• Korean Journal of Oriental Medicine
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• v.16 no.3
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• pp.1-13
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• 2010

Ayurveda is an Indian traditional medicine coming down from ancient times. In the past, it was propagated with Buddhism, and had a great influence on the medicine in East Asia. At present, it is getting a lot attention as an alternative medicine. A variety of researches on ayurveda are being done all over the world, but its domestic research situation is still insignificant, especially rare to find any consideration about its origin. Accordingly, this research arranged and considered the contents on the origin of ayurveda that have already been discovered. The origin of ayurveda can be reviewed roughly in three aspects. First, at a mythological viewpoint, it's possible to trace the origin of ayurveda from Brahma which is described as a fount of all sciences and also the Ruler of the Universe. According to "Sushruta Samhita" and "Charaka Samhita", Brahma made 100,000 g$\={a}$th$\={a}$ in 100 chapters, and then reduced them to 8 lessons. Next, tracing documentary origin, ayurveda is known to originate in veda-Aryan's sanctuary, especially Atharva veda. However, practically considered, the present ayurveda can be judged to form from the 3 major classics in the Brahman period- "Charaka Samhita", "Sushruta Samhita", "Ashtanga Sangraha", of which "Charaka Samhita" is the most ancient and prestigious literature. Lastly, a lot of scholars are explaining the ancient Indian civilizations in connection with ayurveda at a historical viewpoint as "a 5-thousand-year-old history", but ayurveda originated in Aryan's sanctuary-veda; thus, it's impracticable to include the Indian medicine before their migration to India in the origin of ayurveda. Accordingly, it is necessary for scholars to do research by distinguishing the ancient Indian medicine before veda from ayurveda.

• The Bulletin of The Korean Astronomical Society
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• v.32 no.1
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• pp.104.2-104.2
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• 2007

• Proceedings of the Korean Society of Propulsion Engineers Conference
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• 2010.11a
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• pp.199-204
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• 2010

The objective of this paper is to present new binder systems that can be applied in composite rocket propellants, to improve properties of these propellants not only for better performance, but also to reduce waste and pollution. These novel systems are based on the thermoplastic elastomer (TPE) binders, which consists of copolymers with the addition of a plasticizer, and additives. The effect of the novel TPE binder systems on the burning rate and mechanical properties of AP based propellants was studied. The results show that propellants based on the novel TPE binders have a better energy performance than today's workhorse hydroxyl terminated polybutadine/ammonium perchlorate propellant, exhibit a similar range of burning rate, possess appropriate mechanical properties, and exhibit good processing and aging characteristics at low cost.

• Proceedings of the Korean Society of Propulsion Engineers Conference
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• 2010.11a
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• pp.205-209
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• 2010

The technology of production of the thermoplastic composite rocket propellants is based on a two-phase production procedure. The first phase represents the production of a semi-product in the sheet (foil) form (thickness: 0.5 mm ~ 5 mm), whereas the second phase is realized independently from the first one and it is based on the semi-produced product and thus the final form of the propellant grain is realized in relation to the defined geometry. Well done mechanical characteristics of the propellant grain enable that the same thing could be used as a mandrel in the filament winding procedure in creating the motor chamber of the composite material.

• Publications of The Korean Astronomical Society
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• v.30 no.2
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• pp.729-730
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• 2015

In India, astronomy has been studied from the beginning of civilization. The word amateur means involvement in work for pleasure rather than as a profesion. So, amateur astronomers, in many places, prefer to be called non-professional astronomers. In India, the history of amateur astronomy is quite bright. From the Puranic age astronomy was studied for peoples' daily life. In Ramayana, Mahabharata, there is a lot of evidence of astronomical knowledge. Veda is the main source for studying the history of Indian astronomy. Today astronomy education, consciousness of astronomy education, sky observation, etc. are dependent on non-professional astronomers. Vigyan Prasar, an Indian Govt. organization, is trying to popularize astronomy throughout the country.

• Journal of applied mathematics & informatics
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• v.15 no.1_2
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• pp.1-28
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• 2004

We first apply a first order splitting to a semilinear reaction-diffusion equation and then discretize the resulting system by an $H^1$-Galerkin mixed finite element method in space. This semidiscrete method yields a system of differential algebraic equations (DAEs) of index one. A priori error estimates for semidiscrete scheme are derived for both differ-ential as well as algebraic components. For fully discretization, an implicit Runge-Kutta (IRK) methods is applied to the temporal direction and the error estimates are discussed for both components. Finally, we conclude the paper with a numerical example.

• The Journal of Dong Guk Oriental Medicine
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• v.10
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• pp.161-175
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• 2008

