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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 Indic Savants In The Computational Sciences From Antiquity 1 A. Krishnaswami Ayyangar 2 Acyuta Pisarati (c. 1550 CE-1621 CE) 3 Apastambha, author of Sulva Sutra, circa 2000 BCE 4 Aryabhata (476 CE – 550 CE.) 5 Aryabhata Ia (author of Aryabhata Siddhanta) 6 Aryabhata lb (author of Aryabhattiyum of Kusumapura) Born in Asmaka,, A1b = or not=A1a 7 Aryabhata II 8 Bakshali Manuscript 9 Baudhayana (fl. 700 B.C.E.) 10 Bhaskara I 11 Bhadrabahu 12 Bhartrihari, considered to be the father of semantics 13 Bhaskara (1114-c. 1185) 14 Bhaskara 1(629 CE of Vallabhi country) 15 Bhaskara II (Bhaskaracharya son of Maheshwara) 16 Bhattotpala of Kashmir (966 CE) 17 Bhutivesnu son of Devaraja, circa 14th century CE? 18 Bose 19 Brahmadeva 20 Brahmadeva son of Chandrabuddha 1092 ce 21 Brahmagupta (c. 598-c. 670) , son of Jisnugupta 22 Brihaddeshi 23 Calyampudi Radhakrishna Rao 24 Cangadeva (fl. 1205) 25 Chandraprajnapati, ? 5”’ century BCE 26 Chandrasekhara Simha or Chandrasekhar Samanta (are they the same — yes)) 1835 CE 27 D. K. Ray-Chaudhuri 28 Damodara, son of Parameswara and guru of Nilakantha Somasutvan as well 29 Dasaballa (son of Vairochana) 1055 CE 30 Deva (Deva Acharya) 31 Gaargeya 32 Ganesha Daivajna I (1505 CE son of Lakshmi and Kesava)) 33 Ganesha Daivajnya II (great grandson of Ganesha Daivajnya 1(1600 CE) 34 Gangadhara 35 Gangesha Upadhyaya 36 Ghatigopa 37 Govinda Bhatta 38 Govindaswami (c. 800-850) 39 Halayudha (fl. 975) 40 Haridatta (circa 850 CE) 41 Harish-Chandra 42 Hemachandra Suri (b. 1089) 43 Hemcha n dra 44 Jaganath Pandit (fl. 1700) 45 Jagannatha Samrat 46 Jayadeva (fl. 1000) 47 Jayant Narlikar 48 Jyesthadeva of KERALA (circa 1500 CE?) 49 Kamalakara (1616) alt.1610 CE, son of narasimha (belongs to Daivjnya 50 Katyayana , Author of Sulva Sutras 51 Kesava Daivajna 52 Kodandarama (1807-1893) of the Telugu country alternate (1854CE ) son 53 Krishna Daivajna 54 Krisnadesa 55 Kumararajiva 56 Lagadha 57 Lakshmidasa , son of Vachaspati Misra 58 Lakshmidasa Daivajna 59 Lalla son of Bhatta Trivikrama 60 Latadeva , pupil of Aryabhata lb 61 Lokavibhaga (Jaina text) 62 Madhava (son of Virupaksha of the Telugu country) 63 Madhava of Sangramagama in Kerala (1340 to 1425 CE 64 Mahadeva (son of Bandhuka) 65 Mahadeva son of parasurama, 66 Maharajah Sawai Jai Singh 67 Mahavira (Mahaviracharya) (fl. 850) 68 Mahavira , founder of Jainism, author of Surya prajnapati 69 Mahavira of the Digambara sect 70 Mahendra Sun (1349 CE) 71 Mahendra Sun, pupil of Madana Sun , (1370 CE) 72 Malayagiri, Jam Monk from Gujarat 73 Malikarjuna Sun , 1178 CE, name suggest Telugu country 74 Manava 75 Manjula 76 Manjula (fl. 930) 77 Mathukumalli V. Subbarao 78 Melpathur Narayana Bhattathiri 79 Munishvara 80 Nagesh Daivajnya (son of Shiva Daivajnya) (1619 CE) 81 Narasimha Daivajna (son of Krishna Daivajnya) 1586 CE 82 Narayana Pandit (fl. 1350) 83 Narayana (c. 1500-1575) 84 Narendra Karmarkar 85 Navin M. Singhi 86 Nilakantha Somayaji or Nilakantha Somasutvan (1444 CE to 1550 CE) 87 Nisanku – son of Venkataknishna Sastri (source, sourcebook KVS) 88 Padmanabha son of Narmada (same as Parameswara?) 89 Panduranga swami 90 Panini 91 Paramesvara (1360-1455 CE) alt.1380 — 1460 CE,a Namputiri of Vataserri in Kerala 92 Patodi 93 Pillai 94 Pingala 95 Prabhakara (pupil of Aryabhata I, 525 CE? 96 Prasanta Chandra Mahalanobis 97 Prashastidhara (fl. 958) 98 Pruthudakaswami (fl. 850) 99 Putumana Somayaji (c. 1660-1740) 100 Raghunath Raj 101 Raj Chandra Bose 102 Rajagopal 103 Rama Daivajnya , sonn of Madhusudhana Daivajnya 104 Ramanujam 105 Ranganatha son of Narasimha Daivajnya (1643 CE) . commentary on Surya Siddhanta 106 Referred to as son of Padmanabha (1417 CE) are they one and the same 107 S. N. Roy 108 S. S. Shrikhande 109 Saamanta Chandrasekhar Simha (see also Chandrasekhar Sinha) 110 Sankara Variyar (1500 — 1600 CE) pupil of Jyeshtadeva 111 Sankara Varman (fl. 1800) 112 Sarvadaman Chowla 113 Satyendra Nath Bose 114 Shreeram Shankar Abhyankar 115 Somaswara circa 11 century CE 116 Sridhara (fl. 900) 117 Sridharacharya 118 Srinivasa Ramanujan 119 Sripati (son of Nagadeva, 999 CE) 120 Subrahmanyan Chandrasekhar 121 Suryadeva Yajwan (1191 CE of Gangaikonda Cholapuram in Tamilnadu) 122 The Daivajna Family — The Bernoullis of India 123 Trikkantiyur 124 Umaswati (fl. 150 B.C.E.) 125 Varahamihira (c. 505-c. 558) 126 Varahamihira (son of Adityadasa) 127 Venkatesh Ketkar 128 Vijayanandi 129 Vijay Kumar Patodi 130 Virasena 131 Virasena Acharya 132 Virupaksha Suri of the Telugu country 133 Vishnu Daivajnya (son of Divakara Daivajnya) same as Visvanatha? 134 Visvanatha Daivajna (son of Divakara Daivajna) 1578 CE 135 Yajnavalkya 136 Yallaiya (1482 CE of Skandasomeswara of the Telugu country) 137 Yaska 138 Yatavrisham Acharya 139 Yativrsabha 140 Yavanesvara
