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Mathomathis would like to present an article on Time-Frequency Analysis of Chanting Sanskrit Universal Sound “OM” Mantra by author:- Ajay Anil Gurjar and Siddharth A. Ladhake | Sipna’s College of Engineering & Technology, Amravati University, Maharashtra, India To incorporate spiritual welfare in step with our substance welfare, meditation provides as a way. Highly sensitive expressive experienced people are more probable to be satisfied and efficient in their life in recent days. It turns out that simultaneously they cannot give concentration and think discursively. Whether in the medical or technological or social spheres, to develop our excellence of life, human venture has sought all down the ages. Promoting the quality of our mind together with our material standard of living is essential to improve our quality of life. To deal with the increasing stress of modern standard of living, Humanity is progressively turning in the direction of different meditative practices. People have been heading for their gawk inwards in propose to attain peace of mind, since they are not capable to locate steadiness in the external world. Modern psychotherapists have begun to discover various therapeutic benefits of meditation practices. Meditation induces the state of relaxation and the altered state of consciousness. They are particularly efficient in psychotherapy. However, for inculcating a more positive attitude in the direction of life at large, meditation is being utilized as a personal growth device over everything else recently. For psychological stress, Speech signal is uttered to be a considerable indicator. The speech signal expresses the information enclosed in the vocal word. As with several real-world signals, Speech signals are non-stationary. Hence the frequency contents changes diagonally the time; Fourier analysis is unconvincing. Speech signal processing refers to the acquisition, manipulation, storage, transfer and output of human utterances by a computer. The main goals are the recognition, synthesis and compression of human speech. Speech signals are including the features such as temper, physical characteristics and added pragmatic information. Most of these characteristics are audible as well. Concerning 25% of information enclosed in a clean speech signal refers the speaker. Through abstract psychological procedures speech production initiates the aspiration to communicate and the thought that is to be communicated. There are quantities of human verbal communications that are effectively non-linguistic, even if speech is an oral action which is greatly verbal. Tone of voice excellence, prosody, rhythm and pausing are the non-verbal characteristics. For a non-verbal signaling system, these phenomena stand which interweave with the verbal or linguistic system. In the midst of supplementary things, information about the physiological and psychological condition of the speaker is carried by the non-verbal content of the voice. Since, undoubtedly perceptible (nonverbal) action typifies human beings; they are capable of identifying dissimilar states. Our mind is entirely permitted to focus and give attention extra on sound by the repetition of Mantra i.e. chanting. The additional features that distract our energies for instance other thoughts, sensations and interruptions are too cleaned away by the repetition of mantra. As the mind clears away the mess of unnecessary internal discourse, our senses become more heightened and mind becomes sharper and perspective. The theory in using mantras or chanting is that the body and mind begin to resonate with the frequency of the voice, helping to organize thoughts and consciousness. Reciting a mantra continuously “purifies the speech and ‘protests the mind’ by maintaining a constant spiritual connection; and of course it helps disperse mental chatter”. If there is no religious preference then the sound vibration ‘OM’ is a universally recognized mantra .The sound of OM is also called Pranava, meaning that it sustains life and runs through Prana or breathes. The OM is composed of three letters, A, U, and M. These symbolize the practitioner’s impure body, speech, and mind Chanting OM (AUM) will bring us to a state of purity in body mind and soul. The chanting of ‘OM’ mantra drives away all worldly thoughts and removes distraction and infuses new vigor in the body. Modern science has to reaffirm that OM mantra chanting allows our mind to focus and clear away unnecessary thoughts, sensations and distractions which divert our energies. In this paper, by utilizing signal processing techniques OM mantra chant signal is analyzed to endorse its effects on consciousness and steadiness of mind. The Time-Frequency analysis is performed on the OM chant signal using wavelet transforms. Our analysis results confirm that the chanting of OM mantra will improve our consciousness and give steadiness to mind by clearing all worldly thoughts. Mantra:- Mantra is intrinsically related to sound and sound is reverberating in everything in this universe. A Mantra is a sound repeated over and over until it integrates into our consciousness – frees the mind from its constant doing, and elevates us to an altered state of awareness. In this state, we can connect with our soul at its most profound level, achieving a state of universal consciousness. Mantras have some features in common with spells, in that they are a translation of the human will or desire into a form of action. As symbols, sounds are seen to effect what they symbolize. Mantra has been called the sound-body of God: It is God in the form of sound. Mantra helps to quieten the mind. It works because it actively chases away our errant thoughts. Mantra helps to clear our mind and purify our inner being. This purification is essential to good meditation. OM Mantra:- The basic mantra is OM or ‘Aum’, which in Vedic dharma is known as the ‘pranava mantra,’ the source of all mantras. If there is no religious preference then the sound vibration ‘OM’ is a universally recognized mantra. It is the representation of the Supreme Being. The past, present and the future are all included in this one sound. Meditation on this sacred syllable is said to satisfy every need and leads to liberation. The power of chanting the OM mantra is as follows: The chanting of OM drives away all worldly thoughts and removes distraction […]
