Veera-simha-avalokana

September 19, 2009

(A

courageous lion's view on Astrology-Karma -Ayurveda connection)

-

Sreenadh OG

I had a copy of

Veera-simha-avalokana for long – a text I was never able to properly digest due

to my very limited knowledge about Ayurveda and my lack of belief in the Karma

theory. I always doubted and still doubt whether the Karma theory was

originally part of astrology or not. Since Time, Nature of existence, God etc

can be an alternate as proposed by branches of knowledge such as Astrologers,

Ayurveda, Tantra etc, It seems almost irrelevant to adopt Karma Sidhanta from

the Vedic lore to astrology – this was my main objection. Further if Time,

Karma, God, Nature are all accepted them it becomes difficult to explain things

and branch of knowledge deviates from its foundation principles – I would say.

Anyway, whether I like it or not, whether the astrological texts before 6th

century referred to Karma Sidhanta or not, by around 6th century

after the period of "Laghu Jataka" a text ascribed to Varaha Mihira and the

popular statement present in it – "Yadupachita anya janmani………" etc meaning

"Astrology is that branch of knowledge which indicate the sum total of good and

bad results accumulated through Karma in previous births – like a lamp in

darkness", Karma theory became an integral part of indian astrology. After this

period we find many references connecting Karma theory and astrology throughout

in the literary history of astrology till date. A major (and nasty) book that

connects Karma theory with the diseases is the book `Karma Vipaka' attributed

to Sayanacharya written around 10th century AD. The text

Veera-Simha-Avalokana is a treatise on medical astrology that collects

correlates and presents quotes related to various diseases from astrology,

Karma vipaka and Ayurveda and presents them in one place – truly a courageous

lion's effort. The book is informative and useful especially to Ayurveda

doctors with knowledge of astrology or to astrologers with knowledge of

Ayurveda. I don't fall in to any of the above category and with my dislike

towards the introduction of Karma theory into ancient indian astrology that

happened around 6th century AD, this book still remains outside my

comprehension. But this should not prohibit me from introducing this great

ancient astrological classic to the modern readers – and so this write-up.

This book

Veera-simha-avalokana was written by the Rajput King Veerasimha of Gwalior

belonging to the Tomara Dynasty in 1383 AD. King Devavarma of Tomara dynasty

was his father. It is interesting to note that this 14th century

medico astrological treatise, even though written in near Delhi region, this

text is not much popular in North India, but is well known in Kerala – another

example of south preserving the ancient astrological wisdom!

The great

Vikramaditya of the year 56BC is claimed to be a Tuar Rajput. In the Hindu

tradition in India

and Nepal, the

widely used ancient calendar is Vikrama Samvat or Vikrama's era. This is said

to have been started by the legendary king following his victory over the Sakas

in 56 BC. It is said that, Delhi

was established in 736CE by the Tomar/Tuar king Anangpal Tomar-I who

re-established the Pandava ancestral capital. Tomars moved from Delhi

to Haryana (Bhiwani, Mahendergarh and Karnal Districts), Madya Pradesh (Gwalior,

and Morena and Bhind Districts), Punjab, and Rajasthan (Patan

State and surrounding areas). They

are spread from Punjab, to Western Uttar Pradesh (Meerut,

Badaun, Bareilly, Baraut,

Muzaffarnagar Ghaziabad, Aligarh,

Bulandshahr), Eastern U.P, significant parts of Himachal Pradesh, to western

Rajastan to Northern Madhya Pradesh and even some in Pakistan.

Those who want to know more about Tomar Dynasty can visit: http://en.wikipedia.org/wiki/Tomar_Rajputs.

Here our concern is just that, the text Veera-simha-avalokana was written by a

less important Tomar king Veerasimha in 1383 who ruled his kingdom from Gwalior.

Interesting to note that both the Sakasa (Indian Scythians) and Tomars (Indians?)

both were supporters of astrology and idol worship.

