptoms, and as anti bacterial.
Cowhage known in Sanskrit as ajada, kandoora has variety of minerals in it and dihydroxy phenyl alanine, glutathion, lecithin, gallic acid, variety of glucosides, etc. It is excellent for rejuvenation and improving blood circulation.
Country chiratta is known as bhoonimba and thiktaka having little oil and bitter principles, The kalmegnin alkaloid is present at very high level in this plant. Used for the lever problems in the children, improving the performance of digestive glands and purification of blood.
Indigo plant is known in Sanskrit as nila, thuttha, etc which has indgotin upto 50% and indigotin in Sanskrit is known as nadkarni. The drug is used as antiseptic, and also for parallitic abnormalities.
Indina gooseberry is known in Sanskrit as dhatree, amrutha, amalakee, etc. It contains pectin, vitamin C, high level of iron, tannic acid, resin, sugar, albumin etc., It is used in health tonics for purification of blood, eye ointments, bone abnormalities, creating healthy blood vessels, and for improving digestive power.
Indian trumpet flower tree, known in Sanskrit as syonaka, aralu has oroxylin crystals and bitter principles. It has pectin and different types of alkaloids. It is used against parallytic problems, and digestive problems.
Stereospermum chelonides, known in Sanskrit as patala, krishnavruntha etc., has lapacol which is an important antitumour component and used for edema. It is a pain killer, and used for digestive problems.
Ashclared fliben known in Sanskrit as sahadevi has beta amerin acetate, luppeol acetate, beta amerin lupeol, alpha spinasterol, and used for urinary problems and as antiseptic.
Bacopa monnieri known in Sanskrit as brahmi has brahminin, erpestin, alkaloids, this plant has highly effective use in heart based problems, affects positively the blood circulation and improves memory power.
Indian medder, known as manjishta, or vikasha has manjistin, garasin, alizarin, santhin glycosides in the roots. Hence used as brain and joint pain killer. It is used for the purification of blood, for diabetics, and has antiseptic property also.
Turmeric known in Sanskrit as haridra, gouri, rajani has rhizomin, turmeron curcumin, as alkaloids and essential oil components. It is an effective antispectic and colourant.
Coriander known in Sanskrit as dhanya, chatra, etc has both fixed and essential oils, in the seed and leaves. It also contains coriandrin and geraniol as the most important components. It improves digestive power, and acts as energizer.
Biophytum senstivium known as samanga and alambusha has very effective anti cough property and used as anti-inflamation agent.
Nut grass known in Sanskrit as mustaka, and varidam has variety of essential oil components and alkaloids. These components are effectively used for fever, cleaning intestine, improving digestive power and against urinary problems.
Emila sonchifolia is known in Sanskrit as sasasruti is effective against fever, stomach problems tonsellites, etc.
Drumstick known as sigru in Sanskrit has moringin, moringinin, alkaloids in the root and bark, It is an important anti inflammatory drug for external application and can be used as a good sweating agent and sedative.
Wawrung known in Sanskrit as vodanga had embellic acid, fixed oil, essential oils, tannin and an alkaloid known as elbellin. It is used as anthelmentic and as anti leprosy drug.
Garlic in Sanskrit known as lasunam or ugrasandha, has propyl disulphide and di allyl disulphide, which gives the characterstic properties of the garlic. It is used for many body abnormalities and as a part of ayurvedic drug formulations.
Asparagus racemousus, known in Sanskrit as satavaree has aspargin alkaloid. The plant is used for variety of illness, like sexual problems, blood diseases, high temperatire, etc.
Withania root known in Sanskrit as aswagandha and also in many synonyms, has variety of alkaloids in the leaves known as withanolides This is a starting material for the withaferin used an antimicrobials. Thirteen types of alkaloids have been isolated from the roots. Anahygrine, meso anaferine, cusco hygrine, isopelleterine, hygrine, tropine, pseudotropine, choline, withasomnine, somniferine, etc are the important among the lakaloids. It is used as a sedative, energises the activity of heart, brain and blood cirulation systems. It cures head ache, skin abnormalties, etc. interestingly all the parts of this plant has medicinal properties.
Bishops weed in Sanskrit is known as agni, ajamodaka and so on. It has measurable amount of volatiles and the compound apiin is extracted from the oil, which is a glycoside. The seeds are highly antiseptic in nature. It is used for solving the problems connected with digestive systems, and directly influences the heart beat, reduces pain in body.
Licorice known in Sanskrit as yastimadhu and athirasa. It has high quantity glycerine, ramnoglycoside, licuiritigin, licuiritin, isolicuritigenin, which are all the glycosides. The drug has most effective use in the throat cleaning, intestine cleaning, and effective for the lungs functioning, heart beat, stomach based problems, vomiting, etc it is also used for abnormalities in the eyes.
Fenugreek known in Sanskrit as methika. It has trigonelline and choline, as alkaloids. It has aromatic compounds like quercetin and inteolin which are glycosides. It is excellent for the arthritis, and a stimulant for endocrine and digestive systems. It has a variety of other ayurvedic properties also.
Asafoeitida which in Sanskrit is known as hingu, ramata, etc., contains less than 3% volatile oil. It contains camphene, epinine, etc. The asafoetida is a good digestant, enhances memory. It is excellent as stomach active agent and digestant.
Chiretta plant, known in Sanskrit as kiratikta, haima, etc has chiratin, ophelic acid and margiferin, jentianin as alkaloids. The plant is effective for fever, malaria and related diseases.
Costus, known in Sanskrit as kushtam, pushkara, etc., has a powerful oil which has a glycoside known as sossurine alkaloid. It also has tannin. Cures the lungs and digestive- abnormalities. It is effective for cough, allergy, skin disorders, etc.
Gymnema sylvestre is known is Sanskrit as ajasrungee, madhulikaa, etc. It has noncosane, hentriyacontane, triaconatene and gymnemic acid. It also has anthraquinone and ideal for diabetics, diuretic, regulates heart activities, and excellent remedy for snake bite.
Indian senna, known in Sanskrit as sonamukhi has sennoside A and B mannitol, salicylic acid, chrysophanic acid saponins, etc. It is a very good purgative. It reduces skin disorders, and act as anthelmentics.Cumin in Sanskrit known as jeeraka, ajajee, etc has volatile oil containing aldehydes, cymine, etc. This is an excellent digestive stimulant, anti-vomiting agent, cures and eye infections.
Himalayan silver fur known in Sanskrit as thaleesapatra and thaleesam has siyadopithicin as an important constituent in the leaves. It reduces cough and lungs based abnormalities.
Himalayan cedar known in Sanskrit as devadaru, suradaru, etc. It contains an oleoresin in the trunk. It has turpentine and cholestyrin

Ayuvedic drugs in India ebook

Science of preparation of drugs in ayurveda

THE SCIENCE OF SELECTION AND
PREPARATION OF RAW DRUGS IN AYURVEDA
Unlike any other medical system, the Ayurveda has many specialities, which once upon a time was thought as superstition. However when the modern phytochemical information and knowledge are getting piled up from a series of studies and systematic research, many of the indications and guidance given in the collection and processing of the raw drugs, in the ayurvedic texts, can be easily proved as scientific. They can be easily analysed based on the upto date knowledge on phytochemistry. Many of the guidance lines given in the literature can be justified as the requirement of the probable and possible chemical modification for the final drug formulations. Here an attempt is made to analyze those indications given in the ancient ayurvedic texts.

COLLECTION OF THE RAW DRUGS
Many paramenters are monitored while collecting, raw drugs for the ayurvedic preparations. Those guidance may directly be based most probably on the first hand experience of those scientists. In the Charaka samhita, the most authentic book on Ayurveda written in Sanskrit, it is mentioned that
Saakshaath anubhavair drushto na strutho na guru darsitha, lokaanaam upakaraaya ethath sarvam pradarsitham.
The message of the above lines : All the parameters for the collection of the raw drugs, what ever is mentioned in the ancient texts might have been arrived at through the experience of the ancient scientists. Not presented merely from the teachers or not presented as though it is told by someone. They are described for the benefit of the common people. From these lines it is clear that the directions are given based on their own experience and experiments.
There are variety of plant tissues used as raw drugs. They are roots, rhizomes, stems, barks, leaves, buds, flowers, raw fruits, ripened fruits, seeds, seed coats, etc. In some cases the latex or exudates are also used as raw drugs.
Instructions are given to monitor the maturity while collecting the drugs for the formulation preparation. The other parameters include the thickness, the age, possible content of the skin/carp, the direction of the growth of the root, the soil in which the plant is growing, etc. Similarly direction given for the collections of the barks is so clear that the maturity of the bark, the age of the tree, the dead cells present on the epicarp of the stem, the variety of the plant from which the barks are collected possible pith content in the bark, etc.

Instructions are given to select reasonably matured plants only for the stems unless otherwise specified. It should not have too much dead cells in the form of pith. It should be not too tender because the medicinal constituent or their precursors may not present upto the expected level.
Maturity of the leaves are clearly specified for getting the optimum quality expected for the final formulation. Maturity of the leaves, through the formation stage-deep green stage-yellowing stage-senescence stage-falling stage-dried leaves are the general choice for collection. All these types have their own advantages and disadvantages and depending upon the requirement, one has to select the leaves.

Buds of many plants are used in ayurvedic preparations. When compared to other parts of the plants, the buds used for the drugs preparations are less in number. However the quality of buds depends upon the maturity, size, the day of their formation and the number of days for blooming to flower, etc. Hence care should be taken for procuring the same.

The fruits are selected based on their maturity where the required maturity is specified. Very tender fruits will have an entirely different composition compared to the matured fruits. Even in the last stage of maturity of the fruits, the chemistry will be remarkably different. Hence while collecting the fruits of the plants, specification is essential. In many cases the fruits and seeds remain one and the same as the maturity wise. Here the fruit maturity has a direct bearing on the active principles of the seeds too.
It goes without telling that the plant seeds play very crucial role in many of the drugs / formulations. Sometimes the seeds may be the source of oil, protein, starch and in majority of the cases they may be the source of active principles. Almost all the studies carried out connected with the seeds, at different stages of their maturity, the active principles are proved varying significantly in them. Hence collection should have a firm bearing on the maturity of the drugs. However, if the requirement of the active principles are less for the final formulations, it can also be so monitored by using the less mature seeds.
As we have discussed variety of parameters which should be carefully monitored for the presence of required level active principles in them. Suggestions have also been given for the collection of the raw drugs based on the seasons. The climatic conditions do have direct bearing on the active principles of the roots, stems, leaves and flowers. Another important parameter is the time of collection of the plant tissue. For some of the buds and flowers which stay only for a day or two, the time of collection is very crucial. In some cases collection at the morning and at the evening make a lot of difference compared to the collection at noon or midnight. Yet another important parameter to be looked into while collecting the raw drugs is the infections/breakage/decay/spoilage etc., due to many reasons. Major reasons are the birds, pests, microbes, yeast, etc., These infections in the drugs can cause significant changes in the chemistry of the drug components. Hence all these parameters mentioned in the ayurvedic texts are to be looked into while collecting the drugs, wherever possible.

PLANT TISSUES USED FOR DRUGS
Roots or rhizomes : vetiver roots, kushta, priyanga, ambu, nalada, kopana, nata, rasa, aswagandha, turmeric, wild yam, bala, mustha, ginger, hrivera.
Wood and bark : surahwa, manjishta, loha, hima, devadara, yashitamadhu, Krishna agaru
Leaves : Tulsi, lotus, jasmine, tamarined leaves.
Buds : clove, buds or banyan tree, areca nut buds.
Flowers : coconut flowers, lotus
Fruits and seeds : Misis, red pepper, pippalli, cordiander, dill, cumin, fenugreek, cardamom.
Juice : Sanninayaka,
Latex : Tunshka, nalika, sajarasa, asafoetida
Grass / plant as such : sprik, lemon grass, ginger grass, nakha, sahachara,
General observations on the quality of the above raw drugs and their collection period.
A Tender roots will have minimum pith in it and the active principles will also be minimum in the root and bark, which generally are the carrier of the active principles.
A Immature plant tissues contain high amount of water and hence the active principles will be low and they will only be in the formation stage.
A Collection of tender roots will also be difficult as they are soft in nature and can break during the collection.
A Volatile oil content, alkaloids, etc will be practically absent in the roots when they are too tender.
A In the case of stem too the content of the active principles will be the highest when they are fully matured.
A The stem of the main trunk, branches and branchlets will also vary significantly due to different stages of their formation/maturity. Hence wherever optimum quality parameters are described corresponding maturity level has to be maintaned for the stem, particularly when the bark of the stem is utilized.
A In many drugs the bark is selected as in the case of cinnamon. For such types of raw drugs the bark should have sufficient maturity, thickness and minimum surface dead cells, for the proper chemical composition.
A Whenever the hard wood is utilized for the preparation of the drug, enough active principles can be expected only when the maturity is attained. Hence focus on the collection of stem should be given to see whether the stem is of primary/secondary or tertiary wood parts.
A Special types of stems like that of lotus, tinospora, etc., the maturity may not be as crucial as in other cases, like a banyan tree.
A It is well known that the cedar wood and sandal wood are not suffciently mature, they will not have any medicinal properties.
A Leaves are avaialble at different maturity, even though general stay period of the leaf can range between 20 to 60 days. Their volatile oil, carotenes, tocopherol, fiber content etc will be very low in the initial stages. Hence, depending upon the requirement of the active principles the leaves of required maturity is to be collected. In the case of clove leaves the qualitative and quantitative composition of mature leaves and tender leaves are significantly different. This will fetch a different effect altogether when used in the medicines. However the leaves of lotus, tulsi, cinnamon etc., may have the same composition at all maturity level.
A Buds and flowers may not have the required level of essential oil, polyhenols, aromatic components, alkaloids and other phytochemicals if they have not attained the required level of maturity.
A They are to be plucked in specific time of the day and season to maintain the quality of thier active principles.
A Fruits will have entirely different composition when they are tender from that of the mature ones. This can obviously be seen in the case of pepper, cardamom, gooseberry and for that matter any types of fruits.
A In fruits, majority of the cases, the tender fruit composition will be entirely different from that of the mature fruits. Hence depending upon the suggestion given in the authentic texts, the maturity for the collection should be decided. Due to the paucity of the raw drugs, generally adulterant & substituents etc., of the immature fruits are used for the drugs.
A Whatever guidances are mentioned above, for the fruits, the same are applicable for the seeds also. Particularly the seeds like castor, cardamom, gingly and variety of cereals, spices, etc., used in ayurvedic preparations, the maturiy is very crucial.
A Other than the above general statements, there can be specific cases also, which should be analyzed with the true spirit of modern science.
The seasons for the collections of the plant tissues and places of collection are also specifically guided. It has been proved by the modern methods that the variety of the plant grown at different locations do have different composition of the active principles. The plant grown in Himalayas, Vindyas and those grown in a raw field may vary significantly.
A The composition of the tissues when collected during rainy season will be vary from that of the winter or summer season. This shows that the season of collection has a direct bearing on the content of phytochemicals of the tissue.
A Thus the chemistry of collection of the raw drugs and the suggestions/directions/guidance given by the rishies agree.

DRYING AND STORING THE RAW DRUGS
Generally the drugs collected from their sources are dried or stored before they are used for the preparation of the final products. Other than this, different types of changes can take place in the cells.
Three major types of drying procedures are adopted. The first and the most important procedure particularly connected with tender tissues of the plants like, leaves, buds and flowers are shade drying, where direct sun light is not allowed to fall on the product.
The advantages of the shade drying and the chemistry:
A By this method the loss of volatiles will be minimum and the drug efficiency will be higher compared to other methods of drying. This is due to the fact that the temperature of the tissue is maintained at low level. When heating rate increases the moisture evaporates rapidly resulting in the breakage of the cells and escape of the volatiles with the water vapour.
A Shade drying prevents or reduces the changes of oxidative degradation of the drug components. For oxidative changes sunlight can act as a crucial parameter. The uv light, intense heat and also the free flow of air (wind) activates the oxidative changes in the components present particularly on the surface cells of the raw drugs.
A It prevents the bleaching of the tissues. It is well known that sunlight can bleach the colour particularly chlorophyll, carotene, polyphenols, etc. Even it can affect many micronutrient properties of the above and also the toccopherols. Thus protection of these micro nutrients can be effectively possible when the raw drugs are dried under the shade as specified in the ayurvedic texts.
A The in vitro enzymatic changes taking place during the drying process will be minimum when the moisture of the seed is removed slowly. The enzymatic activity takes place at the peak level when the temperature is at about 40 degree. If drying is done at a lower temperature, the possibility of enzymatic changes can be reduced significantly.