Mathomathis would like to continue on Upanishads and Quantum Philosophy Compared , 102. Readers can find the previous article by navigating to the link Upanishads and Quantum Philosophy Compared | 101 Chandogya Upanishad refers to the origin of world from akasha, the space-time continuum. Thus the Upanishad says: Where from do all these worlds come? They came from akasha and into akasha they return. akasha is indeed their beginning and akasha is the final end. Taittiriya Upanishad refers to akasha or space as the first evolute. The field of modern science can be compared to this akasha . The Upanishads speaks of apah, prana and akasha in decreasing order of subtlety. Here akasha is said to have come from prana. These three are active and things are produced from them and into them they return. This is the similar to the concept of the particles appearing from nowhere which again is the field. Thus apah, prana and akasha can together be compared to the field of the quantum thinkers. Manifestation of the world begins with its first step, the appearance of the space time continuum. Consciousness draws the picture of the manifested world in the canvas of space-time continuum. An object is only a pattern in the field of consciousness. The field is enveloped by space time, the first fictitious creation of the consciousness force. In the state of pralaya the space-time is engulfed into the Absolute consciousness. Thus says the lore of India: From atman-Brahman in the beginning came akahsa. From akasha came air, from air the fire, from fire the water. From water came solid earth. From earth came living plants. From plants food and seed; and from seed and food came a living being, man. This is akin to quantum inter-connectedness which Wheeler refers to as quantum foam. Thus writes John Gribbin: Quantum fluctuations in the geometry of space are completely negligible at the scale of atoms, or even elementary particles, but at this very fundamental level space itself can be thought of as a foam of quantum fluctuations – John Wheeler, who developed this idea, makes the comparison between an ocean that seems flat to an aviator flying high above it, but that seems anything but to the occupants of a lifeboat tossing about it on its stormy, ever-changing surface. Sir James Jeans, the British psychologist points to the relative nature of space and time which according to him do not have separate existence in nature. He opines, …nature knows as nothing of space and time separately, being concerned only with the four dimensional continuum in which space and time are inseparably welded together into the product we may designate as “space-time.” Our human spectacles divide this into space and time, and introduce a spurious differentiation between them; just as an astigmatic pair of spectacles divides the field of vision of a normal man into horizontal and vertical, and introduces a spurious differentiation between these directions. With astigmatic spectacles on, we incline our head and see the scene in front of us rearrange itself. Yet we know that nothing spectacles is subjective. Einstein’s world view which he formulated before his death is worth quoting. “Space has devoured ether and time; it seems to be on the point of swallowing up also the field and the corpuscles, so that it alone remains as the vehicle of reality”. Scientists studying space and field have ruled out the pluralistic picture of the universe since they accept the space or field as a single continuous entity which is the basis of the pluralistic manifestation of the world. The new generation quantum thinkers realized the