Classical and Scientific introduction of forty areas of Vedic Science.

Classical and Scientific introduction of forty areas of Vedic Science. unit 2 LAWS OF THERMODYNAMICS The laws of thermodynamics, in principle, describe the specifics for the transport of heat and work in thermodynamic processes. Since their conception, however, these laws have become some of the most important in all of physics and other branches of science connected to thermodynamics. They are often associated with concepts far beyond what is directly stated in the wording. History The first established principle of thermodynamics (which eventually became the Second Law) was formulated by Sadi Carnot in 1824. By 1860, as found in the works of those such as Rudolf Clausius and William Thomson, there were two established "principles" of thermodynamics, the first principle and the second principle. As the years passed, these principles turned into "laws." By 1873, for example, thermodynamicist Josiah Willard Gibbs, in his Graphical Methods in the Thermodynamics of Fluids, clearly stated that there were two absolute laws of thermodynamics, a first law and a second law. Over the last 80 years or so, occasionally, various writers have suggested adding Laws, but none of them have been widely accepted. Overview ;. Zeroth law of thermodynamics First law of thermodynamics Second law of thermodynamics Third law of thermodynamics Onsager reciprocal relations - sometimes called the Fourth Law of Thermodynamics [edit] Zeroth law

Main article: Zeroth law of thermodynamics If two thermodynamic systems are each in thermal equilibrium with a third, then they are in thermal equilibrium with each other. When two systems are put in contact with each other, there will be a net exchange of energy between them unless or until they are in thermal equilibrium, that is, they contain the same amount of thermal energy for a given volume (say, 1 cubic centimeter, or 1 cubic inch.) While this is a fundamental concept of thermodynamics, the need to state it explicitly as a law was not perceived until the first third of the 20th century, long after the first three laws were already widely in use, hence the zero numbering. The Zeroth Law asserts that thermal equilibrium, viewed as a binary relation, is an equivalence relation. First law Main article: First law of thermodynamics In any process, the total energy of the universe remains the same. It can also be defined as: for a thermodynamic cycle the sum of net heat supplied to the system and the net work done by the system is equal to zero. More simply, the First Law states that energy cannot be created or destroyed; rather, the amount of energy lost in a steady state process cannot be greater than the amount of energy gained. A pithy summation would be "You Can't Win". This is the statement of conservation of energy for a thermodynamic system. It refers to the two ways that a closed system transfers energy to and from its surroundings - by the process of heating (or cooling) and the process of mechanical work. The rate of gain or loss in the stored energy of a system is determined by the rates of these two processes. In open systems, the flow of matter is another energy transfer mechanism, and extra terms must be included in the expression of the first law. The First Law clarifies the nature of energy. It is a stored quantity which is independent of any particular process path, i.e., it is independent of the system history. If a system undergoes a thermodynamic cycle, whether it becomes warmer, cooler, larger, or smaller, then it will have the same amount of energy each time it returns to a particular state. Mathematically speaking, energy is a state function and infinitesimal changes in the energy are exact differentials. All laws of thermodynamics but the First are statistical and simply describe the tendencies of macroscopic systems. For microscopic systems with few particles, the

variations in the parameters become larger than the parameters themselves, and the assumptions of thermodynamics become meaningless. The First Law, i.e. the law of conservation, has become the most secure of all basic laws of science. At present, it is unquestioned. Second law Main article: Second law of thermodynamics The entropy of an isolated system not in equilibrium will tend to increase over time, approaching a maximum value at equilibrium. In a simple manner, the second law states that "energy systems have a tendency to increase their entropy" rather than decrease it. A pithy summation of the Second Law would be "You Can't Even Break Even". A way of looking at the second law for non-scientists is to look at entropy as a measure of chaos. So, for example, a broken cup has less order and more chaos than an intact one. Likewise, solid crystals, the most organized form of matter, have very low entropy values; and gases, which are highly disorganized, have high entropy values. The entropy of a thermally isolated macroscopic system never decreases (see Maxwell's demon). However, a microscopic system may exhibit fluctuations of entropy opposite to that dictated by the Second Law (see Fluctuation Theorem). In fact, the mathematical proof of the Fluctuation Theorem from time-reversible dynamics and the Axiom of Causality constitutes a proof of the Second Law. In a logical sense the Second Law thus ceases to be a "Law" of physics and instead becomes a theorem which is valid for large systems or long times. The first and second law can be combined to yield the Fundamental Thermodynamic Relation: Here, E is energy, T is temperature, S is entropy, p is pressure, and V is volume Third law Main article: Third law of thermodynamics As temperature approaches absolute zero, the entropy of a system approaches a constant minimum. In brief, this postulates that entropy is temperature dependent and leads to the formulation of the idea of absolute zero. This has been summed up as "You Can't Even Stay Out Of The Game".

Maharishi's Effect- The Maharishi Effect is the phenomenon of the rise of coherence in the collective consciousness of any community. Scientific research has clearly demonstrated that when one per cent of the population of a city or town practices Maharishi s Transcendental Meditation Programme, the crime rate significantly decreases. Similarly, when groups of individuals practicing Maharishi s TM-Sidhi programme with Yogic Flying equal at least the square root of one per cent of a population, there is a significant reduction of crime and accidents, as well as an increase in stock prices, decreased pollution, decreased unemployment, and decreased hostilities between nations. The basis of the Maharishi Effect is the rise of collective consciousness. Collective consciousness is the wholeness of consciousness of any specific group. For example, when we talk of community consciousness, we merely put together the consciousness of all the individuals who make up the community; for national consciousness we put together the consciousness of all the citizens of a nation. There are innumerable divisions and organizations of collective consciousness, but among these there are seven principal levels: family consciousness, community consciousness, city consciousness, state or provincial consciousness, national consciousness, world consciousness, and universal consciousness, each created by the individuals within the group. The phenomenon of collective consciousness can best be understood by examining the concept of a field, as described by modern science. Physicists delineate a variety of infinite, unbounded, and all-pervasive fields that operate invisibly throughout creation, governing the activities of