A Quality of the drugs can be maintained without further lowering even if the raw drugs is of the lower grade, when this method is adopted. Many substitutes/lower grade plant products like immature tissues, fallen leaves-fruits and seeds, infected plant parts, etc., undergo faster deterioration at higher temperature of drying.
The disadvantages of shade drying: The shade drying takes, more time, space, manpower for attaining a lower level of moisture contents in the drying process.
It also affects the quality of certain raw drugs in a different way. The moisture removal takes place slowly. Hence the storage time increases. During this period the chemical/enzymatic changes are possible in the stored tissues, particularly if the drug is tender bark, fruit or leaf. Higher rate of growth of microorganisms like fungus, microbes, virus, etc at higher moisture level for a long period is possible. Hence quick or direct sun drying or artificial drying is advocated for that type of drugs.
Depending upon the seasonal variations, the time taken for the shade drying may vary significantly. Hence during rainy season, faster drying either in the available direct sun light or using artifical devises is suggested.
Advantages and disadvantage of direct sun drying : It needs lesser time, manpower, storage space and economical paramenters. It can also maintain the quality of the drugs. But where the possibility of the loss of volatiles, bleaching of the fine components, etc are not expected there this method has disadvantage. However fermentation in fruity drugs like grapes, lemon, gooseberry, etc., is higher. Here maintaining lower temperature for drying is best. The quality of pepper, cardamon, cinnamon etc appeares to be very high when dried in the shade. Drying in the shade is of great importance for all spices, when the humidity in the atmosphere is low (like north Indian states). However care may be taken for adopting suitable methods of drying where humidity is high.
Advantages and disadvantages of direct or indirect heat drying: It is to be remembered that in olden days, heat drying was possible only by placing raw drugs above the fire wood, or on the surface where heat is available from the fire or directly heated on the heated vessel. Under all these conditions controlling the temperature is done arbitrarily. Hence, the possible chemical changes can also be predicted, when the temperature varies without control.
The advantage of the rapid heating for drying method is that, enzymatic in vitro changes can be arrested, the microbial infection and quality deterioration can be prevented. For prolonged storages this method gives better results as the moisture level can be definitely fixed at a known level below 6%. Space, time, manpower etc can be reduced, so it is economically beneficial too. This method may be opted provided other major quality parameters of the drugs are not affected, like loss of volatiles, colour, sudden heat based changes etc. In the modern systems controlled heating equipments are available and they have many well known results and merits.

STORAGE OF THE RAW DRUGS AND THE CHEMISTRY OF STORAGE
In olden days of Ayurveda, raw drugs are available in plenty and commercial production of the formulated drugs was not undertaken at the present level. Hence the storage problems were absent when compared to the present state of art.
Just like the collection paramenters influence the drugs quality, the storage parameters also influence the quality of the drugs. An excellent clean spacious storage house frequent removal of the deteriorated plant tissues, cleaning and removing the pests, avoiding the mixing of good quality drugs with decaying drugs, keeping different types of raw drugs in different spaces, controlled fumigation to get rid of microbial contaminations (important for the storehouses of fruits and sugar rich seeds) are advocated.
It can also fetch good result provided, the drugs are water washed (wherever possible) and dried prior to storage, so that the microganism which might have crept into the drugs can be removed before storing. The microganisms, pests, worms, etc can become a permanent disturbance if not taken care of before taking the drugs into the store houses.
Sufficient ventilation, frequent examination of the stored drugs, removal of olden stocks, surrounding hygiene, etc are to be monitored for keeping the quality of the raw drugs in the optimum level.

CHEMISTRY AND THE METHOD OF USING THE DRUGS.
The common forms of ayurvedic drugs are choornams, kashayams/ decoctions, paste with boiled jaggery lehyam, fermented products/ arishtas, aasavas, guikas/pills or tablets, thylam or oil extractions, ghruthas/ghee products, etc. According to experts each system has its merits. There are very clear, systematic, reproducible, processes for the preparation of these formulations. The proportion of the drugs, the level of grinding, time for the processing of the drugs, heating level, storing, etc. are also clearly mentioned for each drug. Even for the same class of drug formulations the processing parameters may vary significantly. A systematic analyses of the final product can give wonderful information, on the parameters selected for the drug preparation.
CHEMISTRY OF CHOORNAS
Generally raw drugs are finely powdered and mixed with sugar, salt or appropriate materials as advocated in the authentic texts for making the choornas. All the heat based or water based processing steps are avoided in the choornams. It is a way of directly consuming (eating) the raw drug in the powder form. Here the drug particles as such get digested and the active
principles are absorbed. In certain cases the choornams are boiled with water, or mixed with ghee/ honey or milk before taking.
Since heat based processing is avoided in choornams the microorganisms if present will remain as such. Hence the raw drug should be made free from all types of microorganism or deleterious materials/components. Deleterious plant parts should not be present in the products, if the final product is meant for internal use. The choornams are very effective remedies for many health problems due to the fact that the active principles are absorbed in the body without any pyrrolitic/ hydrolytic changes. Some of the choornams are directly applied on the skin also. Here the active principles are slowly absorbed through the skin.
Given below are the names of a few commonly used important choornams:
1. Yavaanyaadi choornam
2. Thaleesa patraadi choornam
3. Magadajaati choornam
4. Kaarpaasaasthyaadi choornam
5. Elaadi choornam
6. Jaateelavangaadi choornam
7. Katukaadi choornam
8. Karpooraadi choornam
9. Ashtachoornam
10. Thukaadi choornam
11. Gulasundi choornam
12. Thekakarajarasa choornam
13. Jeevanthyaadi choornam
14. Trikatuthriphalaadi choornam
15. Sarasijamakarandaadi choornam
16. Amruthaapippalyaadi choornam
17. Pushyaanugam choornam
18. Hutabrungaadi choornam
19. Sooranaadi choornam
20. Raja choornam
21. Kaankaayanamodakam choornam
22. Kayampurandaradi choornam
23. Vahnivajram choornam
24. Kushmaandorvarubeejaadi choornam
25. Akulee choornam
26. Vilangaraasnaadi choornam
27. Thrilavanapasuganadhaadi choornam
28. Hinkuvachaadi choornam
29. Hinkutawagaadi choornam
30. Mahavruksha lavana choornam
31. Ayorajonaagaraadi choornam
32. Naarachaka choornam
33. Pippalyadi choornam
34. Mandooravatakadi choornam
35. Kalyaana kshaara choornam
36. Vilangaadi choornam
37. Vishalaadi choornam
38. Navaayasam choornam
39. Naagaraadi choornam
40. Shardoola choornam
41. Vaiswanara choornam
42. Hapushaadi choornam
43. Varaahyaadi choornam
44. Pittaprasamana choornam
45. Krishnaadi choornam
46. Indrasani choornam
47. Ayaskaantaadi choornam
48. Gugulvaadi choornam
49. Yogaraja choornam
50. Saaraswata choornam
51. Naasikaachoornam
52. Avipathy choornam
53. Maashaaswagandhaadi choornam
54. Huthaasana choornam
55. Raasnaadi choornam
56. Kachooraadi choornam
57. Aswagandhaadi choornam
58. Kapithaashtaka choornam
59. Agnimukha choornam
60. Daadimaashtakam choornam

THE CHEMISTRY OF KASHAAYA
The kashaayas are the most important class of ayurvedic preparations. In many cases they are the final formulation. In some cases kashaayas are intermediate for the preparation of arishta, asava, rasayana, thyla and so on. Under all these conditions the aim of preparing the kashaaya/ decoction is to extract very systematically the active principles from the raw drugs. While preparing the kashaayas, a series of chemical changes known and unknown will be taking place in the extracts. There is a wrong understanding that kashaaya preparation is merely extraction of the active principles present in one or more components of the raw drugs directly. This wrong understanding has also lead to the direct use of plant extracts for the preparation of the final formulation. The kashaaya is a decoction prepared by adopting a series of processing parameters / unit operations.
The quantity of the raw drug components for kashayas is specifically described in various ways. Either as proportions, weights, lengths, volumes or arbitrarily selected amounts. Unless otherwise standardized, the use of a substitutes or extracts may not be as effective as the product obtained by adopting the method described in the ancient ayurvedic text books .
In the traditional method, the temperature of processing ( heating or warming )used to be controlled using the specific fuels or sand bath. This method indicates the temperature control for extraction, concentration, drying, roasting, etc. In some cases the duration of heat processing has also been specified directly or by way of reduction in the volume of the solution
Sometimes other additives are also mixed for improving the curative efficacy of the ayurvedic drugs . Some of the ayurvedic kashayaas are for purgation, vomiting, or sweating, etc and hence may not have direct curative effects.
Chemical changes during the preparation of kashaayas.
The raw drug components when heated with water two types of changes are taking places hydrolytic and pyrolitic changes. The hydrolytic changes include the conversion of esters into alcohols and acids, rearrangement in the chemical structure of the components, better dispersion in the water, removal of the volatile components with steam, imbibitions of the starchy materials, decomposition of the proteins into peptides, isomerization and structural changes in the active principles like carotenes, chlorophylls, vitamins, etc.
In kashaaya preparation, tracing the chemical changes of even the major components during heating is a complicated problem . A kashaaya is a multi drug- multi component system . Hence changes can be multi-facial.
Each chemical change is directly influenced by temperature/duration of heating /presence of additives/other components/ water/alkaline & acidic materials etc. Isomerization, decomposition, polymerization, etc can also take place depending upon the nature of heating.
In majority of the kashaaya preparations, the particle size of raw drug components has been specified indirectly using the words crushed /powdered / pressed / etc . They may be used as powder, crushed products, heated and powdered materials/ preextracted solutions, etc. Addition of components, duration of heating, etc., are also to be specific . Given below are the important kashaayas described in the sahasra yogam.
1. Mahoushadaadi kashaaya
2. Duraalabhaadi kashaaya
3. Dusparsakaadi kashaaya
4. Chirivilwaadi kashaaya
5. Chandanaadi kashaaya
6. Kulathati kashaaya
7. Devadaarvaadi kashaaya
8. Mustaakaranjaadi kashaaya
9. Charngaryaadi kashaaya
10. Chsaananthaadi
11. Dhaanyaadikashaaya
12. Pathyaadi kashaaya
13. Poothikaadi kashaaya
14. Dhaanyaadi kashaaya
15. Dasamoolaadi kashaaya
16. Vyaagryaadikashaaya
17. Bruhatyaadi kashaaya
18. Hareetakyaadi kashaaya
19. Aakulyaadikashaaya
20. Kathakaghadiraadi kashaaya
21. Nisaakatakaadi kashaaya
22. Vidangaadi kashaaya
23. Vyaghryaadi kashaaya
24. Varanaadi kashaaya
25. Nimbaadikashaaya
26. Mustachandanaadi kashaaya
27. Lasunaadi kashaaya
28. Nasoonairandadi kashaaya
29. Raasnaadi kashaaya
30. Saptasaram kashaaya
31. Kanaasathaahwaadikashaaya
32. Chitrakaadi kashaaya
33. Mulailaadi kashaaya
34. Nirgundyaadi kashaaya
35. Satavaryaadi kashaaya
36. Pathyaadi kashaaya
37. Erndadi kashaaya
38. Dasamoola panchakolaadi kashaaya
39. Nikumbaadi kashaaya
40. Punarnvaadi kashaayaa
41. Paasaadi kashaaya
42. Vyoshaadi kashaaya
43. Dvipanchamoolaadi kashaaya
44. Vaasaaguloochyaadi kashaaya
45. Nitambatwagaadi kashaaya
46. Gokshooraadi kashaaya
47. Patolaadi kashaaya
48. Kalakaadikashaaya
49. Jeevanthyaadi kashaaya
50. Sundeevalaadi kashaaya
51. Draakshaadi kashaaya
52. Chandraparpatakaadi kashaaya
53. Dvipanchamoolaadi kashaaya
54. Drakshaadi kashaaya
55. Khadeeraadi kashaaya
56. Kakotumbareekaadi kshaaya
57. Guloochyaadikashaaya
58. Sundyaadi kashaaya
59. Nirgundyaadi kashaaya
60. Vidangaadi kashaaya
61. Mustaadi kashaaya
62. Daadimaadikashaaya
63. Ashtavargam kashaaya
64. Dhanadanayanadi kashaaya
65. Prasaarinyaadi kashaaya
66. Rasonadi kashaaya
67. Sahacharaadi kashaaya
68. Gandharva hastaadi kashaaya
69. Maharaasnaadi kashaaya
70. Mahabalaadi kashaaya
71. Shataavaryaadi kashaaya
72. Rasnaerandaadi kashaaya
73. Vasaadi kashaaya
74. Navakarshikam kashaaya
75. Kokilaakshaadi kashaaya
76. Laghumanjishtaadi kashaaya
77. Bruhanmanjishtaadi kashaaya
78. Varaasanadi kashaaya
79. Katukaamalakaadi kashaaya
80. Patolaadi kashaaya
The quantitative and qualitative intake conditions are specifically described in the texts. Pathyas to be followed for getting the expected results are also mentioned in the text. The period of storage, reheating, preservation methods, etc are clearly directed for each kashaaya. In many cases, the composition of the kashaya and the nature of additives are prescribed keeping the age, sex, other ailments of the patients and their general health conditions. However, many of these parameters are not adopted or followed when large quantity of kashaya is formulated in huge containers using modern equipments and techniques. The modern methods of kashaya preparation have their own advantages and disadvantages.

THE CHEMISTRY OF THYLAM / THE OIL EXTRACTS
The thylam preparations are (generally) used for external applications. Some of them are also used for internal application. In thylams, the medicinal principles of the raw drugs are directly or indirectly dissolved in the oils. These oils may be edible or non edible . Cleanliness/ purity of the drugs, good storage conditions, free from microbial and other contaminations are the pre-conditions satisfied in the preparation of the thylams. The quality of the oil/ghee is to be excellent, otherwise the peroxide formation, rancidity and hydrolytic degradation will result in the thylams.
There are two general methods for the preparation of the thylams either by directly heating the oil with the raw drugs after proper grinding or extracting the active principles of the drug with water or milk and then from that, the thylam is prepared. In the first method the active principles of the drug get dissolved in the oil and it is absorbed either externally or internally depending upon its application. In the second method, all the required heat and hydrolytic changes will be taking place when the raw drugs are extracted as kashaaya and from that concentrate, the active principles get dissolved into the oil.
Commonly used thylams are the following:
1. Dhaanwantharam thylam
2. Suddhabala thylam
3. Ksheerabala thylam
4. Chirabhanjanavimardhana thylam
5. Pinjaadi thylam
6. Kethakyaaadi thylam
7. Parinathakeraksheeraadi thylam
8. Devadaarubalaadi thylam
9. Balagulichyaadi thyalam
10. Kaarpaasaasthyaadi thylam
11. Kottamchukkadi thylam
12. Laakshaa thylam
13. Chandanaadi thylam
14. Aaranaalaadi thylam
15. Pindathylam
16. Mahalakshaadi thylam
17. Bhrungaalarkadi thylam
18. Thekarajaadi thylam
19. Panchavalkaadi thylam
20. Jeernapinyaakaadi thylam
21. Prasaraneethylam
22. Sahacharaadi thylam
23. Balaathylam
24. Dinesavalyaadi thylam
25. Naalpaamaraadi thylam
26. Kachoraadi thylam
27. Gulgulaadi thylam
28. Elaadi thylam
29. Nisoseeraadi thylam
30. Pullanyaadi thylam
31. Vilwampachotyaadi thylam
32. Karambhaadi thylam
33. Nonganaadi thylam
34. Vachadi thylam
35. Durddhuraadi thylam
36. Jeemoothaadi thylam
37. Neelabhrungaadi thylam
38. Neelanisaadi thylam
39. Vacholasoonyadi thylam
40. Nirghundirajanyaadi thylam
41. Thulaseeswarasaadi thylam
42. Thinthrineesarasaadi thylam
43. Thungadrumaadi thylam
44. Jaathyaadi thylam
45. Chandanaadi thylam
46. Maashaadi thylam
47. Kushtaanthakam thylam
48. Vajraka thylam
49. Mahavajra thylam
50. Thriphalaadi thylam
51. Asanavilwaadi thylam
52. Naagaraadi thylam
53. Manjishtadi thylam
54. Balahatadi thylam
55. Arimedaadi thylam
56. Punkhaadi thylam
57. Ramattadi thylm
58. Ajjadaadi thylam
59. Dinesa valyaadi thylam
60. Thilaadi thylam
61. Nagaraadi thylam
62. Anuthylam
63. Sahadevyaadi thylam
64. Vranaropana thylam
65. prasaarineethylam
These are the thylams explained in the sahasra yogam

