Chapter Xiii Let'S Plan Your Estate A. Overview And Purpose After: Fill & Download for Free

Ayurveda[1] is based on the concept of three doshas:[2] Vata (vayu), pitta and kapha. According to it, diseases arise from an imbalance of these. Even diseases we now understand as being of microbial origin are attributed to such sources in Ayurveda.Let us take a few examples. I pick these from Sushruta Samhita,[3] one of the ancient Ayurvedic textbooks which is still used by students learning the subject (I follow the translation of Kaviraj Kunja Lal Bhishagaratna[4][5][6]).Tetanus[7]We know today that this disease is caused by the bacterium Clostridium tetani.[8] In Ayurveda, it is a vayu disease.[9]The disease but rarely yields to medicine and, is cured in rare instances only with the greatest difficulty; its characteristic symptom being a paralysis of the jawbone, which makes deglutition extremely difficult. The disease in which the enraged Vayu bends the body like a bow is called Dhanushtambha (Tetanus).Smallpox[10]Caused by the Variola major and Variola minor viruses. Sushruta Samhita lists it under Indralupta variety of Kshudraroga, attributing it to the doshas thus:[11]Indralupta:— The deranged Vayu and Pitta having recourse to the roots of the hairs bring about their gradual falling off, while the deranged blood and Kapha of the locality fill up those pores or holes, thus barring their fresh growth and recrudescence. The disease is called Indralupta, Rujya or Khalitya (Alopecia).Masurika (variola):—The yellow or copper-coloured pustules or eruptions attended with pain, fever and burning and appearing all over the body, on (the skin of) the face and inside the cavity of the mouth, are called Masurika.Rabies[12]Caused by Lyssaviruses.[13] But according to Sushruta Samhita,[14]Causes of Rabies:— The bodily Vayu in conjunction with the (aggravated) Kapha of a jackal, dog, wolf, bear, tiger or of any other such ferocious beast affects the sensory nerves of these animals and overwhelms their instinct and consciousness. The tails, jaw-bones (D. R.—neck) and shoulders of such infurated animals naturally droop down, attended with a copious flow of saliva from their mouths. The beasts in such a state of frenzy, blinded and deafened by rage, roam about and bite each other.Tuberculosis (Phthisis)[15]Caused by Mycobacterium tuberculosis.[16] Sushruta Samhita calls it Shosha/Kshaya/Raja-yakshma and attributes[17]Some say that the disease is produced by the separate action of the three fundamental Doshas of the body. It being usually found to be attended with all the eleven distressing symptoms which arc manifested simultaneously with the ushering in of the disease, and being the only instance in the science of therapeutics in which the treatment does not vary according to the variation of symptoms. This disease, Shosha, is more properly said to originate in the simultaneous aggravation of all the three Doshas, and it is the symptoms of the most predominant Dosha only that are manifested.Cholera[18]Caused by Vibrio cholerae.[19] Sushruta Samhita calls it Visuchika and attributes it to indigestion and Vayu[20]Causes:— Yisuchi, Alasaka and Vilambika are produced from the effects of the three kinds of indigestion spoken of before (in Sutra, chapter XLVI), viz, Amajirna (indigestion properly so-called), Vidagdha-jirna (indigestion with acidity) and Vishtabdhajirna (indigestion with undigested food stuffed into the intestines in the form of undigested fecal matter).Definition:— The disease in which the deranged and incarcerated bodily Vayu produces, owing to the presence of indigestion, a pricking pain in the limbs resembling that produced by the pricking of needles is called Visuchika by the physicians. Men well-versed in the (dietetic) principles and temperate in their diet, enjoy an almost absolute immunity from its attack, whereas fools who are greedy and intemperate and eat like gluttons, fall an easy victim to it.I hope you get the idea. They had no way of knowing about microbes, so they attributed diseases to other things. As I keep saying,[21] Ayurveda is protoscience[22] which was developed long ago before the advent of the modern scientific method in a time when biology and chemistry were both in their infancy. In spite of this handicap, ancient Ayurvedic practitioners did their best in identifying diseases and symptoms, and attempted to treat them with whatever they could get their hands to. For that era, it was advanced.What beats me is how some people accept it as a valid form of medicine and continue to teach it in the twenty-first century — with even books like Sushruta Samhita as prescribed textbooks.