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 […]
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. Metrical Text:— In the days of yore the gods such as Brahma, etc created a kind of Amrita ambrosia) which is known by the epithet of Soma, for the prevention of death and decay of the body. The one and the same divine Soma plant may be classified into twenty-four species according to the difference of their habitats, structures, epithets and potencies. They are as follows:— Amshuman Munjavan Candramah Rajataprabha Durua Soma Kaniyan Shvetaksha Kanakaprabha Pratanavan Tala vrinta Karavira Amshavan Svayani-prabha Maha-soma Garudahrita Gayatrya Traishtubha Pamkta Jagata Shamkara Agnishtoma Raivata Yathokta and Udupati. All these kinds of Soma secure for the user a mastery of the Gayatri (and hence in the Vedas), and are known by the above auspicious names mentioned in the Vedas Their virtues and methods of using them are identical with each other and are described below. Mode of using the Soma:— A room or an inner chamber (agara) in a commendable site protected with three walls on each side and provided with all kinds of accessories and attendants, should be first secured before taking (the expressed juice of) any of the aforesaid Soma plants. Then at an auspicious hour on an auspicious day marked by favorable astral combinations and lunar phase, the person desirous of using the Soma should enter the inner or central Chamber after having had his system cleansed (with the proper emetics, purgatives, etc) and having had his diet in the proper order (of Peya, etc.). A (whole) plant of the Amshuman (or of any other kind of) Soma should be procured in the manner to be observed at the time of collecting the Soma for an (Agni-shtoma) sacrifice and (all) the (preliminary) rites of Homa should be performed (in the usual orthodox way). After that the bulb (of the Soma plant) should be pricked with a golden needle and a quantity of the secreted milky exudation should be collected in a golden vessel. The patient (with the auspicious rites of protection, etc., done unto him) should drink off an Anjali (Kudava) measure of the secreted juice at a draught without tasting it, and the remainder, if any, should be cast into water. He should then wash and rinse his mouth with water in the manner of Achamana. Then having controlled his mind and speech with the vows of Yama (paramount duties) and Niyama (minor duties) should stay in the protected inner chamber surrounded by his friends. Metrical Text:— After having drunk the Rasayana (Elixir) one should reside in a windless (prescribed) chamber, spend his time in perfect control over his senses, sitting, standing or walking about in his chamber in a holy spirit and by no means indulging in sleep (which is injurious under the circumstances). Or the patient may, after taking his meal in the evening and hearing the benedictory words, lie down on a mattress of Kusha-grass covered with black-deer skin and thus pass the night among his friends and may take cold water when thirsty. Then having got out of his bed in the morning he should hear the benedictory words recited and have the benedictory rites performed unto him. He should then touch the body of a cow and sit down in the same manner (in his chamber). Vomitings mark the digestion of the Soma-juice and after vomiting the blood-streaked worm-infested matter, milk boiled and cooled should be given him in the evening. Worm-infested stools follow on the third day (of its use) which help the system in purging off all filth and obnoxious matter (accumulated in the organism) through errors in diet and conduct, etc. The patient should in that case bathe in the evening and take cold boiled milk as before and lie down on a piece of Kshauma cloth stretched over (the aforesaid mattress). Swellings appear on the body on the fourth day (of its use) and worms are found to creep out from all parts of the body. The patient should He down that day on a bed strewn over with dust and in the evening, he should be made to drink a potion of milk as before. He should pass the fifth and sixth day in the same manner, but milk should be given him in the morning and in the evening (instead of only in the evening). The muscles become withered by this time and on the seventh day the patient is found to be a mere skeleton covered with a skin only and left with bare animation, the vital spark being retained by the potency of Soma. The body should be washed with tepid milk on that day and plastered with a paste of sesamum, Yashti- madhu and sandal wood, and milk (only) should be given him to drink. On the morning of the eighth day, the body should be washed with milk, and plastered with sandal paste, and potions of milk should be prescribed for him after which the patient should be advised to leave his bed of dust and lie down on one covered with a piece of Kshauma cloth. From now the muscles of the body begin to show signs of fresh and vigorous growth, the skin becomes cracked, and the teeth, nails and hair begin to fall off. On and from the ninth day the medicinal oil known as Anu-Taila should be used to anoint (the body) and the decoction of Soma-valka for bathing (Pari sheka). The same should be prescribed on the tenth day, and from thence the skin becomes firm. The eleventh and twelfth day should be passed in the same way. From the thirteenth till the sixteenth day (both the days inclusive) the body should be washed with the decoction of Soma-valka. […]
