Journal articles: 'Atharvaveda'

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NAKAMURA, Ryukai. "Atharvaveda XIII 2, 2." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 2 (2006): 894–90. http://dx.doi.org/10.4259/ibk.54.894.

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KAJIHARA, Mieko. "The brahmacarin in the Atharvaveda." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 43, no. 2 (1995): 1052–47. http://dx.doi.org/10.4259/ibk.43.1052.

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Kim, Jeong-Soo. "Vratāni der Menschen im Atharvaveda." Historical Linguistics 125, no. 1 (November 2012): 179–90. http://dx.doi.org/10.13109/hisp.2012.125.1.179.

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Sabhapandit, Subhra. "Agricultural knowledge revealed in the atharvaveda." Clarion- International Multidisciplinary Journal 7, no. 1 (2018): 109. http://dx.doi.org/10.5958/2277-937x.2018.00016.3.

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Kölligan, Daniel. "A note on Vedic cīti-." Indogermanische Forschungen 126, no. 1 (November 8, 2021): 135–40. http://dx.doi.org/10.1515/if-2021-007.

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Cohen, Signe. "Memory, Desire, and “Magic”: Smará in the Atharvaveda." Religions 11, no. 9 (August 24, 2020): 434. http://dx.doi.org/10.3390/rel11090434.

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This essay analyzes the interconnection between memory, desire, and verbal performance in the three so called “women’s love spells” in Atharvaveda 6.130–132. This study unpacks the many interconnected meanings of the term smará, which is used repeatedly in these poems, “memory”, “desire”, or “efficacious ritual speech”. I challenge the traditional definition of these texts as “magical” and argue that applying “magic” as an analytical category to ancient Hindu texts is deeply problematic. Instead, I propose that these poems are better understood in their historical and religious context as examples of ritual speech.

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Oort, Marianne S. "Sura in the Paippalada Samhita of the Atharvaveda." Journal of the American Oriental Society 122, no. 2 (April 2002): 355. http://dx.doi.org/10.2307/3087630.

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Gatot Wibowo. "FILSAFAT ADVAITA VEDANTA DALAM PERSPEKTIF HINDUĪŚṀE." Widya Aksara : Jurnal Agama Hindu 27, no. 1 (March 5, 2022): 93–98. http://dx.doi.org/10.54714/widyaaksara.v27i1.180.

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Deva Īśvara mengejawantah ke dunia mengambil perwujudan sebagai Mahāṛṣi Vyasa pada masa berakhirnya Zaman Treta Yoya, dimana realitas ajaran agama Hindu yang terdapat dalam kitab śuci veda mulai berkurang untuk diceritakan secara turun temurun melalui Itihasa dan Purana dan melihat realitas kegelapan yang akan terjadi di zaman Kaliyoga. Penciptaan Catur Veda Saṁhitā, diantaranya : Rgveda, Samaveda, Yajurveda dan Atharvaveda oleh Oleh Mahāṛṣi Parāśara bersama empat muridnya yang diasuh oleh Mahāṛṣi wyasa diciptakan kedunia bertujuan untuk melakukan pembaharuan di Zaman Veda guna sebagai tuntunan dan penciptaan tambak śuci bagi umat pengikutnya untuk menghadapi dinamika yang terjadi di Zaman Kali Yoga. Kitab Rgveda Saṁhitā oleh Sumantu, Kitab Samaveda oleh Mahāṛṣi Jaimini, Kitab Yajur Veda Saṁhitā oleh Mahāṛṣi Pulaha, dan kitab Atharvaveda oleh Mahāṛṣi Vaisampayana yang mengalami perkembangan baru menjadi Catur Veda Sirah ketika sampai di Indonesia dan merupakan pedoman otodidaktis Advaita Vedāṅta seorang Brāhmaṇa kepada sisyanya dalam memahami ajaran : Bṛāhman dan Ātman yang dijabarkan dalam kitab Brāhma Śūtra atau Vedāṅta Śūtra juga dikenal dengan nama Śarīraka Śūtra secara Tattva Upaniṣad.

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Zehnder, Thomas. "Lubotsky, Alexander, Atharvaveda-Paippalāda, Kānda Five. Text, Translation, Commentary." Indo-Iranian Journal 47, no. 1 (January 1, 2004): 54–62. http://dx.doi.org/10.1023/b:indo.0000024460.57755.23.

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MAEJIMA, Miki, and Michio YANO. "A Study on the Atharvaveda-Parisista 50-57 with Special Reference to the Kurmavibhaga." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 3 (2010): 1126–33. http://dx.doi.org/10.4259/ibk.58.3_1126.

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ORQUEDA, Verónica. "VARIACIÓN SEMÁNTICA DE ĀTMÁN- EN EL R̥GVEDA Y EL ATHARVAVEDA." Alfa : Revista de Linguística (São José do Rio Preto) 59, no. 2 (August 2015): 335–62. http://dx.doi.org/10.1590/1981-5794-1504-5.

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Este artículo analiza el uso de ātmán- en el R̥gveda y el Atharvaveda y tiene por objetivo demostrar la existencia de una situación activa de cambio semántico a lo largo del período de composición de estos textos. El marco teórico utilizado es cognitivo y tipológico-funcional, y para llevar a cabo la investigación se ha analizado gramatical y filológicamente todos los pasajes en que se utiliza esta palabra dentro del corpus seleccionado. Entre los resultados más relevantes se encuentra que durante este proceso de cambio ātmán- adquiere nuevos valores (‘ser’, ‘sí mismo’), sin perder necesariamente los anteriores (‘principio vital’, ‘hálito’). La organización de los diferentes valores en un mapa semántico permite ver, en primer lugar, que la dirección del cambio semántico de ātmán- es similar a la experimentada por términos equivalentes en otras lenguas del mundo y, en segundo lugar, que este cambio se encuentra estrechamente relacionado por aquel experimentado previamente por tanū́- ‘cuerpo’, ‘sí mismo’. Así, el presente trabajo pretende ser un aporte individual a propuestas interlingüísticas acerca de la gramaticalización y la direccionalidad del cambio.