innumerable Laws of Nature. For example, the electromagnetic field one of the four principal force fields permeates the entire universe, and enables radio and television transmitters to send signals by creating waves within the field. While the waves are unseen, they nonetheless create effects with which we are all familiar the sounds and images of radio and television. Likewise, the other three fundamental force fields gravitation, weak interaction, and strong interaction also pervade everything and behave invisibly throughout Nature. Self-referral consciousness is also a field, though on an even more fundamental level, for it is the omnipresent, invisible, and unbounded field from which all force and matter fields emerge. Just as a radio transmitter can create waves in the electromagnetic field, individuals constantly create influences on all parts of creation simply because consciousness permeates every aspect of the material universe. To illustrate, if a stone is thrown into a pond, waves are produced that travel throughout the pond. Each wave produces some effect in every part of the pond. Similarly, the wave of individual life, through its activity, produces an influence in all parts of the cosmos. On the basis of this same principle, the direct experience of self-referral consciousness influences every aspect of the universe, enlivening it with the perfect order and harmony inherent within self-referral consciousness. For this reason, groups of individuals can create very powerful effects in the environment through their collective practice of the Transcendental Meditation and TM-Sidhi program through their self-referral practice, they enliven every aspect of the universe by stimulating its most fundamental constituent, consciousness, and they especially enliven the collective consciousness of the city or province or nation in which they are located. Since collective consciousness is created by the individuals within it, as individual consciousness grows collective consciousness rises; and as collective consciousness rises individual consciousness grows. In other words, as an individual regularly experiences self-referral consciousness and enlivens it in his own awareness, the levels of collective consciousness in which he participates family, city, province, nation, etc. are simultaneously improved. This higher value of collective consciousness in turn effects, in a positive way, every one of the individual members of that level of collective consciousness.

Since individual and collective consciousness maintain this reciprocal relationship, a group of individuals practicing the Transcendental Meditation and TM-Sidhi programme will bring a powerful influence of orderliness and harmony to collective consciousness, enabling an entire population to act more coherently, more harmoniously, and more in accord with Natural Law. On this basis, Maharishi has brought to light the potential for every nation to create invincibility for itself and for all its citizens. Invincibility not only describes the ability of a nation to maintain impregnability to its enemies both within the nation and outside of it it also describes a state in which every aspect of national life is in perfect balance. Invincibility is a state of fully integrated, perfectly coherent national consciousness, in which the inner depth of consciousness is integrated with the outer values of life. Maharishi has described invincibility in his book Enlightenment and Invincibility in the following words: The sign of invincibility of a nation will be from the integrated value of harmony in the country. The tensions and disharmonies will be less, the flowering of business will be there, trade and industry will be increasing, people will be happy, sickness will be less, seasons will be in time, crops will be abundant, the economy will be better, the nation s influence in the family of nations will be greater and more appreciated. The internal growth of cultural integrity will be more, people will be functioning more in accordance with the Laws of Nature, they will not violate the Laws of Nature, and therefore they will not create problems for themselves and for others. That country will be more and more loving to all other countries. The influence of good from the country will be purifying for the whole family of nations. So everyone will love the country. These will be the songs of the growth of invincibility of the nation. (p. 66) When a significant number of individuals individuals practise the TM-Sidhi Programme, including Yogic Flying, in a group (the size varies depending upon the size of the nation s population), the infinite coherence inherent within self-referral consciousness is spontaneously enlivened in collective

consciousness, and every aspect of national life becomes connected. National life not only becomes perfectly balanced, but no negative influences from outside or from within the society can disturb this balance. This is true invincibility, not the false sense of security that comes from stockpiling weapons of mass destruction. Throughout the physical and biological sciences we can locate principles that give rise to permanence, or invincibility, where a systems is strengthened to such an extent that its integrity remains virtually unaffected by outside influences that act upon it. In these cases, indestructibility seems always to depend on the coherence of collective functioning of the individual components of the system. In Physics, principles of invincibility are those that protect the structural integrity of a system or its ability to maintain order. This may include many aspects, including, the strength of the material, its hardness, the strength of the structure, its resistance to outside penetrations, etc. One example is the Meissner Effect. If we take an ordinary metal at ordinary temperatures such as an iron bar at room temperature and bring a magnet near the bar, the magnetic field will penetrate inside the iron. The electrons, which are already flowing around in a disorderly and confused state, will become even more disorderly and confused, because their paths are distorted by the presence of the magnetic field. In a superconductor, however, something quite different takes place. In a superconductor, the electrons within are already moving in a coherent collective state, and because of their coherence the invading magnetic field is repelled, and must flow around the outside of the superconductor. In this case, it is the coherence of the collective functioning of the electrons that causes it to maintain its invincible state.