Even though Delhi

forgot this ancient 14th century king Veera simha who contributed to

astrology, even though it is the south that preserved his texts and kept that

knowledge alive, it won't be right to say that revival of his text and

knowledge is impossible. Certainly we have some English translations available

to this book such as Sai Narayanan's brilliant English translation of the

medico-astrological treatise in Sanskrit called Veeera-simha-avalokana. Those

to want to know more can visit this link: http://www.newstodaynet.com/col.php?section=20 & catid=33 & id=12276

(………..to

be continued)

September 19, 2009

Dear sreenadh Ji nice post On veera simha avalokanaand i hav seen its sanskrit and malayalam versions and many astrologers of kerala also uses it for quote s and while discussing some points . basic hindu philosophy ( i mean even indian philosophy ) which contributed not only astrology but many other sastra branches like ayurveda ,tantra and yoga etc etc the Karma theory is the basis Ths Includs other religions too what ever happened in india including Jainism and budhism .And we all Know that The Old jains contribution in astroloogy and many of their astro-texts reveal that facts Like surya pranjapti rtc which even talks abt when uttarayana was in sravana nakstra and that period must b even min 3000 yrs b4 .So karma sidhantha is not a later induction in astrology nor in ayurveda ayurveda blvs Poorva janmarjitam papam Vyadi roopena jayate --means the bad deeds in past life can manifest as diseases in this birth Thanks for nice write up rgrds sunil nair , "sreesog" <sreesog wrote:>> > Veera-simha-avalokana> > (A courageous lion's view on Astrology-Karma -Ayurveda connection)> > - Sreenadh OG> > I had a copy of Veera-simha-avalokana for long – a text I was never> able to properly digest due to my very limited knowledge about Ayurveda> and my lack of belief in the Karma theory. I always doubted and still> doubt whether the Karma theory was originally part of astrology or not.> Since Time, Nature of existence, God etc can be an alternate as proposed> by branches of knowledge such as Astrologers, Ayurveda, Tantra etc, It> seems almost irrelevant to adopt Karma Sidhanta from the Vedic lore to> astrology – this was my main objection. Further if Time, Karma, God,> Nature are all accepted them it becomes difficult to explain things and> branch of knowledge deviates from its foundation principles – I> would say. Anyway, whether I like it or not, whether the astrological> texts before 6th century referred to Karma Sidhanta or not, by around> 6th century after the period of "Laghu Jataka" a text ascribed> to Varaha Mihira and the popular statement present in it –> "Yadupachita anya janmani………" etc meaning "Astrology is> that branch of knowledge which indicate the sum total of good and bad> results accumulated through Karma in previous births – like a lamp> in darkness", Karma theory became an integral part of indian> astrology. After this period we find many references connecting Karma> theory and astrology throughout in the literary history of astrology> till date. A major (and nasty) book that connects Karma theory with the> diseases is the book `Karma Vipaka' attributed to Sayanacharya> written around 10th century AD. The text Veera-Simha-Avalokana is a> treatise on medical astrology that collects correlates and presents> quotes related to various diseases from astrology, Karma vipaka and> Ayurveda and presents them in one place – truly a courageous> lion's effort. The book is informative and useful especially to> Ayurveda doctors with knowledge of astrology or to astrologers with> knowledge of Ayurveda. I don't fall in to any of the above category> and with my dislike towards the introduction of Karma theory into> ancient indian astrology that happened around 6th century AD, this book> still remains outside my comprehension. But this should not prohibit me> from introducing this great ancient astrological classic to the modern> readers – and so this write-up.> > This book Veera-simha-avalokana was written by the Rajput King> Veerasimha of Gwalior belonging to the Tomara Dynasty in 1383 AD. King> Devavarma of Tomara dynasty was his father. It is interesting to note> that this 14th century medico astrological treatise, even though written> in near Delhi region, this text is not much popular in North India, but> is well known in Kerala – another example of south preserving the> ancient astrological wisdom!> > The great Vikramaditya of the year 56BC is claimed to be a Tuar Rajput.> In the Hindu tradition in India and Nepal, the widely used ancient> calendar is Vikrama Samvat or Vikrama's era. This is said to have been> started by the legendary king following his victory over the Sakas in 56> BC. It is said that, Delhi was established in 736CE by the Tomar/Tuar> king Anangpal Tomar-I who re-established the Pandava ancestral capital.> Tomars moved from Delhi to Haryana (Bhiwani, Mahendergarh and Karnal> Districts), Madya Pradesh (Gwalior, and Morena and Bhind Districts),> Punjab, and Rajasthan (Patan State and surrounding areas). They are> spread from Punjab, to Western Uttar Pradesh (Meerut, Badaun, Bareilly,> Baraut, Muzaffarnagar Ghaziabad, Aligarh, Bulandshahr), Eastern U.P,> significant parts of Himachal Pradesh, to western Rajastan to Northern> Madhya Pradesh and even some in Pakistan. Those who want to know more> about Tomar Dynasty can visit:> http://en.wikipedia.org/wiki/Tomar_Rajputs> <http://en.wikipedia.org/wiki/Tomar_Rajputs> . Here our concern is just> that, the text Veera-simha-avalokana was written by a less important> Tomar king Veerasimha in 1383 who ruled his kingdom from Gwalior.> Interesting to note that both the Sakasa (Indian Scythians) and Tomars> (Indians?) both were supporters of astrology and idol worship.> > Even though Delhi forgot this ancient 14th century king Veera simha who> contributed to astrology, even though it is the south that preserved his> texts and kept that knowledge alive, it won't be right to say that> revival of his text and knowledge is impossible. Certainly we have some> English translations available to this book such as Sai Narayanan's> brilliant English translation of the medico-astrological treatise in> Sanskrit called Veeera-simha-avalokana. Those to want to know more can> visit this link:> http://www.newstodaynet.com/col.php?section=20 & catid=33 & id=12276> <http://www.newstodaynet.com/col.php?section=20 & catid=33 & id=12276>> > (………..to be continued)>

