Evaluation of Anti-Ulcer activity of Tephrosia purpurea Linn Pers Leaf Extract in Wistar Rats

India is known for its traditional medicinal system – Ayurveda, Siddha and Unani. There are several references in our ancient literature about the miraculous curing properties of the plant-based drugs. “Rig Veda and Atharva veda” seems to be the earliest record of use of plant in the medicine. A stomach ulcer involves an erosion in a person’s gastrointestinal tract. ‘Peptic’ is derived from Greek word “Peptikos” who’s meaning is related to digestion. Peptic ulcer occurs in the part of the gastrointestinal track which is exposed to gastric acid and pepsin (i.e) the stomach and duodenum. The extract of Tephrosia purpurea flowers against viruses and is very good antibacterial against Gram +ve and Gram -ve strain. The Plant extract was prepared and the phytochemical analysis was performed. The extract was administered with animals. The drug were administered orally once daily for 2 days and 45 min prior to pyloric ligation. The animals are sacrificed after four hours of pylorus ligation. The result indicates that, Flavonoids and Tannins have shown to be present in the TPAL treated groups. Since flavanoids antagonize aggressive factor which play a decisive role in the pathogenesis of gastric lesion and also enhance defence factor to protect the gastric mucosa from injury. Flavanoids diminish histamine secretion from mast cell by inhibition of histidine decarboxylase and stimulate PG biosynthesis. So the antiulcer activity of TPAL may be attributed to its flavonoid content. The study concluded that TPAL has an anti ulcer activity which may be due to protection and the strengthening of the mucosal defensive factor like mucus, bicarbonate, prostaglandin.

The Dimensions of Language and Thought in the Vedic Literature

The present article explores the interrelationships between language and thought in the literature of the Vedic Canon. Whether language shapes thoughts or vice versa has remained a topic pregnant with perpetual discussions, interpretations, and explanations since the beginning of human civilization. Throughout the multiple crossroads of the development in the intellectual tradition, the dimensions of language and thought attracted many scholars and linguists. However, linguists like Edward Sapir and Benjamin L. Whorf in the twentieth century have systematically interpreted and analyzed the language-thought dimensions. Whorf postulated that language shapes thoughts while Sapir projected that language is in the grip of thought. The literature of the Vedic Canon has also logically and systematically projected the multiple dimensional, but agglutinative relationships between language and thought. The hymns of the Rig Veda, myths from Brahmanas, and the lore from Upanishads unravel, interpret, and enrich the language-thought interconnection in such a way that the Vedic literature remains as the classical version of Sapir-Whorf hypothesis written in Sanskrit. In this regard, the Vedic literature and Sapir-Whorf hypothesis play the same tune of music in different lyres. The present paper attempts to reveal this point of unity in diversity between the two seemingly diverse schools of thoughts—classical Vedic literature and modern linguistic theory of Sapir-Whorf hypothesis. Being the qualitative research, this paper explores, interprets, and correlates the theoretical concepts, ideas, and phenomena from the Vedic literature and Sapir-Whorf hypothesis.

Pragmalinguistic Aspect of Interrogative Speech Acts in Discourse of “Rig Veda”

The interrogative speech acts presented in the linguistic material of the “Rig Veda” — one of the most ancient and culturally significant works that were a manifestation of ritual and mythological discourse, are researched. The language of Vedic texts is considered from the standpoint of the functional approach as a pragmatic system for which such communicative characteristics as intentions and illocutionary power of utterances are relevant. The system of norms and ideas that govern speech activity in the Vedic ritual interaction is taken into account. It has been proven that interrogative speech acts are one of the most important pragmatic elements of this type of discourse. The novelty of the research lies in the fact that all the interrogative structures of the monument extracted as a result of a continuous sampling are studied for the first time from the point of view of pragmatics, taking into account communicative intentions. Various types of questions are described and analyzed, including interrogative constants, interrogative directives, including questions with secondary illocution, as well as proper interrogative sentences. The author comes to the conclusion that, in addition to non-specific pragmatics for a given linguistic material, interrogative sentences in the text of the Rig Veda contribute to the realization of the magic-incantatory function of speech. The results are valuable both for studying the named type of discourse and for clarifying the understanding of the text of the monument and Vedic culture as a whole.