In an ordinary electrical conductor, incoherent, disordered electrons allow penetration by an external magnetic field. In a superconductor, coherent collective functioning of the electrons spontaneously excludes an external magnetic field, and maintains its impenetrable status. This examiple of invincibility beautifully demonstrates the general principle of how inner coherent collective functioning of a system results in the ability to defend against external disturbing forces. The principle through which the Maharishi Effect resolves and prevents military conflicts is parallel to this principle of the Meissner Effect. Just as the process of introducing greater coherence among the iron molecules makes the bar invincible, a group of Yogic Flyers experts in the practice of Maharishi s TM-Sidhi Programme practicing this Vedic Technology introduces greater coherence and harmony in the collective consciousness of the nation, rendering the nation impervious to negative, hostile influences. This invincible armour is called a Kavach in the Vedic Language. When the nation is surrounded by a Kavach, it has no enemies, and therefore achieves victory before war, where even an enemy cannot be born. The results of the collective practice of Maharishi s Transcendental Meditation and TM-Sidhi programme have been documented on every level

of society by over 50 research studies, which have used the most sophisticated tools available to the social sciences. The following is a brief summary of some of the research on the Maharishi Effect. Effects on City Life Using Box-Jenkins time series impact assessment analysis of predicted threshold, scientists in 1984 found a 22% reduction in homicide when the group of Yogic Flyers exceeded the predicted threshold. Researchers in 1987 used Box-Jenkins time series impact assessment analysis of a 5-month intervention period compared to pre- and post-intervention baselines, and found that when the creating coherence group (Yogic Flyers) surpassed the square root of one per cent of the population of Metro Manila in the Philippines, there was a significant (p <.005) decrease in crime. Effects on State and Provincial Life Another researcher found in 1990 that a significant decline in crime rate, traffic fatality rate, and unemployment (also combined in an index) in the state of Iowa, USA, as a result of the coherence creating group at Maharishi International University (p s <.05 for each variable). This researcher employed Box-Jenkins time series transfer function analysis of the effect of group size on quality of life. Effects on National Life A number of studies have demonstrated significant effects on the quality of life in an entire nation from a coherence creating group. These include decreased crime and accident rates in Holland during three intervention periods (all p s <.025); increase in the British stock market index (1983); using Box-Jenkins time series impact assessment analysis, researchers in the U.S.A. found a decrease (p =.005) in traffic fatalities when a coherence creating group in Iowa exceeded the square root of one per cent of the nation s population (1984). Effects on Neighboring Countries Employing Box-Jenkins time series impact assessment analysis of the effect of the TM-Sidhi group, a researcher found that the influence of a creating

coherence group in the United States not only reduced Okun s Misery Index (the sum of monthly inflation and unemployment rates) in the United States, but also in its neighboring country Canada. However, he noted that the effect was larger in the United States than in Canada, underscoring the need for every nation to maintain its own group. Other researchers found that as the size of a creating coherence group increased in Jerusalem, it began to first influence the city, then the nation of Israel, and then its neighboring country Lebanon. This study measured a composite index including war intensity and war deaths in Lebanon, Israeli national mood and national stock index, auto accident rates, number of fires, and crime rates for both Jerusalem and Israeli; it employed Box-Jenkins time series analysis using impact assessment, cross correlation, and transfer function analyses of the creating coherence group size on all variables and indices. Effects on International Conflict and Quality of Life Studies have found that the Maharishi Effect creates a profound effect on International conflicts. A study of U.S. relations with the former Soviet Union between 1985 and 1987 found that when the size of the coherencecreating group at Maharishi International University exceeded the square root of one per cent of the U.S. population, there was in the following weeks a significant improvement in the actions of the United States toward the U.S.S.R.; in addition, studies have found decreased conflict in troubled areas of the world, and decreased war deaths and injuries and significant progress toward peace in Lebanon. The Global Maharishi Effect One of the most significant areas of research on the Maharishi Effect is the effect of a creating-coherence group of Yogic Flyers on the entire world. In December of 1983, Maharishi International University hosted a three-week assembly for participants in Maharishi s TM-Sidhi programme. Participants attended from all parts of the world, creating the first group in excess of 7,000 (the square root of one per cent of the world s population). Using a variety of statistical techniques appropriate to the different data sets (including chi-square contingency table analysis and Box-Jenkins time series impact assessment analysis), researchers found a number of positive changes in the quality of life throughout the world, including increased positivity in

trouble-spot areas (p <.002), increased progress towards peace in Lebanon (p <.006), and increase in the World Index of stock prices (p <.00004). These studies clearly indicate the powerful influence available through the collective practice of Maharishi s TM and TM-Sidhi Programme. With the creation of groups in all the nation s of the world, there will be a phase transition of world consciousness leading to Heaven on Earth for all mankind. In this way, Heaven on Earth is being created through the complete scientific knowledge of Natural Law that is now available to everyone through the programmes of Maharishi's Vedic Science and Technology. The most powerful way to create invincibility is through groups of Yogic Flyers, for it is through the group practice of Maharishi s TM-Sidhi Programme, including Yogic Flying, that the quality of a nation s collective consciousness can be most effectively improved. By creating enough groups throughout the world, every nation can enjoy invincibility, and the entire world will enjoy Heaven on Earth life filled with happiness and success, free of problems and suffering, where every individual spontaneously lives in accord with Natural Law. Unit 3 Meaning of "Yogastha Kuru Karmani". One can acquire knowledge only being engaged in action. Those who while away time without being active do not gather knowledge and not being in action is as good as being dead. Life is characterized by action and death is characterized by inact That is how knowledge- the true knowledge of essential truth of things- and action are linked to life and not death. This is equal applicable to spiritual life as well. The importance of karma or action in spiritual life is so great that in sanatan philosophy, karma has been lifted up as a path in it for Brahman realization and has been identified for its own right as karmayoga. Not many philosophies outside sanatan dharma give this status to karma. But do all actions lead to truth consciousness? The answer is obviously negative. The orientation of our actions must be rightly aimed at truth. If God is equated with truth, then all actions need to be God oriented and God-possessed so that God is reveale through them. If the connection with the divine is constantly remembered, and the divine purpose is sought out to be the purpos behind all our actions, then the quality of all our actions shall acquire a much higher plane of satisfaction. Gita says yogastha ku karmani. When we are yogastha i.e. established in yoga or in other words yukta or linked with God, our actions are not likely to