CHEMISTRY OF GHRUTHA PREPARATIONS
Almost all the ghrutham preparation methods follow the similar unit operations adopted for the production of the thylams. However gruthams are prepared using ghee and in some cases ghee and oil. As explained in the thyla yoga there can be two methods for the preparation of ghruthams. Mixing the raw drugs, after sufficient grinding and sieving, and then directly heating with the ghee for the specified time under the specific temperature for the proper extraction of the active principles is the first method. The second method is preparing the extract using water or milk by continuously boiling the solution for the required time as directed in the kashaaya yoga/ and then mixing the kashaya with ghee and concentrating the mixture till the ghee becomes almost free from the water / moisture. The ghrutham, generally will have the colour and to some extent the flavour of the component drugs.
As mentioned for the thyla yogas, all the parameters for keeping the quality of the final product are to be maintained for getting the best ghrutham products . Since the ghrutham products are (generally) for consumption, additional care should be taken for maintaining the quality of the raw drugs and also that of the ghee.
Ghrutha preparations are to be processed carefully because the ghee contains large amount of lower chain fatty acids compared to any oil preparations ( thyla preparations). Presence of more water/moisture can cause obnoxious flavor for the product. The ghee does not have much antioxidant by itself. The plant oils do have toccopherols, carotenoids, etc for preservation as anti oxidants. Ghee is almost cent percent saturated fat where as the thyla preparations may contain high level of unsaturated fatty acids. The poly unsaturated fatty acid content in the sesame oil is very high and it is the oil commonly used for the thyla preparation, and it contains sesamol, sesamine etc which act as antioxidant for the protection of the oil preparations.
Ghrutham, will have significant amount of cholesterol whereas the plant products contain only phytosterols. The ayurvedic physicians have definitely demarked the qualities of the thylas and ghrutha products which do have scientific standing . As far as the digestion chemistry ( biochemistry of digestion) is concerned, since the ghee and butter have short chain fatty acids, the metabolic pathway of the degradation of these fatty acids are not as specified for the long chain fatty acids.
Common ghrutha preparations given in Sahasra yoga
1. Sukumara ghrutham
2. Mahakooshmaanda ghrutham
3. Kalyaana ghrutham
4. Glguluthikthaka ghrutham
5. Amruthapraasa ghrutham
6. Aswadamshtraadi ghrtham
7. Madhukaadi ghrutham
8. Dhaathryaadi ghrutham
9. Naagabalaadi ghrutham
10. Thikthaka ghrutham
11. Jeevanthyaadi ghrutham
12. Mahathikthaka ghrutham
13. Indukaantham ghrutham
14. Ikshudurvadi ghrutham
15. Panchamoolaadi ghrutham

CHEMISTRY OF ARISHTA AND AASAVA
The arishtas and asavas are the two complicated ayurvedic medicinal formulations. They are alcoholic fermented preparations produced using microorganism in a sugar/ jaggery/ honey/ grape/ fruit base. It is a complicated biotechnological process developed by ancient Indians. In arishta preparations, the alcohol formed during the fermentation slowly but steadily extracts the active principles from the powdered drug mixtures or extracts. Since the duration of fermentation is long, sufficient time is available for the concentration of the active principles in the solution.
There are a number of parameters which are to be strictly followed to avoid the contamination of the products and to keep the curative efficacy of the final product. The most important among these parameters is to examine that all the drug components are free from contaminating pathogenic organisms, which can be easily crept into anyone of the raw materials, sugar, honey or jaggery.
The raw drugs should have required level of fineness so that the alcoholic solvent can penetrate into the cells breaking open the cellular membranes to extract the active principles. The temperature of the fermentation should be kept at 39 - 41° C for efficient fermentation.
The vessel used for each unit operation should be clean with sufficient aeration. The ‘foreign microorganisms’ should strictly be prevented, failing which the product may contain deleterious fermented products like aldehydes and ketones . Correct pH is to be maintained to see that beneficial microbes are not destroyed and deviated from its expected role of producing alcohols . During fermentation nitrogen is to be fed so that the protein will be available for the microbes. Frequent removal of the fermented product give better aeration and stabilized pH, salts, etc for exuberant growth of organisms resulting in quality products.
In general the powdered drugs are mixed with required quantity of water and mixed with jaggery, sugar and honey. In some cases a part or whole of the drugs is boiled to get more medicinal extracts which is used as the source/ starting material for the fermentation.
The Common Arishtas and Asavas
described in Sahasra Yoga Test Book
1. Dasamoolaarishtam
2. Amruthaarishtam
3. Kutajaarishtam
4. Draakshaarishtam
5. Abhayaarishtam
6. Balarishtam
7. Devadaarvaarishtam
8. Asokaarishtamjeerakaarishtam
9. Khadirashtam
10. Karpoorasavam
11. Pippalyaaadi asavam
12. Punarnavaasavam
13. Usiraashtam
14. Aravindaarishtam
15. Patrangaasavam

CHEMISTRY OF LEHAS/ LEHYAS /RASAAYANAAS
The lehyas and Rasayanaas are semi solid, generally, pasty materials having both nutritious and curative effects. The product is generally prepared directly from the drug components after powdering them or cooking. The cooked/ powdered materials are mixed with jaggerry and heated slowly for a long time. The final product should have a semisolid/ solid honey type texture and appearance. Ghee, honey, spices etc are also added to the lehya / rasayana at the end of the preparations.
The active principles present in the raw drugs, with or without hydrolytic and pyrrolitic chemical changes get dissolved in the jaggery based rasayanam. Here the starch, protein and also the fat present in the raw materials give texture for the rasayana. Due to the presence of excess sugar of this product, faster absorption of the active principles may be taking place in the biological system because the sugar is known to get absorbed faster . However, available literature gives less information on the clinical study results on the active principles based curative effects of the lehya/ rasayana. Heat and water based changes of the rasayana / lehyas are inevitable because the final products are heated for a long duration for getting the actual paste like product. Inorganic chemicals/salts are also sometimes added as directed in rasachikitsa texts.
Lehas and Rasayanas given in Sahasra Yogam
1. Vilwaadileham
2. Kooshmaanda leham
3. Maanibhadra leham
4. Manibhadragulam
5. Pinchaadileham
6. Draakshaaadi leham
7. Thippalaadi rasaayanam
8. Thiruvruthaadi leham
9. Sataavarigulam
10. Aswagandhaadi leham
11. Ikshuraadi leham
12. Madhusnuhi rasaayanam
13. Vyoshaadi rasaayanam
14. Dasamoolaadi leham
15. Chitrakagulam
16. Agastyarasayanam
17. Kalyaanavaleham
18. Dantihareetakee leham
19. Madanakaameswara leham
20. Kutajaavalehyam
21. Lavangamaodakam
22. Kanchataavalehyam
23. Dasamoola gulam
24. Vyaaghraadi lehyam
25. Amruthagulgulu lehyam
26. Punarnavaadilehyam
27. Gandhakarasaayanam
28. Bhangeesarkara lehyam
29. Chyavanapraasam lehyam

CHEMISTRY OF GULIKA/ TABLETS YOGA.
As in the modern medicines, the use of tablets or gulika is common in the ayurveda from time immemorial. Generally the spherical tablets were prepared by hand in olden days. However now a days the ayurveic tablets resemble the modern medical tablets in size, shape and packing.
The starting material is almost similar to the choorna preparation. The choorna is mixed with a liquid or ghee/honey/lemon juice/boiled water/jaggery paste/salt/etc, and then converted into gulika by hand or by machine.
All the parameters advocated for the choorna preparation can be followed for the production of gulika too unless otherwise specified. The raw drugs should be clean, free from microorganism, deleterious materials, sufficiently coarse or fine after grinding and sieving. Generally the gulika will have very small size having diameter ranging from few millimeter to one or one centimeter and a half . The gulika can be consumed directly with water or after grinding and mixing with water.

THE COMMONLY USED GULIKA MENTIONED IN SAHASRA YOGA
1. Sooryaprabha gulika
2. Neelimoolaadi gulika
3. Mrudvikaadi gulika
4. Jwraankusam gulika
5. Ramabaanam of various types
6. Vaayugulika
7. Sethubandham gulika
8. Jaatikyaadi gulika
9. Paandivinu gulika
10. Nirooryaadi gulika
11. Vilwadi gulika
12. Kotaasarigulika
13. Kasturi bhooshanam gulika
14. Bhoopati gulika
15. Ananda bhairavam gulika
16. Naagaarjunam gulika
17. Neervaalasuddhi gulika
18. Mareechaadi gulika
19. Dantibeejaadi gulika
20. Raajavierachana gulika
21. Jwaraankusam gulika
22. Mahaajwaraankusam gulika
23. Seethanagaankusam gulika
24. Sarvajwaraharam gulika
25. Anandarasam gulika
26. Thaapajwaraharam gulika
27. Srvarogakulaanthakam gulika
28. Rogathrayaari gulika
29. Chandabhaskaram gulika
30. Neelakantarasam gulika
31. Gaganeswaram gulika
32. Jaatilingaadi gulika
33. Prchanda rasam gulika
34. Agnikumara rasam gulika
35. Sree sannipaata mruthyunjaya rasam gulika
36. Jwaramuraari rasam gulika
37. Soolakattaram gulika
38. Gulmakulanthakam gulika
39. Kanakasundaram gulika
40. Trigunarasam gulika
41. Thrilokyachintamani rasam gulika
42. Virechana gulika
43. Aanthrakutaaram gulika
44. Vasthyaamayaanthakam gulika
45. Marmagulika
46. Sirasthyodagulika
47. Poornachandra rasa gulika
48. Dasaangagulika
49. Bhiarudra rasam gulika
50. Soothikaari rasam gulika
51. Garbhachintaamany rasam gulika
52. Pradarari rasam gulika
53. Sleepadanthakarasam gulika
54. Aamavaathaari rasam gulika
55. Naraayanarasam gulika
56. Soolaanthaka rasam gulika
57. Bahumootraanthakarasam gulika
58. Hemanaatha rasam gulika
59. Mahaanandarasam gulika
Speciality of Ayurveda.

A Ayurveda is a traditional science for treating the patients equipping the body for fighting the diseases or physiological abnormality.
A Ayurvedic drug preparation processes have traditional technology and traditional message in them
A In the ayurvedic drugs, not only the active principles play the curative role but also other principles have very important role in building the health of the patient, for preparing the body to fight against the health problems.
A It may not be the same active principle in the raw drug working in the body when the kashaya, lehya, ghrutha and so on, are prepared from the raw drugs.
A Multiple chemical changes are possible in the final drug formulations/ products when raw drugs are heated/ processed at various temperatures, for different duration, with or without other (raw drug) ingredients.
A Pyrolitic and hydrolytic changes are taking place in majority of the processes at various conditions adopted for the production of the drugs.
A Maturity, storage, stage of collection, processing,….etc ( in short each and every unit operation ) will influence various components of the raw drugs and also the final products.
A Tracing one active principle in the raw drug may not be a very effective method to understand ayurveda, because the curative action may be due to the aggregate molecules of different nature, some of them may even be artifacts ( newly created during the processing.)
A Arriving at a ‘standard’ for the formal products, may not be possible by tracing the analyzing methods adopted for modern drugs. It may be possible to some extent only by adopting the a pathway to arrive at the quality of the products prepared by traditional methods and comparing it with the market samples .
A However, quality of the drugs produced by adopting modern technologies and those of the traditional products can be compared using modern technologies/ analytical tools/ instruments/ physico- chemical methods, etc
A Products prepared using the traditional raw drugs may give a product having different composition from that produced using the extracts of the respective raw drugs.
A The health conditions/ age/sex/body conditions etc., of the patients will have a strong bearing on the action of the ayurvedic drug on different patients. Hence in ancient times, drugs were prepared according to the health, age, sex, physiological conditions, etc of the patient. Rarely the same product is prescribed for all type patients having the same / similar diseases, even though the name of the drug will remain the same (composition may significantly vary).
A The clinical studies adopted for the modern drugs cannot be duplicated for the ayurvedic drugs, because in the former generally a single chemical, is present Tracing a single component from a multiple drug system is not possible in ayurveda.
A The thridosha siddhanta and its applications are the core of ayurveda, whereas in the modern medicine such principles are not significant nor existing.
A Pathyas are important in ayurvedic treatments
A Not merely curing a disease but improving the health is the prime target of Ayurveda.
A Destroying the pathogenic organisms is not sometime adopted but preparing the body to accomodate the pathogenic organism is also one of the targets.
A Antibiotics type of drugs are rarely used even though excellent knowledge on the pathogenic organism existed.
A Even though not adopted now a days, astrological parameters were also used in olden days for treating a patient.
A Spirituality and faith for the physicians are two important criteria adopted as the part of the healing.
A A strong feeling that ‘ I am going to become alright’ is given through different customs and rituals to the patients, in Ayurveda.
A Always positive thinking and optimism are the other two conditions stressed in ayurveda.
A Thus Ayurveda is Ayurveda which cannot be compared with any branch of existing medical science. Even translation of Sanskrit ayurvedic words into English is giving wrong messages and meanings. It is only natural that there may not be appropriate words in English to explain Ayurveda. Under such confusing situation only Sanskrit words should be used. Knowledge of many other parameters described in other Indian literature will be a great support to know Ayurveda theoretically and practically.

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Vedic concordance compiled by Maurice Bloomfield

This book is a vedic concordance compiled by Maurice Bloomfield during 1892-1906. He was an expert in Sanskrit language. This book is an alphabetic index of veda mantras, and each and every thing in Vedic literature. It’s also a vedic dictionary. Contents from 119 texts indexed in this Veda concordance book. The concordance also includes a very considerable amount of material not yet published. It is very useful for a vedic scholar.

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Practical use of Vedic messages: Speech by Dr N Gopalakrishnan in English

 Practical use of Vedic messages

This is a speech delivered by Dr N Gopalakrishnan, Director of IISH on Practical use of Vedic messages and Stotras. There were about 49 civilizations in the world. Out of many civilizations, now only one is remaining which is our civilization and the world is now looking into Ancient Indian Heritage. Our heritage started from BC 8275 to AD 2000, so our Heritage has an age of 10,000 years, and still Living!

Our Culture existed at the same age where Babylonian and Egyptian culture. Remember the Egyptian and Babylonian cultures are wiped out from the face of earth and we still Surviving! If something overcomes Time, It surely has acquired something to overcome time. Indian culture could not be wiped out by any invaders. We took all the good information’s from everywhere in the world and gave our knowledge without patenting them! We never said our pathway is the only way to God, we never said our concept of God is the Only True way to Self Realization.

We Indians gave four powerful pillars to help the receiver while giving knowledge

1,Shastram pramanam (follow what science say)2, Aaptavakyam pramanam- follow opinion of Scholars

3,Pratyaksham pramanam-seeing is believing

4, Anumanam pramanam- Do it yourself. Collect all the data, analyze it evaluate it, and Conclude.

In bhagavat Gita Sri Lord Krishna gave all the relevant Knowledge needed for Arjuna and Says,
“Itite njanavakyadam guhyaad guhyatram maya vimrishaya yetat asheshyena yeda ichase tada kuru”

I have given you the knowledge relevant for you at present, don’t blindly follow what am saying. Do criticize what I said and take the path according to your choice.

Listen to the Great speech on Vedic messages by Dr. N. Gopalakrishnan in English.
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Get a free ebook on Veda samhitas, brahmanas. Which includes the topics explaining the meaning and importance of vedas.

1. The Meaning and Importance of „Veda‟
2. Extent and Classification of the Vedic Literature
3. Vedic Sakhas and their Geographical Distribution
4. Extant Vedic Texts
5. Veda-Lakshana: The Oral Preservation of Vedic texts
6. The Contents of Samhitas, Brahmanas and Aranyakas – A Brief Survey
7. Ancillary Literature of the Vedas
8. Age of the Vedic Texts
9. Methods of Interpreting the Vedas
10. Rishis and Rishikas – Men and Women as Vedic Seers
11. Vedic Prosody and Poetry
12. Karmakanda – The Vedic Rituals and Worship
13. Devatakanda – Vedic Deities
14. Brahmakanda – Vedic Spirituality
15. Srshtividya – Cosmology and Cosmogony
16. Ethical Teachings in the Vedas
17. Human Existence – The Purpose of Our Lives
18. Family Values in the Vedas
19. Women in the Vedas
20. Ecology in the Vedas
21. Medicine in the Vedas
22. Social Sciences in the Vedas
23. Political Concepts in the Vedas
24. Physical Sciences in the Vedas
25. Vedic Arts and Music
26. Vedas on Wealth, Production and Commerce
27. Veda Rahasya – the Secret of the Veda

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Vedic management principles

 Vedic management principles
Vedic management principles are not religious nor spiritual. They are given in Vedas and vedic related literature including Vedas, Upanishads, Darsanas, Puranas and Itihasas. They are based on individual, social, national and universal principles and are always complimenting and never contradicting. They are coordinating and never conflicting. They are meant for revolutionary and violent internal changes and evolutionary and silent external changes. These messages are applicable to everyone in the world whatever may be their without the barrier of religion, caste, language, nation of origin, race or age and sex. Integration of science and spirituality, ancient and modern, old and new, experienceble and experimentable knowledge, spiritual and physical comforts, can be clearly observed in vedic mesages. These messages never say only my pathway / goal / book / vision /method / teachers /teachings…are correct and perfect. They advocate to take good from everywhere including all religious and non religious books like Gita /Bible / Quran /Communism /Capitalism / any book /any country /any language /any type of writings. They pray for co existence and sharing. The Vedas consider human being as one group among the family members of the living and non living beings on the globe earth. The messages are based on satya- dharma –jnana -ahimsa and so on. The messages always focus on the iccha sakti, jnaana sakti and kriya sakti. Vedic messages focus on Dharma (dharmic way of living); Artha (acquiring prosperity through dharmic way); Kaama ( fulfilling the expectations through dharmic ways) and Mosksha (Getting detached). These are the four principles for making the life fruitful and purposeful known as purusharthas ! The vedas inform us that how long we are living is not important , but how we are living is important !. All these messages are important for a manager, which are integrated messages.

