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Year 1985 – The AI Magazine – Equivalence Mathomathis would like to present an article on: Sanskrit and Artificial Intelligence by Rick Brigs | RIACS, NASA Ames Research Centeu, Moffet Field, California 94305. The following article is a continuation from the previous article: Sanskrit and Artificial Intelligence | 101 A comparison of the theories discussed in the previous article with the Indian theories of sentence analysis in the second section shows at once a few striking similarities. Both theories take extreme care to define minute details with which a language describes the relations between events in the natural world. In both instances, the analysis itself is a map of the relations between events in the universe described. In the case of the computer-oriented analysis, this mapping is a necessary prerequisite for making the speaker’s natural language digestible for the artificial processor; in the case of Sanskrit, the motivation is more elusive and probably has to do with an age-old Indo-Aryan preoccupation to discover the nature of the reality behind the the impressions we human beings receive through the operation of our sense organs. Be it as it may, it is a matter of surprise to discover that the outcome of both trends of thinking-so removed in time, space, and culture-have arrived at a representation of linguistic events that is not only theoretically equivalent but close in form as well. The one superficial difference is that the Indian tradition was on the whole, unfamiliar with the facility of diagrammatic representation, and attempted instead to formulate all abstract notions in grammatical sentences. In the following paragraphs a number of the parallelisms of the two analyses will be pointed out to illustrate the equivalence of the two systems. Consider the sentence: “John is going.” The Sanskrit paraphrase would be “An Act of going is taking place in which the Agent is ‘John’ specified by singularity and masculinity.” If we now turn to the analysis in semantic nets, the event portrayed by a set of triples is the following: 1. “going events, instance, go (this specific going event)” 2. “go, agent, John” 3. “go, time, present.” The first equivalence to be observed is that the basic framework for inference is the same. John must be a semantic primitive, or it must have a dictionary entry, or it must be further represented (i.e. “John, number, 1” etc.) if further processing requires more detail (e.g. “HOW many people are going?“). Similarly, in the Indian analysis, the detail required in one case is not necessarily required in another case, although it can bc produced on demand (ifneeded). The point to be made is that in both systems, an extensive degree of specification is crucial in understanding the real meaning of the sentence to the extent that it will allow inferences to be made about the facts not explicitly stated in the sentence The basic crux of the equivalence can be illustrated by a careful look at sentence “Out of friendship, Maitra cooks rice for Devadatta in a pot over a fire ” The semantic net is supplied in Figure 5 (below). The triples corresponding to the net are: cause, event, friendship friendship, objectl, Devadatta friendship, object2, Maitra cause, result cook cook, agent, Maitra cook, recipient, Devadatta cook, instrument, fire cook, object, rice cook, on-lot, pot. The sentence in the Indian analysis is rendered as follows: The Agent is represented by Maitra, the Object by “rice,” the Instrument by “fire,” the Recipient by “Devadatta,” the Point of Departure (or cause) by “friendship” (between Maitra and Devadatta), the Locality by “pot.” Since all of these syntactic structures represent actions auxiliary to the action “cook,” let us write cook” next to each karaka and its sentence representation: cook, agent, Maitra cook, object, rice cook, instrument, fire cook, recipient, Devadatta cook, because-of, friendship friendship, Maitra, Devadatta cook, locality, pot. The comparison of the analyses shows that the Sanskrit sentence when rendered into triples matches the analysis arrived at through the application of computer processing. That is surprising, because the form of the Sanskrit sentence is radically different from that of the