September 20, 2009

Dear Sunil Nair ji, As per my understanding the quote " Poorva janmarjitam papam Vyadi roopena jayate --" is NOT a standard quote but a quote from the pseudo Harita Samhita available today. It is one of the most misleading and absurd quote I have ever heard - a quote that priests used to keep the suffering generation under suffering itself. Such quotes are as nasty as the other pseudo texts like Sankara Smriti. When this much is said we should know something about the pseudo text available in the name Harita Samhita today. The blame is not against the original Harita Samhita - but against the 15th century text (the pseudo harita Samhita) that got ascribed to Harita. It is better that I should quote a good article about this Pseudo harita of 15th century and his samhita of 15th century (just like the 10th century Jaimini and his Jaimini Sutra!) P. V. Shaema, Department of Dravyaguna, Bañaras Hindu University, Varanasi 5Love and regards,Sreenadh================================This is the html version of the file http://www.new.dli.ernet.in/rawdataupload/upload/insa/INSA_1/20005b59_1.pdf.Google automatically generates html versions of documents as we crawl the web.

Page 1

THE T?SEV~DO-HARÌTA SAMHITÄ

P. V. Shaema

Department of Dravyaguna,

Bañaras Hindu University, Varanasi 5

(Received 16 August 1973)

Härita, one of the disciples of Ätreya and colleague of Agniveóa, composed a

Samhitä mainly consisting of Käya-cikitsä which is evident from the introduction of

Caraka Samhitä1. This has been quoted by Vägbhata and later commentators upto

Sivadäsa Sen (fifteenth century a.D.)3- But the existing Hanta Samhitä, published

by Khemräja Srïkrsnadâsa, Venkatoswara Press, Bombay (2nd Edition, 1927)

seems to be entirely a different work because the verses quoted in the name of

Hanta Samhitä are not found in the same3. Hence this is termed as the Pseudo-

Härlta Samhitä4, Let us examine it in detail5.