Mathomathis would like to present article on Indian Astronomy | Astronomical Dating of Events | 103 by the author Kosla Vepa Published by Indic Studies Foundation, 948 Happy Valley Rd., Pleasanton, Ca 94566, USA. Previous article can be found here (Indian Astronomy | Astronomical Dating of Events | 107 (Adi Sankara)) Their website can be located Indicstudies.us. The studies is also conducted by N.S. Rajaram PhD. Author’s in the volume 1 of their research start their discussion on a topic called Why are History and the Chronology Important by Kosla Vepa PhD. One of the great blunders of historians is to declare that Vikramaditya, the originator of the Vikram Era never existed and then to identify Chandragupta II of the Gupta dynasty who bore the title of Vikramaditya, as the Vikramaditya and to assign the date of 400 CE for him. Kota Venkatachelam has discussed this in great detail. First of all, the Guptas belonged to the ‘suryavamsa’ and all of them added the title ‘aditya’ to their names. They ruled Magadha from 328 BCE – 83 BCE with their capital at ‘Pataliputra’. They were contemporaneous with the Greek rulers mentioned earlier. The Greek notices mention Pataliputra, and not Girivraja or Rajagrha, which was the capital of the Maurya-s as has been well known from Buddhist and other records. After Candragupta II, only four others of the Gupta dynasty ruled for 150 years and finally, the empire was broken up by the Huns. The Gupta inscriptions are available and their own inscriptions mention ‘Malava Gana saka’, whose date begins with 725 BCE. But, the historians have identified it as the Vikram saka of 57 BCE and have changed the Gupta saka from 327 BCE to 320 CE, confusing it with Vallabhi saka, which started in 319 CE. The real Vikramaditya of the Vikram saka belongs to the Panwar family, ruled practically the whole of India from Ujjain and originated the Vikram saka in 57 BCE He is the celebrated King whose name is referred to in the work of Kalidasa. According to the vamsavali of Nepal, he conquered Nepal and founded the Vikrama era in 3044 kali (57 BCE). Vedavyas quotes the date of the beginning of the Vikram era as Citra Purnima, on February 23, 57 BCE. However, Figure A shows the star map for this date and it is not full moon day. The full moon occurred on 27th February, but at hasta. This is in reality an adhika masa. The citra purnima occurred on 28th March, 57 BCE. Figure B shows the star map for March 14, 57 BCE. It is sukla pratipada, asvini naksatra and would be the beginning for amanta reckoning and February 28, 57 BCE would be the beginning for purnimanta reckoning. The MalavaGana saka of Western India tradition would begin on September 21, 57 BCE on krsna pratipad, asvini naksatra. Professor Sengupta has conclusively established that the so called Gupta era (which is identical to the Vallabhi era) cannot be identified with Vikrama Saka, based on the analysis of several ‘Gupta Inscriptions’. The former started in 319 CE, where as the starting date for the Vikrama samvat is 57 BCE and has been well chronicled in the dynasty lists from Nepal. One hundred and thirty years after Vikramaditya, another saka was started in 78 CE by Salivahana, who is really a descendant of Vikramaditya. Here is an account of Salivahana: “After the death of Vikramaditya, when a century had passed, the tribes of sakas etc. having known about the decline of Dharma in the country, descended with their hordes. Some have come and invaded through the Himalayan passes, others by fording the Sindhu river, still others by sea. They plundered the Aryaland, looted the treasures and captured women….When things came to this state, was born king Salivahana. He defeated the sakas and Chinese hordes; he fixed the boundaries of the Aryaland..” The Salivahana saka was started in his honor in 78 CE. He cannot be called a saka king, so this era has nothing to do with the saka kala or saka-nrpati kala, which refers to the era of the saka king, Cyrus of 550 BCE. Salivahana saka has been in use continuously for almost two thousand years and also has nothing to do with King Kanishka, who was a turuska king of Kashmir, and ruled after 150 years after Buddha’s nirvana according to Rajatarangini. As already noted, according to the Saptarsi tradition, the seven sages are thought to move through the twenty-seven naksatras along the Ecliptic at the rate of one naksatra for 100 years and to complete one cycle in 2700 years. This forms a convenient cycle for reference and is often chronicled by dropping the century years and giving only the last two digits. The Kali yuga, Vikrama saka, Salivahana saka and the Saptarsi traditional reckoning have all been used in a very large number of stone and copper plate inscriptions, manuscript colophons and other writings. Kielhorn64 has listed a large number of those that were available to him in 1891 CE , including 10 dates based on the Saptarsi tradition, 288 dates based on the Vikrama saka, and 370 dates based on the Salivahana saka. He gives the following rules for conversion: disregarding the hundreds, one must add to the Saptarsi year of a date 25 to find the corresponding year within one of the centuries of the Kaliyuga, 81 to find the corresponding Vikrama saka, and 46 to find the corresponding year in Salivahana saka. Of the chronological list of 288 inscriptions and literary works using Vikrama saka given by Kielhorn65, the earliest is the Bijayagadh stone pillar inscription of Vishnuvardhana of 428 V.s.and the latest, 1877 V.s. and of the nearly 400 Salivahana saka dates, the earliest is 169 S.s , a copper plate of the Western Ganga king Harivarman, and the latest, 1556 S.s. refers to a copper plate of Tirumala Nayaka of Madurai. Out of the 288 Vikrama listings, ten also quote the corresponding […]
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 consists of pictorial presentation of the Maps