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Darmajaya, I. Wayan. "IMPLEMENTASI AJARAN ATHARVAVEDA DALAM PEMENTASAN DRAMATARI CALONARANG DI PURA DALEM GEDE DESA SUKAWATI KECAMATAN SUKAWATI (Perspektif Pendidikan Agama Hindu)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 407. http://dx.doi.org/10.25078/jpah.v1i2.275.

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DramatariCalonarangtelah menjadikelengkapan dalam upacarapiodalandiPura Dalem Gede Desa Sukawati yang jatuh pada Anggara Kliwon Wuku Tambir, pementasan ini diselenggarakan setiap tahun yaitu pada piodalannadi. Dramatari Calonarang dipentaskan ketika upacara panyimpenan Piodalan yaitu pada Rahina Sukra Pon Wuku Tambir. Dalam pementasannya mengandung berbagai ajaran dari kitab suci Weda, yang salah satunya adalah Atharvaveda yang merupakan bagian dari Weda Sruti pada bagian Mantra.Berdasarkan latar belakang tersebut, maka yang menjadi masalah di dalam penelitian ini adalah sebagai berikut, 1) Bagaimanakah implementasi ajaran Atharvaveda dalam pementasan dramatari Calonarang di Pura Dalem Gede Desa Sukawati Kecamatan Sukawati ? 2) Apakah fungsi pementasan dramatari Calonarang di Pura Dalem Gede Desa Sukawati Kecamatan Sukawati ? 3)Nilai-nilai pendidikan apakah yang terkandung dalam pementasan dramatari Calonarang di Pura Dalem Gede Desa Sukawati Kecamatan Sukawati?Metode penelitian yang dipergunakan dalam penelitian ini adalah metode kualitatif Deskritif. Dalam penelitian ini menggunakan teoriReligi, TeoriFungsi, sertaTeoriNilai. Metodepengumpulan data yang digunakanadalah observasi, wawancara, studi kepustakaan, dan studi dokumentasi. Teknik analisis data dalam penelitian ini yaitu reduksi data, display data, dan penarikan kesimpulan dan verifikasiBerdasarkan data yang diperoleh maka hasil penelitian dapa disimpulkan sebagai berikut: 1) Impementasi ajaran Atharvaveda dapat dilihat dari Yadnya yang dilakukan dari tahap awal hingga akhir pementasan, serta didalam penokohan yang ditonjolkan dalam pementasan dramatari Calonarang. 2) Dramatari Calonarang merupakan ungkapan rasa Bhakti Masyarakat Desa Sukawati terhadap Ida Ratu Ayu yang merupakan Sungsungan yang berstana di Pura Dalem, menjadi ruang untuk memupuk solidaritas dikalangan masyarakat Desa Sukawati serta melestarikan budya yang telah diwariskan oleh leluhur terdahulu. 3) Pementasan dramatari Calonarang mengandung berbagai nilai pendidikan diantaranya adalah nilai etika, nilai magis, serta nilai estetika yang terkandung didalamnya.

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Kulikov, Leonid. "An Atharvanic hymn to night: text-critical and linguistic remarks on the interpretation of Śaunakīya 19.50 = Paippalāda 14.9." Bulletin of the School of Oriental and African Studies 76, no. 2 (May 21, 2013): 259–69. http://dx.doi.org/10.1017/s0041977x13000074.

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AbstractThis paper offers an analysis and a new translation of an Atharvanic hymn addressed to the goddess of Night, Rātrī, attested in both recensions of the Atharvaveda (AV), in the Śaunakīya, and in the Paippalāda. The translation is accompanied by a philological and text-critical commentary as well as an analysis of some linguistic features of the Vedic language of this period, such as the use of emphatic reflexive pronouns and the periphrastic progressive tense (usually disregarded in standard Vedic grammars).

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Geslani. "Astrological Vedism: Varāhamihira in Light of the Later Rituals of the Atharvaveda." Journal of the American Oriental Society 136, no. 2 (2016): 305. http://dx.doi.org/10.7817/jameroriesoci.136.2.305.

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Taracena, Sofia Monco, and Martin Sevilla Rodriguez. "Conjuros Magicos del Atharvaveda: Estudio, transcripcion del texto sanscrito, traduccion y comentario." Journal of the American Oriental Society 124, no. 2 (April 2004): 403. http://dx.doi.org/10.2307/4132257.

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Smith, Frederick M. "The Paippalādasamhitā of the Atharvaveda. Kāndas 6 and 7 - By Arlo Griffiths." Religious Studies Review 37, no. 2 (June 2011): 148–49. http://dx.doi.org/10.1111/j.1748-0922.2011.01519_2.x.

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Madalimov, Timur Abduvaliyevich. "THE CONCEPT OF THE SOUL AND ITS CLASSIFICATION IN THE RIGVEDA AND ATHARVAVEDA." Theoretical & Applied Science 109, no. 05 (May 30, 2022): 384–86. http://dx.doi.org/10.15863/tas.2022.05.109.38.

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Leach, Robert. "Breath and the Brahmacārin." Indo-Iranian Journal 65, no. 3 (July 27, 2022): 189–226. http://dx.doi.org/10.1163/15728536-06503003.