role of space in the creation and dissolution of particles. Particles come from and vanish into space. Space, time, and motion (matter) are the three principles in the world of ordinary experience. Like space matter also has a relative appearance, both scientists as well as upanishadic seers opine. The study of the microscopic world by the quantum physicists has proved the bizarre nature of matter. Determinacy and causality upheld by the classical physics gave way to the theories of indeterminacy and complementarity. Objective reality became an illusion or something subjective. The behavior of an atom or sub-atomic particle was found to be ghost-like. Marcus Chown’s humorous illustration of the ‘red Ferrari’ cited earlier in this work brings out the process of tunneling by particles. Being a wave and a particle, an atom is said to be present everywhere and would materialize when the consciousness desires to observe it. The ‘double slit experiment’ of Young is an excellent demonstration of uncertainty and tunneling of particles. The waves are in superposition. This is no theoretical fantasy. Experiments describe it possible to observe the presence of an atom at two places simultaneously just like a fairy tale character appearing simultaneously at many places. But this was not a matter of fancy to the ancient Seers according to whom ‘it’ moves, ‘it’ moves not, ‘it’ is far, ‘it’ is near, ‘it’ is within all this, and ‘it’ is outside of all this. (Isho upanishad). Individual consciousness is identical with the Universal or Absolute consciousness. The ultimate consciousness in its becoming decohered binds itself with ignorance or illusion and chooses for it one out of the innumerable possibilities. It thus becomes a part of the world of imperfection and limitation and forgets the unity it is the part of. While scientists call this collapse of consciousness, a Seer like Sri. Aurobindo calls it the involution of consciousness. Universal Consciousness is thus everywhere, become any thing with its bizarre nature. Aitareya Upanishad describes atman as got entangled in all cosmic phenomena. (He) whereby one sees, or whereby one hears, or whereby one smells odours, or whereby one articulates speech, or whereby one discriminates the sweet and the unsweet; that which is heart(hrdaya) and mind (manas) – that is consciousness (samjnana) perception (ajnana), discrimination (vijnana), intelligence (prajnana), wisdom (medha), insight (drishti), steadfastness (dhrti), thought (mati), thoughtfulness (manisha), impulse (juti), memory (smriti), conception (samkalpa), purpose […]
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. Shilajatu, its origin and properties:— A kind of gelatinous substance is secreted from the sides of the mountains when they have become heated by the rays of the sun in the months of Jyaishtha and ashadha. This substance is what is known as the Shilajatu and it cures all distempers of the body. The presence of the six kinds of metal, such as tin, lead, copper, silver, gold and black-iron, in their essential form in the substance (Shilajatu), may be detected by their respective smell and hence it is known to the people by the name of Shad-Yoni (lit.—having six different origins). The taste of this shellac-coloured substance has the same taste (Rasa) and potency (Virya) as the metal to whose essence it owes its origin. It should be understood that as tin, lead and iron, etc., are progressively more and more efficacious, so the different varieties of Shilajatu, originated from the essence of tin, lead, iron, etc., are progressively more efficacious in their application. All kinds of Shilajatu have a bitter and pungent taste with an astringent after-taste (Anu-rasa), are laxative, pungent in their digestionary reaction, heatmaking in their poteney and possessed of absorbing and purifying (Chedana) properties. Of these what looks black and glossy, is heavy and devoid of sandy particles, as well as what smells like the urine of a cow, should be considered as the best. This best kind of Shilajatu should be infused with the decoction of the drugs of the Shala-saradi group after the manner of Bhavana saturation (for ten, twenty or thirty days). Then after cleansing the body (by the