The lexicalization of the adjective class as an innovative feature in the Indo-European family

The threefold division noun-verb-adjective is often considered a hallmark of the IE family from the remote PIE phase. However, Alfieri (2016, 2018, forth.) claims that this view is incorrect: while in Latin three major classes of lexemes are found (nouns, verbs and adjectives), in the Sanskrit language of the Rig Veda only two major classes are found (verbal roots and nouns) and the most typical “adjective” (i.e. the Quality Modifier) is a derived stem built on a verbal root meaning a quality. As a consequence, a deep and previously neglected typological change should be reconstructed in the IE family, namely the lexicalization of the adjective class and the change from a parts of speech (PoS) system “without” adjectives and quality concepts verbally encoded, which is still preserved in the RV, to a PoS system with “true” adjectives, which is found in Latin and in almost all other, especially modern and Western, IE languages. In this case, the data in Alfieri (2016, 2018, forth.) are confirmed focusing on the Quality Argument and the Quality Predicate, so as to show that the presence of a lexical class of adjectives is a common development that has come about independently in different branches of the IE family.

How Dead Languages Work

What could a Greek poet or Roman historian say in their language that’s lost in translation? After all, different languages have different personalities, and this is especially clear with languages of the ancient and medieval world. This book celebrates six such languages—Ancient Greek, Latin, Old English, Sanskrit, Old Irish, and Biblical Hebrew—by first introducing readers to their most distinctive features, then showing how these linguistic traits play out in short excerpts from actual ancient texts. It explores, for instance, how Homer’s Greek shows signs of oral composition, how Horace can achieve striking poetic effects through interlaced word order in his Latin, and how the poet of Beowulf achieves a remarkable intensity of expression through the resources of Old English. But these are languages that have shared connections as well. Readers will see how the Sanskrit of the Rig Veda uses words that come from roots found also in English, how turns of phrase characteristic of the Hebrew Bible found their way into English, and that even as unusual a language as Old Irish still builds on common Indo-European linguistic patterns. Since most people don’t have the opportunity to learn these languages, the book throughout aims to give such readers an aesthetic appreciation of just how rich and varied they are.

Sanskrit

The chapter begins with a discussion of Sanskrit’s place in the Indo-European family tree, showing how both the roots of individual words and the patterns seen in grammatical endings have close correspondences to Greek, Latin, and English. It also considers some of the features that are especially characteristic of Sanskrit, such as the voiced aspirate stops (seen in words like dharma) and the complex workings of sandhi, whereby the ends of Sanskrit words change their shape to match the sounds that occur at the beginning of the following word. In the second half, it turns to several short excerpts from the Rig Veda, demonstrating not only how its language has more connections to English than one might think at first but also how it draws on some of the same poetic diction found in other Indo-European traditions.

The Root of Indian Communication Theory in the Ṛig Veda: Practical Vedānta

What is the source of the power of speech and eloquence and fulfillment in life? Though communication and rhetoric departments in most Indian universities have been focusing their teaching and research agendas on Western models, a growing body of scholarship is developing communication theory that approaches the big questions from an Indian perspective, drawing on traditional sources (Adhikary, 2014), which claim Veda as their ultimate source. This paper explores the Vedic worldview on speech and communication proclaimed in the Ṛicho Akśare verse of the Ṛig Veda, and others, drawing on sage Bhartṛhari (c. 450-500 CE), Maharishi Mahesh Yogi (1975; 1971), and Sanskrit scholars of the philosophy of language, who reference these hymns. They describe a Vedic cosmology of speech that bears striking resemblance to the universe according to string theory of quantum physics. The science serves to corroborate the premise of Vedic levels-of-speech theory that the universe is structured and governed by laws of nature/language of nature from within an unmanifest unified field of all the laws of nature, which Ṛig Veda 1.164 calls Parā and identifies as consciousness. This inquiry helps to illuminate how speech is Brahman, the source and goal of understanding, eloquence, and fulfillment. The Vedic texts enjoin the sanātana dharma of yoga, opening awareness to the transcendental source of speech. I conclude that Vedic communication theory embedded in the hymns is integral to practical Vedanta. As Muktitkā Upaniṣad 1.9 proclaims: “As oil is present in a sesame seed, so Vedānta is present in the Veda.”

Vedic Philosophy and Swami Nigamananda

Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.

Vedic Philosophy and Swami Nigamananda

Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.