"Yuktaa yasya kalaa-mayee kamalinee, kanthe cha padmaasanaa/
geete gunjati padma-lola-madhupah, chitte-ravindaasanah//
yasya shree-mukutam sahasra-kamalam yo keertti-padmeksanah///
padmashri raghunaatha eva jayataat so-yam jagadbhuushanah////"
- Vanikavi Dr. Manomohan Acharya
DESCRIPTION OF HEART IN UPANISHADS
dr.manmohan acharya
The human heart has always become curious to know about the heart. The word Heart means a hollow muscular organ of human body, which keeps the circulation of blood by rhythmic contraction and dilatation[1]. It also means the center of person’s thought and emotions, the vital bodily functions and the seat of thought and intellectual operation,eg, Mind[2]. Hurt in Sanskrit means the heart. The exact etymological meaning of hrt is ‘ harati hriyate va visayaih iti hrt[3]’.According to some Lexicons like Amarakosa Hurt and Hrudaya are identify the same meaning. ‘Chittam tu cheto hrdayam svantam hrn manasam manah’[4].Bharata , a famous commentator of Amarakosa speaks vukkam, agramansam, hrdayam and hrt as synonymous to each other. ‘Bukkagramansam hrdayam hrditi ctvari hrdaye. Kecit bukkat prthagev hrdayantargate mansavisese padmakare hrdayadi dvayamahuh. Dhatoh anekarthatvat’. Hurt or heart basically provides two meanings. One is physical and another is psychic.
Hrdaya(m) the word itself defines the heart according to the Upanishadic reference. Esha Prajapatiryad Hrdaymetad Brahmaitad sarvam tadetat tryaksaram Hrdayamiti , Hr ityekamaksaram abhiharantyasmai svascanye ca ya evam veda , Da ityekamaksaram dadatyasmai svascanye ca ya evam veda, Yamiti ekamaksarameti svargam lokam ya evam veda[5].These three syllables represent three verbs – hr is to collect, da is to donate and (in) ya is to move. So, which collects, distributes and moves is hrt[6].Though the word Heart is used in so many contexts in Vedic and Upanisadic scriptures , the scholas admit only two, such as i.Uro hrdayam and ii. Siro hrdayam[7]. But taking the definitition given by Brhadaranyaka Upanishad in to consideration, we get three important meanings,eg, i.Physical heart(Uro hrdayam), ii. Psychic heart(Siro hrdayam) and iii. Spititual heart(Para hrdayam)
Root.hr Root.da Root.ya hr-da-ya
Which collects and distributes blood, and gets the body moving is Uro-hrdayam Cardio
Which collects and distributes knowledge and gets the mind moving is Siro hrdayam Mind
Which collects and distributes the matter and gets the life moving is Parahrdayam , Soul
URO-HRDAYAM ( Cardio) :
The heart is a hollow muscular organ where blood and air are blowing[8].It vertebrates keeps up the circulation of the blood by rhythmic contraction and dilatation[9]. It is otherwise known as Kardia or Cardio. Hrdayam in Vedic or vedantic description also identifies the above physical phenomenon of heart. Hence the scholars of Ayurveda identically name it as Uro-hrdayam[10]. As the existence of life could be realized through the heart, so it is compared with a Hiranmaya kosa or golden treasury by the seers of Atharvaveda[11]. Hrdayam is the only way for blood circulation of a body[12].