Title

Title of the text is Hanta Samhitä, but the Colophon in the end of

every chapter is 'Iti Ätreyabhäsite Härltottare Näma—Adhyäyah' From this it is

evident that the work is not-actually Härita Samhitä but is composed after this as

a supplement. The difficulty is that somewhere the colophon is found in a different

way. The second chapter of the first sthäna ends as :

'Iti Vaîdyalcasarvaswam Cikitsägamabhucanam '

'Iti Vaidyakasarvaswe Cikitsasamgraho Näma dwitiyodhyäyah '

Here Hârîta is not at all mentioned ; instead the work is named as Vaidaka Sar-

vasva. Häritottare is also absent in the colophon of the fourth and seventh chapters

of the first sthäna. This leads to the suspicion that the work is not Härita Samhitä

but a different work known as Vaidyaka Sarvasva containing gist of Vaidyaka (Medi-

cine). It is also confirmed by the nature of the work.

In the introductory portion while dealing with the subject of the work it is

said that as in Kali men became short-lived and with deficient intelligence it was not

possible to deliver the subject in detail. There were already five. Samhitäs having

twenty-four, twelve, six, three and one and half thousand verses respectively. This

work would be shorter than the last one which would contain the gist of all and

would be able to provide sufficient informations about the diseases . The fact that

the text contains sarà (essence) is repeated often .

The other point which is not in conformity with the descriptions of the ancient

texts is that Härita has been shown as Âtreya's son and the entire text is in the

VOL. 10, No. 1.

Page 2

2" p. v. shakMA

form of a dialogue between father and son6. In Caraka Samhitä Hârïta is mentioned

as one of the disciples of Ätreya and not as son.

Looking to all these facts the work does not come in the category of ancient

samhitäs and on the basis of the nature of the work the title Vaidyaka SarvasvaP

seems to be more appropriate.

Contents

The work is divided in six sthänas dealing with Annapäna, Arista, Cikitsita,

Kalpa, Sutra and SärlraP. The numbers of chapters are :

1.

First sthâna

23

2.

Second sthäna

9

3.

Third sthäna

58

4.

Fourth sthäna

6

5.

Fifth sthäna

5

6.

Sixth sthäna

1

7.

Parieistädhyäya

1

103

Surprisingly enough the well-known eight branches of Ayurveda are mentioned

here as eight types of eikitsä though actually it has added the ninth one by separat-

ing Agada Tarara from Visa Tantra9. In Agada Tantra it includes the diseases of

ano-rectal region and urinary bladder and their treatment by various types of

enema10. Again among eight types of treatment are mentioned yantra, sastra, agni,

keära, ausadha, pathya, swedana and mardana11. There is also one Upänga Cikitsä

mainly dealing with injuries12.

Other peculiarities of the subject matter are as follows :

1. The order of seasons is given as Vai sä, barai, hemanta, èièira, vasanta and

grisma13. The first three being in daksinäyana and the rest in uttaräyana.

The effect of daksinäyana and uttaräyana in relation to plants and body-

elements is also described.

2. The life-span of man has been divided in four ages, bala, yuva, madhyama

and vrddha. These have also been termed as uttama, madhyama, adhama

and Mnau. The age of women has been subdivided as follows :

TJpto five years bälä

5—11 years mugdhä

12 years bälä

13—19 years mugdhä

10—28 years praudhä

29—il years pragalbhâ

Page 3

THE ¥SmnO-HARITA SAMBITA ¿

the best period of life of men and women has been mentioned as between

25-50 and 24-37 respectively15.

Properties of wind coming from different directions and sources have been

given in detail alongwith the diseases in different animals produced by

unhealthy winds16.

Among six rasas, lavana is substituted by keära. According to kopana

and ¿amana effect on do cas, groups of two rasas have been made though

the ancient concept of the rasas is also mentioned in the end. The effect

of rasas is also peculiarly described such as :

kasâya

aggravating vâta,

madhura

tikta

aggravating kapha

katu

amia

aggravating pitta

katu

amia

pacifying vâta

madhura,

pacifying kapha11.

5. In connection with water names of several rivers have been mentioned

such as :

Flowing in Northern region and eastward :

Ganga, Saraswañ, Sona, Yamunä, Sarayñ, Sacï, Vena, Nila.