Books on Vedic management:
Four Vedas, Upanishads, dharma saastras, puranas, itihasaas and so on are the general reference books. Bhishma upadesa, Vidura upadesa, Bharathopadesa, Lakshmanopadesa, Vibhishanopadesa, Uddhavopadesa, Bharthruhari’s upadesa sathaka, Bharthruhari’s neethi sataka, Chanakya neetisaara, Chanakya’s artha saastra, sukra neetisaara, Bhagavath Geeta, yoga vaasishta, Subhashitas (written as separate collections by many scholars) and so on are the specific books on integrated management.

Foundation principles of Vedic management.
Vedas and vedic knowledge always consider human being as the manifestation and manipulation of the divinity. So the vedic scholars say * Prajnaanam brahma: inherent intrinsic awareness and consciousness are the divinity in all living beings. That awareness is in me/us hence Vedas say * aham brahmaasmi. It is present in you too hence * thathwam asi. It is present as the soul in all living being; hence * ayam aathmaa brahma. Divinity is present in an atom * anoraneeyaan and in the universe * mahato maheeyaan and in all living beings * aathma guhaayaam nihithoasya janthoo: Human beings are considered as the children of immortality: * srunvanthu viswe amruthasya putraa. Vedic messages declare that there are three pathways for anyone to opt 1st one is (the pathway of) * brahmajnaana prayaanam, 2nd *dharma jnaana prayaanam and the 3rd karmajnaana prayaanam. Of which a manager has to opt for second and the third, i.e. doing the karma without a hidden agenda but with dharmic values. Vedas observe divinity in all natural resources like, soil, air, water, oushadhee, animals, plants, forest, earth, Sun, and so on. Hence over utilization and exploitation of anything are objected with strong words. Vedas consider their existence is for the mutual benefit and welfare. Hence vedic messages are for the past, present and future generations.
Practical Principles of Vedic management given as quotations!
* Asatho maa sat gamaya : lead us from bad to good
* Thamaso maa jyothir gamaya: lead us from darkness to light
* Mruthyormaa amrutham gamaya: lead us from the pains to happiness
* Saha naa vavatu: let us exist together
* Saha now bhunaktu: let us share the result (food) of the work together
* Saha veeryam karavaavahai: let us work together
* Thejaswinaa vadheethamastu: let us all get enlightened
* Maa vidwishaa vahai: let us not have hatred towards anybody
* Aano bhadraa krathavo yanthu viswatha: let noble thoughts come towards us from all over the world.
* Satyam vada dharmam chara : tell the truth, practice the dharma
* Swaadhyaayaan maa pramadaa: never deviate from learning
* Satyaan na pramadithavyam: never deviate from the path of truth
* Dharmaan na pramadithavyam: never deviate from the dharmic pathway
* Kusalaan na pramadithavyam: never deviate from building social relations
* Bhoothyai na pramadithavyam: never deviate from leading a prosperous life
* Swadhyaaya pravachanaabhyaam na pramadithavyam: never deviate from learning and teaching (for making the life of the manager successful)
* Utthishtathaa jaagratha praapya varaanibhodhathaa: Arise, awake stop not till the goal is achieved.
* Kshurasya dhaara nisithaa durathyayaa durgam pathasthath kavayo vadanthi: the dharmic pathway for a successful (management) is like walking on a sharp knife says the experts and scholars.
* Bhadram karnebhi srunuyaama deva: let us (the managers) listen to the glorious messages through our ears ( for improvement).
* Bhadram pasyema akshabhir yajathraa: let us (managers) see the glorious positives through our eyes ( for implementing in their work).
* Sthirairangai: thushtuvaamsa sthanubhir vyasema deva hitam yadaayu: Let us all (enjoy) do good and divine work with this body composed of healthy organs, as long as we live.
* Aapyaayanthu mamaangaani vaak praana chakshu srothra balamindriayaani cha sarvaani: For undertaking all the missions let our (managers’) words, soul, eyes, ears, functional organs become strong.
* Vaang me manasi prathishtithaa: words are founded in the mind
* Manoo me vaachi prathishtithaa: the mind is established on the words.
* Aaviraaveermaa edhi : let they exist together (let what is told and what is thought not get contradicted).
*Srutham me maa atheethena ahoraatraan sandhadhaami: let us remember/recollect what all heard/learned throughout the days and nights
* Vaang me madhu matthamaa: let our words be as sweet as honey.
* Mana eva manushyaanam kaaranam bhandha mokshayo: mind (of the manager) is the only cause for attachment and detachment
*Bhandhaaya vishaayaasaktham muktham nirvishayam smrutham: there should not be something which is binding Us (the manager) with selfish interest and get detached without getting attracted towards sensational matters
* Sathyameva jayathey naanrutham: truth only will triumph and never the lie .
* Sathyena pantha vithatho deva yaana: truth is the only pathway to glory.
* Thyagenaike amruthathwa maanasu: only through relinquishing /thyaagam, one ( Manager) can attain happiness and immortality (attain glory).
* Thejoasi thejo mayee dhehi : you are fiery spirit make me (manager) like that
* Veeryamasi veeryam mayi dehi: you are vigor , give me vigour in my actions
* Balamasi balam mayee dehi: you are powerful make me also powerful
* Ojosi ojomayee dhehi: you are energetic make me energetic
* sahosi saho mayee dehi: you are the conquering might give me the same
(Rigvedic aikamathya sooktham for unity among workers)
* Sangacchandwam samvadadwam samvo manaamsi jaanathaam: let us progress together, let us discuss together, let us keep the same mental attitude
* Devaa bhaagam yathaa poorve sanjaanaano upaasathey: It is known for ever that the gods accept the offerings if we give together with unity.
* Samaano mantra samaano samithi samaanaa mana saha chittha mesham : Let our mantra be the same , let our gathering have same purpose, let our mind also remain same, let all our thoughts may become one and the same.
* Samaanam mantramabhi mantraeva smaanenana vo havishaa juhomi : Let me offer this havis to the agni, with all our mantra becoming unanimously the same and the goals and pathways become the same.
* Smaaneeva akoothi samaana hrudayaani va: Let all our mission and also our hearts become one with each other
* Samaanamasthu vo mano yathaa va: susahaasati: let us pray for our mind becoming united and let us all live happily together enjoying the life.

* (Six qualifications needed for manager) Uddhyamam saahasam dhairyam bhuddhi sakti paraakramam shadethey yathra varthanthey daivam thathra prakaasayeth: where the six qualifications of entrepreneurship, facing any challenges, courage, wisdom, power, capacity to thrash out the obstacles exist, the blessings of the divine power will automatically be there. (Dharma sastra)
* (Ten qualifications for a manager) Ahimsa sathyam astheyam brahmachryam aparigraham soucham santhosham sthapa swaadhyaaya eeswara pranidhaanam: Non violence, understanding the truth/fact/essence, non stealing, knowing the ultimate purpose of life, self reliance, cleanliness, pleasant happy vision, mission oriented work, acquiring the knowledge on the subject of work, faith in divinity. (Yama and niyama from Patanjali’s yoga saastra)
* Uddhareth athmanaathmaanam na athmaanam avasaadhayeth athmaivahyaathmano bandhu: athamaiva ripu raathmana: (Every manager should) Get ourselves elevated and never denigrate ourselves, we (the managers) ourselves are our relatives and we ourselves (can become) are our own enemies. (Bhagavath Gita)
* Jnaanam vijnaana sahitham yad jnaathwaa mokshyathey asubhaath: A manager should scientifically analyze everything to get rid of superstitions and miunderstandings. (Bhagavath Gita)
* Dukheshu anudvigna manaa: sukheshu vigatha spruhaa; veetha raga bhaya krodha sthithadheer muniruchyathe: never (a manager should) get upset nor dejected during sorrow, never get attached beyond a limit with happiness,. He should never get over attachment-fear-anger and should keep a vision of stabilized muni. (Bhagavath Gita)
* Lokesmin dwividhaa nishtaa puraa prokthaa mayaanakhaa. Jnaana yogena saankhyaanaam karma yogena yoginaam: there are two options ( for a manager) for us to select an option either through learning and teaching like the jnaana yogis or undertaking manual/ technical work as karma yogis.(Bhagavath gita)
* Hato vaa prapsyathi swargam jithwaa vaa bhokshyase maheem: if you are failed in your endeavours even after the best level of input consider that you have done your dharma, and if you are successful enjoy the result and reward.
* Swadharmo nidhanam sreya paradharmo bhayaavaha: It is meritorious (for a manager) to concentrate in our own dharma instead of penetrating into others, which can be dangerous. ( Bhagavath Gita)
* Aacharyaath paadam adatthey paadam sishya swamedhayaa paadam sa brahma charibhya sesham kaalakramena cha: acquire one quarter of the knowledge (of management) from teacher, one quarter from self experience, one quarter from the colleagues and friends and the last one quarter during the process of living (by addition, deletion, modification and corrections- Never depend only on books or teachers- Dharma saastra)
* Amanthra maksharam naasthi naasthi moolam anoushadham: there is no letter (aksharam) which cannot be used for making a manthra and no roots which cannot be used for making a medicinal preparation
* Ayogya purusho naasthi yojaka thathra durlabha: there is none who can be labeled as useless fellow. What is lacking is the coordinators who can make the manthra from the letters (aksharas), the medicinal preparation using appropriate roots, and getting the work done using the efficient workers are scanty (or absent).(Know how to use the resources properly - Dharma saastra)
* Gamyathaam artha laabhaaya kshemaaya vijayaaya cha satru vamsa vinaasaaya punarsandarsanaaya cha: Hey Lakshmana ! go to the vanavaasa (forest) for prosperity, for making a comfortable situation, for undertaking a successful mission, for defeating the enemies and make it a point to return happily to see me.(Aim of all ventures -Ramayana)
* Raamam dasaratham viddhi maam viddhi janakaathmajaam ayodhyaam ataveem viddhi gaccha thaatha yathaa sukham: Hey Lakshamanaa consider Rama in place of Dasaratha, consider Sita as your mother and the forest itself is your Ayodhya and go happily to the forest and come back successfully. (Make all limatations favorable to us -Ramayana)

*Karyatheshy avasa karma sarva prakruthijair gunai: you are the product of environment, whatever mission you have undertaken, you have no option but to fulfill them. (Bhagavath Gita)
* (Ultimate aims of management should be ) Lokaa: samasthaa: sukhino bhavanthu: let everyone become happy and prosperous.
* Sarvey bhavanthu sukhina: : let all become happy
* Sarve santhu niraamaya: let all become healthy
* Sarve bhadraani pasyanthu: let all be seen in glory
* Maa kaschith dukhabhaag bhaveth: let not anyone face sorrow.
*saptha dweepa nivaaseenaam praneenaam akshayam upathishtau: Let all living being in all the seven continents become happy and prosperous.
*Vedic messages always advise and guide for the unity of the cosmic consciousness, social consciousness and individual consciousness as it mentions through Om saanthi: saanthi: saanthi:. Let there be adhyaathma saanthi ( peace for self) aadhiboudhika saanthika (peace around us) Adhidevatha saanthi ( peace in the universe).

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Indian management approach: Speech by Dr N Gopalakrishnan in English

Indian management approach
By Dr N Gopalakrishnan, the director of IISH, a Great Scholar of Scientific Indian heritage, speaks about the concept of Indian management in English language.

A short Review of the speech is given below.
In this lecture series we focus on Indian management. Majority of Indians always thinks that there are no books written in India on management! But we have got a series of management books explaining very bit knowledge of management. In India we look both the ruler and the ruled in an integrated vision, that mean the physical, psychological, social, national, spiritual, ethical, moral based management studies. Almost all the books written India either as independent book, or as a part of Upanishads, gives us messages-upadeshasara really based on the management concepts a leader should know.

In Viduraneetisaram to dritarashtra, he was given a detailed description, how a king should rule the nation. The bhishma upadesha given to Dharmaputra at Kurukshetra battle field consist hundreds of Management Messages that a king should know.

32000 slokas-upadeshasara-messages given by vasishta on management in Ramayana to Rama when he hesitated to take charge of Yuvaraja (New king) and hearing the upadeshasara Rama encouraged in taking charge as the Yuvaraja.

Chanakya neetisaram gives hundreds of management messages an individual should know, whether he is a king, leader, businessman etc.

Bhartrihari neetisaram..upadeshasaram- also touches the principles of management deeply.
Bhagavat gita also contains 680 points on management that a leader and king or even an individual should follow, as Sri krishna’s messages to Arjuna

In india, the management studies concentrates on Dharma (morals) and not KAMA (desire). According to Indian management Udyamam (entrepreneurship), sahasam (quality to take challenge), dharyam(courage) , budhi (intelligence ), shakti (power ), parakramam( capacity to undertake any challenge ) are the Six qualities needed for an individual to be a manager. If these six qualities are in an individual, he is eligible to become a leader, and God blessings (kripa) will be automatically attained. That is what bhishma advised dharmaputra in battle field.

This is just a Rough view of the Speech, for the detailed Topic on Ancient Indian management approach; you should download the Speech Audio for free. Thank you.
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Indian principles on management ;

The Sanskrit word “Subhashita” literally means (su = good bhashita = messages) “ good messages”. Hence subhashitas are the capsulated forms of the messages for a better life. In-fact they are the messages for an integrated management. These messages of classical wisdom are powerful and poetic idioms, unique to every branch of Sanskrit literature. They are the most valuable life-enriching messages given in very attractive way with minute examples seen generally in one’s day today life. Generally the examples are from various Indian spiritual literature or from what is seen around us.
Merely giving valuable moral advice is dull and didactic. Hence that is generally avoided in Indian books on management. While isolated and beautiful quotations which becomes by-heart for the student of management are presented here. in imagery is only sensuality. In the Subhashitas, collections of the management principles, we can see a blending of the top quality messages and practical examples.
Sanskrit has a perennial source of Subhashitas. The Vedas, Upanisats, Smritis, The Ramayana, The Mahabharata, Puranas, Agamas, Darsanas, Epics, Lyrics, Dramas, Sastric, neetisaras, panchatantra, darsanas, Vedas, smruties, texts and many more are primary sources of unforgettable words of wisdom. Added to these, there are numerous independent compendiums, written by visionary poets like Bhartrhari, Bhallata, Visnu Sarma, Sundarapandya, Narayana, Ksemendra and Nilakantha Dixita. Added to this are the contritbutions of philosophers, dharmacharyas, scholars like Chanakya, Vidura, Sukracharya, Patanjali, and so on. These apart, many anthologies are available, which contain many a charming Subhasita, culled out from the vast and varied literatures in Sanskrit. Subhasita Ratnakosa, Subhasitavali, Suktimuktavali, Subhasita, Sudhanidhi, Sarngadharapaddhati, Saduktikarnamrta, narabharana, Kavitamrtakupa, Samayochita Padyamalika, Subhasita Ratnabhandagara are but a few significant collections among them.