wrong and meet failure. Done with a sense of Yoga, the actions automatically attain refinement and astuteness (kaushalya as G puts it). When performed with astuteness and crowned with success, the true knowledge dawns. In success and failure, in pain and pleasure, in comfort and adversity, God has to be the central focus. God has to be the recipi of all the service that we put in life. A poet put it quite nicely: In times of happiness, let the happiness in me be like the shiuli flo in winter mornings, falling down gladly at the feet of you my Lord with sincere gratefulness. In times of misery let my misery be the wick in the candle burning itself out so that by its own burning, the light reveals your face. The Lord leaves no scope for doubt at all in this regard, when he advises to Arjuna: Yat karosi, yat asnasi yat juhosi dadasi yat Yat tapasyasi kaunteya tat kurusva madarpanam What so ever you do, whatever you take or whatever you offer or give away, even your very sadhana ought to be performed w me, the Lord as the recipient. All for God in every way - and that is the key behind all success. That is the concept of tyaga or sacrifice in sanatan philosophy. Everything has to be for the Lord, offered to the Lord. My own personal desires, my own attachment to the fruits of my actions should not contaminate the action itself. If an iota of self expectation is mixed with the action, it will entangle me more and more. It will bind me in knots after knots because I do not kno no one has ever been able to fathom, the limits of one s expectations. And with that kind of load in the mind how can the clarity knowledge be expected? So our ancient seers gave us the solution. If Brahman is what you want to know and if Brahman is He, who holds the door to knowledge, then offer your actions to Him only. Do not mix any of your own demands. As greater gifts await you, detach yourse from expectations of minor benefits. That is niskama karma or action without attachment. That is the underlying principle of tya or sacrifice. To orient one s mind to this kind of attitude to action, is within the capability of every individual, in small or large measure. One need not be a recluse, need not run to forests nor close one s eyes to the happenings around. A true Yogi, a true tyagi, simply a different attitude towards living life. That is all there is to it. There is an important point here which is often misunderstood by common thinking. Our scriptures- on the face of it- dictate us engage in action with a sense of renunciation or tyaga, to have no desire whatsoever towards fruitive results. The true meaning desireless action is often misunderstood and we are often told to simply kill all your desires. Is that possible? Is that practical? It is worth revisiting here our earlier discussion about understanding what is phalaprepsa- the desire for the fruits of our actions. Can one even engage in sadhana, the spiritual journey without motivation? Without the desire of bliss or ananda that one crav for, what for all that effort is worth? Will any of us be here if we are not expecting something? Let us not have any mistakes about it. Our scriptures should not be wrongly interpreted that desire has no place in action. After all, at the very root of this creation of the Lord is not the desire to create prominent? What do we learn from the Rig Veda about the creation? kamastadaghre samavartatadhi manaso retam prathamam yadasit The Desire arose in the beginning, The Desire, the primal seed and germ of Spirit. Without the Divine desire this dynamic state of cosmos would have remained unmanifested as it was in the beginning.

Even at the mortal level, everyone is motivated to action only by the carrot that one sees in the front. If one has no expectation, longing in the heart, none will ever budge an inch. Even when The Lord Krishna urges Arjuna to action, He promises him the sovereignty of the earth if he wins and heavenly bliss even if he dies fighting. He holds the chariot all the way. So what does killing of desires really mean? How is Arjuna s confusion removed? The answer is given in that oft repeated sloka The Gita: Karmani eva adhikaraste ma phalesu kadacana Generally people understand this as a total denial to the fruits of one s labour. That is why, their confusion lasts all their lives making them move round and round. The word adhikara explains it. AdhikAra means and implies mastery and controlling authority. The Lord says: you carry on you actions, but how it will finally end you can not preconceive it nor mould it absolutely to an iron clad specification as you may fan A result for you will always be there. All actions invariably produce results. But shape of that result is dependant on thousand o influencing factors, about which a mortal with limited horizon has no knowledge or control. Thousands of things contribute to an outcome. Directly or indirectly, some are obvious and some not so obvious, physical or subtle, proximit or distant, all the past b up based on our own previous activities, the interaction of actors other than us in the script, all elements in the ever interacting matrix have contributed to any outcome whatsoever. The jiva, or the individual, which is characterized by his limitations has no means of either knowing all the contributing reasons therefore can not control and shape. He just does not know all the inputs. Then how can he correctly predict the output? He is n the AdhikAri, the master of everything or controller of everything. Only God who is described as omnipotent and omniscient, kn and controls. He has knowledge of all the inputs and therefore, only He can predict the final output. The Lord knew what will be outcome of every activity in the war of mahabharat, and even when needed controlled its course, but not any one else, neither Kaurava commander Bhishma nor the Pandava commander Arjuna. So what he tells Arjuna is the universal instruction the sanatan dharma- for the mankind. Trust me and have faith. I am here precisely to re-establish what is right and remove obstacles. ( dharma sansthapanarthaya vinasaya ca duskrtam). So try to keep your mind linked with me and engage in action. Since the final objective of mine is good, good will accrue to yo well, if you follow my path. In the chariot of the man that carries him across the road of life, the Lord as the driver is always sitting in the front as Krishna th parthasarathi sat in the front of Arjuna s chariot. Do not take your eyes off him. Observe the divine all around the cosmos, in all levels of your existence from physical, vital, mental, consciousness and bliss (the deha, prana, mana, jnana, and ananda) and remain in action. The fruit of your action will always come. The greatest reward, the immortal existence of union with satchidananda- the truth, its awareness and the ensuing bliss, is your birthright. With union, you become immortal as He with whom you unite is the immortal. Meaning of "Gyanam Chetanayam Nihitam". A conversation with His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Srila Prabhupada [to John Lennon]: You are anxious to bring about peace in the world. I ve read some of your statements, and they show me that you re anxious to do something Actually, every saintly person should be anxious to bring peace to the world. But we must know the process. In Bhagavad-gita [5.29], Lord Krishna explains how to achieve peace: bhoktaram yajna-tapasam sarva-loka-maheshvaram suhridam sarva-bhutanam jnatva mam shantim ricchati People can become peaceful by knowing three things. If people perfectly understand only three things, then they ll become peaceful. What are they? First of all, Lord Krishna says that He is the real enjoyer of all the sacrifices, austerities, and penances that people undertake to perfect their lives. For instance, your own musical activities are also a form of austerity. Your songs have become popular because you have undergone some austerities. You have come to perfection, but that required some penances and austerities. Scientific discoveries also require austerities. In fact, anything valuable requires austerity. If one works very devoutly and painstakingly, one becomes successful. That is called yajna, or sacrifice. It is also called tapasya, or penance. So Krishna says that He is the enjoyer of the results of your tapasya. He claims, The result of your tapasya should come to Me. Then you ll be satisfied. The second thing people should remember is that Krishna is the supreme proprietor. People are claiming, This is my England, This is my India, This is my Germany, This is my China. No! Everything belongs to God, Krishna. Not only this planet belongs to Krishna, but all other planets in the universe. Still, we have divided even this planet into so many nations. Originally, this planet was not divided. From the historical accounts in the Mahabharata, we understand that the whole planet was once ruled by a single emperor who resided in India, in the place called Hastinapura, the site of modern Delhi. Even up to five thousand years ago there was only one king, Maharaja Parikshit. The whole planet was under one flag and was called Bharata-varsha. But gradually Bharata- varsha has become smaller and smaller and smaller. For instance, very recently, just twenty years ago, the remaining portion of Bharata-varsha, now called India, was divided into Pakistan and Hindustan. Actually, India was one, but now it has been reduced by the partition. This dividing is going on