Flowing towards sea :

Garmanwatï, Vetravatï, Pdrawatï, Kçiprâ, Mahâpadi, Pita, Mutsakâ,

Manaswinî, Sewatî, Saiwalinï, Sindhu,

Flowing towards West :

Tapi, Tapa, Oolomi, Gomatî, Salila, Malli, Saraswatl, Narmadä.

Originationg from Western range and flowing towards Eastern sea :

Gautamï, Purnâ, Payasioinî, Veträ, Pramitä, Varänanä, Dronä, Govar-

dhanï.

Flowing in South :

Kaveri, Virakäntä, BMmâ, Payaswinï, Vibhdvarï, Viéâlâ, Govindï, Moda-

naswasä, Pârvatî18.

Total number of rivers and rivulets mentioned is 2100.

Again four types of water has been described as Päpodaka, Rogodaka,

amkudaka and ärogyodaka.

6. Properties of milk according to colour of cows have been described20.

Similarly, apart from the variations in different animals, seasonal varia-

tions in the properties of curd have also been described21.

Page 4

P. V. SHABMA

7. Four types of vegetables have been mentioned such as Paira, Puçpa,

Phala and kânda22. In the last group Palandu23 (onion) is noteworthy

which has been said as kapha-nâêaka but in other Ayurvedic texts it is

ka,pha- vardhaka.

8. Tambula (betal) has been mentioned as nâgavalli2i. A tuber has been

said as tâmbulaparna (having leaves like those of betel)25. Perhaps this

is for some species of Dioscorea. The other components of betel such

as catechu, lime, betel nut and camphor have also been described26.

9. Among the dietary preparations pürika, ghrtapurä, püpaka, somälikä,

pheni, polikä, have been described.

10. Diseases caused by actions of previous birth alongwith their treatment

have been mentioned in the context of karma-vipakaP. Similarly, pro-

gnosis of diseases on the basis of dreams28 and stars29 has been described

in detail. Treatment of such diseases by homa has also been described30.

11. Six types of langhana31 and seven types of kwätha32 have been mentioned.

12. Jívara (fever) has been described as of four types according to varna such

as brahmano,, ksatriya, vaìèya and éñdra33. Among the various measures

for treatment of the diseases rudrapüjana. hamimäna-pujana, and jwara-

näsaka mantra have also bee prescribed34.

13. Ten types of èûla35 and ksayaM have been mentioned. Similarly, some

new types under prameha have been mentioned such as takra prameha,

ghrta prameha, khatikä prameha37 etc. Masurika has been described under

the title of upasarga but there is no ¿Itala38. Bhrudoça described under

netraroga is perhaps glaucoma39. Utphullikä in bälaroga seems to be

bronchopneumonia40. Insomnia has also been described alongwith its

treatment41.

14. Among the drugs used in treatment the following are noteworthy :

rasendra kustha*3 (for external application).

madhuyaeti keaya and tridosaja kaêau.

15. Apart from drugs, mantras are also prescribed particularly in the treat-

ment grahasu, bhütasis, difficult labour47 and poisoning

16. The fourth sthäna deals with weights and measures and other considera-

tions in Pharmacy.

17. In fifth sthäna, kalpas of harîtakï, triphalä. rasona and guggulu have been

described.

Page 5

the tsetjdo-harita sambita 5

Language and Style

The language is incorrect in most places according to Paninian Grammar

in respect of declensions, gender, verb, nominal suffix and syntax. The following

instances would suffice :

Correct Paninian form

Äyurvedamidam (1.1.22) Ayurveda Yam

katvJbhih (1.5.53) Katubhih

daurbalyaiä (3.3.5) daurbalyam

PayahpânapîyUmmikms-tilaistu (1.5.61) PayàhpanapïynsairikfoibhistUaistv.

vasanta rturbhawet (1.4.57) vasantarturbhaioet.

There is also metrical defect in the following verse :

Aparähne Varsâ Vadanti—(1-5-45)

Nipunah

'Sudharmena krodhena va swedanena (1.5.58) carries the similar defect. The

verse is Bhujañgaprayáta meter. Here the last letter (na) of the first word would

become long one because of preceding the joint letter (kro) of the second word

and in that case there would be metrical breach.