STRUCTURE OF URO-HRDAYAM AND IT’S FUNCTION :
Esa Prajapatiryad Hrdaymetad Brahmaitad sarvam tadetat tryaksaram Hrdayamiti , Hr ityekamaksaram abhiharantyasmai svascanye ca ya evam veda , Da ityekamaksaram dadatyasmai svascanye ca ya evam veda, Yamiti ekamaksarameti svargam lokam ya evam ved(Br.Ar.Upanishad,5/3/1). The verb hr represents to mean hrti,ahrti or collection. According to modern Medical Science in systemic circulation13 the heart collects blood from the body and in pulmonary circulation 14it extracts blood from the Lungs. Here the composite syllable da in the word Hrdaya(m) is a verb which means to provide or distribute.The heart supply blood to the body in systemic circulation and to the Lungs in pulmonary circulation . The last one is ya , which is derived from the verb in(Gatou) and it is observed that the heart propels blood to every part of the body gets the body in movement.It is observed from the above quoted definition that the Heart or Hrdaya is a system. Uro-hrdaya is the central or vital mecinary by which the blod-cells are circulated through out the body. As per the description of Upanisad it is only way of survibal of life. Sarvasam vidyanam hrdayam ekayanam eva15. Hrdaya is a hollow tube having empty spaces. Ayam akasah sarvesam bhutanam madhu ; Asya akasasya srvani bhutani madhu yascayam asmin akase tejomayah amrtamayah purusah, yascayam adhyatmam hrdi akasah tejomayah amrtamayah purusah ayamev sah16. A large number of nadis are connected with Hrdaya, so it is known as hrdayanjali17. As per the the description of Brhadaranyaka Upanisad there are 72 vital nadis connected with hrdaya18. Sandilya Upanisad counts 14 number of primary nadis, such as i.ida, ii. Pimgala, iii. Sisumna,iv. Sarasvati, v. Baruni, vi. Pusa, vii. Hastajihva, viii. Yasasvini, ix. Visvodari, x. Kuhu,xi. Sankhini, xii. Payasvini, xiii. Alambusa and xiv. Gandhari19. These nadis are the tubes those transport rudhira to all parts of a Sarira20. Out of these nadis some are hrdayagranthis21, some are hrtlekhas22 and some are snayugranthis23. Snayugranthis are normaly vayu-vahini nadis24. These snayugranthis are thinest tubes through which pranavayu and food substances pass from rudhiravindu to Jivakosa. Hrdaya and snayus are equipped with hrdayadvara , which allow the rudhiras to flow in one direction25. Dhyanavindupanisad counts 1072 nadis including thin and fat26. Ida, Pimgala and Susumna are three major hrdayagranthis. Ida pimgala susumnastisro nadyah prakirtitah, Ida vame sthita bhage pimgala dakshine sthita, Susumna madhyabhagetu pranamargastrayh smrta.27. Some important nadis are pranavahini-nadis28. Prana no doubt identifies the Oxygen(in modern terminology) here29. It is otherwise known as Chaitanyam in vedic philosophy. Vedantasara defines this prana as praggamanavan nasagravarti vayuh. Nasikaputena pranah paryayen pravartate, tisrastah nadakah tasu prana yavantam carati30. The life is restored in heart since there is pranavayu31. There is another vayu flowing in the nadis of hrdaya, named vyana.It is described in Prasnopanisad that “ hrdi hi esa atma . Atr etad ekasatam nadinam tasam satam satam ekasyam dvasaptatirdvasaptatih pratisakhanadisahasrani bhavanti, asu vyanascarati(3/6).Vyaniti sarvasariram vyapnoti visesena anayati iti vyanah. This vyanah is no doubt named as carbon dioxide by the Modern Scinetists as32. Satam caika hrdayasya nadyah tasam murdhanam abhinih srtaika tayordhamayan amrtatvameti visvamanya utkramane bhavanti33.Perhaps the largest hrdgranthi of the hrdaya is described here as Murdhanam abhinisrta eka nadi.This nadi might be one among susumna, Ida or Pingala. The Heart is separated in two by a partition. Left side of the Heart handels the blood rich in Prana-vayu, where as the right side pumps the blood enforced with Vyana-vayu. The combinition of both the sides is identified as Hrdayanjalih , by joining the two hrt-parsvam. More over the Heart or Hrdaya looks like a lotus flower kept in downward direction. “Pundarikena sadrsam hrdayam syad adhomukham, jagratastad vikasati svapatasca nimilati”34. In so many Upanisads the lotuslike shape of Hrdaya is found described35 . The position and functions of various nadis are described in Sandilyopanisad as follows-“ Ida-pimgala-susumna-sarasvati-varuni-pusa-hastajihva-yasasvini-visvodari-kuhu-sankhini-payasvini-gandhari.mdhyasthakundalinimasritya mukhya nadyascaturdasa bhavanti. Tatra susumna visvadharini moksamargeti cacaksate. Gudasya prsthabhage vinadandasrita murdhaparyantam brahmarandhre vijneya vyaktasukhma vaisnavi bhavati. Susumnayah savyabhage ida tisthati. Daksinabhage pimgala……… Yatha asvatthadipatram sirobhirvyaptam eva sariram nadibhirvyaptam(15/1). The nadicakra and Kundali are also depicted nicely by the seers of Upanisads-