[23]PS: My answers against alternative “medicine” and other pseudoscience are aggregated here.Footnotes[1] Ayurveda - Wikipedia[2] Dosha - Wikipedia[3] Sushruta Samhita - Wikipedia[4] An English translation of the Sushruta samhita, based on original Sanskrit text. Edited and published by Kaviraj Kunja Lal Bhishagratna. With a full and comprehensive introd., translation of different readings, notes, comperative views, index, glossary and plates : Susruta : Free Download, Borrow, and Streaming : Internet Archive[5] An English translation of the Sushruta samhita, based on original Sanskrit text. Edited and published by Kaviraj Kunja Lal Bhishagratna. With a full and comprehensive introd., translation of different readings, notes, comperative views, index, glossary and plates : Susruta : Free Download, Borrow, and Streaming : Internet Archive[6] An English translation of the Sushruta samhita, based on original Sanskrit text. Edited and published by Kaviraj Kunja Lal Bhishagratna. With a full and comprehensive introd., translation of different readings, notes, comperative views, index, glossary and plates : Susruta : Free Download, Borrow, and Streaming : Internet Archive[7] Tetanus - Wikipedia[8] Clostridium tetani - Wikipedia[9] Diagnosis of diseases of nervous system [Chapter I][10] Smallpox - Wikipedia[11] Diagnosis of minor diseases [Chapter XIII][12] Rabies - Wikipedia[13] Lyssavirus - Wikipedia[14] Description of rat-poisoning [Chapter VI][15] Tuberculosis - Wikipedia[16] Mycobacterium tuberculosis - Wikipedia[17] Symptoms and Treatment of Phthisis (Shosha) [Chapter XLI][18] Cholera - Wikipedia[19] Vibrio cholerae - Wikipedia[20] Symptoms and Treatment of Cholera (Visuchika) [Chapter LVI][21] On Ayurveda[22] Protoscience - Wikipedia[23] Ministry of Ayush, Govt. of India

I know I’ve said before on Quora, but let me say it again: the title of this book is an inside joke. There’s nothing “Basic” about it, as I hope the list of prerequisites will reveal.Weil himself lists the prerequisites on page XIII. It starts optimistically:No knowledge of number-theory is presupposed in this book, except for the most elementary facts about rational integers; it is useful but not necessary to have some superficial acquaintance with the [math]p[/math]-adic valuations of the field [math]\Q[/math] of rational numbers and with the completions [math]\Q_p[/math] of [math]\Q[/math] defined by these valuations.Personally I believe that if you’ve never seen [math]p[/math]-adic fields before, you have no business tackling this book, but never mind me. Let’s go with that.The reader is expected to possess the basic vocabulary of algebra (groups, rings, fields) and of linear algebra (vector spaces, tensor products). Except at a few specific places, which may be skipped in a first reading, Galois theory plays no role in the first part (Chapters I to VIII). A knowledge of the main facts of Galois theory for finite and for infinite extensions is an indispensable requirement in the second part (Chapters IX to XIII).The only comment I have here is that “possess the basic vocabulary” doesn’t mean “having looked up the definitions on Wikipedia”. You should have full and complete mastery of linear algebra, and very good working knowledge of the theories of Groups, Rings and Fields.And now…Already in Chapter I, and throughout the book, essential use is made of the basic properties of locally compact commutative groups, including the existence and unicity of the Haar measure; the reader is expected to have acquired some familiarity with this topic before taking up the present book. The Haar measure for non-commutative locally compact groups is used in Chapters X and XI (but nowhere else). The basic facts from the duality theory of locally compact commutative groups are briefly recalled in Chapter II, Sec 5, and those about Fourier transforms in Chapter VII, Sec 2, and play an essential role thereafter.Aha. This feels somewhat different from “the most elementary facts about the rational integers”. This paragraph alone places you at least one full year into your graduate studies; I don’t know that many people study enough measure theory and topological groups in undergrad to have any knowledge of Haar measure and harmonic analysis.This stuff, as you see, is presupposed in the very first chapter.The question asks “Which books do you recommend to read first”. As usual, I’ll point out that “reading books” won’t get you anywhere. You need to work through the material, solve problems, solve more problems, and have someone review your work. It’s very, very hard to do this on your own. My real recommendation for anyone wishing to get any value out of Weil’s Basic Number Theory is to earn an undergrad degree in math and spend an additional year or two taking graduate courses in algebra, harmonic analysis and algebraic number theory.If you really wish to get there through books, you will want to have mastered Aluffi’s “Algebra: Chapter 0”, or Dummit & Foote, or good chunks of Lang’s “Algebra”. Something like baby Rudin for multivariate analysis and Halmos for measure theory is needed as well. And I would strongly recommend ignoring Weil’s advice on number-theoretic prerequisites and spending a good amount of time with Hardy & Wright or Ireland & Rosen, and also any introductory textbook on [math]p[/math]-adic numbers and algebraic number theory.