However, some of the pieces are really examples of poetic excellence parti-

cularly the description of seasons :

such as verses—1.4.32-33.

Some apabhramèa words have also been used such as Pasähi (1.15.1) eäwala

(1.5 55) bhäjikä '(3.2.328).

A good number of verses are similar to those in other texts. Some of the

examples are given below :

1. Caraka

Hanta

SU.6.46

17.80

SU.7.61

1.8.45

2. Suèruta

SU.46 (Dhânya

Varga)-

-S

1.15.21

3. Mädhava's Rugviniêcaya—49.32

1.4.46

4. Vrndamädhava

1.7

1.3.5

Atisära—40 ; 55.58

3.3.57 ;

38-41

5. Cikitsä Kalikä—30 1.5.58

Page 6

6 P. V. SHABMA

6. Cakradatta

Jwara—99-100 3.2.74-77

214, 225 3.2.206, 207

area—18 3.11.35

7. Bhâva Prahäea

Nighantu 1.8.17

Dugdhavarga, 25

The following verses are similar in style :

1. Härlta, 1.1.20 Bhartrhari, niti, 69

2. Op. Cit.—3.7.58 Vrnda 1.97

In Verse 3.1.40 the last word (Ramrahtasamuccaya) remind? of the name

'Rasaratnasamuccaya' of Vägbhata.

Date

In Pariéiçtadhyâya there is clear mention of Caraka, Susruta and Vägbhata49

and as such the work must be after Vägbhata (seventh century A.D.). There are

also quotations from Mâdhava's Rugviniècaya (seventh century a.D.). The work

contains passages similar to those in Vrndamâdhava (ninth century a.D.). Cikit-

mkâlikâ (tenth century a.D.) and Cakradatta (eleventh century a d ) But it is

difficult to decide whether these works followed Hanta or the vice-versa. It is

more probable that this work followed the above works This is confirmed by

the fact that many apabhramèa words like Câwala, Pasähi, bhäjikä are mentioned

here which were prevalent round about twelfth century a.D. When Hemacandra

and other scholars of apabramèa flourished The words mleccha (1 3 30) and yavana

(3 47 19) in connection with Palându probably denote Muslims. There are also

täntrika mantras which were prevalent at that time.

On the other hand, there is conspicuous absence of nädiparikeä, opium and

rasauçadhas which were introduced in practice after twelfth century a.D. Hence

the work cannot be placed after twelfth century a.D.

Bhâvamiéra has closely followed this work. The description of Harïtahî is

entirely based on this work. The new facts introduced by Bhâvamiéra such as

Phirañga roga, èïtalâ stotra and some foreign drugs are not found in Hanta and as

such it can't be placed later than Bhävaprakäsa. The work is eomposed on the

style of samgraha-granthas and not samhit & s with the object of having gist of the

knowledge about Ayurveda or vaidyaha êâstra as it was popularly known. It is

said that five samhitäs starting from twenty-four thousand verses to 1500 verses

preceded this work. The three Vägbhatas (brhad, madhya and laghu) contained 12,

10 and 8 thousand verses which clearly indicate that a good deal of time must have

Page 7

THE 2 & EXJVO-BARITA SAMBITA 7

elapsed when the number of verses decreased to 1500 and it was in this period that

this work was composed. This condition was exactly in the medieval period.

Therefore, the work may be placed in medieval period near about twelfth

century a.D.

Conclusion

The available text of the Hanta Samhitä is not the original one. In fact, it

is on the style of samgraha granthas and not ancient samhitäs. This work may be

termed as pseudo Hanta samhitä which may be placed in the medieval periad

near about twelfth century a.D.

Références

1 Caraka Samhitä, Sd. 1.31.

2 P. V. Sharma : Ayurveda Kä Vanmaya, J.B.I.M. Vol. VI, No. 3.

3 Gananath Sen : Pratyaksa èarîram, Introduction, page 4, 20-21. Hemaräja Sharma : Käsyapa

Samhitä, Introduction, page 13.