“Tatraiva nadicakram tu dvadasabham pratisthitam
Sariram dhriyate yena vartate tatra kundali”36
SIRO-HRDAYAM (BRAIN):
Ayurveda opines hrdayam as chetanadhisthanam because both the cardio and mind are inter-connected. A physical heart has no function without the brain or it’s psychic action. On the other hand the brain is no more active, when the cardio is damaged.This theory of complementary action was known to the Vedic seers,so they accepted hrdaya as the seat of mind or manas37 . Hr-da-ya by etymological interpretation means the mind as it collects(hr) and distributes(da) knowledge and gets the mind moving(ya) . Since the brain has direct nexus with Cardio and mind it can be known as Sirohrdayam. In Brhadaranyaka Upanisad it is told that the passions and desires some times enter into the Heart of the individual. When Heart discards and destroys those material desires man reaches immortality38. Acharya Sankara in his commentary connotes Heart as Buddhi. Here the word Heart is no doubt a Psychic Concept. It is written in some Upanisads that – Kama eva yasya ayatanam hrdayam loko manorjyotiryo vai tam purusam vidyat sarvasyatmanah parayanam sa vai vedito syat. In this context Hrdaya is a light. Hrdayen budhya psyati iti Samkarah. This Hrdaya is described as the Light of Mind, Light of Death, Light of Water-god and Light of Prajapati. In Kathopanisad it is explained that if a manisi purifies himself by his hearty mind, he becomes immortal and touches salvation(2/3/9).
PARA HRDAYAM (THE SUPER SPIRITUAL HEART) :
In Upanisads somewhere Heart is also described as the Soul. In Brhadaranyaka Upanisad Sakalya tells that, Hrdayam vai brahma, hrdayameva ayatanam akasah, hrdayam vai samrat sarvani bhutani pratisthitani bhavanti hrdayam vai samrat paramam brahma. Here without any hesitation we can say that the upanishadic seers accepts Heart as a Super Soul. It is beyond either the Physical Heart, Cardis and Psychic Heart, Mind. It is par excellence and the Spiritual Heart.
[1] Oxford Talking Dictionary
[2] Oxford Advanced Learned Dictionary
[3] Sabda Kalpadruma
[4] Amarakosah
[5] Br.Ar.Upanishad,5/3/1.
[6] Vaidika Kosah, Nag Prakasan, V.ol.3, Pg.1627
[7] Ayurved ka brhat itihas, Atridev Vidyalamkar,,Pg.1062
[8] Hrdakase cidaditya sada bhsati bhasati, Br.Ar.Upanisad,2/9/11
[9] Tailadharam ivacchinndirghaghanta ninadavat
vinda nada kalatitam yastam veda sa vedavit . Dhyanavindu Upanisad,37
[10] Vedonmen Ayuveda, Ramagopal Sastri, Pg.08
[11] Ibid
[12] Sarvasam vidyanam hrdayam ekayanameva, Br.Ar. Upanisad,2/9/11
13 Encyclopaedia Britannica, C.D. Rom, My body my self
14 Ibid
15 Brhadaranyaka Upanishad, 2/9/11
16 Brhadaranyaka Upanishad, 2/5/10
17 Trisikhabrahmanopanisad,144
18 Brhadaranyaka Upanisad, 2/1/19
19 Sandilya Upanisad,1/15
20 Yogasiddhi Upanisad,1/14 and Varahopanisad, 5/22-31
21 Mundakopanisad, 2/8 and Sarvasaropanisad,1/23
22 Yogasikhopanisad, 6/18
23 Mahanarayana Upanisad,3/9 , Yavalopanisad, 2/5 and Nirukta,2/2
24 An Encyclopaedic Dictionary of Yajurvedic Upanisads, M.Acharya, pg213
25 Amrta nadopanisad, 27
26 Dhyanabindu,55-56
27 Ibid
28 Ibid
29 Praniti jivati aneneti pranah,hrnmaruta iti Sabdakalpadrumah
30 Tri .bra. Upanisad,116
31 Hrdayesmin hime pranah pratisthitah, Chhandogya Upanisad, 3/12/4
32 “One of the five vital airs in the body , which is defused through the whole body”
Sanskrit English Dictionary, V.S.Apte,Pg540
33 Kathopanisad, 2/3/3
34 Susruta, Sarirasthanam, Ch.4
37 “Hrt-pratistham yadajiram javistham”
Sivasamkalpasuktam
38 Brhdaranyaka. Upanisad 4/4/7
Financial Emergency
Koutalya’s Arthasastra vis-à-vis Indian Constitution
Vanikavi Dr.Manmohan Acharya