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Abstract In this paper I offer a solution to the meaning of the word triṣaptā́ḥ found at the beginning of the Atharvaveda (Śaunaka-Saṁhitā 1.1.1 ~ Paippalāda-Saṁhitā 1.6.1). After a discussion of the many previous attempts to understand the meaning of this term in this particular verse, I propose that triṣaptā́ḥ refers here to ‘three times seven’ breaths, that the speaker of the verse in question is a Brahmacārin, and that the sūkta as a whole is intended to be recited by this figure at his initiation. With these pieces of the puzzle in place, I argue, the remainder of the sūkta, including for instance the role of Vācaspati, is also much better understood.

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Visigalli, Paolo. "The Vedic Background of Yāska’s Nirukta." Indo-Iranian Journal 60, no. 2 (2017): 101–31. http://dx.doi.org/10.1163/15728536-06002002.

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The relation between Yāska’s Nirukta and the Vedic literature has been discussed by several scholars, but other than focusing on etymologies, it has been insufficiently studied. This article casts further light on the Vedic background of the Nirukta by considering three kinds of evidence. First, it explores the occurrences of nir-√vac in the Atharvaveda and in the Brāhmaṇas. Next it studies a method for classifying mantras that is first advanced in the Brāhmaṇas and then elaborated in the Nirukta. Third, it argues that Yāska’s model of nirvacana analysis was informed by a particular kind of Vedic etymology involving the opposition between evident (pratyakṣa ‘present before the eyes’) and cryptic (parokṣa ‘out of sight’) names.

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Klein, Jared S. "Kim, Jeong-Soo: Untersuchungen zu altindischen Abstrakta und Adjektiven im Rigveda und Atharvaveda. 2010." Orientalistische Literaturzeitung 113, no. 2 (June 5, 2018): 169–71. http://dx.doi.org/10.1515/olzg-2018-0051.

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Kuchanur, Dr Pooja Nagappa, Dr Shantlaxmi J. N, Dr.Suryanarayana M, and Dr.Radhika I. "VEDANADHYAYA - A REVIEW." AVISHKARA 01, no. 05 (2022): 35–40. http://dx.doi.org/10.56804/avishkara.2022.1508.

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Ayurveda is systematically divided into 8 clinical branches with clinical practice oriented. One among is Kaumarabhritya, dealing with Kumarabharana, Dhatriksheeradosha Samshodhana, Vyadhi upashamana. we do find the references of Kaumarabhritya since from vedic period in traces forms like, in rigveda explains the ANC and PNC of birds and animals. Atharvaveda explains rakshognakarma and medhya drugs, upanishad has references related to child birth1 . In samhita kala full-fledged development of kaumarabhritya with a wide illustration are found in brihatrayee, laghutrayee and harita samhita. But most authorities book was found as kashyapa samhita, exclusively dealing with the care, cure of children. kashyapa has contributed much in this branch. Vedanaadhyaya is the special contribution which includes the signs and symptomatology in children on the basis of peculiar behaviors.

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Jurewicz, Joanna. "The wheel of time: How abstract concepts emerge." Public Journal of Semiotics 8, no. 2 (September 9, 2019): 13–28. http://dx.doi.org/10.37693/pjos.2018.8.19983.

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The aim of the paper is to show how conceptual metonymy, metaphor and blending, as discussed in cognitive linguistics, can be used in the investigation on the beginning of abstraction in philosophical thinking. The analysis is based on selected stanzas from the Ṛgveda (ca. 13th BC), the Atharvaveda (ca. 10-9th BC) and the Mahābhārata (ca. 4th BC - 4th AD) composed in Sanskrit. I discuss how the notion of riding in a chariot, used in the earliest texts for expressing ontological, epistemological and ritual issues, is transformed into an abstract concept of the wheel to express the concept of time. The use of cognitive models allows showing the conscious and rational nature of this transformation performed by the early Indian thinkers, and thus qualifies as a form of philosophy.

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Gorwade, Nitin, C. D. Dhalkari, and Dilip G. Pol. "Comparative evaluation of efficacy of three different mouthwashes as an adjunct to nonsurgical periodontal therapy - A double blind clinical study." Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 5, no. 02 (April 25, 2020): 14–21. http://dx.doi.org/10.21760/jaims.5.2.3.

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Ayurvedic medicine was considered to be world’s oldest medical system, which was originated in India dating back over thousands of years. There was a long history regarding plants for the improvement of dental health and oral hygiene. Dentistry, Herbal Medicine, Periodontitis. Current researches showed that herbal extracts are effective because of the interaction with specific chemical receptors within the body. Nowadays, there has been a sudden increase in the use of herbal extracts or plant products as an alternative approach to modern day medicines. This system originated from Atharvaveda, one of the four Vedas written before 5000 B.C. However its use in dentistry/oral health is very limited. Therefore the present study was done to evaluate the effeicacy of Triphala and Bakul in comparison with chlorhexidine as an adjunct to non surgical periodontal therapy.

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Sharma, Mrinmoy, and Biswajit Das. "MEDICINAL PLANTS OF NORTH-EAST REGION OF INDIA: A SMALL REVIEW." International Journal of Current Pharmaceutical Research 10, no. 4 (July 16, 2018): 11. http://dx.doi.org/10.22159/ijcpr.2018v10i4.28471.