This process of preparing the anthologies of choice Subhasita is still relevant and a few good collections like Subhasita Manjari, Suktimala, Nityanity, Subhasita Sangraha, Nitisara etc., are available in Kannada translations.
Subhsitas are shrowded in ancient Vedic literature, but compilations of Subhasita as such can be traced from the 10th century A.D. Vidyakara of 10th Century A.D., Sridharadasa of 1205 A.D., Jalhana of 1257 A.D., Sarngadhara of 1363 A.D., Sayana of 1323 A.D., Vallabhadeva of 1417 A.D., Sundaradeva of 17th century A.D., Narayana Ramacharya of 1900 A.D etc., are few remarkable milestones in the preparation of lasting treasures of Subhasitas.
The contents of Subhasitas are rich and varied, dealing with righteous conduct through dharmic values, Judicious and sustainable pleasure, wise and shrewd economical concepts, love towards all aspects of nature and natural forces, virtue of the good in what is happening around us / in nature, cautions against all aspects of the words and deeds of the wicked, lasting friendship with the good, significance of learning different type of knowledge from the experienced gurus/teachers, modesty in behavior, charity in life, patience as a great pathway for success in life, compassion to those who deserve, morality, pride and self respect and prejudice, all sorts of sustainable wealth, psychological and physiological health, universal love and brotherhood which binds the society and nation, human relations and self realization for an integrated growth and existence.
Through subhashitas high quality management principles are given in such a way that the quotations are remembered for ever. The student is expected toremember the sloka/ stanza and quote whenever it is required. So that it gives a correct direction for the person and also a psychological relief on selecting the correct pathway. Dry preaching is boring. If instruction is wedded to striking analogy and charming illustrations, it will be joyfully received. Hence Subhasitas are always associated with poetic fragrance and verbal melody. This is the traditional tact of prescribing bitter medicine with honey. While doing so, many techniques are employed. Satire, hyperbole, smile, metaphor, wit, fun, image and many more are the modes effective communication and interaction. Listening to Subhasitas, therefore, is always a refreshing experience and it is sure to bring light an delight to the listeners.
Here is a compilation of Subhasitas culled out from the rich mines of Sanskrit lore. Majority of the collections are presented here from Dr. S.Ramaswamy’s work.
Bhagavth geetha, yogavasishta, Bharthruhari’s upadesa sataka and neetisataka Chanakya neetisara, Sukra neetisara, Bhishma upadsa, Vudura upadesa are also excellent books gives messages on the Indian approach to management.
1. Given over egotism, brute force, arrogance, lust and anger, some people always behave in their life leading to terrible negatives for themselves and for others.
Bhagavath geetha –16/18
2. Over ambition anger and greed are the triples gates for the hell and they will ruin everything in one’s life if not properly controlled. Bhagavath geetha 16/21
3. There are three type of qualities for everything and every type of approach. They are saatwika, rajaseeka and thaamasika. This can also be called as three level of the human beings. At the lowest and most negative level is thaamasika, at a higher level it is rajaseeka and the best and top quality level it is saatwika.
Bhagavath geetha chapters 17 & 18
4. There are satwika, rajaseeka and thaamasika types of temperaments, personalities, focus, aims, pathways, results, processes, methods, foods, nature, etc. hence if you are in the thamasika level, try to grow higher to rajaseeka first and then to satwika. Bhagavat geetha Chapters 17 & 18
5. Treating alike the victory and defeat, gain and loss, pleasure and pain, get rady for facing the life. You will attain happiness Bhagavath geetha 2/ 38
6. Whose mind remains unpurturbed amid sorrows, whose thirst for pleasures ahas altogether disappeared and who is free from over passion, fear and anger heattains the goal faster. Bhagavath geetha 2/56
7. There is not a single merit of the virtuous which is not branded as a defect by wikced men, modesty is counted as dullness. Religious practice s ostentation, honesty as dissimulation, valour as mercilessness, meditation as lack of intelligence, gentleness of speech as feebleness, prowess as arrogance and strong power of expression as garrulousness.

Bhartruhari neetisataka
8. Obeisance to that effulgent spirit who transcends space and time, who is infinite, who is the very personification of consciousness, who is tranquil and who can be known only through inner experience. Neetisatakam-1
9. Obeisance to Sarada Devi the Chandrakaladhara who has transformed the bliss of knowledge into beauty in herself. She is reflected in the mirror of our mind according to the quality of its cleanliness. Nityaneeti-2
10. He who is taught by the Sages, he who has inherited the Vedas and the Sastras and does not contradict them and he who has been initiated to discriminatory logic; he only is to be recognized as a Dharmajna. Not anybody else. Manusmruti -12-106
11. Mind is the master of the entire army of senses. Hence winning over the mind is the real victory. A person with leather footwear feels as though the whole earth is covered by hide. Subhashitavali 3-347.
12. Just as a ball thrown at the wall rebounds back, the evil that is done to another boomerangs to the perpetrator. Kathaasartsagara 3-6-213
13. Money can be spent in three ways-by giving in charity, by enjoying it, or destroying it. He who neither gives it to another nor enjoys it himself-the third alternative is inevitable. Neetisatakam-34
14. What are the defects of philanthropist? What are the merits of a miser? There is no defect greater than stinginess. There is no merit greater than charity.
Sabharanjanasatakam 36
15. He who maligns the good maligns himself. The ashes that are thrown at the sky falls on one’s own head. Dushtantakalikasatakam- 27
16. One should visit royalty and meet its close associates. Even if there is no benefit from it, one can at least avoid their hindrances. Neetidwishshtika - parisishtam-19
17. Some were ruined by ignorance. Some were destroyed by carelessness. Some were ruined by the pride of their supposed knowledge and scholarship; yet others were ruined by these ruined peoples. Subhashitam-153/14
18. The wise should learn to accept wisdom from anybody, even from a child. Doesn’t the small nightlamp shine things which the sun can not?

Subhashitam –153/25
Charitable nature, the art of pleasant speech, courage of conviction, right conduct – these are not the results of cultivation; they are inborn. Subhashitam 158/213
19. For the poor man sensual enjoyment is like poison. For the coward, battle is like poison. For the uninitiated, knowledge is like poison. For one who has indigestion, food itself is poison. Hitopadesa-10
20. The frog proudly keeps croaking though it drinks filthy water. The cuckoo doesn’t feel proud though if feeds on delicious mango juice. Nityaneeti -28
21. The doer, the promoter, the instigator and the approver, all the four share the responsibility equally in good or bad deeds. Nityaneeti-30
22. Dharma destroys him who destroys Dharma. Dharma does protect him who protects it. Dharma therefore should not be abandoned. That Dharma, which is going to perish shall not destroy us. Nityaneeti - 14
23. The wise could never launch anything which bears no fruit, which ends tragically, which has no gain over the expenditure and which is impossible. Subhashitavali-2720
24. Earning money is tribulation; protecting it is problem. If money is lost it causes sorrow. Even to spend it is painful. Down with money, the cause of all! Nityaneeti-37.
25. One who has no merit cannot appreciate merit. However, a merited person is jealous of another meritorious person. Thus a simple man of merit who appreciates the meritorious is very rare. Subhashitam - 45/13
26. Nobody trims the hair on the eyelids, but the hair on the head is regularly cut. In the world, only those who are growing and productive, face impediments. Nityaneeti-40
27. In order to understand the golden streaks-the ups and downs of friendship, a knowledge of what the friends say behind one’s back is the measuring instrument. Nityaneeti-42
28. The capricious tongue slips easily because it is in the wet region. It needs to be bound firmly by the rope of discrimination. Nityaneeti- 44
29. The virtuous perceive their virtues through the others. The shall perceiving eye perceives itself only through the mirror.

Nityaneeti -46
30. Even the week, when they are in good number, gain strength. A rope that is made a strands of grass can bind even an elephant. Nityaneeti- 47
31. Merely because a bamboo grows in the Malaya mountain, it does not becomes sandalwood. Who can install quality in one who is hollow? Nityaneeti-48
32. An evil person, though learned should be avoided. Though a serpent is adorned by a jewel does it not strike terror? Hitopadesa- 1/82
33. What is the purpose of parrot-like learning devoid of practice? It may, as best, entertain people. Darpadalanam- 3/31
34. When a mean person maligns a noble person, the noble one does not retaliate. When a dog bites a man, the man does not bite the dog in return. Neetidwishashtika –63.
35. The anger of the noble, like the friendship of the low, does not easily occur; if it occurs it is only momentary and the result is different. Bhojacharitam- 285
36. The faulty who tries to find fault with the faultless cannot sleep in comfort as if in a snake-haunted house. Nityaneeti- 76
37. Good people, even when they are angry, melt if occasion arises-not the mean ones. Solid gold can melt but not a blade of grass. Neetiswishtika -101
38. A mild person can derive benefit in the association of the strong, just as the soft tongue enjoys different tastes because of strong teeth around. Kavitamrutakoopam-33
39. Just as mere ploughing of the fields without sowing does not bear fruit, mere faith will not yield anything. Nityaneeti- 86
40. Familiarity, breeds contempt! Though dwelling in the holy sangam of Prayag, don’t people bathe in well-water?
Neetidwishashtika parisishtam -16
41. By kinetic movement, even an ant covers hundred of miles; but a static kite doesn’t move a step forward. Nityaneeti- 98
42. A wise person must give happiness in whatever manner to whatever living being; that itself is the worship of God. Nityaneeti- 100
43. When the sorrow is confided to a friend, it lightens the mind. Those who are carrying weight do transfer it from one to another shoulder, don’t they? Subhashitasudhanidhi- 131
44. Mental repetition is definitely better than mere hearing of the sastras. However, practicing it is even better than mere repetition of the same. Nityaneeti 108
45. Truth is my mother, Knowledge is my father. Dharma, righteousness is my brother. Compassion is my preceptor. Peace is my friend. Forgiveness is my sister. These six are my true relatives.

Nityaneeti- 110
46. It is only hard work and effort that result in fruitful achievement – not mere idle speculation. Animals do not fall into the open mouth of a sleeping lion of their own accord. Panchatatram- 2/138
47. There is always a difference between the good and the evil. The cow eats grass and gives milk. The serpent drinks milk and generates poison. Prasankabharanam -5
48. He who speaks gently, thoughtfully, sparingly, truthfully, discerningly, beneficially and pleasantly is rare indeed. Neetidwishashtika -36
49. One achieves greatness only by good qualities and not because he is seated in a position of power. Just because a crow sits on the top of a palace, it does not become a garuda, the holy kite. Chanakyaneetisatakam –16/6
50. How can sastras help one who doesn’t have innate discrimination of intellect? How can spectacle help a blind person? Nityaneeti -117
51. One cannot avoid one’s fate by running away; fire that has caught the tail feather of a birth follows it wherever it flied. Rajatarangini –7/222
52. Only truth must be spoken, and in a manner relished. Unrelished truth should not be spoken, nor relished untruth. This is wisdom eternal. Manusmruti –4/138
53. A fundamental quality cannot be changed by advice. Water however hot does become cold once again.
Panchatatram –1/201
54. One would find those who know ethics, those who know the rule of Fate, those who know the Vedas, those who know the Sastras and even those who have knowledge of the Brahman. But very rarely one finds people who are aware of their own ignorance. Variagyasatakam - 26
55. One should be prepared to meet difficulties even before they arise. Staring to dig a well when the house is one fire is not wise. Sarngadharapaddati -1440
56. Poverty is better than ill-gotten wealth. It is better to be lean and healthy than obese and unhealthy. Saarngadharapaddhati -1441
57. Good looks is the adornment for man. Character is the adornment for good looks. Wisdom is the adornment for character. Forgiveness is the adornment for wisdom.
Naraabharanam -2
58. When our mind is at peace, everything becomes pleasant. For the contented, even the disagreeable becomes agreeable. For the unhappy even pleasant things become unpleasant.
Ramayanamanjari –3/1136
59. For the self-respected ones, there are only two ways, as for a bunch of flowers-adorning the heads of others or withering away in a forest. Neetisatakam -25
60. By heating it up and melting in fire, by cutting it rubbing it etc., gold is not unhappy; but it becomes sorrowful, when it to be weighed against “gunja” (A precatorious-small seed used to weigh gold against). Subhashitasudhanandalahari 10
61. Of what use is learning scriptures for a person who doesn’t have the talent to adjust according to the situation? Of what use are lovely flowers for a bald person?
Sabharanjanasatakam 13
62. Dependence is sorrow. Self dependence is happiness. This discrimination shows the difference between happiness and sorrow. Manusmruti - 4/159
63. A bad man who is stupid, like a fangless snake is better than an evil genius who is tarrying like a black cobra with wings.
Desopadesa –1/18
64. Good health, sound body, freedom from debts, sinlessness, independence, lack of worry and unassailable belief in God – if these are present, it is heaven itself. Nityaneeti –157
65. Love and friendship with the wicked should not be cultivated. Charcoal burns when alive and dirties the hand when cold. Kavitamrutakoopak - 84
66. It is easy to find flattering people. But rare are those who speak unpalatable truths and rarer, a listener.
Ramayanam- 3/37
67. Over-eloquence generates contempt. Silence generates esteem. The noisy anklet is fixed at the feet while the silent jewel adorns the neck. Nityaneeti -165
68. ‘Tapas’ is according to the wise; non-violence, truthfulness, generosity, control of the senses and compassion-not mere punishment of the body. Nityaneeti -166
69. Knowledge brings modesty; from modesty comes worthiness; worthiness would bring wealth; from wealth flows charity. This is the path to happiness. Nityaneeti -167
70. There is no letter which has no potential of mantra. There is no herb which has no potential of medicine. There is no man who is worthless. But one who can identify these is rare.

Nityaneeti-175
71. Alteration, monetary transaction, begging, excessive talk, borrowing, hankering after position, these break friendship.
Nityaneeti- 182
72. Nobody knows that happens tomorrow. The wise, therefore would not postpone anything indefinitely. Nityaneeti- 191
73. The test of friendship is during one’s misfortune. The test of valour is in the battlefield. The test of a servant is by his loyalty. The test of charity is in indigence. Nityaneeti- 197
74. The word that is uttered by the good even casually is like an inscription etched in stone. Even the sworn words of the evil are like what is written on water. Nityaneeti- 206
75. The good qualities of even an enemy have be mentioned. The shortcomings of even a preceptor have to be mentioned. However, good taste and propriety should not be abandoned while doing so. Nityaneeti- 213
76. Is it enough to declare that one is born in a noble family? Don’t briars and thorns grow and flourish in the fertile ground? Mruchaktikam – 8/29
77. Sterile enmity is not to be indulged in. It is like chewing the horn of a cow. It pains the teeth and gums but produces no juice. Nityaneeti- 220
78. The jewel for the hand is charity. The jewel for the neck is Truth. The jewel for the ear is listening to Sastra. Such being the case, when is the need for other jewels?
Nityaneeti- 204
79. He who gives away whatever is requested, and he who doesn’t ask anything of anybody, has not been in the past, nor will be in the future.

Subhashitavali –2973
80. The wind becomes a friend of the burning fire that destroys a whole forest. The same wind mercilessly extinguishes a small flame. Where are friends for the humble?
Saarngadharapaddhati –488
81. One should not lament over the past. There is no use in dreaming of the future. The wise live for the present.
Chanakyaneetisatakam-13/2
82. Those who are slaves of desire remain slaves of the entire world. But those who have enslaved desire, the whole world is at their feet. kavitamrutakoopakam -27
83. No harm will come to him who speaks in accordance with the situation, who acts in accordance with his mental equipment and who gets just as angry as he can afford to.
Nityaneeti- 234
84. Though the pain of getting the ears pierced in order to wear ornaments and bearing their weight bothers the ears, the cheeks enjoy the beauty. This is the way one is happy in another’s unhappiness. Nityaneeti- 235
85. What is sorrow? Discontentment. What is lethargy? That which has been learnt but not kept in touch. What is the basis for respect? Not asking for any favours.
Prasnotararatnamaalika –14
86. An evil not done is good, for, sorrow inevitably follows an evil deed. It is good if only the good is done. That alone is good which does not bring any regret.
Dharmapadam-2/9
87. Desire is a strange bondage. Those who are bound by it keep continuously running after it. Those who are not bound will stay, but like the lame.
Subhashitam-76/10
88. That which is considered abusive from an unfriendly source, become good natured raillery if it comes from a well wisher. What is thick smoke from firewood becomes fragrant ‘dhupa’ from the aguru wood. Aryasaptasati -13
89. Never should one cultivate intimacy with wealth. If it is lost all status is lost. If it is gained, it is spent away.
Nityaneeti- 254
90. However high the buzzard flies, its sight is focused on the rotting flesh. No matter how high a position is occupied by a wicked man, he indulges in despicable acts. Nityaneeti- 260
91. Good people never lose their composure even in the worst distress. Even while burning camphor emanates fragrance.
Drushtantakalikasatakam - 37
92. While greed initiates a man into evil deeds as an unfaithful wife, shyness protects him from evil like a mother. Nityaneeti- 263
93. Trees are like good people. While they themselves stand in the scorching sun, they provide shade and fruit for others. Nityaneeti- 264
94. A characterless person never salvages what is left, just as one in soiled clothing who never hesitates to squat anywhere.
Panchatantram- 4/30
95. The unlearnt learning in the first quarter of a life, the unearned wealth in the second, the undone righteous acts in the third, what can they ever do in the fourth? Subhashitam-84/9
96. Contact with the great is always beneficial. Does not even a drop of water on the lotus leaf shine like a pearl?

Panchatantram 3/59
97. Wickedness towards the noble tends to turn into good; but the good turns into evil for the wicked. For the Rahu, nectar became poison but for the noble Siva, even poison turned into ambrosian embellishment.
Samayochitapadyamaalika 6/12
98. It is better to be knocked by a horse than to ride a donkey. The condemnation of a scholar is better that the praise of an idiot. Subhashitam- 45/22
99. Soft-spokeness in charity, learning in modesty, strength, accompanied by forgiveness, wealth accompanied by sacrifice-these four are rare. Hitopadesa –1/58
100. What is Dharma devoid of compassion? What is compassion devoid of Dharma? The best manifestation of Dharma and compassion is but found in discretion. Nityaneeti- 294
101. There is only one drawback in tolerance and forgiveness. It is that the forgiven person thinks that the tolerant and forgiving is incapable and weak. Nityaneeti- 298
102. A miser doesn’t part with his money being afraid that he might become poor. The charitable man being afraid of becoming poor parts with his money immediately.