Koutalya is the epitome of Ancient Indian Political System and his Arthasastra is an encyclopedia of polity and governance. Though the state and its government became the primary subject, everything coming under government including the life and activities of citizens is discussed in Arthasastra. Koutalya gives the concept and idea of a sovereign country. His Mandala theory and deposition of inimical powers is a contribution to the problem of war, peace and external relations. In internal administration, in gathering intelligence , in rooting out of internal enemies, spies of enemies, corrupt officers etc Koutalya’s genius leaves no stones unturned. Simultaneously exploiting natural resources on land or sea, production, trade and commerce, inland and overseas, occupation, revenue and taxation. Not only Koutilya deals with these subjects so as to give a total picture of a welfare state under a benevolent monarchy but also expounds on a republican state.
Historical background of Indian Constitution
Govt of India Act,1858 , Indian councils Act,1861, ,
Indian councils Act,1892,Indiancouncils Act,1909,
Govt of India Act, 1919,Govt of India Act,1935,
Indian independence Act,1947 .
Commencement of Indian Constitution, 26th Jan, 1950.
“The very fact of the constitution of Indian Republic is the product not of the political revolution but of the research and deliberations of a body of eminent representatives of the Country.”
Indian Constitution in regards to Financial crisis of the country
Art.360 of Constitution reads as follows –
“(1) If the president is satisfied that the situation has arisen whereby the financial stability or credit of India or of any part of the territory thereof is threatened, he may by a Proclamation make a declaration to that effect.
(2)A Proclamation issued under clause (ii ) –
a. may be revoked or varied by a subsequent Proclamation ;
b. shall be laid before each House of Parliament ;
c. shall cease to operate at the expiration of two months, unless before the expiration of that period it has been approved by resolutions of both Houses of Parliament :
Provided that if any such Proclamation is issued at a time when the House of the People has been dissolved or the dissolution of the House of the People takes place during the period of two months referred to in sub-clause©, and if a resolution approving the Proclamation has been passed by the Council of State, but no Resolution with respect to such Proclamation has been passed by the House of the People before the expiration of that period, the proclamation shall cease to operate at the expiration of thirty days from the date on which the House of the People first sits after its reconstitution unless before the expiration of the said period of thirty days a resolution approving the Proclamation has been also passed by the House of the People.
(3)During the period any such Proclamation as is mentioned in clause (i) is in operation, the executive authority of the Union shall extend to the giving of directions to any State to observe such canons of financial property as may be specified in the directions, and to the giving of such other directions as the president may deem necessary and adequate for the purpose.
(4) Notwithstanding anything in this Constitution –
(a) any such direction may include:
(i) A provision requiring the reduction of salaries and allowances of or any class of persons serving in connection with the affairs of a State ;
(ii) A provision requiring all Money Bills or other Bills to Which the provisions of Article 207 apply to be reserved for the consideration of the President after they are passed by the Legislature of the State ;
(b) It shall be competent for the President during the period any Proclamation issued under this article is in operation to issue directions for the reductions of salaries and allowances of all or any class of persons serving in connection with the affairs of the Union including the Judges of the Supreme Court and the High Courts”.
i. Constitution considers the reduction of salary and allowance of servants as a vital solution of financial crisis.
ii. President shall have absolute power in passing the money bills
iii. Collection of the taxes and levies as per schedule VI shall be continuing.
iv. But the constitution does not venture any other measures steps for the development of financial status of the country.