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Assam is a state of the North Eastern part of India. There are varieties of plants distributed in various parts of the state. 50% of India’s entire plant biodiversity is contributed by the North Eastern States i.e., Manipur, Mizoram, Sikkim, Tripura including Assam. The Ministry of Environment and Forests (MoEF), Government of India in 1980s recorded two hundred and eighty-six (286) species of plants from Assam, used by the tribes of Assam.The traditional system of medicine plays an important role in the healthcare of rural people for all types of ailments. The healing power of traditional herbal medicines has been realized and documented since Rigveda and Atharvaveda. Nearly 80% of the world populations rely on traditional medicines for primary health care, most of which involve the use of plant extracts.

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Schlerath, B. "The Atharvaveda. Sanskrit text with English translation with glossary and index. Ed. by D. CHAND." Kratylos 47, no. 1 (2002): 156–57. http://dx.doi.org/10.29091/kratylos/2002/1/26.

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Slaje, Walter. "Conundrums in Indology." Indo-Iranian Journal 60, no. 4 (2017): 331–64. http://dx.doi.org/10.1163/15728536-06003006.

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A Śarabha is generally understood as an eight-legged monster, surpassing even elephants and lions in strength. A closer inspection of the sources reveals that the evidence for such a one-sided determination is entirely lacking. The notion of a Śarabha has a complex history. Its earliest attestation as a monster occurs only in late strata of the Mahābhārata. Despite this fact, the monstrous nature of a Śarabha was projected in an anachronistic manner indiscriminately onto other literatures as well. Starting, however, from the Atharvaveda, all texts previous to, or uninfluenced by, the Smārta tradition – in particular Buddhist, but also Jain ones –, keep to a different conception, one of an ordinary animal. The present article deals with the original zoological identity of the Śarabha as Mārkhor (Capra falconeri Wagn.) and with the misconceptions that motivated its gradual development into a monster.

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Lelli, Duccio. "Paippalādasaṃhitā 19.20.15–17. Against Wrinkles." Indo-Iranian Journal 61, no. 3 (September 12, 2018): 203–17. http://dx.doi.org/10.1163/15728536-06103004.

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Abstract This article presents a critical edition, translation and commentary of a tr̥ca found in book 19 of the Paippalādasaṃhitā of the Atharvaveda. The hymn, which consists in a spell against wrinkles, pronounced by a woman who tries to ward off the signs of aging with the help of the goddess Indrāṇī, is remarkable both in term of content and from a linguistic point of view: it is the only hymn directed against wrinkles in the Vedic corpus and the role of the goddess Indrāṇī in the ritual confirms and broadens her sphere of influence related to female charm. Besides providing the earliest attestation of the word for ‘wrinkle’ váli-, the hymn contains two hapaxes, previously unattested forms of the perfect subjunctive and features of women’s speech. The article also includes a stylistic analysis that aims at illuminating the structure and poetics of the hymn.

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Hollenbaugh. "A New Approach to Prohibitive Constructions in the R̥gveda and the Atharvaveda." Journal of the American Oriental Society 140, no. 4 (2020): 777. http://dx.doi.org/10.7817/jameroriesoci.140.4.0777.

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Kulkarni, Akshar Ashok, and Neha Dattatraya Gadgil. "Garbhopanishad an Optimal Doctrine over the Embryo: A Literature Research." Journal of Ayurvedic and Herbal Medicine 8, no. 2 (June 30, 2022): 88–93. http://dx.doi.org/10.31254/jahm.2022.8206.

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The Garbha Upanishad, commonly called as the Garbhopanishad as well as meaning "Esoteric Doctrine of the Embryo," is among the smaller Upanishads, accounting for 17 out of 108 Hindu Upanishad manuscripts in a modern collections. It is a Sanskrit Upanishad that some academics identify with the Krishna Yajurveda, while others associate it with the Atharvaveda. It is among the 35 Samanya Upanishads (generic Upanishads). The book is attributed to sage Pippalada in the Upanishad's last verse, although the text's chronology and author are unknown, as well as the surviving copies are damaged, inconsistent, as well as fragmentary. The Garbha Upanishad is a work that explains medical as well as anatomical issues, as well as the concept of the genesis or growth of the human fetus and body after birth. The Upanishad's concluding verse credits the text's authorship to sage Pippalada, but the text's chronology and authorship are unknown, and the existing copies are damaged, inconsistent, as well as fragmentary.

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Zinko, C. "KAZZAZI, K.: „Mann“ und „Frau“ im R̥gveda. Mit einem Exkurs über die Wörter für „Frau“ im Atharvaveda." Kratylos 49, no. 1 (2004): 81–86. http://dx.doi.org/10.29091/kratylos/2004/1/11.

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Krisch, T. "ZEHNDER, TH.: Atharvaveda – Paippalāda, Buch 2. Text, Übersetzung, Kommentar. Eine Sammlung altindischer Zaubersprüche des 1. Jahrtausends v. Chr." Kratylos 49, no. 1 (2004): 183–86. http://dx.doi.org/10.29091/kratylos/2004/1/34.

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Kulikov, Leonid. "Arlo Griffiths, Annette Schmiedchen (eds). The Atharvaveda and its Paippalādaśākhā: Historical and Philological Papers on a Vedic Tradition." Acta Orientalia Vilnensia 9, no. 1 (January 1, 2008): 137–40. http://dx.doi.org/10.15388/aov.2008.1.3716.

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Jarrod Whitaker. "Numbers, Names, Trails, and Tradition: Reconsidering the Phrase “Thrice Seven” in the R̥gveda and Atharvaveda." Journal of the American Oriental Society 136, no. 4 (2016): 689. http://dx.doi.org/10.7817/jameroriesoci.136.4.0689.