Kuvalayananda -103
103. From one’s own actions, one can either go under or go upward. When the well-digger goes down, the tower builder goes up. Vidwasalabhanjika - 4/1
104. The owl can’t see during the day. The crow can’t see during the night. But the passion-infatuated-one can see neither in the night not in the day. Subhashitam –159/262
105. Youth, wealth, position and indiscretion, each one of these is enough to create havoc. Oh, what if they are found together?

Subhasitam –159/262
107. All hills do not have precious stones. All shells do not contain pearls. All forests do no have sandalwood. Likewise, good people are not found everywhere. Nityaneeti- 297
108. The effort that is put in at an improper place goes waste just as no matter how earnestly tried, the crane cannot be taught to speak as a parrot. Nityaneeti- 299
109. A man desirous if acquiring wealth should eschew six shortcomings: oversleep, carelessness, fear, anger, laziness and postponement. Kavitamrutakoopam -56
110. Good people don’t give up their goodness even if they are occasionally angry just as curds yield only butter when churned. Narabharanam -30
111. A wise man should not antagonize people thinking that they are weak and helpless, for, a multitude of ants can eat up even an angry serpent. Panchatantram –3/119
112. It takes a great deal of effort to get a rock up the hill. But it can be dropped down in no time. Similarly it takes a lot to build up good reputation but one wrong step is enough to bring infamy. Hitopadesa –2/16
113. Cheap and hollow things make more noise than the worthy. Brass makes more noise than gold.

Yasastilakachampoo-1/35
114. Just as water flows faster in a canal, good natured people tread only the good path; treading the path of the good becomes even better. Abharanasatakam - 22
115. Conduct reveals origins. Speech reveals birth and belonging. Involvement and enthusiasm reveal friendship. The body reveals food habits.

Garudapuranam –1/115/74
116. He who travels extensively and he who confers with the learned, will see his mind expanding like a drop of oil in water.
117. Strong-willed, self-respecting individuals would accept death rather than humiliating existence. Fire dies away but never gets cold. Hitopadesa –1/45
118. Pray for good conduct, not good looks. Pray for cultured behaviour, not high birth. Pray for achievement, not mere education. Pray for contenment and happiness, not mere wealth. Subhashitam-167/645
119. What is Dharma? Compassion towards all beings. What is happiness? Health. What is friendship? Fellow-feeling. What is learning? That which brings liberation.
Subhashitam-17-/769
120. The wise learn and earn leisurely as if they are immoral, but do the righteous act forthwith as if seized by death.
Sarangadharapaddhti -669
121. While consuming darkness, the lamp emits stain. Likewise, activity reflects the quality of the food consumed.
Vruddhachanakya 8/3
122. I would tell you in a sentence what is contained in a million volumes. To help is Punya, to hurt is Papa.
Samayochitapadyamaalika -95
123. Where there are no seekers what can a scholar do? In a land of naked Sanyasins, what can a washerman do?
Subhashitavali -2790
124. An artisan can carve out a golden lotus but can he fill it with fragrance? It is only Mother Nature that can create a beautiful and fragrant flower. Subhashtam-156
125. One should place the foot forward after scanning the place; one should drink water after filtering it; one should speak according to the dictates o shastras; and one should act after consulting the conscience. Sarngadharapaddhati - 4551
126. All effort must be put in to acquire good qualities. There is no use in indulging in noisy demonstrations. It is not possible to sell a barren cow by tying a nice big bell around its neck.
Subhashitam- 8/12
127. Knowledge of one’s own limitations, ability to grasp another’s intentions, control over selfishness, pleasant disposition and harmonious attitude,these together is culture.
Nityaneeti- 277
128. Just as the water filled into the human skull, and fire in a funeral pyre lose their sanctity, the abundant knowledge of a characterless man is unworthy. Subhashitasudhanidhi -26
129. The mud that is thrown at the sun falls into one’s own eyes. If noble people are insulted boomerangs on oneself. Abharanasatakam - 42
130. He who consumes the ripe fruit plucked at the right time, not only enjoys the fruit-juice, but also gets the mature seeds for further planting. Neetikalpataru –9/28;l
131. Even if a wicked person is an expert in learning , he will not attain nobility .though a stone is immersed in water for centuries together it will not become soft.
Bhamineevilasa -85
132. What is the use if a person who gets into a position of power for a short timedoesnot help his friends, the near and dear, and does not punish the enemies ? Neetidwishashtika -21
133. Those who live day after day without dharma , like the bellows of a blacksmith, though breathing, still are not alive.
Panchatantram –6/3/93
134. It isnotalways true that a good man begets good progeny. After the fragrant sandawood is burnt, its ashes do not bear the same fragrance. Drushtantakalikaasatakam-41
135. Just as the holy dharbha grasscutsth fingers if not heldproperly, sanyasa,the renunciation if not practiced intently, would lead one to the veritable hell.
Dharmapadam –22/3
136. The wise and outstanding will shine like the sacred Himalaya though at a distance. The wicked who are by the side, deeply hurt like the arrow charged in darkness.
Dharmapadam - 21/15
137. Growing and serving food grains is vital, for it can quench hunger; not a precious diamond in the mouth. Hitopadesa 3/55
138. One who has a disorganized mind, one who has no comprehension of true. Dharma and who has a butterfly-mind will not achieve wisdom. Dharmapadam 3/6
139. A nonfragrant but elegantly colourful flower is not satisfying like unpracticed preaching which carries home nothing. Dharmapadam –4/8
140. Hatred begets only hatred; it is love, only love that can cure hatred, according to the eternal

Dharma. Dharmapadam 1/5
141. When beset by troubles, even the good tends to bring pain; like the legs of the mother cow becoming the poles to tie up the calf. Hitopadesa1/13
142. The evil once done, cannot be digested like milk. It is like live coal under the ashes burning the vitals.
Dharmapadam 4/12
143. An earnest seeker, serving the wise even for a short time understands the secrets of Dharma, like the tongue which perceives taste instantaneously. Dharmapadam 5/6
144. One who collects information without proper understanding will not comprehend the true spirit of the Shastras like the ladle which cannot enjoy the taste of the soup though always immersed in it. Mahabharatam –2/55/4
145. A good turn done will bear fruit here and hereafter like the water poured to the roots of a plant will bear fruit in the branches. Subhashitasudhanidhi –39/1
146. Righteous conduct is the supreme Dharma; is the ultimate penance; it is the absolute knowledge. What is it that cannot be achieved by righteous conduct? Manusmruti –1/108
147. Spending less than earning is practice knowledge; it is tactful skill and is the ultimate wisdom.
Samayochitapdyamalika –14/1
148. Just as a little oil lubricates the wheel for smooth movement, only a little food is desired by the wise to smoothen the pilgrimage of life. Soundaranandam-14/12
149. The little learned is overloud like a ham actor who overacts.
Neetidwishashtika -30
150. The ocean does not cry for water but it is always filled. A person of inner elevation does not cry for wealth but it comes to him on its own. Sooktimuktavali -2665
151. How can ever the wicked hurt one who is full of compassion? How can the fire hurt a grassless land?
Samayochitapadyamaalika –1/8
152. Without the necessary assistance one may not complete the required task;without the husk, grain cannot sprout.

Panchatantram - 2/51
153. Even gods do not tolerate a good man to be in a high position for long. The full moon shines only for a night.
Sooktimuktavali - 301
154. Manu the preceptor of Dharma declares that non violence, truth, non-avarice, purity and self-control together is the Dharma to be followed by all without any discrimination.
Manusmruti-10/63
155. Just as a little one hurt by in the mouth by hot pudding, tries to cool even the curds, one who is hurt by the wicked tends to suspect even the good and noble. Neetiswishashtika - 41
156. May I be blessed with no regrets on the unaccomplished, no egotism over the accomplished, and expediousness in what could be accomplished! Ananthabharati -46
157. The virtuous consciously earns for righteous spending. The earning of the other without righteous disposition is but filth. Dharmapadam- 14/4
158. Nobody coronates the lion; he becomes the lord of the forest by his own might. Garudapuranam –1/115/15
159. The wise should scorn both the favour of frown of the wicked; the dog’s lick or bite, either is disgusting.

Sarngadharapaddhati –367.
160. Both the crow and the cuckoo are black and look identical; but the spring reveals the truth. Kuvalayananda -164
161. When one is possessed by insolence, his friendship becomes enmity, his offerings become burglary and his knowledge becomes unadulterated stupidity in hundred folds. Darpadalanam-1/34
162. What use is it staying in the forest when one has not conquered the passions? And what use is it staying in the forest who when one has conquered the passions?
Subhashitasudhanidhi- 65/24
163. The wise are like a balance: heavy with the light, light with the heavy, and equal among equals. Nityaneeti -146
164. The virtuous come to know of their great qualities only through others like the all pervading eye can see itself only through the mirror.

Vasavadatta - 12
165. Simply because a wicked person is from a good family he should not be trusted. Even the cool Chandana tree when caught by fire is bound to hurt. Neetidwishashtika -17
166. Virtuous qualities cannot be suppressed; the fragrance of ‘Kastoori’ incense cannot be cancelled even by an oath. Kuvalayananda -51
167. The true spirit of Dharma expresses itself in ten folds: steadfastness, compassion, sense control, nonviolence, purity, mind control, wisdom, knowledge, truth and non-temper. Manusmruti –7/92
168. Gods, the elders and the good are appeased by righteous conduct; relatives are appeased by hospitality; and the scholars are appeased by learned talk.
Sooktimalika –724
169. The word of the wise is like the ivory of an elephant: it cannot be withdrawn. The word of the wicked is like the tongue of the snake; shows up and recedes always.
Kavaitamrutakoopam -22
170. For a person who is removed form his position of power, even is friend becomes enemy. The sun scorches the lotus when removed from water; he does not make it bloom. Neetidwishashtika -48
171. The world can easily be won by forgiveness, compassion, love, good word’s, honesty, politeness, and service.

Sooktimala -82
172. He who speaks to suit a situation, acts according to one’s intention, according to ability and equipment – does not come to any harm. Kavitamrutakoopam -97
173. He who studies, scripts, perceives and interrogates the wise will have a mind that blossoms like the lotus exposed to the rays of the sun. Sooktimala -186
174. Drop after drop of water fills the pot. Likewise the knowledge, wealth and righteousness. Hitopadesa-2/4
175. Dharma, the way of life should not hurt the way of another’s life. Dharma is non-hurting. Sooktimaala –233
176. It is only the good character that declares one a Brahmin; not his birth, nor his family, not even his learning and erudition. Mahabharatam –3/178/16
178. Modesty is the basis of morality. The end achievement of all Sastras is the attainment of modesty. Modesty is the triumph over the senses. One who is modest will achieve the quintessence of all the Sastras. Subhashitasudhanidhi -60/1
179. One can win a miser with bounty, the angry with submission, the idiot with like behaviour and the learned with scholarly disposition. Subhashitasudhanidhi –82/85
180. Only the eminent have rise and fall, not the mediocre. It is the moon who waxes and wanes, not the stars.

Sooktimala 129
181. Conquest of ego is wealth; suppression of desire is happiness; confidence is friendship self control is manhood.
Subhashitamanjari –511/594
182. The ultimate cleanliness is the cleanliness in matters of money. Other forms of physical cleanliness would not matter.
Manusmruti –5/106
183. One’s own darkness of ignorance cannot be dispelled by heavy words; darkness cannot be dispelled by shouting “light! Light!”. Sooktimala - 251
184. All attributes are but artificial; it is only the purity of character which is the primeval charm. Subhashitasudhanidhi -511
185. One may own a hundred cows but his need is only one cup of milk; one may own a hundred villages but his need is only one morsel of food. One may own a hundred roomed palace but his need is but one cot. All the rest belongs to others. Subhashitamanjari – 491/504
186. One has to be nervous of an impending and fearful occurrence; but once it occurs he should cease to be nervous and face it squarely. Subhashitamanjari – 415/185
187. Curses, black magic, fire, poison, weapon none of these are as sharp and as powerful as forgiveness.
Samkalpasooryodayam –8/79
188. Even an insignificant person attains prominence in the company of the great, like the thread in flower garland which ascends the head. Subhashitamanjari –61/47
189. Just as honey is collected by the bee without hurting the flowers, the tax money must be collected from people without hurting them. Subhashitasudhanidhi –85/3
190. A human has lessons to learn even from a cock: fierce fighting with the adversary; wakefulness early in the morning; eating in company; and unhesitant protection to the female in adversity. Chanakyaneetisatakam- 72
191. Adversity is the only touchstone by which one could estimate true friendship, true relation and one’s own courage and intelligence. Subhashitasudhanidhi –131/7
192. A dear friend, though with shortcomings, should not be discarded, but treated like one’s own physical body.

Hitopadesa –2/132
193. The study of all the Vedas, bathing in all the sacred rivers, achieving the fruit of all sacrifices none of these is as potent as non-violence. Sooktimala - 413
194. Always help the needy, not the well-to-d; it is the indisposed who requires treatment, not the healthy. Sooktimala - 108
195. Even a dog has six lessons for the human being: eating only when food is available, contentment with little, sound sleep, instant wakefulness, total devotion to the master and fearless bravery. Chanakyaneetisatakam -69
196. It is the humble, not the mighty that can offer help; it is the humble well, not the mighty ocean that can quench thirst. Subhashitamanjari –389/85
197. Sudden in-pour of wealth may destroy one’s peace, like the sudden torrential rain which would break the dam and overflow the canals and fields. Subhashitamanjari –509/586
198. One who has not experienced the supreme bliss is prone to think that sensual pleasures are the highest enjoyment; one who has not tasted ghee (boiled butter) may thing that the gingelly oil is most tasty. Subhashitam – 170/767
199. A word of want will never come out of the self respecting; if it did, it would be with his own final breath. Sooktimala - 612
200. The mind of one who travels extensively and serves the wise, expands just as a drop of oil in water. Subhashitam- 98/2
201. Avarice is the origin of all sins. Gluttony is the origin of all diseases. Desire is the origin of all sorrows. Give up these three and be happy. Sooktimala-684
202. If you want to make the world your own and keep it under control by a single act, then avoid sending your cow (lending you support) to graze in others’ fields (who are indulging in scandals and character assassination). Kavitamrutakoopam -69
203. People will be vociferous as long as the philanthropist doles out, but sink into silence the moment the benevolence stops, like the peacock which stops the howling when the water-bearing clouds disappear. Subhashitam-171/792
204. Three categories of people can make gold out of this wealthy earth: the valorous, the learned and the one who has mastered the art of service. Mahabharatam-5/35/74
205. He whose anger is not feared by anyone, he whose contentment does not fetch any money, he who is incapable of maledicting or benediction, what can such a man do with his anger? Subhashitam –157/176
206. Elders are looked after with the expectation of some benefits; a cow is looked after only because it yields milk. There is neither devotion nor charity in these acts.
Drrishtantakalikasatakam- 93
207. Even when a man leaves his body and burns away leaving only his ashes behind (like camphor burning, leaving behind a pleasant smell), he is known by his good deeds. His greatness is measured by his fame. Rajatarangini –7/14/35
208. The charm of friendship with the noble, like the juice of sugarcane, becomes intense as you descend along the stem; reverse is the case with the ignoble. Neetidwishashtika-16
209. Only the people with discrimination can identify the difference between bad and good qualities. The fragrance of flowers can be perceived by the nose, not by the eye.
Drishtantakalikasatakam - 22
210. One who is determined to hurt others does not mind his own pains in the process. The clip which gripping an object does not realize that it is pressed hard itself. Hariharasubhashitam –3/18
211. The mind of the evil hardens in prosperity and softens in adversity like the iron, hard in cold and soft in heat.

Drushtantakalikasatakam - 79
212. If love is ignored it is difficult to restore it, just as a pearl broken cannot be be repaired. Ramayanamanjari - 4/107
213. Nicety may be necessary till friendship is forged; after that, nicety is but

artificiality. Bhojaprabhanta - 108
214. It is cowardly not to start, fearing failure. Who has given up eating for the fear of indigestion?

Hitopadesa-2/50
215. One should earn with righteous effort; what is so earned should be guarded consciously; what is so protected should always be multiplied; what is so multiplied should be distributed to the deserving. Yajnavalkyasmruti – 1-317
216. Of what use is the lineage of a person without nobility of character? Don’t insects breed even in fragrant flowers?