Phil Jones (He / Him)’ answer, while many Americans will not like it one bit, is a really good one, and I’d recommend reading it; he identifies 9/11 as a sea change in American consciousness, and to a considerable extent, one must agree — though there is always a question as to whether top-down measures like the Patriot Act, torture, extraordinary rendition of our own citizens, and the subsequent cultivation of unsubtle blusterers and demagogues reflected popular will at the time, and whether the public has ever understood the ramifications of what they have chosen for themselves. As for “this next generation”: who? Is this another anti-millennial accusation? As a member of Gen X, I have to say that laying historical shifts radiating from 2001 at the doorsteps of people who were kids at the time is unfair and irrational.That said, I have some stuff I’d want to add to Phil’s answer. Phil implicitly defines freedom as freedom from: freedom from fear, freedom from government snooping, eavesdropping, metadata and data collection, freedom not to be extraordinarily rendered to a torture facility in some hole in the world, freedom from susceptibility to demagogues who, in point of fact, endanger American lives when they talk about the size of their “buttons.”But it is also possible to talk about freedom to. Americans, including younger Americans, are — even if it seems arguable in some cases — human beings, and the summum bonum for human beings (and, at least in theory, the polities they design) is happiness (reflected in political arrangements that maintain robust and even-handed justice, rendering to each citizen their due, and ensuring that that due maximizes goods for all the constituent members of the polity by recourse to equity, not flat equality — Aristotle 101).“The pursuit of happiness” is enshrined in the Declaration as a chief aim of the American colonies; it is noteworthy that it replaces “property” in Locke’s formulation, “life, liberty, and property,” from which Jefferson borrowed his language.My point here is that human beings thrust into a technocratic, bureaucratic madhouse, in which the chief struggle of life is simply to find a career path that will enable one to throw off student debt, leave the parental basement, and actually experience solvency and (heavens forfend!) prosperity, have every reason on earth to seek freedom to experience some modicum of comfort and security. A free population of the homeless, the perennially at-risk, the starving, the victims of the disingenuous rhetoric of the American Dream (in which hard work → prosperity, without fail) may be free from any number of aversive phenomena, but only at the price of being in thrall to others that hit even closer to home; and they are not free to wave these away.Does it make sense to demand that the citizens of an opaque and rigged pseudo-democracy prioritize some abstraction you call “freedom” when what “freedom” they experience in the parts of their lives that touch them most closely — their own ability to house themselves, to have families, to enjoy some of life’s small pleasures (in the midst of its countless terrors and adversities) — is the coldest possible comfort?The ideal condition, the one to which Americans and citizens of all nations should aspire, is one in which citizens are free from government espionage, radical economic inequality and oppression, systemic racism, police brutality, the omnipresent threat of mass shootings by their countrymen, etc., and free to pursue the arts of peace and the possession of prosperity. Both these negative and positive forms of freedom are of essential importance.This question, in the meantime, seems not to recognize that “freedom” is a fine buzzword, but not exactly a clear and distinct concept until examined further. It also fails to acknowledge that the most radical freedom imaginable is that of Hobbesian state of nature, or some Rousseauvian paradise of the would-be “noble savage” — and that such freedom can only lead to life that is “solitary, poor, nasty, brutish, and short.”[1] That is “freedom,” but at what cost? Is that creature free among creatures equally free to destroy that freedom and the life that possesses it? Do we not require, in other words, political arrangements and the civilizing process after all?So let’s talk turkey about what all this looks like for a moment. I am fervently opposed to legislation like the Patriot Act and its ilk; I am opposed to measures like the current tax plan, which will widen wealth inequality in an already polarized polity; I am opposed to ignorant demagogues flirting with nuclear war, particularly a demagogue who, if Michael Wolff is even close to accurate, is a semiliterate boob incapable of even the most basic ratiocination, and who refused to absorb information about chemical weapons attacks until a PowerPoint presentation, replete with photos of poisoned children foaming at the mouth, was spoon-fed to him. I hate these things. My millennial friends hate them too. And they hate their student debt, too.I hate that I am a hard-working teacher in the country that congratulates itself on being the “home of the