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Bhandari, Krishna Prasad. "Eco-spirituality in BhūmiSūkta." JODEM: Journal of Language and Literature 12, no. 1 (August 7, 2021): 72–84. http://dx.doi.org/10.3126/jodem.v12i1.38718.

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The prime concern of this article is to unfold the eco-conscience of Vedic people through the Vedic text. It is to trace out their environmental and ecological awareness. The article aims at perceiving their eco-spiritual consciousness. This study becomes significant to analyze the Vedic literature through naturalistic perspective and it assists the contemporary eco-campaigners to address the eco-peril of this planet. In order to achieve this objective, this study uses the qualitative research paradigm mostly on the thematic interpretation. It has amalgamated the essence of some of the disciplines of naturalistic school of thought. The core conclusion of them is incorporated within the frame of eco-spirituality that becomes the eco-tool to analyze the text. The primary text is the Bhūmi Sūkta (the hymn to the Earth) from the Atharvaveda. After making the eco-reading upon the hymn, it is quite evident that the Vedic people were aware of the biophysical and temporal aspects of the Earth, and the earth ethics was their life principle for coexistence. The conclusion of this study is that the Vedic people had cherished spiritual ecology for due existence of living and non-living things on the earth.

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Sumant, Shilpa. "Griffiths, Arlo, and Annette Schmidchen (Eds) The Atharvaveda and Its Paippalāda Śākhā. Historical and Philological Papers on a Vedic Tradition." Indo-Iranian Journal 52, no. 4 (2009): 368–70. http://dx.doi.org/10.1163/001972409x12645171002252.

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Channappa, T. S., H. B. Shivakumar, Manju Jayaram, R. Yatish, and Vijay Bharadwaj. "Koch’s Tuberculosis of the Sternoclavicular Joint." Journal of Orthopaedic Case Reports 12, no. 6 (2022): 62–65. http://dx.doi.org/10.13107/jocr.2022.v12.i06.2866.

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Introduction: Tuberculosis bacilli have lived in symbiosis with mankind since time memorial. Rigveda and Atharvaveda (3500–188 B.C), Samhita of charka and Sushruta (1000 and 600 B.C) have mentioned the disease by the name of “Yakshma” in all forms. Lesions have been found in Egyptian mummies also. In western world, the clinical features and communicability of the disease were known before 1000 B.C. Tuberculosis is still a challenging health problem in developing countries, affecting almost all organs. Osteo articular tuberculosis is uncommon. Tuberculosis involving the sternoclavicular joint is extremely rare and often is misdiagnosed because of its rarity and unusual location. Literature has very less number of cases reported so far. Case Presentation: We are hereby reporting the case of a 70-year-old male, carpenter by profession who presented with right sternoclavicular joint swelling. Magnetic resonance imaging showed synovial thickening, articular, and subarticular erosions with diffuse sub chondral edema. Diagnosis was confirmed by ZN staining, FNAC, and diagnostic biopsy. Patient was managed conservatively by anti-tubercular treatment. Follow-up showed no relapse and improved clinical symptoms. Conclusion: Earlier detection and management of tuberculosis of such rare variants of joint infection help in preventing the destruction of osteo ligamentous structures, abscess formation, and joint instability. The report emphasizes on the appropriate diagnosis and management.

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Karanth, Utpala, and Dr. R Rangan. "A STUDY OF MUTHUSWAMI DIKSHITAR’S EXPERTISE ON VARIOUS ELEMENTS OF MUSICOLOGY REFLECTED THROUGH HIS COMPOSITIONS." ShodhKosh: Journal of Visual and Performing Arts 2, no. 2 (November 14, 2021): 83–92. http://dx.doi.org/10.29121/shodhkosh.v2.i2.2021.43.

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Musicology is the study of scientific and intellectually handling of music. This is a colossal subject of music and inquest into the History and phenomenon of music including; life and works of Composers and performers, music theory like melody, rhythm, harmony, modes, aesthetics, form etc. The Historical evidences of Indian Classical music have been discussed in several ancient texts like Veda’s, Upanishads, epics way back 2000 years ago. The Rigveda, Yajurveda, Samaveda and Atharvaveda contains ritual hymns and incantations (vedic chants) , praising the specific dieties during the Sacrificial rituals. The South Indian music has a phlegmatic and pedagogic nature when compared with the music of other unconsecrated Hindustani traditions. This paper highlights the proficiency of Dikshitar’s knowledge of Musicology bequeathed from his father Ramaswami Dikshitar, a scholar, musician, learned musicologist, and recipient of many honours and emoluments in the knowledge of music gained sufficient knowledge in musicology who had settled down at Tiruvarur where Dikshitar was born. Tiruvarur then was a seat of learning of Sanskrit and Vedanta. Dikshitar’s compositions reflect his deep and thorough knowledge widely through the interpretation of their literature as seen in famous compositions like ‘Vatapi Ganapatim Bhaje’, ‘Amrutavarshini’ and others will be discussed with the various rasas created through the ragas as enunciated in the Natyashastra of Bharat Muni.

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Widmer, P. "KIM, JEONG-SOO: Untersuchungen zu altindischen Abstrakta und Adjektiven im Rigveda und Atharvaveda. Die primären a-Stämme und die ana-Bildungen." Kratylos 58, no. 1 (2013): 193–98. http://dx.doi.org/10.29091/kratylos/2013/1/19.

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Sharma, Radhe Shyam, Bharat Tyagi, and Pradeep Chouhan. "HEPATOPROTECTIVE ACTIVITY OF CNIDOSCOLUS PHYLLACANTHUS LEAVES AGAINST D-GALACTOSAMINE INDUCED HEPATOTOXICITY IN RATS." Journal of Applied Pharmaceutical Sciences and Research 4, no. 4 (March 13, 2022): 21–25. http://dx.doi.org/10.31069/japsr.v4i4.2.