Chaturvargachintamani - 342
217. The Sun cannot be illumined (as he is the source of illumination); The earth cannot be supported (as it is the primeval support); Likewise, the noble strive for the good of others without expecting any return. Subhashitam -46/77
218. The learning of the vainglorious out to stall the progress of others is like the elephant just out of the waterpond, pouring earth on itself. Chaturvargasangraha: 1/6
219. The mind of the noble softens in prosperity and hardens in advertsity like the leaf of a plant; tender in spring and hard in winter. Drushtantakalikasatakam - 37
220. Friendship generates itself by mutual help among the common people, by occasions in animal and birds, through fear and avarice in the case of the stupid and by mere mutual sight among the good. Panchatantram - 37
221. He whose home is visited by the noble seeking help, is indeed gentle, fortunate and blessed. Panchatantram –1/110
222. Depending on Fate without making any effort generates nothing. He would be like the dummy lion of the palace on which the crow perches. Yasastilakasampoo –3/5
223. Desiring luxury without money, indulging in quarrels though indecent, engaging in argument with little knowledge – these are the three ways of the stupid. Subhashitamanjari- 188/175
224. However scholarly a person, he should not speak slightly of others in an assembly. Though sometimes true, if it causes distress, it should not be spoken. Neetiswishashtika -4
225. The burnt of the battle is borne by the fighters outside but the fruits are enjoyed by the crafty insiders who are close to the king. The tusks of the elephant struggle to earn the food, which is chewed and enjoyed by the teeth inside.

Yasastilakasampoo- 3/274
226. Neither the generous nor the stingy has the desire to enjoy his wealth. It is only meant for the enjoyment of others. Yet, look at the great difference between the two! Subhashitasudhanidhi- 160/4
227. Why other artificial ornaments for one who has modesty as the crown of precious stones, learning as the earstuds and charity as the armlet? Bharatamanjari- 4/356
228. The food that is cooked in the morning gets rot by the evening. How can the human body which is fed on this be fresh and eternal? Garudapuranam- 11/11
229. There is no greater crime than indiscriminate dispensation of astrology, legal affairs, atonement and medicine.

Bruhatparasarasmruti - 8/83
230. Expertise in insinuation, lack of effort in self-improvement, hatred of meritorious people these three are unfailing roads to disaster. Subhashitasudhanidhi- 180/13
231. Even dust is better than one who doesn’t react when shamed; just, when trampled, rises to settle on the head of the trampler.
Sisupalavadham- 2-46
232. Proper dispensation is the only justification for earning; water outlets are the only ways of protection to the overflowing tanks. Hitopadesa-1/54
233. The existing value system, dispensation and social order should maintained at all cost by the conquerer.
Yajnavalkyasmruti – 1/343
234. Listen to and practice Dharma, the essence of which is not to inflict on others what hurts oneself. Panchatatram- 3/102
235. How can the power of the moon and the star help one who has neither the physical nor the mental power?
Yasastilakachampoo- 3/54
236. The tongue has been tainted by unearned food the hand has been tainted by indiscrimination acceptance; the mind has been tainted by thoughts of other women. How can one expect peace and tranquility in Kali Yuga?
Subhashitamanjari- 412/175
237. It looks as if only the honest and straight forward people are ordained to suffer; just as only the upright trees are cut; not the crooked ones. Yasastilakachampoo – 4/144
238. Valour without weapons is useless like the learning without expression.

Yasastilakachampoo- 3/276
239. Without human effort no achievement is possible; food may be available but the hand should take it to the mouth.
Subhashitamanjari- 499/540
240. Only charity begets love; the calf turns away when there is no milk in the udder. Panchatantram – 2/53
241. It may not be construed that a surgeon is cruel; it is in fact his compassion that makes him so. Subhashitamanjari –247/101
242. With a single male cub the lioness rests happily; the donkey on the other hand, bears the burden though with ten calves.
392/95
243. Woe be to the man uncharitable; even animals are better, for they serve even after death. Subhashitamanjari- 436/274
244. The chariot and the horse cannot be without each other; like learning and dedication. Atrismruti- 2/14
245. One who has attained power but remains unhelpful is like the cloud which soars high, yielding no rain.

Hariharasubhashitam- 3/39
246. The occurrence of happiness and sorrow is but natural and inevitable. The hair that is nourished by oil is also tonsured from time to time. Drushtantakalikasatakam- 47
247. Judicious offering to a deserving person at an appropriate place and time yields meaningful results like a drop of water that falls into an oyster shell at an appropriate moment to turn into pearl. Subhashitasudhanidhi- 28/11
248. When the ignoramus proclaims from the housetop, the ignorant people will give an ovation to the point of creating confusion even among the learned. Subhashitasudhanidhi- 33/7
249. Death is but natural, life itself is accident and so, one is fortunate to live even for a short time. Raghuvamsam- 8/87
250. After a long suffering, even a little happiness is like a great bliss; having tasted bitterness, doesn’t even water taste sweet?
Drushtantakalikasatakam- 21
251. Purity calls for rejection of forbidden food cultivation of friendship with the good and involvement in righteous action.

Atrismruti - 1-39
252. One need not attend the meet, but having attended it, he should the righteous. He should neither keep quiet nor distort truth.

Manusmruti –8-13
253. Don’t advise when not solicited. Don’t advise if the intentions are bad. The wise feign ignorance is such situations.

Manusmruti –2/10
254. The unwise may feel total loss by the demise of a near and dear. The wise, on the other hand would consider it liberation. Raghuvamsam- 8/88
255. Garuda, the holy eagle, and the serpent are bitter enemies by birth and the serpent is always the loser. The serpent, in the arm of lord Siva as bracelet has enough impunity to ask of the welfare of the holy eagle! Likewise, the mean in high places look down upon the great.
Subhashitasudhanidhi- 176/3
256. It is amazing that even those who have no ties of family and wealth do not develop the aptitude of renunciation.

Sooktimala- 151
257. One should not make fun of the handicapped, one distorted, the ignorant, the illiterate, the aged, the ugly, the impoverished and the low-born. Manusmruti – 4/141
258. Happiness and sorrow can be measured thus: self dependence is happiness. Manusmruti- 4/159
259. Sin cannot be washed away by fasting. It only dries up inner flesh and blood. Mahabharatam – 3/200/102
260. The egotism of valour flexes the muscle; the egotism of handsomeness makes one look into the mirror always; the egotism of lust makes one go after women, but worst than all, the egotism of wealth makes one born-blind.

Kalavilasa 6/6
261. Charity, bravery, meditation, power, truth, dharma, control of the senses, control of the actions, good character, cleanliness lead one to success and good fame.

Ramacharitam- 24/102
262. Dharma does not show off externally like the stem of a plantain tree; rather, like the root of a jackfruit tree, it lies dormant and puts forth its fruit. Sabharanjanacharitam- 83
263. When even touch, sight and spoken word comes out of the melting heart, it reveals true affection. Prasangabharanam - 27
264. He who approves slaughter, he who slaughters, he who cuts the animal into pieces, he who sells it, he who buys it, he who cooks it, he who serves it and he who eats it – these share the sin of cruelty. Manusmruti – 5/51
265. The wise do not praise bravery for mere bravery, but they do when it is combines with morality, just as eloquence is praised when it is combined with wisdom. Sabharanjanasatakam- 50
266. The frog that is caught in the mouth of a serpent, itself keeps swallowing the small insects that approach its mouth. Similarly, the man who is blind by ignorance, though caught in the jaws of death, keeps going after sensual pleasures. Prabhodhasudhakara - 64
267. Those who are unruly in conduct, those who are scandal-mongers, those who have enjoyed themselves at the cost of Dharma, even the blessing of such people is a curse.

Subhashitaneethi –4/8
268. The mean will look only for defects even in the profusion of good qualities. The pig searches only for bog even in a lotus lake. Kavitamrutakoopam- 18
269. The wise-one looks at the achievement, not at intentions, thoughts or objectives. Subhashitamanjari – 310/71
270. Childhood, like old age, leans on other’s help. Only youth is the essence of life-that too when it is not bereft of discrimination. Sooktimala- 801
271. The effort at attaining the impossible results in being dubious. The crow’s effort to walk like a swan ends up not only in not being able to do so but also in forgetting its own walk-style.

Nityaneeti- 360
272. Faint voice, failing mind, trembling body, extreme fear are characteristics of death, also of begging.

Kavitamrutakoopam- 45
273. Not suddenly undertaking any responsibility is a characteristic of the human mind. Seeing that what is undertaken is completed successfully is another. Narabharanam- 153
274. Enmity ends in death, youth in giving birth, anger in love and self-esteem in supplication. Narabharanam- 220
275. One should till the soil with some expectations, should trade being ready for profit or loss, lend money without expecting it back and adventure being sure of death. Narabharanam- 280
276. Charitable disposition, soft-spokenness, intelligence and propriety, these cannot be learnt; they are but natural gifts.
Subhashitasudhanandalahari- 79
277. While the words of the good and wordly people follow meaning, meaning comes rushing to fulfil the words of the rishis and the sages. Uttararamacharitam- 1/10
278. Like the seed in the fruit, the inborn tendencies of the low are hidden for some strange reason.

Ascharyachoodamani- 2/4
279. That which shines from natural splendour does not require polishing. Whoever has washed the moon clean? Who has ever polished the Kaustubha diamond?
Ascharyachoodamani- 3/24
280. Being witty as to cause pain, exhibiting good behaviour only as long as it is possible, remembering only bad incidents, these are characteristics of false friendship.neetidwishashtika- 41
281. An unassuming scholar should be cultivated; one should be watchful if he is ill-tempered. One should be compassionate to a straight-forward idiot. Ill-tempered idiots should be discarded. Neetidwishashtika- 54
282. In order to rise high, one bends too low. In order to live well, he suffers. In order to be happy he is always miserable. Who but the most servile be as thoughtless?
Neetidwishashitkanubhandha- 18
283. Discrimination is one eye. Good company is the other. He who does not have these, swiftly sinks into the well of delusion. Chanakyaneeti – 2/90
284. The stingy could be won over by money, the stiff with humility, the stubborn with implicit following, and the learned by straight-forwardness. Chankyaneeti –3/159
285. Even insignificant help rendered to a good person expands like a drop of oil in water. But the great assistance rendered to the mean-minded congeals and disappears as ghee poured into snow. Chankyaneeti –3/38
286. What a similarity there is between the mridangam the percussion and the hypocritical people! Just as the percussion instrument sounds well as long as it is smeared by paste, the lowly speak pleasantly only as long as they pampered.
Subhashitamanjari – 305/7
287. There is nothing special in being nice to the helpful; the wise say that only he who is nice even to the harmful is noble.
Neetisastram- 214
288. After a rash deed is done in haste, what is the point of consulting a wise man for advice? After the wedding is over, what is the use of enquiring after the auspiciousness of the moment? Abharanasatakam- 89
289. One should match the desires to resources; one should stretch the foot to the length of the covering. Abharanasatakam- 102
290. Just as migratory birds perch on a tree for the night and fly away in the morning, all meetings of living beings certainly end in parting.

Buddhacharitam – 4/46
291. Enmity has no end at all; but if one kills his own anger, it destroys enmity. Avadanasatakam- 371
292. Scholarship and mundane power cannot be equated. While the king may be respected only in his own kingdom, the scholar is respected everywhere. Panchatantram- 2/58
293. Fruit-bearing trees bend. Genuine scholars bow down in modesty. But the dried sticks and idiots don’t bend, they break. Nityaneeti - 62
294. Melody, clarity in enunciation, correct division of word and syllable, proper accent, confidence and rhythm; these six are the merits of a reciter. Panineeyasiksha- 33
295. The ignoble people know only to ruin the effort of others, never to help them. The wind has strength only to fell a tree, not to raise it. Panchatantram- 1/315
296. Even a chopped off tree sprouts again. The waning moon will surely wax. So knowing, the wise do not lose heart in sorrow. Neetisatakam - 79
297. The sun is copper-like in colour both when he rises and when he sets. Likewise, great people remain the same in fortune and in misfortune. Narabharanam- 26
298. If one’s face is the home of composure, heart is filled with kindness, speech is honey-sweet and senses and mind are geared to help others, he is universally respected. Subhashtiam- 47/103
299. One is power who is forgiving and the one in poverty who is generous occupy a place better than the Heaven.

Sarngadharapaddhati- 1550
300. Where all the leaders, where all are over-proud, where everybody hankers after greatness, there everything is bound to decline. Nityaneeti- 233
301. What is death? Stupidity! What is invaluable? That which is given at a needed moment! What is it that causes pain till death? Concealed sin! Prasnotthararatnamalika-4
302. A lion cub does not hesitate to spring on the forehead of an elephant in rut. That is the way of the valorous. Their valour does not depend upon their age. Neetisatakam- 75
303. One should rather desist from earning for its own sake, than earn only to give in charity, likewise, one should shun filth instead of going into it just to wash oneself later.

Mahabharatam- 3/95/6
304. Gods do not protect with a staff as a cowherd does. They give wisdom to one whom they want to protect.
Chankyaneetisaram- 6/37
In whatever manner the evil people trouble the good, like an ash-smeared hand rubbing against the mirror, the good people shine with increased splendour. Vasavadatta- 9
305. That which everybody likes to know, by doing which no one is ashamed, and by which the mind is contented and happy, that only is good. That is the true character of purity.

Manusmruti- 12/37
306. That which destroys vanity is Vidya-true knowledge. That which satisfies the needy is true wealth. That which is true to Dharma is wisdom. Darpadalanam-3/3
307. In childhood one is unrestrained. In youth, one indulges in pleasures. In old age one should become tranquil. But the purpose of one’s entire life is to do good to others.
Kittineematam- 724
308. Even the displeasure of a good man is beneficial like medicine; not the friendship of an evil person. His association should be cut off like a finger bitten by a snake.
raghuvamsam- 1/28
309. He who hankers after pleasures without money and he who is angry without power will never be happy.
Sarngadharasmruti - 1548
310. With the help of a log of wood man can cross the river. While doing so, he carries the log, just as he is carried across by it.

Mahabharatam- 12/138/62
311. Only the great and the noble should be cultivated, as taking shelter under a large tree of leaves and fruits. By chance even if there is no fruit, none can prevent atleast the comforting shade. Hitopadesa- 3/10
312. Cats and dogs are made to dwell within the palace. But the elephant is chained outside, without demeaning it.
Subhashitam- 231/59
313. Who is blind? One who does the evil. Who is deaf? One who does not listen to the good. Who is dumb? One who does not speak good at the right moment. Neetiswishashtika- 33
314. The evil person, even when gets a good thought it may bring only misery to the pious; just as a tiger undertaking a holy fast, only to become more and more hungry for the cow.

Narabharanam- 46
315. Geneology, wealth, learning, good appearance, courage, altruism, penance – these seven are mainly the cause for pride among men. Darpadalanam-1/6
316. One should leave the place if he can not find employment one should give up the employment which is fraught with difficult with difficulties. One should give up a deceitful friend. One should give up wealth that endangers life.
Subhashitam- 153/29
317. Helpfulness, pleasant speech, cultivation of genuine friendship – these are the primeval nature of the cultured. The moon is cool because of its own innate qualities.
nalachampoo- 3/14
318. The learning that is confined only to books, the wealth that is in others’ hands, the army stationed in the city during war, these are unproductive. narabharanam- 219
319. Wealth is the follower of truth; fame is the follower of sacrifice; knowledge is the follower of pursuit and wisdom is the follower of Karma. subhashitam- 157/188
320. Good health, wound body, freedom from debt, sinlessness, independence, lack of worry and unassailable belief in God – if these are present, it is Heaven itself. Nityneeti- 157
321. Good behaviour and sound character, like the creeper bedecked with flowers, and speech of sound sense, always bring wealth. Rasagangadhara- 191
322. There is nothing unsurmountable for the capable. There is no distance for the hard-working. No country is foreign for the learned. There is none strange for the soft-spoken.
Hitopadesa- 2/12
323. He is the true householder whose home is visited by relatives and guests from afar. The rest are but house guards. subhashitasudhanidhi- 31/2
324. A contemplated action should not be publicised as it may not be possible to carry it through. Nityaneeti- 208
325. The evil that one does is repeated by others. In the world, imitation is the fashion. Discriminatory good actions which are self-inspired are not in vogue. Nityaneeti- 215
326. Non-crookedness is the primeval quality of Dharma; non-ambiquity that of Artha; non-attachment, that of Kama; and non-rebirth, that of Moksha.subhashitavali- 2643
327. One should never be a person who is brilliant and compassionate. By harsh striking even the sandalwood emits fire. Subhashitavali- 2655
328. One who is after prosperity should eat what he can chew, and chew what he can digest and digest only that which is good for him. Subhashitavali- 2740
329. What is wrong with the water-bearing cloud which is black, and what is good at all of the dry autumn which is white?