English. For comparison, the Sanskrit sentence is given here: Maitrah: sauhardyat Devadattaya odanam ghate agnina pacati. Here the stem forms of the nouns are: Maitra-sauhardya-“friendship,” Devadatta -, odana- “gruel,” ghatu- “pot,” agni- “fire” and the verb stem is paca- “cook”. The deviations of the stem forms occurring at the end of each word represent the change dictated by the word’s semantic and syntactic position. It should also be noted that the Indian analysis calls for the specification of even a greater amount of grammatical and semantic detail: Maitra, Devadatta, the pot, and fire would all be said to be qualified by “singularity” and “masculinity” and the act of cooking can optionally be expanded into a number of successive perceivable activities. Also note that the phrase “over a fire” on the face of it sounds like a locative of the same form as “in a pot.” However, the context indicates that the prepositional phrase describes the instrument through which the heating of the rice takes place and, therefore, is best regarded as an instrument semantically. Of course, many versions of semantic nets have been proposed, some of which match the Indian system better than others do in terms of specific concepts and structure. The important point is that the same ideas are present in both traditions and that in the case of many proposed semantic net systems it is the Indian analysis which is more specific. A third important similarity between the two treatments of the sentence is its focal point which in both cases is the verb. The Sanskrit here is more specific by rendering the activity as a “going-event”, rather than “going.” This procedure introduces a new necessary level of abstraction, for in order to keep the analysis properly structured, the focal point ought to be phrased: “there is an event taking place which is one of cooking,” rather than “there is cooking taking place”, in order for the […]
Mathomathis would like to present an article on: Vedic Glossary documented by Indic Cosmology, Kosla Vepa (INDIC STUDIES FOUNDATION), on the context of: THE STORY OF THE INDIC COSMOLOGY AND THE CELESTIAL TIME KEEPERS. The article would deal mainly with the Glossary A Abda – Year (as in Yugabda 5110 (2009) Abhijit Nakshatra: Abhijit Nakshatra is called the intercalary(IC) Nakshatra as it appear as a small (smaller duration as compared to normal duration of Nakshatra 13d 20m) Nakshatra between Uttarashadha and Sravana. The duration of Uttarashadha is divided into four parts and the first three paadas are assigned to Uttarashadha, which makes the duration of Uttarashadha to be 10deg with each paada to be 2d 30m. The remaining one paada of Uttarashadha is assigned to Abhijit, the intercalary Nakshatra. Similarly beginning 1/15th part of Sravana is given to Abhijit, making its total length to be 253.33 min, i.e., 4d 13m 20s. The remaining 14/15th part of Sravana is assigned to the four padas of Sravana, making the total duration of Sravana to be 12d 26m 40s Acharya, आचायर् – a spiritual guide or teacher. Adharma, अधमर् – absence of righteousness, disorder, evil, immorality Adhikamaasa or intercalary month – Leap month or intercalary month introduced to account for the lack of synchronization between a lunar period and a solar period, i.e., the solar period (or year) is not an exact multiple of a lunar month. Literally means additional month. An intercalation takes place when 2 lunar months begin in the same solar month, ,the former of the 2 is called the intercalary month or adhikamaasa Adi – first, primordial as in Adi Sankara Aditi – In Hinduism, Aditi (Sanskrit – limitless) is a goddess of the sky, consciousness, the past, the future and fertility. She is an ancient goddess, mother of Agni and the Adityas with Kashyapa. She is associated with cows, a very holy animal in Vedic beliefs. Aditi is the daughter of Daksha and Veerni. She gave birth to the Devas who were beautiful, intelligent and pious to the Almighty. Although the goddess Aditi is mentioned nearly eighty times in the rig – veda, it is difficult to get a clear picture of her nature. She is usually mentioned along with other gods and goddesses, there is no one hymn addressed exclusively to her, and unlike many other vedic deities, she is not obviously related to some natural