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Introduction: Plants have been utilized as a natural source of medicinal compounds for thousands of years. Humans use numerous plants and plant-derived products to cure and relieve various physical and mental illnesses. These plants are used in traditional Chinese, Ayurveda, Siddha, Unani, and Tibetan medicines. Ancient literature such as Rigveda, Yajurveda, Atharvaveda, CharakSamhita, and Sushrut Samhita also describes the use of plants for the treatment of various health problems. In recent times, the focus on plant research has increased worldwide, and a large body of evidence has been collected to show the immense potential of medicinal plants used in various traditional systems.Materials and Methods: The present study was carried out to evaluate the hepatoprotective activity of ethanolic extract of Cnidoscolus Phyllacanthus(ECP) leaves against D-galactosamine induced liver damage in Wistar rats. Hepatotoxicity was induced by D-Galactosamine (270 mg/kg body weight) administered intraperitoneally (i.p.) on the 14th day of a total two-week experiment. In contrast, the extract of the investigated plant was given orally throughout the whole experiment at 200 and 400 mg/kg body weight. Silymarin (100 mg/kg body weight) was given orally as a standard hepatoprotective drug.Results and Discussion: Histological studies showed that 400 mg/kg CP attenuated hepatocellular necrosis in d-GalN intoxicated rats. It was concluded from the results that the ethanolic extract of Cnidoscolus Phyllacanthus leaves reduces D-galactosamine-induced hepatotoxicity in rats.

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Girdhar, Shipra, Rajesh Kumar Sharma, and Dinesh Chandra Sharma. "Importance of Triguna in Healthy Lifestyle." International Research Journal of Ayurveda & Yoga 05, no. 01 (2022): 162–66. http://dx.doi.org/10.47223/irjay.2022.5124.

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Ayurveda the most ancient science of life, practiced in India for thousands of years based on its own unique fundamental principles such as prevention of disease, maintenance of health and promotion of health. Trayopasthambaconsists of Ahara (food), Nidra (Sleep) and Brahmacarya (good conducts). EachUpasthambahas its own importance in the prevention of disease. Various ancient texts of Yoga, Ayurveda and Puranas talk about the Gunas related to health, behavior and its effect of the personality in different ways.The concept of Gunadates back to Atharvaveda, it was discussed in Bhagawad Gita.The concept of Trigunahas been utilized to explain the concept of personality in modern era as well. The development of consciousness is apparently rooted in this concept of Triguna. These are known as sattvacalled as stability; Rajascalled as activation and Tamascalled as inertia. By quantifying those differences in thoughts, one can come to a conclusion where Gunasas a part of personality trait can be studied as aetiology for being diseased or disease free. It helps in building an individual’s personality, depending upon the predominance of Gunas (Sattva, Rajas, and Tamas). Ancient Yogic science classified food in to three basic categories called the SatvikAhara, RajasicAharaand Tamasic Aharabased on their influence on Triguna of mind. In equilibrium, the three Gunas preserve the mind (and indirectly the body), maintaining it in a healthy state or in a state of equilibrium. Any disturbance in this equilibrium results in various types of mental disorders.

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Zimmermann, Francis, and Kenneth G. Zysk. "Religious Healing in the Veda. With Translations and Annotations of Medical Hymns from the Ṛgveda and the Atharvaveda and Renderings from the Corresponding Ritual Texts." Journal of the American Oriental Society 108, no. 3 (July 1988): 502. http://dx.doi.org/10.2307/603887.

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Singh, Pushpendra Kumar, Pankaj Dey, Sharad Kumar Jain, and Pradeep P. Mujumdar. "Hydrology and water resources management in ancient India." Hydrology and Earth System Sciences 24, no. 10 (October 5, 2020): 4691–707. http://dx.doi.org/10.5194/hess-24-4691-2020.

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Abstract. Hydrologic knowledge in India has a historical footprint extending over several millenniums through the Harappan civilization (∼3000–1500 BCE) and the Vedic Period (∼1500–500 BCE). As in other ancient civilizations across the world, the need to manage water propelled the growth of hydrologic science in ancient India. Most of the ancient hydrologic knowledge, however, has remained hidden and unfamiliar to the world at large until the recent times. In this paper, we provide some fascinating glimpses into the hydrological, hydraulic, and related engineering knowledge that existed in ancient India, as discussed in contemporary literature and revealed by the recent explorations and findings. The Vedas, particularly, the Rigveda, Yajurveda, and Atharvaveda, have many references to the water cycle and associated processes, including water quality, hydraulic machines, hydro-structures, and nature-based solutions (NBS) for water management. The Harappan civilization epitomizes the level of development of water sciences in ancient India that includes construction of sophisticated hydraulic structures, wastewater disposal systems based on centralized and decentralized concepts, and methods for wastewater treatment. The Mauryan Empire (∼322–185 BCE) is credited as the first “hydraulic civilization” and is characterized by the construction of dams with spillways, reservoirs, and channels equipped with spillways (Pynes and Ahars); they also had an understanding of water balance, development of water pricing systems, measurement of rainfall, and knowledge of the various hydrological processes. As we investigate deeper into the references to hydrologic works in ancient Indian literature including the mythology, many fascinating dimensions of the Indian scientific contributions emerge. This review presents the various facets of water management, exploring disciplines such as history, archeology, hydrology and hydraulic engineering, and culture and covering the geographical area of the entire Indian subcontinent to the east of the Indus River. The review covers the period from the Mature Harappan Phase to the Vedic Period and the Mauryan Empire.