UNIT-IV À Theory of Karma-Prarabadha, Kriyamana, Sanchieta. Karma (Sanskrit: kárma (help info), kárman- "act, action, performance" [1] ; Pali: kamma) is the concept of "action" or "deed" in Indian religions understood as that which causes the entire cycle of cause and effect (i.e., the cycle called saṃsāra) originating in ancient India and treated in Hindu, Jain, Sikh and Buddhist philosophies. The philosophical explanation of karma can differ slightly between traditions, but the general concept is basically the same. Through the law of karma, the effects of all deeds actively create past, present, and future experiences, thus making one responsible for one's own life, and the pain and joy it brings to him/her and others. The results or 'fruits' of actions are called karma-phala. In religions that incorporate reincarnation, karma extends through one's present life and all past and future lives as well. Karma (Sanskrit: kárma (help info), kárman- "act, action, performance" [1] ; Pali: kamma) is the concept of "action" or "deed" in Indian religions understood as that which causes the entire cycle of cause and effect (i.e., the cycle called saṃsāra) originating in ancient India and treated in Hindu, Jain, Sikh and Buddhist philosophies. The philosophical explanation of karma can differ slightly between traditions, but the general concept is basically the same. Through the law of karma, the effects of all deeds actively create past, present, and future experiences, thus making one responsible for one's own life, and the pain and joy it brings to him/her and others. The results or 'fruits' of actions are called karma-phala. In religions that incorporate reincarnation, karma extends through one's present life and all past and future lives as well. Kriyamana karma, in Hinduism, is the karma that human beings are creating in the present, the fruits of which will be experienced in the future. "Prarabdha is that portion of the past karma which is responsible for the present body. That portion of the sanchita karma which influences human life in the present incarnation is called prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the sanchita karma." - "All About Hinduism" by Sri Swami Sivananda

In vedantic literature, there is a beautiful analogy. The bowman has already sent an arrow and it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrows in the quiver on his back is the sanchita; the arrow he has shot is prarabdha; and the arrow which he is about to shoot from his bow is agami. Of these, he has perfect control over the sanchita and the agami, but he must surely work out his prarabdha. The past which has begun to take effect he has to experience. There is another beautiful analogy also. The granary represents the sanchita karma; that portion taken from the granary and put in the shop for future daily sale corresponds to agami; that which is sold daily represents prarabdha In Hinduism, sanchita karma is one of the three kinds of karma. It is the sum of one's past karmas all actions (good and bad) from one's past life follow through to the next life. Nishkam Karma, or self-less or desireless action is an action performed without any expectation of fruits or results. In Bhagavad Gita Krishna advocates 'Nishkam Karma Yoga' (the Yoga of Selfless Action) as the ideal path to realize the Truth. Allocated work done without expectations, motives, or thinking about its outcomes tends to purify one's mind and gradually makes an individual fit to see the value of reason and the benefits of renouncing the work itself. These concepts are vividly described in the following verses: "To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction". - verse 47, Chapter 2-Samkhya theory and Yoga practise, The Bhagavadgita Theory of Invincibility.