phenomenon. compared to Usha and Prithvi, her character seems ill defined. Perhaps the most outstanding attribute of Aditi is her motherhood. She is preeminently the mother of the Adityas, a group of 7 or 8 gods which include Mitra, Aryaman, Bhaga, Varuna, Daksha and Ansa. (2.27.1) Aditi is also said to be the mother of the great god Indra, the mother of kings (2.27), and the mother of gods (1.113.19). Unlike Prithvi, however, whose motherhood is also central to her nature, Aditi does not have a male consort in the Rig-veda. as a mothering presence, Aditi is often asked to guard the one who petitions her (1.106.7 ; 8.18.6) or to provide him or her with wealth, safety, and abundance (10.100; 1.94.15). Aditya – In Hinduism, the Adityas are a group of solar deities, sons of Aditi and Kashyapa. In the Rigveda, they are seven deities of the heavens, chief of these being Varuna, followed by Mitra, Aryaman, Bhaga, Daksha, and Ansa, the seventh Aditya was probably the Sun, Surya or Savitar. As a class of gods, the Rigvedic Adityas were distinct from the Visvedevas. In the Yajurveda (Taittiriya Samhita), their number is given as eight. In the Brahmanas, their number is expanded to twelve, corresponding to the twelve months:Ansa ,Aryaman, Bhaga ,Daksha ,Dhatri, Indra, Mitra, Ravi, Savitar, Surya , Varuna, Yama Aditya in the (Chāndogya-Upanishad) is also a name of Vishnu, in his Vamana (dwarf) Avatar. Adhyasa – Used to refer to the ‘mistake’ that we make when we ‘superimpose’ a false appearance upon the reality or mix up the real and the unreal. Adrishta – opposite of drishta or Unseen,a metaphor for the consequences of past actions,which may be unanticipated Advaita – Not two (dvaita) Ahimsa – Abstention from injury to all life forms AmAvasya, अमावस्य़ -new moon Analemma – At noon in a perfect world, the sun would always be positioned 93 million miles directly over the equator, and the Earth, an unblemished sphere, would rotate evenly on a precisely vertical axis. The seasons would never change. Every day would last as long as every other. And we’d never have the equinoxes and solstices that mark the four quarters of the year. As it happens, however, the Earth’s axis is tilted and, according to Ruth Freitag, a senior science specialist at the Library of Congress, the “slightly eccentric ellipse” of the Earth’s orbit around the sun led astronomers to come up with a consistent way to determine mean time, the time by which we all set our clocks. “The natural system is full of variables, and that’s without even considering the irregularities of the Earth’s rotation, which came to light in the late 19th century,” says Freitag. Thus we have the analemma, the somewhat mysterious looking figure-eight diagram on many globes and maps. The analemma charts where and when the sun will appear directly overhead in the “torrid zone,” between the Tropic of Cancer and the Tropic of Capricorn. The curves of the analemma also mark the solstices and equinoxes. The winter solstice, occurring when the sun is at its southernmost position in the torrid zone, is shown on the most extreme point of an analemma’s lower arc. In the days before the radio, the analemma was also useful for correcting clocks,” says author David Greenhood in his book “Mapping.” The days may be dark now but the horizon looks bright: Since the winter solstice marks the shortest day and the longest night of the year, the days will begin to stretch out from now until the summer solstice. Come February and March, when cold temperatures have […]
Mathomathis would like to present an article on: Yajnavalkya and the Origins of Puranic Cosmology By Author Subhash Kak Department of Electrical & Computer Engineering Louisiana State University Baton Rouge, LA 70803-5901, USA (May 30, 2018) The prehistory of Puranic astronomy is not well understood. Although it is known that the Puranas contain very old material, some modern historians of astronomy have believed that the cosmology presented there has no Vedic antecedents. In this paper, we show that this belief is wrong, and a system similar to Puranic cosmology is described in the Vedic tradition. In the past few years a new understanding of the origins of Indian astronomy has emerged. In various publications, we have sketched a history of Indian astronomy