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Zehnder, Thomas. "Rodríguez, Martín Sevilla, Conjuros mágicos del Atharvaveda. Estudio, transcripción del texto sánscrito, traducción y comentario: Oviedo: Universidad de Oviedo 2002, pp. 183. ISBN 84-8317-358-1." Indo-Iranian Journal 47, no. 3-4 (2004): 375–86. http://dx.doi.org/10.1007/s10783-005-1697-x.

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Pinault, Georges-Jean. "Exploring the language layer of the dānastuti genre." Lingua Posnaniensis 61, no. 2 (December 1, 2019): 83–105. http://dx.doi.org/10.2478/linpo-2019-0016.

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Abstract The linguistic variedness of the ancient Vedic texts is a well-known fact. This can be observed within the Ṛgveda itself, the most ancient collection of hymns, and if one compares the language of the Ṛgveda with that of the Atharvaveda. Glimpses of Vedic dialects can be detected in several passages and words, although the poetic language displays a high degree of convention and normalisation. Among the hymns of the Rigveda few specific features can be attributed to the different families of bards, even though one can surmise that they belonged to different regions of the Vedic world. It is also likely that some families or so-called “branches” were linguistically mixed. The hymns resort to different genres of discourse. The dānastuti, lit. ‘praise of the gift’, marks a distinct part of the poetic competence. The passages in question, which are often limited to a single stanza, although others are more developed, making up a substantial part of the poem, are devoted to praise of the generosity of the patron, who is expected to reward the poet appropriately for his work. A comprehensive survey of these parts of the hymns of the Rigveda was made in the dissertation of Manilal Patel (1929), a student of Karl F. Geldner. This meritorious book describes mostly cultural, historical and ritual features. On the other hand, the familiar, and in cases crude or mischievous, tone of these pieces has been noted by several commentators of the Rigveda. It would be too simple, however, to consider that these parts faithfully reflect everyday speech. The paper aims to explore the linguistic traits of the dānastutis which contrast with the standard layer of the Ṛgvedic language at all levels: phonology, morphology, syntax, vocabulary. On the level of stylistics and poetics, it will be shown that the phraseology of the dānastutis relies on sophisticated devices derived from the standard phraseology which was used otherwise for the praise of the gods and goddesses in the core of the hymns.

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Zehnder, Thomas. "Lubotsky, Alexander, Atharvaveda-Paippalāda, Kāṇḍa Five. Text, Translation, Commentary. [Harvard Oriental Series Opera Minora Vol. 5]. Cambridge/Mass.: Department of Sanskrit and Indian Studies, Harvard University, 2002, pp. 236. 1-888789-05-0." Indo-Iranian Journal 47, no. 1 (March 11, 2004): 54–62. http://dx.doi.org/10.1163/15728536-04701008.

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Wright, J. C. "Arlo Griffiths: The Paippalādasaṃhitā of the Atharvaveda: Kāṇḍas 6 and 7. A New Edition with Translation and Commentary. (Groningen Oriental Studies XXII.) lxxxvi, 540 pp. Groningen: Egbert Forsten, 2009. ISBN 978 90 6980 777 5." Bulletin of the School of Oriental and African Studies 73, no. 3 (October 2010): 548–51. http://dx.doi.org/10.1017/s0041977x10000546.

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Klaus, Konrad. "Arlo Griffiths The Paippalādasaṃhitā of the Atharvaveda. Kāṇḍas 6 and 7. A New Edition with Translation and Commentary (Groningen Oriental Studies Volume XXII), Groningen: Egbert Forsten, 2009, LXXXVI + 540 pp. ISBN 978-9-069-80777-5. €125.00." Indo-Iranian Journal 57, no. 1-2 (2014): 185–86. http://dx.doi.org/10.1163/15728536-05701029.

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Kumar, Manish, Prabhdeep Kaur, Rajneesh Garg, R. K. Patil, and H. C. Patil. "A study on antibacterial property of curcuma longa – herbal and traditional medicine." Adesh University Journal of Medical Sciences & Research 2 (December 19, 2020): 103–8. http://dx.doi.org/10.25259/aujmsr_11_2020.

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Objectives: The aim of the study was to study the antibacterial property of Curcuma longa. Human beings are dependent on the use of plants and herbs as a source of drugs for curing ailments since ancient times. Herbs are medicinal plants which are created by nature for curing human diseases. Ayurvedic Materia Medica is a rich repository of herbs and about 2000 plant species mentioned in Ayurveda are used to cure various diseases in human beings. In Veda and Atharvaveda, written around 2000 BC, there are a lot of medical references and prescriptions showing beneficial results in a cure for a number of human chronic diseases, including rheumatoid arthritis, neuralgia, jaundice, skin diseases, gout, tumors, encephalitis, and bronchitis. Most of the medicinal plants and herbs have been found to have antibacterial, antiviral, anti-inflammatory, analgesic, and protective properties. The use of the traditional system of medicines in India and China such as Ayurveda, Unani, and Siddha is around 5000 years old, which recommends management of lifestyle, including diet management, exercise, and meditation along with treatment, including specific herbs to cure several ailments. Curcuma longa a traditional herbal medicine is widely used in India since ancient times to cure several ailments.In the present study, antibacterial property of ethanolic extract, extracted from dried rhizomes of Curcuma longa was studied in microbiology laboratory against different bacterial strains. Materials and Methods: The dried rhizomes of Curcuma longa were purchased from local market in Punjab. The collected roots of Curcuma longa were washed, shade dried, grounded to fine powder and was subjected to soxhlet extraction using ethanol as solvent. Two bacterial strains were used in current study; one was Gram-positive Staphylococcus aureus and Gram-negative Escherichia coli. The method to access antibacterial activity was Cylinder Plate method. Results: 50 gm. of dried powder was subjected to Soxhlet extraction using ethanol solvent to get the extract of curcumin for investigation of antibacterial activity of turmeric against different Gram-positive and Gram negative bacterial strains using cylindrical plate method. A distinguished zones of inhibition 6.5 mm, 7.5 mm, and 11 mm in diameter were seen under plates containing different concentrations of Curcuma longa extract. Conclusion: The potentiality of extract of Curcuma longa to inhibit the growth of microbial strains indicates its broad-spectrum antibacterial property which can be used for the betterment of health of society to treat several infections. Turmeric and its constituents may be included in modern system of medicine for the development of new dosage forms to treat several diseases with natural herbs with lesser adverse effects in comparison to allopathic system of medicine and improve the health and wellness of our society.