free,” but that the corporate university has made it necessary for this page to exist. It is Quora, not a sane society, that has been the social safety net that has supported me since a financial cataclysm, caused by my freedom to be employed by a multibillion-dollar firm with the freedom to give me substandard health insurance, resulted in my freedom to owe enormous amounts of money for health care — and that on the heels of this, that firm, motivated by the concerns of the free market, saw fit to eliminate my position along with many others at the end of 2016, despite year-over-year profits, simply because they did not make their astronomical “plan” for that year.While you revel for a moment in my freedom, let me call your attention someone else’s. Again, this is not “this younger generation.” A beloved figure on this site, Michael Fitzjohn, is a Vietnam veteran who served two combat tours in that country to preserve our “freedom,” and who has PTSD thanks to memories like cradling a dying child in his arms — she having been freed from the burden of living by the vicissitudes of a paranoid war on communism. Michael, as you will know from reading his writing, hasMultiple system atrophy (MSA) is a progressive, terminal neurodegenerative disorder characterized by a combination of symptoms that affect the autonomic nervous system (the part of the nervous system that controls involuntary phenomena such as blood pressure or digestion). The symptoms reflect the progressive loss of function and death of different types of nerve cells in the brain and spinal cord.And yet Michael Fitzjohn's answer to How are you affording your life financially? tells us this:The VA has determined my illness of MSA isn’t related to Agent Orange as Parkinson’s disease is. I’m classified as having Parkinsonism.My disability payments are being reduced.I’m interviewing for positions but my speech sounds slurred and people buy tickets to watch me walk without a cane.The cheapest rent I know of is living in my van. I’ll let my son keep my cat. I know where to shower and I’ll keep my laptop. I love the library and movies. I’ll write and get the news from my computer. Is there any news other than President Trump?The only person I plan to be a burden to is me.What freedom! He was free to fight for us, free to get PTSD, free to become grievously ill years after being exposed to Agent Orange, and is presently free to have the VA cut his funding, and free to spend what should be the golden years of his life suffering from the effects of MSA in his fucking van. Seems to me that any picture of freedom worth the name might well include some comfort and security for a man who has given so much and gotten so little, and who nonetheless spends his time writing answers pleading with suicidal teenagers not to take their own lives.[2] [3]You, who read this, are free, if your means are what I wish mine were, to help provide some measure of that comfort and security for the frailest and humblest of us. Do you want to exercise your freedom to be kind? If so, visit here and, to quote the Shakespearean line that has become a kind of refrain of mine, “show the heavens more just.”At this point the distinction between freedom and comfort/security seems a bit muddled, doesn’t it? The systemic problems in the United States cannot be resolved strictly by defining freedom in negative terms, freedom from [insert bogeyman here]. Prosperity, in a nation, includes the freedom to live out one’s latter days, after spending earlier days fighting for “our freedom” — or, for that matter, to get through the week one spends educating our young people to become citizens who can analyze information and vote for the things that allow them to flourish, without oneself having to worry about where one’s own food is coming from — in some semblance of dignity.The freedom from many Americans have pressing need to care about, I would argue, is freedom from inadequate healthcare, working poverty, humiliation, housing insecurity, food insecurity, and the colossal strain worrying about these things puts on the human psyche. FDR enjoined freedom from fear on us, and yet so many of us are so afraid — and not because we want luxury or riches, but only the basic comfort and security of home and sustenance.How exactly shall we discuss “freedom”? And on what grounds dare we separate it from comfort and security? What is the vaunted freedom for? Someone told me it was “life, liberty, and the pursuit of happiness.” And those sound like comforts and securities to me; indeed, “liberty” itself is written into the fabric of comforts and securities a nation that defines the good of its prospective citizens in these terms is premised upon.Footnotes[1] Chapter XIII. Of the Natural Condition of Mankind as Concerning Their Felicity and Misery. Hobbes, Thomas. 1909-14. Of Man, Being the First Part of Leviathan. The Harvard Classics[2] Michael Fitzjohn's answer to I am eleven and I want to commit suicide. I am afraid though of dying. I will commit suicide, but how do I do it without pain?[3] Michael Fitzjohn's answer to What do you tell a person who sees suicide as the only way out?