UNIT-V À Theory of Ayurved. Ayurveda (Devanagari: u¼úô¼) or Ayurvedic medicine is an ancient Hindu system of health care that is native to the Indian subcontinent. It is used by millions of people in India, Nepal, Sri Lanka and increasingly in the west. The word "Ayurveda" is a tatpurusha compound of the word āyus meaning "life," "life principle," or "long life" and the word veda, which refers to a system of "knowledge." Thus "Ayurveda" roughly translates as the "knowledge of life" or "knowledge of a long life". According to Charaka Samhita, "life" itself is defined as the "combination of the body, sense organs, mind and soul, the factor responsible for preventing decay and death, which sustains the body over time, and guides the processes of rebirth." [1][2] According to this perspective, Ayurveda is concerned with measures to protect "ayus", which includes healthy living along with therapeutic measures that relate to physical, mental, social and spiritual harmony. Ayurveda is also one among the few traditional systems of medicine to contain a sophisticated system of surgery (which is referred to as "salya-chikitsa Overview Ayurveda, Ancient Indian System of Medicines deals with knowledge that can define the quality and quantum of social and personal health status and ways to restore, maintain and upgrade it based on the principles of Vedic metaphysics (Charaka Samhita). According to the Ayurvedavatarana (the "descent of Ayurveda"), the origin of Ayurveda is stated to be a divine revelation of the Hindu deity Brahma [3] as he awoke to recreate the universe. It was revealed to the gods through the means of the divine physician Dhanvantari who emerged from the churning of the celestial ocean. This knowledge was passed directly to Daksha Prajapati in the form of shloka sung by Lord Brahma, [4] and this was in turn passed down through a successive chain of deities to Lord Indra, the protector of dharma. According to this account, the first human exponent of Ayurveda was Bharadvaja, who learned it directly from Indra. Bharadvaja in turn taught Ayurveda to a group of assembled sages, who then passed down different aspects of this knowledge to their students. According to tradition, Ayurveda was first described in text form by Agnivesha, in his book the Agnivesh tantra. The book was later redacted by Charaka, and became known as the Charaka Samhitā. [5] Another early text of Ayurveda is the Sushruta Samhitā, which was compiled by Sushruta, the primary pupil of Dhanvantri, sometime around 1000 BCE. Sushrut is known as the Father of Surgery, and in the Sushrut Samhita, the teachings and surgical techniques of Dhanvantri are compiled and

complemented with additional findings and observations of Sushrut regarding topics ranging from obstetrics and orthopedics to ophthalmology. Sushrut Samhita together with Charaka Samhitā, served as the textual material within the ancient Universities of Takshashila and Nalanda. [6] These texts are believed to have been written around the beginning of the Common Era, and are based on a holistic approach rooted in the philosophy of the Vedas and Vedic culture. Holism is central to ayurvedic philosophy and elements of holism is found in several aspects of ayurveda. [7] Unit 1 egf"kz osn fokku ds 40 fo"k;&vkre psruk ds LiUnu _Xosn ¼fn gky fqft;ksykwth½ 'kjhj dk xbu ftu psruk ds LiUnuksa ls gqvk gs os psruk ds LiUnu osfnd ok³~e; ds gh LiUnu gsa] os osnok.kh ds gh LiUnu gsa ;s 40 izdkj ds LiUnu gsaa blesa,d izdkj dk LiUnu ^^_Xosn** gs & ^^_Xosn** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa 'kjhj esa ml _Xosn dh 21 'kk[kkvksa dk n kzu ^^egf"kz n`"ve~ viks#"ks;hkk";e~** }kjk feyrk _Xosn dk ikb djus ls {ks= dh psruk tkx`r gksdj cyorh gksrh gsa lkeosn ¼lSUljh fllve½,d izdkj dk LiUnu ^^lkeosn** gs& ^^lkeosn** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa lkeosn dks jk.kk;uh dksfkqeh,oa tsfeuh rhuksa 'kk[kkvksa dks tkx`fr LokRe psruk esa vuqhko djkds Kku miyc/k djk;k tkrk gsa ;tqoszn ¼izkslsflax fllve½,d izdkj dk LiUnu ^^;tqoszn** gs& ^^;tqoszn** lecu/kh psruk ds LiUnu 'kjhj miyc/k gsaa

;tqoszn esa 'kqdy,oa ".k ;tqoszn dh 7 'kk[kkvksa ds Kku dh vuqhkwfr mudh osfnd dh fø;kvksa ds ek/;e ls djk;h tkrh gsa vfkzosn ¼eksVj fllve½,d izdkj dk LiUnu ^^vfkzoszn** gs&^^vfkzosn** lecu/kksa psruk ds LiUnu 'kjhj esa miyc/k gsaa vfkososn dh 'kksud,oa fiiiykn 'kk[kkvksa dk Kku vfkozosn dh iw.kzrk esa eufku gsa LFkkiR;osn ¼,ukVkWeh½,d izdkj dk LiUnu ^^LFkkiR;osn** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa LFkkiR;osn&okLrq kkl=kfn fo"k;ksa ls vkrepsruk dh tkx`fr esa xzgksa,oa oklrq ds izhkko O;SfDrd psruk fodklksueq[kh gksrh gsa /kuqoszn ¼bE;wu fllve] ck;ksdsfelvªh½,d izdkj dk LiUnu ^^/kuqoszn** gsa& ^^/kuqoszn** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa /kuqoszn ds LiUnu vkrey{; dh iwfrz dh vksj vxzlj djrs gsa xu/kozosn ¼lkbdYl,.M fjnel½,d izdkj dk LiUnu ^^xu/kozosn** gs& ^^xu/kozosn** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa xu/kozosn ds LiUnu 'kjhj vksj eu esa oks lke;rk dk vuqhko djkrs gsa ftlls ukn ds ek/;e ls xu/kozosn 'kjhj ds ml Hkkx esa izhkko djrk gsaa f k{kk,d izdkj dk LiUnu ^^f k{kk** gs& ^^f k{kk** lecu/kh psruk ds LiUnu f k{kk ds 36 xzufkksa esa miyc/k gsaa f k{kk ds 63Lianu 'kjhj ds oks lhkh Hkkxksa