Subhashitavali- 2796
330. One should not strike hard a person who is weak and dull. Even a static stone when struck, emits sparks.
Subhashitavali- 2798
331. A broken thorn in the foot, a loose tooth in the mouth and a crafty minister should be mercilessly uprooted.
Subhashitavali- 2805
332. A person who suddenly occupies a high office loses discrimination like the one on the summit seeing the landscape around as smooth and even. Subhashitavali- 2857
333. To be complacent, feeling that he is complete with many qualities, is to live under illusion. It is the full moon which is struck by the eclipse. Subhashitavali- 2873
334. Many a time it is the soft but not the harsh that can win the game. The falling soft water can cut throught the mountain but the hard sword cannot. Subhashitavali- 2875
335. What is the use eloquence over a dull mind? What is the use of her, casting charm before the blind? Subhashitavali- 2888
336. It is the intention that is important in action. Kissing the consort is so different from planting a kiss on the daughter. Subhashitavali- 2966
337. Just as light and shadow are inseperable aspects so are the man and his actions. Subhasshitavali- 3080
338. Who has assured a hundred years of life to the newborn? It is by tact and persistance that longevity is earned.
Subhashitavli- 3086
339. Face is wrinkled, head is grey, body withers away and still the desires are youthful. Subhashitavali-3242
340. The longing of others is reflected in the consciousness of an individual according to his own mind. The reflection of the face in sword is but lengthwise. Sooktimala- 548
341. One should not go empty handed to see the king, God, preceptor, priest, son and friend. A gift could always beget a gift. Sooktimala- 649
342. That which is sweet should not be eaten by a single man along. When everyone is sleeping, an individual alone should not be awake. A man should not walk alone. Similarly a single man by himself should not make monetary decisions. Sooktimala-620
343. The wound caused by the arrow heals; the axed forest tree sprouts again; but the wound in the mind inflicted by hurting words will never heal. Mahabharatam - 104/33
344. No shastra is more valuable than the Vedas; no preceptor greater than the mother; no gain better than Dharma and no penance more effective than fasting. Mahabharatam- 104/65
345. If at home there is no consort who speaks soft and is devoted, it is better for the man to go to forests, for, there is no difference between the home and the forest for him. Mahabharatam- 144-17
346. Both ambrosia and poison are in our own body. Man embraces death by falling a victim to indulgence but attains immortality by steadfastly following truth.
Mahabharatam- 175/22
347. Saraswathi, Goddess of learning, becomes his who selects and collects precious words of wisdom from the learned.

Nityaneeti- 354
348. One who has not acquired a collection of Subhashita-capsules of wisdom-what can be offer during conversion, commerce or discourse? Panchatantram- 2/174
349. Doing something impossible and not doing something possible and disclosing whatever is going to be done without sufficient thought input. These are all irresponsible act - Viduraneeti
350. There are ten rules to be followed by each and everyone. They are known as yamas and niyamas. Ahimsa, satyam, asteyam, brahmacharyam, aparigraham, soucham santhosham, thapa, swaddhyayam, eeswara pranidhanam are the ten rules.
351. let us her good, let us see good, let us do our mission oriented divine work of serving the god’s creations and all human beings as long as we are alive. Let us work together, let us share the work results together, let us get ourselves enlightened through cooperation, let us not have hatred towards anyone, let noble thoughts come from all over the world. Vedic mesages.

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About Saama veda ebook download

The Saama Veda is said to be the most interesting Veda. In Bhagavath geethaa Lord Krishna has said, “ Vedaanaam saamavedoasmi” ( I am the Saama Veda among vedas). It is the base of all Indian music /songs /ragas/ and arts. Gaandharva veda ( sangeetha veda) is the upaveda of Saama veda. The saptha swara has its origin from saama veda.

Sa-rit ga-ma-pa-da-ni are the first letters of seven saama veda mantras. In Saama Veda the seven ragas are written as prathama, dwitheeya, thritheeya, chathurthi, panchami, shashti and sapthami . The equivalent Ragas in KaranatIC or Hindustani music are respectively madhyma (ma), gaandhaara (ga), rishabha (ri), shadja (sa), nishaada (ni), daivatha (da) and panchama (pa).

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Aranyakas: About Yagas and Yajnas ebook download

The Aranyakas primarily focus on the yaagas and yajnaas. The subject matter was kamyeshties which are meant for prosperity, wealth, power, and so on. In short these yaagas and yajnaas are for making life happy and prosperous, for the family members, kings, village heads and also for great or rich men . The next branch of Indian knowledge is compiled are known as Aaranyakaas. Aaranyaka means ‘ that is connected with forest’. The rituals which are to be performed by those who are going to vaana prastha. (after the family life and giving the responsibility of the family to the grown up children). While living in forest, many rituals are to be performed with the available materials in the forest. These rituals are not for name, fame or prosperity. They are meant for leaving the life happily (moksha) without any bondage. Hence they are known as moksheshti. The yaagas which lead for moksha or detachment. Here comes the philosophy, the meaning, bondage, attachment, jnaana, bhakti, karma, dharma, Vedas, upanishads, psychology, divinity, brahma saaakshaath kaaram, brahma jnaanam, ultimate truth and relative truth, sensory organs, functional organs etc., connected with life. Because these subjects are the part and parcel of Indian philosophy and hence leading to upanishadic knowledge through aaranyaka texts. there are Rgvedic and Yajurvedic aranyakaas. No Aaranyakas for sama Veda and Atharva Veda. However subject matters of aaranyakas are dealt in the last part of many of the brahmanas of samaveda and also in the Gopatha brahmana of Atharvaveda.

Rigvedeeya aaranyakas. They are Aitareya aaranyaka and kousheetakee aaranyaka, Yajurvedeeya aaranyakas are maithraayaneeya aaranyaka and Thaithireeya aaranyaka. For the modern man, the aranyakas do not have much relevance, in the day to day life as they are meant for vaanaprasthaasrami and almost the subject matters deal with yaagas. Still we are presenting the abstract of the aaranyakas exclusively for getting an outline of such type of literature, existing as a part of Vedas.

Yajurvedeeya aranyaka: Next we enter into the yajurvedeeya aranyaka . There are no aranyakas for the Sukla yajurveda. Maithraayaneeya aranyaka and thaithireeya aranyka are the two aranykas for the Krishna yajurveda. In the former, the first part discusses about the significance of the spiritual and sanyasa life by narrating the story of King Bruhadratha, who gave up all his belonging and country and went for sanyasa and attained moksha.

Veda means knowledge. The source of unlimited knowledge. When searched deep one can get the essence, fact and truth of theoretical and applied knowledge for human beings. To read the full article please download the ebook..Right Click and open in new window and stay with Hindu culture.
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Download ebook on Bhramanas in vedic literature.

 Let us open the books which come after the (four) Vedas in the vedic literature. These books are known as Brahmanas or brahminical literature. Majority of them explain the yaaga / yajna rituals which is practically difficult for anyone to understand without their commentaries. The books are meant for vedic scholars. Some of the brahmanas may contain different subjects also. These literature , in some cases form the continuation of the Vedas and some are separately available. Many of the information given in Brahmanas are separately available. Many of the information given in Brahmanas are the authentic references for the history of ancient India. Even some of the UGC approved history texts are /were prepared based on the descriptions given in the brahmanas (particularly satha patha brahmana and gopatha brahmana). Generally brahmanas are composed as prose mixed with veda mantrs.

The brahmanas are classified under each Veda. They are Rig vedic - sukla yajurvedic – Krishna yajurvedic – samavedic and atharva vedic brahmanas. The yaagas are performed by the vedic scholars of respective Veda sakha based on the explanations given in their respective vedic brahmanas. If I belong to Rig Veda sakha, then I am expected to perform the yaga based on the brahmanas of Rigveda. How ever all the Vedas and many Veda mantras from different sakhas will be used in every yaagas. However the chief priest and yajamana will follow the yaga karmas based on the respective brahmanas of the Vedas. As mentioned earlier there are other subjects also in this text. Number of pages, contents, descriptions methods, presentation styles, etc of each of the brahmanas vary. They also contain sometimes, social, psychological, historical, spiritual, religious, linguistic,.. subjects also.

Rigvedeeya Brahmana: Aithareya brahmana, saankhyaayana brahmana and kousheetakee brahmana are the three brahmanas of Rigveda of which aithareya and saankhyayana brahmana are available in full, where as kousheetaki brahmana is almost lost for ever.

Yajurvedeeya Brahmana: We have already discussed the brahmanas of Rigveda and now we shall move to brahmanas of Yajurveda. Most important among the brahmanas of vedic literature is Sathapatha brahmana. It is so called because it has hundred chapters. The satha patha brahmana has two versions /recensions. One having 100 chapters belonging to Vajasaneyee maadhyndina Sukla Yajurveda and the other having 104 chapters, belonging to Kanwa sakha. Both the texts resemble very much in their contents. They are also divided into 14 kaandas (parts) or 438 brahmanas (sub titles ). Generally the book gives the explanations of yaagas to be performed by the Vedic scholars belonging to the Yajurveda saakha. How ever the information when deeply and systematically analyzed, one can get lot of information on the ancient history of India. in fact many of the Indian history books quote a lot from this brahmana text.

Saamavedeeya brahmana: Now we shall go through the Sama vedeeya brahmana. There are eleven brahmanas for the Sama Veda. They are Thaandya brahmana, Jaimineeya brahmana, Upanishad brahmana, Devathaadhyaaya brahmana, Jaimineeyopanishad brahmana, Samhithopanishad brahmana Vamsabrahmana Aarsheya brahmana , Shadvimsa brahmana, Saamavidhana brahmana and Chandogya brahmana.

Atharva vedeeya brahmana: Gopatha Brahmana is the brahmana connected with Atharva Veda. It is perfectly organized in content and literary beauty. Gopatha word is said to have the meaning guptha = deep / secret and it also is said to have another meaning following the footsteps of Veda ( Go means Vedas and patha means footsteps/ pathways). So gopatha means the footsteps of Vedas. It is as big as Rig-Veda and almost similar in size with the sathapatha brahmana. It has been divided into two parts. In the first part there are five prapaatakas which is known as poorva brahmana and in the second part there are six prapatakaas which is known as uttara brahmana.

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About Atharvaveda ebook download

Atharva veda is also known as BraHma Veda, Atharva Agneerasa Veda, Angeerasa Veda, Kshatra Veda. It is wrongly commented that the Atharva Veda is inferior (or forbidden) to other three Vedas. Some of the cinemas / movies / serials strengthen this mis - understanding about atharva Veda. It is wrong, the quality and all other parameters of Atharva veda are similar to other Vedas. Veda thrayee only means three qualities of each Vedas which are samhita, chandas and sruti. Atharva Veda has all these three. Hence no way Atharva veda is inferior to other Vedas. Atharva Veda mantras generally connected with common man’s problems and prayers which are sociology, agriculture, medicine, success and failures and so on in the life.

It is said that Atharva Veda has 50 recensions/ sakhas. Only nine sakhas are known, now. Their names are Pippalada sakha, thouda sakha, mouda sakha, sounakeeya sakha, jaajala sakha, jalada sakha, brahmavada sakha, devadarsa sakha, and charana vaidya sakha. Now only two sakhas are available in the complete form. They are sounaka sakha and pippalada sakha. Unfortunately due to the wrong understanding (mis understanding / superstition that Atharva Veda is inferior to other Vedas) there are only few students to learn and few teachers to teach this Veda. Thus Atharva Vedic scholars are very few in number. In Keralam there may be two or three scholars who know the veda with sruti . Even the original sruthi of this Veda is also said to be almost lost (?).
A few that Atharva veda has all black magic in that. It is wrong. There are some mantras which are falling under satru nasana, rashtra vijaya, roga nasana, raja vijaya, and so on. There are so many mantras which are chanted during ratha arohana, entering in palace, simhasana arohana, and for prosperity – health – long life – freedom from health problems – medicines for variety of diseases etc. These mantras are chanted exclusively for the benefit as prayer.

The Sounakeeya sakha of Atharva Veda has 750 sukthas compiled in 20 Kandas (parts) having 5987 mantras of which 1200 mantras are from Rigveda. There are many Yajurveda mantras too. Each suktha has a purpose chanting. Hence this arrangement of the suktha by mentioning the purpose is unique to Atharva Veda. It is said that the learning procedure of Atharva Veda was not as rigid as observed in other Vedas. Hence it is said that variations in chanting methodology, number of mantras etc are common. There can be variation when students from Kerala and Kashmir chant the same Atharva Veda sakha. This is not the case with other three Vedas. Now we shall discuss the subject matter of Atharva Veda as a continuation . As mentioned earlier, there are 5987 mantras in Atharva Veda and they are included in 750 suktas. Each sukta is a prayer / explanation for fulfilling the expectations or wishes. These prayers are for different purposes which reflect in the name of the suktha. Atharva vedic prayers focus for prosperity and peaceful life on earth with all spiritual and physical comforts. Atharva Veda manthras are classified under adhyatmikam, adhibouthikam and adhidaivatham. The adhyatmika subjects are included in adhyathmika prakaranam: aathma thathwam, brahmacharyam – gruhastha-vanaprastha-sanyasa dharmam, description on jeevathama, paramathma, health, pancha bhootha, pancha prana and so on. Prayer for good health, medicines, curative effect, long life, relief from diseases / health problems like leprosy / fever/ small pox/ infections, and so on are also included in adhythmika prakaranam .

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YAJURVEDA
it is said that therere mohan 100 recesions. each of the recesions has further branched into branchlets. hence yajurveda is known as yajurveda vruksha ( yajurveda tree). Even though it is not easy for a common to understand let us just glance through the names of the yajurveda text recesions. they are Aalambi, kalinga, ruchaabha, aaruni, thandya, syaamaayana, kata, kaalapi are the prime shakas. From this each prime shakas further divided to sub shakas. to read the full topic on yajurveda principles.

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RIGVEDA
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Rig-Veda is the oldest literature of human race. It has been composed by many Rushies and not one Rishi. The Rig Veda is so known because it is composed of Riks. Riks means two lines of poems/ mantras with very stringent sruthies / tones to chant. Each suktha may have two or more Riks in it. Those who compose the Veda mantras are known as Mantra drushtara: means who could see the Veda mantra. Majority of the names of Vedic Rushies are not known to us and we will definitely explain that. These mantras were composed in many years and not at a particular period. They might have got composed during a period of thousands of years. The first part of the Rig-Veda appears in old Vedic Sanskrit and last part appears to be modern Sanskrit. In short there is an opinion that the first part and second part of Rig Veda mantra were composed in slightly different Sanskrit style.

The composers of Vedas : Rushies who composed the Veda mantra are known as mantra drushtaara. These mantras were classified by the Rushies of Veda Vyasa kula (clan). I.e. they classified/ rearranged all the Veda mantra sookthas available during then, to the present form as seen now in Rig-Veda. Majority of the Veda hymns are composed by the Rushies of Viswamitra kula, Angeerasa kula, Athreya kula and Bharadwaaja kula and Kanwakula. All the hymns are adoring the Vedic devathas. Rigveda is composed almost fully in poetical style.

Sakhas of Rig-Veda : There are 25 sakhas for Rig-Veda . These sakhas are wrongly interpreted in English as branches No ! They are recensions. Out of the 25 sakhas only four are available now, the remaining are lost for ever. Each saakha is known in the name of respective Rushies. They are Saakala saakha, Bhaashkala saakha, Saankhyaayana saakha, and Kousheethakee saakha are most important and they are composed or organized in the present status by Saakala, Bhaashkala, Saankhyayana and Kousheethakee Maharushies. Major difference among these Vedic recensions of Rig-Veda are in the arrangements of some mantras (Riks) and also in the organization of the Parisishta mantras. ( parisishta mantras are those mantras which are not strictly part of Vedas but they are chanted in between Veda mantra sookthas as a custom. In different sakhas, in some places synonyms are also used like baahubhyam is changed to hasthaabhyam and like that .

Arrangements of the mantras in different sakhas: The Rig-Veda mantras are arranged in the saakala saakha as mandala krama. All the mantras of the Rig-Veda has been included in ten mandala. In Bhaashkala saakha the arrangement is in ashtaka as the bunch of eight chapters. There are totally 64 chapters and they are arranged in 8 ashtakas. The Saakala saakha of Rig-Veda has 193816 words which are composed by 397265 letters. There are 10552 Riks (stanzas) which are composed using 193816 words and they are organized in 2024 vargas. These many vargas are included in 64 chapters (adhyaayaas) and eight each of this form ashtakas andhence Saakala saakha of Rig-Veda has 64 adhyaayaas or 8 ashtakas.

Chanting Veda mantras : Veda mantras are chanted in all the Vedic rituals where the materials are offered to fire. All the Vedic rituals are known as offering through Agni using the word swaaha. These mantras play very important role in Somayaga, Aswamedha yaga, Putra kameshti yaga, Vajapeya yaga, and many other yaagas. They are also chanted in some special rituals with the thantra. There are some mantras which are very commonly used, like Purusha sukta, bhagya sukta, Vishnu sukta, Sree Sukta, and so on. They are chanted always. Few mantras are chanted in every rituals.

Fundamental principles of Veda mantra chanting : All these mantras are expected to be chanted with ten sruthies (tones) known as udaattha, anudhaatta, swaritha, repha, hraswa, pracheya, anunaasikaa, kampa, deergha kampa and plutha. Three among these are present in Gayatri mantra. In all the three Vedas Gayatri mantra written by Viswamitra is included.
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