4 Härita Samhitä—1.1.11-17 ; 3.3.27.

6 Op. Cit.—1.2.8; 2.3.1; 1.3.23.

6 Op. Cit.—1.8.5; 3.5.18. cf.-ifcfa Su. 18.1.

7 There is one Ms. No. 3346 entitled Vaidya-Sarvasvam by Manu, son of Laksmana, in Jammu

& Kashmir Library.

8 Op. Cit.—1.2.3-4.

9 Op. Cit.—1.2.5.

i° Op. Cit.—1.2.16.

J« Op. Cit.—1.2.7.

i2 Op. Cit.—1.2.23.

13 Op. Cit.—1.3.19.

14 Op. Cit.—1.5.1-2.

16 Op. Cit.—1.5.7; 13-14.

16 Op. Cit.—1.5.24-42 ; 48.

17 Op. Cit.—1.6.2-6.

18 Op. Cit.—1.7.54-65.

19 Op. Cit.—1.7.71.

20 Op. Cit.—1.3.15.

Op. Cit.—1.8.15.

21 Op. Cit.—1.8.39-44.

aa Op. Cit.—1.16.1.

23 Op. Cit.—1.16.33.

21 Op. Cit.—1.17.29

25 Op. Cit.—1.16.33.

Cit.—1.16.33.

26 Op. Cit.—1.17.28-33.

27 Op. Cit.—2.1.13-17.

28 Op. Cit.—2.2. (Swapanàdhyàha)

Page 8

8 SHABMA : TSE FSmJÜO-BARITA SAMBITA

39 Op. Cit.—2.6 (Nakiotra Jnàha)

30 Op. Cit.—2.(Boma Vidhiä)

»l Op. Cit.—3.1.34.

aa Op. Cit.—3.1.34.

33 Op. Cit.—3.1.47,

31 Op. Cit.—S.S.S8A

36 Op. Cit.—3.7.13.

36 Op. Cit.—3.28.3-4

37 Op. Cit.—2.28.3-4

38 Op. Cit.—3.34 {Upaaarga cikitsâ)

39 Op. Cit.—3.41.1-9.

Op. Cit.—3.34 (Upasarga cikitsâ)

Op. Cit.—3.41.1-9.

40 Op. Cit.—3.54.9-13.

41 Op. Cit.—3.15 {Nidrä Cikitsâ)

43 Op. Cit.—3.12.33-36.

43 Op. Cit.—3.39.30

44 Op. Cit.—3.12.45.

46 Op. Cit.—3.54.

46 Op. Cit.—3.55.26-27.

47 Op. Cit.—3.52.22-28.

48 Op. Cit.—3.56.7-8 ; 25.

49 For the date of Vâgbhata see author's Vâgbhata- Vivecana

50 1.2.36; 1.2.6, 9, 1, 3.2.3, 34; 1.5.3.

September 20, 2009

Dear All, Let me continue my previous post on Veera-simha-avalokana.===============================

Start

The text starts with the following

quotes –

Yacchakshur bhuvanasya

divayamamalam dhama sruteenam param

Yal brahmaika niketanam cha payasam

beejam tadekam matam

Satreshvagnihutasya vedaviditam

sthanam cha yal sarvada

tadvaH patu sanatanam harimahastatva

prabodhodayam

[The one who is – the divine eye of

the world, the seat of Vedas, home of the ultimate, the seed of rain, the accepter

of the things offered through Yaga fire – that everlasting sun god, who

enlighten us about the ultimate truth, protect us always]

Daivjna agama dharmasastra

nigamaayurveda dugdhadadheen-

Amadhya sphuradatma buddhigirina

viswopakarojvalam

Alokamritam atanoti

vibudhairasevyam atyadbhutam

Sreemattomara devavarma tanayaH

sree veerasimho nripaH

[After churning

the milky ocean of astrology, dharmasastra (law and ethics) and Ayurveda with his

own mountainous intellect, for the benefit of the world, Sri Veerasimha the son

Tomara king Devavarma is presenting before all, the divine essence which would

be appreciated by all intellectuals]

The allegory

used here points to the Puranic story of churning of milky ocean by the devas

and asuras using snake vasuki as rope and Mainaka mountain as churn-drill.