dks cyoku djrs gsa tgka mlds LiUnuksa dk izhkko im+rk gsaa dyi ¼fyfEcd fllve½,d izdkj dk LiUnu ^^dyi** gs& ^^dyi** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa dyi ds LiUnuksa ls psruk ds mu fo ks"k xq.kksa dk qhko ifjorzu esa vkrk gs vu tgka /;kukuqhkwfr;ksa dks dyi kkl= ds opuksa ls feyk;saxsa O;kdj.k ¼gkbiksFkkyel½,d izdkj dk LiUnu ^^O;kdj.k** gs& ^^O;kdj.k** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa O;kdj.k psruk ds folrkj dk xq.k gsa Hkkokrhr psruk ds vuqhkoksa ds lkfk O;kdj.k dk ikb djus ls psruk vuar folrkfjr {ks= dk vuqhko djus yxrh gsaa fu#ä ¼fiV~;wbVjh XyS.M½,d izdkj dk LiUnu ^^fu#ä** gs& ^^fu#ä** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa fu#ä vkre psruk ds xq.kksa dks tkx`r djus ds fy;s L=ksr ls tqm+s esa lgk;d gksrk gsa NUn ¼U;qjksgfjeksUl] U;qjksVªkUlehVlZ½,d izdkj dk LiUnu ^^NUn** gs& ^^NUn* lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa vkre psruk esa ifjek.k dk xq.k psruk ds xbu dh fole`fr;ksa dks Le`fr ds }kjk tkx`r djrk gsa T;ksfr"k ¼csly xsafxy;k½,d izdkj dk LiUnu ^^T;ksfr"k** gs& ^^T;ksfr"k** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa

T;ksfr"k dk izhkko vkre psruk esa tkx`r djds lhkh xzgksa dh 'kkfur ds }kjk T;ksfr"erh izkk dk mn; fd;k tkrk gsa U;k; ¼Fkkykel½,d izdkj dk LiUnu ^^U;k;** gs&^^u;k;** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa U;k; }kjk psruk ds xq.kksa esa lgtrk ls gh jgh fopkj,oa dk;z djus 'kfdr tkx`r dh tkrh gsa os'ksf"kd ¼lSjscsye½,d izdkj dk LiUnu ^^os ksf"kd** gs& ^^os ksf"kd** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa psruk ds fo ks"k xq.kksa dh vuqhkwfr os ksf"kd ds lw=ksa dks /;ku ds vuqhkoksa ls feykdj tkx`r tkrh gsaa lka[; ¼bIl vkwq U;wjksyu,fDVfoVh½,d izdkj dk LiUnu ^^lka[;** gs& ^^lka[;** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa lka[; lw=ksa ds ikb ls Øec)rk dk xq.k vkre psruk esa tkx`r fd;k tkrk gsa ;ksx ¼,lksfl, ku QkbclZ vkwq fn lsjsczy dksvszdl½,d izdkj dk LiUnu ^^;ksx* lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa ;ksfxd psruk esa ;ksx lw=ksa ds LiUnuksa ls 'kjhj vksj eu esa lkeatl; LFkkfir gksdj v;e~ vkrek czã dh vuqhkfr djkrk gsa dezehekalk ¼lSUVªy uozl fllve½,d izdkj dk LiUnu ^^dezehekalk** gs& ^^dezehekalk** lecu/kh psruk ds LiUnu esa miyc/k gsaa dezehekalk ds fo ks"k.kkred xq.kksa dk fodkl /;ku ds vuqhkoksa ls djds vuq#ik folr kfjr psruk dh vuqhkwfr dezehekalk ls djrs gsaa

osnkur ¼bUVhxzsVsM QaD ku vkwq fn lsuvªy uozl fllve½,d izdkj dk LiUnu ^^osnkur** gs&^^osnkur** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa ;ksfxd psruk esa osnkur lw=ksa ds ikb ls ^^vga czãkfle** dh vuqhkwfr gksrh gsa Le`fr ¼eseksjh fllve,.m fj ysdlsl½,d izdkj dk LiUnu ^^czkã.k** gs&^^czkã.k** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa Le`fr lw= psruk esa mfpr fn kk esa fopkj,oa dk;z djus dh {kerk Lo;aeso iznku djrs gsaa Ikqjk.k ¼xzsV b.vjehfm,v usv½,d izdkj dk LiUnu ^^iqjk.k** gs&^^iqjk.k** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa 18 iqjk.k,oa 18 miiqjk.kksa ds 'yksdksa ds ikb@ Jo.k ls psruk ds lokzxha.kz fodkl,oa folrkj dh vuqhkwfr ;ksfxd psruk esa gksrh gsa bfrgkl ¼okWysUVªh,.M lsuljh izkstsd kul½,d izdkj dk LiUnu ^^bfrgkl** gs& ^^bfrgkl** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa bfrgkl ds jkek;.k] egkhkkjr xzufkksa }kjk ^;Fkk Ik`oZedYi;r~* ds psruk ds xq.kksa dh vuqhkwfr gksrh gsaa czkã.k ¼fMlsfUMx VªsDV~l vkwq fn lsuvªy uozl fllve½,d izdkj dk LiUnu ^^czkã.k** gs& ^^czkã.k** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa czkã.k xzufkksa ds ikb ls ;ksfxd psruk esa lajpukred ;K&fo/kku dk xq.k tkx`r fd;k tkrk gsa vkj.;d ¼fQlhdqyh izksizh½