from the earliest Vedic conceptions— as expressed in the astronomy of geometric altars to the classical Siddhantic astronomy. Meanwhile, the use of modern computer packages has made it possible to reexamine the astronomical references in the early texts. Although recent work showed that Puranic and Siddhantic astronomies have several common points, the origins of Puranic astronomy remained unclear. Here author presents Yajnavalkya’s cosmology from Brihadaranyaka Upanishad (BU) 3.3.2 which has hitherto escaped scholarly attention. We show that this cosmology has all the basic features of the later Puranic cosmology and so it may be viewed as the original source. The great Upanishadic sage Yajnavalkya is a major figure in the earliest Indian astronomy, that precedes Lagadha’s Vedanga Jyotisa. Elsewhere, we have noted that in the Satapatha Brahmana, Yajnavalkya speaks of a 95-year intercalary cycle to harmonize the lunar and solar years and he describes the non-uniform motion of the Sun. We showed that these were significant links in the early development of Vedic astronomy. The 19th century European Indologists tended to assign him to around 800 B.C., but a reexamination of the evidence suggests that he should be assigned to around 1800 B.C. However, the chronology of Yajnvalkya is not our concern here, so will not Vedic and Puranic Cosmological Ideas: In brief, the Vedas take the universe to be infinite in size. The universe is visualized in the image of the cosmic egg, Brahmanda. Beyond our own universe lie other universes. The Pancavimsa Brahmana 16.8.6 states that the heavens are 1000 earth diameters away from the Earth. The Sun was taken to be halfway to the heavens, so this suggests a distance to the Sun to be about 500 earth diameters from the Earth. Yajurveda, in the mystic hymn 17, dealing with the nature of the universe, counts numbers in powers of ten upto 1012. It has been suggested that this is an estimate of the size of the universe in yojanas. The Puranas provide material which is believed to be close to the knowledge of the Vedic times. Here author specifically considers Vayu Purana (VaP), Vishnu Purana (ViP), and Matsya Purana (MP). VaP and ViP are generally believed to be amongst the earliest Puranas and at least 1,500 years old. The Puranas instruct through myth and this myth making can be seen in their approach to astronomy. For example, they speak of seven underground worlds below the orbital plane of the planets and of seven “continents” encircling the Earth. One has to take care to separate this imagery, that parallels the conception of the seven centers of the human’s psycho somatic body, from the underlying cosmology of the physical universe of the Puranas, that is their primary concern in their Jyotisha chapters. The idea of seven regions of the universe is present in the Rigveda 1.22.16-21 where the Sun’s stride is described as saptadhaman, or taking place in seven regions. The geography of concentric continents is a representation of the plane of the Earth’s rotation, with each new continent as the orbit of the next “planet”. The different Puranas reproduce the same cosmological material. There are some minor differences in figures that may be a result of wrong copying by scribes who did not understand the material. In this paper, we mainly follow ViP. ViP 2.8 describes the Sun to be 9,000 yojanas in length and to be connected by an axle that is 15.7×106 yojanas long to the Manasa mountain and another axle 45,500 yojanas long connected to the pole star. The distance of 15.7 million yojanas between the Earth and the Sun is much greater than the distance of 0.46 million yojanas used by Aryabhatta in his Siddhanta. (But note that the yojana of the Puranas is different from the yojana of the Siddhantas) This greater distance is stated without a corresponding change in the diameter of the Sun. The size of the universe is described as 500 million yojanas. In VaP 50, it is stated that the Sun covers 3.15 million yojanas in a muhurta. This means that the distance covered in a day are 94.5 million yojanas. MP 124 gives the same figure. This is in agreement with the view that the Sun is 15.7 million yojanas away from the Earth. The specific speed given here, translates to 116.67 yojanas per half-nimes. Author