The '$\bar{A}yurveda$', Buddhistic medicine, and the present of traditional medicine can be summed up as thus. 1. The '$\bar{A}yurveda$' is a transliteration of the Sanskrit Ayur - veda and is a compound of the words 'Ayus(life)' and 'Veda(knowledge)' and means "The study of life", which means the preservation of health and the understanding and curing of diseases. 2. The '$\bar{A}yurveda$', which originated from ancient experience, was recorded in Sanskrit, which was a theorization of knowledge, and also was written in verses to make memorizing easy, and made medicine the exclusive possession of the Brahmin. The first annotations were 1060 for the "Charaka", 1200 for the "Sushruta", 1150 for the "Ashtanga Sangraha samhita", and 1100 for the "Nidana". The use of various mineral medicines in the "Charaka" or the use of mercury as internal medicine in the "Ashtanga Sangraha samhita", and the palpation of the pulse for diagnosing in the '$\bar{A}yurveda$' and XiZhang' medicine are similar to TCM's pulse diagnostics. The coexistence with Arabian 'Unani' medicine, compromise with western medicine and the reactionism trend restored the '$\bar{A}yurveda$ today. 3. When we look at the present of the education and research of the '$\bar{A}yurveda$', after gaining independence from England, India set up a modern education system of the '$\bar{A}yurveda$' and set it on an equal position with western medicine. According to the 1976 study the '$\bar{A}yurveda$' is taught in a 5 and a half year university curriculum, and the main textbooks are the Charaka - samhita("開羅迦集" - internal medicine), Sushruta-samhita("妙聞集", surgery), Madhavanidana(diagnostics), 3 volumes of Bhavaprakasa(pharmacology internal medicine, mineral medicine}, Rajanighantu (pharmacology), $Vrks\bar{A}yurveda$(plant therapy), Mahabharata(military medicine), Arthasastra(forensic medicine, toxicology) Kamasastra(science of intercourse), etc. in 10 subjects and there are 232227 certified doctors that have graduated from the 95 colleges and passed the exams.

• Journal of Korean Medical classics
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• v.11 no.1
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• pp.516-674
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• 1998

Ancient Indian medicine, Ayulveda that had been developed during the period from 1500B.C. to 1000A.D. was a part of Atharva Veda in Vedas, ancient religious literature. Ayurveda accumulated wisdom of life from time immemorial presents that an individual entity is required to live in harmony with nature or universe according to its constitution. Ayurveda is the medical science that grasps individual constitution through Tridosha, a combination of five primary elements(space, wind, fire, water, and earth), and systemetically explains physiological and pathological phenomena which reveal according to the constitution. In Ayurveda, diseases are classfied by various diagnostic methods, and the state of sound body, mind and spirit is maintained by several unique theraphies and regimens. Ayurveda has (once) been developed in the form of monk medicine since it was transmitted as the buddistic medicine in China and Korea. It has a lot of similarities to the oriental medicine that systematizes the theory of holistic idea on the basis that the human body is a small universe corresponding to nature. The oriental medicine and Ayurveda, two main axes of the oriental medicine arouse western medical schools' interest by their perculiar views of the disease and the system of their medical theories. And they are expected to render services to human health.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.193-222
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• 2009

There is no place in the scriptures of Daesoonjinrihoe(大巡眞理會) where Indian philosophy is directly discussed. The philosophies dealt with in Daesoon thought are mostly those of Christianity, Confucianism, Buddhism, and Taoism. Of course, the thoughts that are not widely known and those that are not considered to be worth comparing with the Daesoon thought must have been omitted. It seems that Indian philosophy and Daesoon thought have considerable similarity. First of all, the two philosophies are rooted in religion. True, there is no dearth of religious philosophies in the East, for instance, Confucianism and Taoism, and yet comparing Daesoon thought and Indian philosophy is significant because they both presuppose a theistic paradigm. At the core of the two perspectives, there is personal God, i.e., Isvara or Gucheon Sangje (九天上帝), upon whom human beings and the world absolutely depend as his creation. Unlike traditional Christian theology, the two philosophies are alike in being indifferent to proving the existence of the deity and focusing on his form and role. In this article, the author try to examine the meaning of the four tenets of Daesoonjinrihoe(Eumyanghapdeok 陰陽合德, Shininjohwa 神人調化, Haewonsangsaeng 解冤相生, Dotongjingyeong 道通眞境) from the perspective of Indian philosophy in general, Purusa-sukta of Rig-veda, theistic Upanisads, and Ramanuja's Visistadvaita(限定不二論) in particular. Before making up the main subject, the author inquires into the characteristics of Ultimate Reality in Daesoon thought and Indian philosophy.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.11
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• pp.4589-4592
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• 2015

Background: Missense and frame-shift mutations within the dimer forming domain of the caspase 8 gene have been identified in several cancers. However, the genetic status of this region in precancerous lesions, like oral submucous fibrosis (OSMF), and well differentiated oral squamous cell carcinomas (OSCCs) in patients from southern region of India is not known, and hence the present study was designed to address this issue. Materials and Methods: Genomic DNA isolated from biopsy tissues of thirty one oral submucous fibrosis and twenty five OSCC samples were subjected to PCR amplification with intronic primers flanking exon 7 of the caspase 8 gene. The PCR amplicons were subsequently subjected to direct sequencing to elucidate the status of mutation. Results: Sequence analysis identified a frame-shift and a novel missense mutation in two out of twenty five OSCC samples. The frame-shift mutation was due to a two base pair deletion (c.1225_1226delTG), while the missense mutation was due to substitution of wild type cysteine residue with phenylalanine at codon 426 (C426F). The missense mutation, however, was found to be heterozygous as the wild type C426C codon was also present. None of the OSMF samples carried mutations. Conclusions: The identification of mutations in OSCC lesions but not OSMF suggests that dimer forming domain mutations in caspase 8 may be limited to malignant lesions. The absence of mutations in OSMF also suggests that the samples analyzed in the present study may not have acquired transforming potential. To the best of our knowledge this is the first study to have explored and identified frame-shift and novel missense mutations in OSCC tissue samples.