Koutalya’s Arthasastra about financial crisis:
(Adhikaran.5.Ch.2 .KOSHABHISAMHARANAM)
1.King shall have absolute power at the time of financial crisis of the state.(Artha.5/2/1)
2.He can take some other steps of restoration of economic stability.(Artha.5/2/1)
3.He can collect 1/3rd or 1/4th of total production of crops from the rich cultivators by request not by force.(Artha.5/2/2)
4.King can not collect the above tax from the persons those take care of forests, mines, roads, bridges and empty palaces and from the citizens of border areas.(Artha.5/2.3)
5.King shall provide aids to the poor farmers for agricultural purpose and food cloth ,shelter etc. His govt shall purchase the surplus crops from them. (Artha.5/2.4)
6.King should not bind the vedic teachers to pay the tax out of crops produced from the forests even at the time of financial emergency. Rather his govt shall purchase the surplus crops from them by providing money. (Artha.5/2.5)
7.No agricultural land shall be left uncultivated. Even if the teaching community is incapable of cultivating their own land, the employees of the King under the supervision of Samaharta shall take care of the cultivation of that land. (Artha.5/2.6)
8. The farmer will be subject to fine the double of the expenditure, if the crops are destroyed due to his negligence or fault. (Artha. 5/2.6)
9. The Government will feed the beggars and daily labourers out of the income from the land cultivated by itself. (Artha,5/2.6)
10. A farmer is subject to reduction of taxes if his crops are stolen from the field. But he will be bound to pay eight times of his original tax if he himself steals the same to avail the benefit. (Artha, 5/2.7)
11. If a thief caught red handed stealing the crops of his own village mate he will be penalized with fifty times of the original cost of the crops. (5/2.7-8)
12. The government shall collect 1/4th of food grains, 1/6th of forest crops,1/6th of the production of cotton, wax, skins, leathers, dress materials, silk, medicine, scent, flowers, fruits, vegetables, wood, bamboos and dry meats and 1/2nd of teeth and skins of animals. The above materials can not be sold without the prior permission of thegovernment.(Artha5/2.9)
13. King can collect sales tax at the time of financial emergency. King can collect 2% of the cost of the gold, silver, diamond , jewel, pearls, horses and elephants if sold. The king can impose sales taxes on all shorts of consumer goods.( Artha, 5/2.10)
14. The king can impose industrial taxes on glass industry, jewelry, shipping industry etc. (Artha, 5/2.10)
15. The king can collect entertainment tax from the dancers and prostitutes not from their customers directly. (Artha , 5/2.10)
16. Any commercial firms involved in duplicating the original goods and productions shall be subject to heavy fine. (5/2.10)
17. The king can collect 1/6th of the cost of the domestic animals like goats, buffaloes, pigs, hens etc.( 5/2.10)
18. The beautiful ladies permitted by the administration can collect donations from wealthy persons.( Artha.5/2.10)
19. These types of taxes can be imposed on the citizens once and only at the time of financial emergency. ((5/2.11)
20. The collector (samahartta ) can follow various ways of collecting donations to feed the treasury. He can appoint the diplomats and spies to praise the persons paying heavy donations. The spies collect information about the paying capacity of the people and corrupt money lying with the people.( Artha.5/2.12)
21. The king can arrange felicitation and awarding the donators for the enhancement of the royal treasury.( Artha.5/2.13)
22. The employees of the king can follow some unethical and cunning policies to collect donations from misers. (5/2.13-23)
23. As a gardener plucks only the ripe fruits from the garden, a king should extract wealth from the capitalists and corrupt citizens. Even king is excused for his unethical way of collection, as it is barely necessary for the economic balance of the country and enriching the royal treasury.