,d izdkj dk LiUnu ^^vkj.;d** gs& ^^vkj.;d* lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsa vkj.;d ds }kjk Hkkokrhr psruk ds xfreku~ d.kksa dk fodkl fd;k tkrk gsa mifu"kn~ ¼,lsfUMax VªsDV~l vkwq fn lsuvªy uozl fllve½,d izdkj dk LiUnu ^^mifu"kn~** gs& ^^mifu"kn~ ** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa mifu"knksa LiUnu 'kjhj dh lajpuk dks izhkkfor djds ;ksfxd 'kfdr ds fuekz.k esa lgk;d gksdj czãkuwhkwfr dk Kku tkx`r djrk gsa pjd lafgrk ¼eSlksMeZy fv kwt,.m vkwjxul½,d izdkj dk LiUnu ^^pjd lafgrk** gs& ^^pjd lafgrk** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa pjd lafgrk ds 8 LFkkuksa ds 'yksdksa ds ikb ls iw.kz LokLF; dh izkfir gs ftlls bl {ks= dh psruk cyorh gksrh gsa lqjqr lafgrk ¼,UmksMeZy fv kwt,.m vkwjxul½,d izdkj dk LiUnu ^^lqjqr lafgrk** gs& ^^lqjqr lafgrk** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa lqjqr lafgrk dh Jqfr ls Le`fr dks tkx`r djds iw.kz LokLF; iznku djus dh lkef;z tkx`r gksrh gsa okxhkv~v lafgrk ¼,DvksMeZy fvl;wt,.m vkwjxul½,d izdkj dk LiUnu ^^okxhkv~v lafgrk** gs& ^^okxhkv~v lafgrk* lecu/kh psruk dh LiUnu 'kjhj esa miyc/k gsaa okxhkv~v lafgrk ds LiUnuksa ls 'kjhj ds ftl Hkkx dh jpuk gqbz gs] mldks vaxzth esa ^^,DvksMeZy fv kwt,.m vkwjxul** dgrs gsa okxhkv~v lafgrk dk ikb djus ls bl {ks= psruk tkx`r gksdj cyorh gksrh gsa Hkko izdk k lafgrk ¼lsy U;wfDy;l½,d izdkj dk LiUnu ^^Hkkoizdk k lafgrk**

lecu/kh ds LiUnu 'kjhj esa miyc/k gsa izdk k lafgrk ds LiUnuksa ls 'kjhj ds ftl Hkkx dh jpuk gqbz gsa mldks vaxzth lsy U;wfDy dgrs gsaa Hkkoizdk k lafgrk dk ikb djus bl {ks= ls dh tkx`r gksdj cyorh gksrh gsa 'kkx.kh/kj lafgrk ¼lkbVksIykTe,.M lkbvksldsysvu½,d izdkj dk LiUnu ^^ kkx.khz/kj lafgrk** gs& ^^ kkx.khz/kj lafgrk** lecu psruk LiUnu 'kjhj esa miyc/k gsaa 'kkx.khz/kj lafgrk ds LiUnuksa ls 'kjhj ds ftl Hkkx dh jpuk gqbz gs mldks vaxzsth esa lkbvksiykte,.m lkbvksldsysvu dgrs gsa 'kkx.khz/kj lafgrk dk ikb djus ls psruk tkx`r gksdj cyorh gksrh gsa ek/ko funku lafgrk ¼lsy eseczsu½,d izdkj dk LiUnu ^^ek/ko funku lafgrk ** gs& ^^ek/ko funku lafgrk** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsa ek/ko funku ds LiUnuksa ls 'kjhj ds ftl Hkkx dh jpuk gqbz gs mldks vxzsth esa lsy eseczsu dgrs gsa ek/ko funku lafgrk dk ikb djus ls bl {ks= dh psruk tkx`r gksdj cyorh gs gsa Hksy lafgrk,d izdkj dk LiUnu ^^Hksy lafgrk** gs& ^^Hksy lafgrk** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa osfnd okm~e; esa _f"k rro iz/kku Hksy lafgrk ds ftu LiUnuksa ls tks ekuo 'kjhj dk xbu gqvk] mu LiUnuksa ds ikb ls iw.kz LokLF; iznku fd;k tkrk gsa gkjhr lafgrk,d izdkj dk LiUnu ^^gkjhr lafgrk** gs& ^^gkjhr lafgrkk** lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa nsork iz/kku LiUnu ekuoh; psruk esa tkx`r djds 'kjhj dh jpuk dk fuekz.k gksrk gsa dk ;Ik lafgrk Nun iz/kku osfndh psruk ds LiUnuksa dks 'kjhj dh jpuk ds xbu esa osfndh Hkk"kk eas d lafgrk ds :I esa ns[kk x;k gsa _Xosn izkfr kk[; ¼, xzsu;wyj IysDlhQkeZ ys;j&gksfjtuvy de;wfuds ku&lsjsczy dkvszdl ys;j½,d izdkj dk LiUnu ^^_Xosn izkfr kk[;** gs& ^^_Xosn izkfr kk[;** lecu/kh psruk ds L 'kjhj esa miyc/k gsaa

'kqdy ;tqoszn izkfr kk[; ¼dksfVZdksdkWfVZdy QkbclZ] lsjsczy dksvzsdl ys;j& 2½,d izdkj dk LiUnu ^^ kqdy ;tqoszn izkfr kk[;** gs& ^^ kqdy ;tqoszn izkfr kk[;** lecu/kh ds LiUnu 'kjhj esa miyc/k gsaa d`".k ;tqoszn izkfr kk[; ¼dksfelqjy,.M dksfvzdksdkwfvzdy QkbclZ] lsjscy dkvszdl ys;j& 3½,d izdkj dk LiUnu ^^d`".k ;tqoszn izkfr kk[;** gs& ^^d`".k ;tqoszn izkfr kk[;** lecu/kh ds LiUnu 'kjhj esa miyc/k gsaa lkeosn izkfr kk[; ¼FkykeksdkfVZdy QkbclZ] lsjsczy dksvzsdl ys;j& 4½,d izdkj dk LiUnu ^^lkeosn izkfr kk[;** gs& izkfr kk[;** ^^lkeosn lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsaa vfkozosn izkfr kk[;,oa vfkozosn izkfr kk[; prqz/;k;h ¼dkWfVZdks LVªh,V] dkwfvzdksvsdvy],.m dkwfvzdkslikbuy QkbclZ] lsjsczy dksvszdl ys;j& 5½,d izdkj dk LiUnu ^^vfkozosn izkfr kk[;** sn gs& izkfr kk[;** ^^vfkozo lecu/kh psruk ds LiUnu 'kjhj esa miyc/k gsa