have argued that the speed of 2,202 yojanas in half-nimes. a mentioned by Sayana, may have emerged from the theory that light should travel at a speed that is able to illuminate the entire universe in one day. The size of the universe is described in two different ways, through the “island-continents” and through heavenly bodies. The planetary model in the Puranas is different from that in the Siddhantas. Here the Moon as well as the planets are in orbits higher than the Sun. Originally, this supposition for the Moon may have represented the fact that it goes higher than the Sun in its orbit. Given that the Moon’s inclination is 5◦ to the ecliptic, its declination can be 28.5◦ compared to the Sun’s maximum declination of ±23.5◦. This “higher” position must have been, at some stage, represented literally by a higher orbit. To make sense with the observational reality, it became necessary for the Moon is taken to […]
Mathomathis would like to present an article on Sushruta Samhita | Medical treatment of inflamed ulcers based on the book Sushruta Samhita, volume 4: Cikitsasthana by Kaviraj Kunja Lal Bhishagratna | 1911 | 123,229 words. The article was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website. The patient having been made to vomit in the event of the deranged Vayu being incarcerated (lodged) in the amashaya (stomach), a pulverized compound known as the Shad-Dharana-yoga (a compound of six Dharanas or twenty-four Masha weight) with tepid water should be administered to him for seven days. A compound made up of Citraka, Indra-yava, Patha, Katuka, Ativisha, Abhaya (taken in equal parts) together is known as the Shad- Dharana-yoga[1] and contains the properties of subduing an attack of Vata-vyadhi. In the event of the aggravated Vayu being incarcerated in the Pakvashaya (intestines), purgatives of fatty matters (Sneha-Virecana, i.e., Tilvaka-Sarpih, etc.), and Sodhana- Vasti of purifying drugs (with decoctions and Kalka of fatty matters) and diet (Prasha) abounding in salt or saline articles should be prescribed. In the case of the aggravated Vayu being incarcerated in the Vasti (urinary bladder), diuretic (lit. bladder-cleansing) measures and remedial agents should be resorted to. Anointing with medicated oils, Ghritas, etc., application of poultices (Upanaha) compounded of Vayu-subduing drugs, massage, and plasters (Alepa) of similar properties are the remedies in cases where the aggravated Vayu is lodged in the internal ducts or channels such as the ears, etc,, of the body. Blood-letting (venesection) is the remedy where the aggravated Vayu would be found to be confined in the skin, flesh, blood or veins (Shiras). Similarly, application of fatty matters (Sneha), actual cauterization, massage, application of poultices and binding of ligatures should be the remedies where the aggravated Vayu would be found to have become involved in the Snayu (ligaments), joints and bones Where the aggravated Vayu would be found to have become situated in the bone, the skin and flesh of that part of the body should be perforated with a proper surgical instrument (Ara-Shastra) and the underlying bone should be similarly treated with an awl. A tube open at both ends should be inserted into the aperture, thus made, and a strong physician should suck the aggravated Vayu from out of the affected bone by applying his mouth to the exterior open end of the tube. In the case of the aggravated Vayu having contaminated the semen, measures and remedies for seminal disorders (Shukra-dosha) should be employed. The intelligent (physician) would take recourse to measures, such as blood-letting, immersion or bath in a vessel (full of Vayu- subduing decoctions), fomentation with heated stones, as well as in the manner of Karshu-Sveda, vapour-bath in a closed chamber (Kuti sveda), anointment, Vasti- Karmas, etc., in the event of the aggravated Vayu having extended throughout the whole organism; whereas bleeding by means of a horn (cuffing) should be regarded as the remedy when the aggravated Dosha would be found to have been confined in any particular part of the body. In the event of the aggravated Vayu being connected either with the Pitta or the Kapha, such a course of treatment should be adopted as would not be hostile to the two other Doshas. Blood-letting (in small quantities) should be resorted to several times in a case of complete enesthesia (Supta-Vata) and the body should be anointed with oil mixed with salt and chamber-dust (Agara-dhuma) Milk bailed with a decoction of the drugs of the Panca-mula group, acid-fruits (Phalamla), meat-soup or soup of (well-cooked) corn (Dhanya) with clarified butter are beneficial in cases of Vata- roga. Salvana-Upanaha:— A poultice composed of the drugs of the Kakolyadi group, the Vayu-subduing drugs (those of Bhadra-darvadi and Vidari- gandhadi groups), and ail kinds of acid articles (such as, Kanjika, Sauvira, fermented rice-gruel, etc.), the flesh of animals which live in swamps (Anupa) or in water (Audaka) oil, clarified butter and all kinds of lardaceous substances, mixed together and saturated with a profuse quantity of salt and then slightly heated is known by the name of Shalvana. A person suffering from any form of Vata roga should be always treated with such Shalvana poultices (Upanaha). The poultice should be applied to such part of the body as is numbed, painful or contracted and the affected part should be firmly bandaged thereafter with a piece of Kshauma linen or woollen cloth. As an alternative, the affected part should be plastered (and well rubbed) with the ingredients of the Shalvana-Upanaha and inserted into a bag made of cat or mungoose skin or that of a camel or deer hide. The aggravated Vayu, if located in the shoulders, the chest, the sacrum (Trika) or the Manya, should be subdued by emetics and errhines judiciously employed. Shiro-Vasti should be applied to the head of the patient as long as it would take one to utter a thousand Matras (a short vowel sound), more or less, as the case may require, where the aggravated Vayu would be found to have located itsellf in the head, (if necessary) blood-letting should be resorted to. As a mountain is capable of obstructing the passage of the wind, so the Sneha-Vasti (oily enema) is alone capable of resisting the action of the aggravated Vayu whether it extends throughout the whole system or is confined to a single part. Measures beneficial to Vata-Vyadhi:— An application of Sneha, fomentations, anointment of the body, Vasti, oily purgatives, Shiro-vasti, the rubbing of oils on the head, oily fumigation, gargling with tepid oil, oily errhines, the use of meat-soup, milk, meat, clarified butter, oil and other lardaceous articles (of food), all kinds of acid fruits, salt, lukewarm washes, gentle massage, the use of saffron, Agura, Patra, Kushtha, Ela, Tagara, the wearing of woollen, silken, cotton or any other thick kind of garments, living in a warm room or in one not exposed to the wind or in an inner chamber, the use of a soft bed, basking in the glare of fire, […]
Mathomathis would like to present the article on the Vaimanika Shastras – Vimana Shastras by Maharshi Bharadwaaja Propounded by Venerable SUBBARAYA SHASTRY Translated into English and Edited, Printed and Published by G.R. JOSYER SCHOLAR, HISTORIAN, ESSAYIST, SANSKRITIST Printed at CORONATION PRESS, MYSORE-4, INDIA. The following article would be presented on Types of Vimanas, i.e. different type of flying vehicles or aircrafts or aeroplanes depicted in the Vimana Shastra’s. Before proceeding further on the following article, its advised to complete the previous article on: Types Of Vimanas | Atha Jaatyadhikaranam – Shakuna Vimana | 101 Maharshi Bharadwaaja Sutra 6: “Sundarothha.” | “Next Sundara.” Bodhaananda Vritti: It has got 8 constituent parts. First peetha or ground plate, smoke chimney, 5 gas-engines, bhujya metal pipe, wind blower, electricity generator, and four-faced heater, and vimana nirnaya, or outer cover. The Peetha or ground plate: It should be made of Raajaloha metal only. It should be square or round, and of 100 feet in circumference, or any other desired size. It should be 8 feet thick. Seven times the peetha has to be heated with manchuka or madder root oil. Then spots should be marked in it at 10 feet distance from each other, totaling 24. The size of each kendra or centre is 15 feet. In the center a dhooma-prasaarana or fume distributing naala or pipe 12 feet high should be erected. Naalastambha, hollow mast: The naalastambha should be 56 feet high, and 4 feet in diameter. For storing