A cute fact to

note is that Veerasimha considers Karma vipaka (discussion of karma of previous

birth and the diseases caused by those actions/sins in this birth done by

Sayana acharyas in his book Karma vipaka) as part of Dharma sastra – i.e. laws

and ethics! It is interesting to note that Karma vipaka is not considered by

Veerasimha as part of Ayurveda or Astrology and not even of philosophy but as

part of Religion, ethics and law!

Interesting! Thus it is most possibly an effort by the intellectuals to

induce fear into the followers about going to wrong paths and committing sins

or violating ethics.

End

This text ends

with the following quotes –

YaH

sreshtastarani prabhavaja nitosaH samalokyate

RamadyaH

pladhiveeswaraH samabhavanya prabhavonnataH

Novayatra

Yudhishtira prabhritayo bhovatsabhroovamstataH

Srishta Tomara

vamsa eva vidhinal satkarma samsevitaH

Tatrabhavel

kamalasimha iva prasiddhaH

Sarvagamacharana

sevitale presiddhaH

Tasmadabhool

sugati bhoopatiyakarma

Vidya vinoda madiravrita

vyaptakarma

Sri

Devavarmatmaja eshadhaH

Sri VeerasimhaH

kshipta simhaH

Sastra trayal

grandhamimam dhatta

[Those great

kings without comparison whom the world views with reverence such as Rama (of

Suryavamsa – sun dynasty), equally powerful were the kings like great

Yudhishtira (of Chandravamsa – moon dynasty). Tomara Rajavamsa originated in

that stream of Chandravamsa and as per karma ruled their kingdom. In that

family took birth a well known king called Kamala simha. He was well versed in

practicing the tantric rituals and was very popular as a knowledgeable

individual. King Devavarma who indulged in education, art and games was his

son. Devavarma's son King Veerasimha, wrote this text on natal horoscopy

(Jataka)] King Veerasimha wrote this text in AD 1383.

As the above

quote indicate historically Kamala simha was a well known king, but son

Devavarma is little known, and so was his grandson Veerasimha the author of

this book.

Some thing interesting

Even though I

quoted the starting and ending lines of this book, I am incapable to present

the subject presented in this book in a digested manner due to my ignorance on

Ayurveda and Karma theory. Just to keep the curiosity of the readers, I will

quote only one interesting non-astrological portion from this book. While speaking about Vajeekarana (invigoration;

revival of sexual energy), it states –

Yal kinchit

madhuram snigdham brimhanam jeevanam guru

Harshanam

manasaschaiva sarvam tad rishyamuchyate

[Everything that

is sweet, soft, energizing, life giving, invoking happiness should be

considered as an invigorator – i.e. one that revives sexual energy]

Suroopa

yauvanatha cha lakshanairya vibhooshita

Vayastha

sikshita ya cha sa stri vrishyatama mata

[Due to this,

beautiful well dressed young girl with perfect body, good education and a

vibrant mind should be considered as an invigorator – i.e. one who revives

sexual energy] Interesting though – as per

Veerasimha she is a medicine to individual suffering due to lack of sexual vigor!

Na purvam

shodasad varshal aasaptatyaH parona cha

AyuH kamo naraH

streebhiH samyogam gantumarhati

[The one who

want to live long should indulge in sex only with women between the age of 16

and 70. (Life loving men should not girls below 16 and women above 70 at all)]

Is it that as

per Veerasimha regular sexual activity increases longevity of male – we may

doubt.

Bhojanati

vichitrani panani vividhani cha

VachaH

srotranugaminyaH twak sukha sparsanani cha

Gandha manojna

roopani chitranyupavanani cha

Manasaschaaprateekhato

vajeekurvani manavam

[Verity food and

drink, beautiful speech touch smell pictures gardens etc all generate happiness

and satisfies mind; therefore they are all invigorators – i.e. things that

revives sexual energy]

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===============================Love and regards,Sreenadh , "sreesog" <sreesog wrote:Veera-simha-avalokana