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Batham, Lalima. "औषधीय धूम्र के चिकित्सकीय प्रयोग : यज्ञ के सन्दर्भ में." Interdisciplinary Journal of Yagya Research 4, no. 2 (April 5, 2022): 17–22. http://dx.doi.org/10.36018/ijyr.v4i2.74.

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प्राचीन काल से धार्मिक अनुष्ठानों में यज्ञ अथवा हवन हिंदू धर्म में शुद्धीकरण की एक पद्धति मानी गयी है। औषधीय धूम्र को यज्ञीय धूम्र के अंतर्गत माना जा सकता है। इस शोध लेख का उद्देश्य औषद्यीय धूम्र की विधि, समय, लक्षण, हानियां, लाभ और यज्ञ धूम्र से समानता का अध्ययन करना है। आयुर्वेद में औषधियों के धूम्र का सेवन (धूम्रपान) विभिन्न प्रकार की औषधियों का प्रयोग कर विभिन्न रोगों के उपचार के लिए किया जाता है। जो औषधीय गुण धूम्र के माध्यम से नासिका द्वारा लेने पर सीधे हमारे रक्त में घुलकर शरीर पर प्रभाव डालते हैं। आयुर्वेद में औषधीय धूम्रपान की अलग अलग विधियां बताई गयी हैं। आयुर्वेद के औषधीय वाष्प को जिसे स्वेदन क्रिया कहा जाता है। इसमें भी शरीर के बाहर से विभिन्न औषधियों का प्रयोग कर विजातीय तत्वों को बाहर निकला जाता है। यज्ञ में, अथर्ववेद (3/11/2) में कहा गया है कि अगर किसी व्यक्ति की स्थिति मरने जैसी हो भी गयी हो, उसकी जीवनी शक्ति का ह्रास हो गया हो तो भी यज्ञ उसे मौत के मुँह से बचा लेता है और उसे सौ वर्षों तक जीवित रहने के लिए बलवान, स्फूर्तिवान कर देता है। यज्ञ औषधीय धूम्र से शारीरिक स्वास्थ्य, मानसिक स्वास्थ्य और आध्यात्मिक स्वास्थ्य लाभ की भी प्राप्ति होती है। इस प्रकार, आयुर्वेद विधियों को सूक्ष्मता की द्रष्टि से यज्ञोपचार प्रक्रिया के अंतर्गत समझा जाना चाहिए। यज्ञीय धूम्र और औषधीय धूम्र में समानता को समझते हुए इस अध्ययन के माध्यम से यह कहा जा सकता है की औषद्यीय धूम्रपान को यज्ञीय चिकित्सा के अंतर्गत ही समझा जाना चाहिए। Yagya or Havan has been considered a method of purification in Hindu religion since ancient times in religious rituals. Herbal fumes can be considered similar to Yagya fumes. The purpose of this research article is to study the method, timing, symptoms, harms, benefits, and similarities of Yagya fumes with herbal fume. In Ayurveda, the fumes of herbal medicines (Dhoompana) are used for the treatment of various diseases by using different types of herbs. The medicinal properties of herbal fumes, when taken through the nostrils, directly dissolve in our blood and affect the body. Different methods of Dhoompana have been described in Ayurveda. The herbal vapor in Ayurveda treatment is called Swedana Kriya, in which the foreign elements are removed outside from the body by using various herbal vapors. Similarly, the physical health, mental health, and spiritual health benefits from Yagya fumes are also obtained. Regarding Yagya fumes, in Atharvaveda (3/11/2), it is said that even if a person's condition has become like death, his vitality has diminished, yet Yagya saves him from the mouth of death and makes him strong to live and invigorates for a hundred years. In this way, all these methods of Ayurveda should be understood from the point of view of the process of Yagya. The present paper through understanding the similarities between Yagya fumes and herbal fumes concluded that treatment of Herbal Dhoompana should be understood under Yagya Therapy.

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WRIGHT, J. C. "DIPAK BHATTACHARYA (ed.): The Paippalāda-samhitā of the Atharvaveda. Critically edited from palmleaf manuscripts in the Oriya script discovered by Durgamohan Bhattacharya and one Śāradā manuscript. Vol. I. Consisting of the first fifteen Kāndas. (Bibl. Ind., 318.) lx, 840 pp. Calcutta: The Asiatic Society, 1997. Rs. 1200." Bulletin of the School of Oriental and African Studies 65, no. 1 (February 2002): 140–262. http://dx.doi.org/10.1017/s0041977x02460077.

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Journal articles on the topic 'Atharvaveda'

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