gas, at its base, a 8 feet long, circular, and 4 feet high vessel should be provided. A six feet size water vessel should be arranged. A 4 feet size oil tank should be fixed at its center. At its foot an electric storing crystal of 1 foot size should be fixed with necessary hinges and keys. The vessel should be filled with 12 parts of dhoomanjana oil, and 20 parts of shukatundika or bignonia Indica? (egg-plant?) oil, and 9 parts of kulakee or red-arsenic oil. To conduct electricity, two wires should be passed through the pipe and fixed to the crystal. In the middle of the naalastambha or mast, for the smoke fumes to be restrained or speeded out, triple wheels with holes should be fixed. In order to work the wheels from outside, two right turning and left turning wheels should be attached outside the pole, and connected to the wheels inside. Three wires should be drawn inside the naala and fixed at the foot, the middle, and at the top. Dhoomodgama Yantra: Because it ejects smoke fumes with speed it is called Dhoomodgama yantra. Hima samvardhaka, soma, and sundaala, in the proportion of 32, 25, and 38, should be filled in pipe crucible, placed in chakra-mukha furnace, and with the help of ajaamukha bellows heated to 712 degrees and properly churned. It will yield excellent dhooma-garbha alloy. With that alloy the dhoomodgama yantra should be constructed. Underneath the centre of the 15 feet long peetha, for the control of the gas fumes a 10 feet high pipe with right revolving wheel should be fixed. On its 2 sides, to south and north, 2 water steam pipes should be erected. At the foot of the 2 pipes 4 feet long 3 feet high pots should be formed for containing the fumes. Two pipes shaped like goblets, 1 foot by 8 feet by 3 feet, should be fixed at the top of the fume container. A water vessel at its foot, and an oil-vessel at its center, and in front of it the switches of the electric ray crystals, as in the dhooma prasaarana naala stambha. On either side of the heat tube, two water jackets should be placed. A pipe with wires should be taken from the electric generator and connected to the hinges of the crystals. Electric current of 80 linkas should be passed to the crystals, whose motion will cause friction and generate heat of 100 degrees (kakshyas). Thereby the oil in the vessel will get heated and boil and emit fumes. The electric power should then be passed through the smoke pipe between the two water jackets. By this the water will be converted into hot steam. The oil fumes should be filled in the oil fume pipe and the steam in the steam pipe. Then by operating the switches, both the fumes will fly up at 500 degree temperature. The switches should restrain the fumes or pump them out as needed. 40 such yantras should be prepared and should be fixed on the peetha in groups on the four sides. Then connected with the bases of the dhooma-naalas, sundaalas or elephant trunks, one foot wide and 12 feet high should be erected on the four sides, to enable the vimana to fly with speed. Sundaala is described by Lallachaarya: The sundaala should be installed. for using the oil fumes and steam fumes for the motion of the vimana. There are. varieties of ksheera vrikshaas or milk-trees according to shaastraas. Vata or banyans, manjoosha or madder root, maatanga or citron?, panchashaakhee (five branched), shikhaavalee (crested), taamra sheershnee (copper crested), brihatkumbhee (big bellied), mahishee, ksheeravallaree, shona parnee (crimson-leaved), vajramukhee, and ksheerinee (milky). From these the ooze or milk should be collected, and in the proportion of 3, 5, 7, 10, 11, 8, 7, 4, 7, 30, 12, filled in a vessel. Then granthi metal, naaga or lead, vajra, bambhaarika, vynateya, kanduru, kudapa, and kundalotpala, these in equal parts should be filled in the vessel in equal proportion to the milk contents, and boiled with 92 degree heat. Then the molten liquid should be filled in the milk-cloth machine, and churned. When cooled and put through the levelling machine, it will yield a strong, soft, cool, heat proof, and uncuttable ash-coloured cloth sheet. This cloth should be boiled in rouhinee taila or oil of black hellebore for 3 yaamaas or 9 hours, and then washed with water. Then it should be boiled in atasee or linseed oil as before. Then it […]