application of emetics and purgatives), it should be taken every morning (by the patient in adequate doses), well pasted with Sarodaka. He should further be made to take a meal of boiled rice mixed with the soup of the flesh of animals of the Jangala group after the medicine had been fully digested. A Tula measure of this hill-begotten panacea (Shilajatu), when gradually taken, (in adequade doses) tends to improve the strength and complexion of the body, cures an attack of Madhu-Meha and enables the user to witness a hundred summers on earth, free from disease and decay. Each Tula weight of this medicine, taken successively, adds a century to the duration of human life, while ten Tula measures extend it to a thousand years. The regimen of diet and conduct during the period of its use should be identical with that described in connection with the use of the Bhallataka compounds. Cases of Meha, Kushtha, epilepsy (Apasmara), insanity, elephantiasis, poison- begotten distempers, phthisis, edema, hemorrhoids, Gulma (internal tumours), jaundice and chronic fever, prove readily amenable to the curative efficacy of Shilajatu. Indeed there is no such bodily distemper which does not yield to its highly curative virtues. It acts as a potent solvent in cases of long-standing Sharkara (gravel) in the bladder as well as of stone. Shilajatu should be treated (soaked and dried) with appropriate medicinal drugs by stirring it up with the same. The Makshika Kalpa:— The metal known as Makshika (iron-pyrites), which grows in the river Tapi and which copes with the divine ambrosia in its highly therapeutic properties, may be also used in the same way and under the same sort of preparation. The metal is divided into two classes according to its colour, as Svarna -Makshika (gold-coloured) and Rajata-Makshika (silver-coloured). Of these the first has a sweet taste while the second is acid. Both of them prove efficacious in cases of decrepitude, Kushtha, Meha, jaundice and consumption. A person using Shilajatu and Makshika (in the manner prescribed above) should refrain from taking pigeon-flesh and Kulattha pulse (during his life-time). The following measures should be adopted by an experienced physician in the case of a patient suffering from (Meha and) Kushtha and who has a firm faith in medicines and is desirous of existence (life) and in whose case the curative efficacy of Panca-karma has been baffled. The Tuvaraka Kalpa:— The Tuvaraka plants which grow on the shores of the Western Sea (Arabian Sea) are constantly tossed about by the winds raised by the waves of the sea. The pith or marrow of the seeds (lit.—fruits) of these plants should be carefully collected in the rainy season while they ripen and should be subsequenly dried and pounded. The oil should be either pressed out of these seeds in a mill in the manner of preparing sesamum oil, or squeezed out (of a press bag) like that used in the case of Kusumbha flowers. The oil should be boiled over a fire so as to have its inherent watery particles completely evaporated. Then it should be taken down from the fire and kept in a pitcher and then buried for a fortnight in a heap of well dried cowdung. The patient (in the meantime) should be duly anointed, fomented and treated with cleansing remedies (i.e., emetics and purgatives). He should wait a fortnight (after the administration of the aforesaid measures) and wait for a period of four meals (i.e., two days) more; and on the next morning he should drink a portion of the oil in adequate doses (two Tolas) under the auspices of favourable astral combinations in the lighted fortnight of the month. He should be made to recite, at the time of his taking the fourth dose, a Mantra which runs as follows:— “Cleansest and purifiest, O Thou potent essence of seed- marrow, all the essential principles of (my) vital organism. The deity who knows no decay and suffers no change and who weilds a discus, a mace and a conch-shell in his arms, commands thee on that behalf.” The Doshas in both the upper […]
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 […]
The term Vyasa in Sanskrit language means “compiler” and Vyasa Maharishi/Saint/Guru is an important figure in most vedanta dharma/tradition and so called today as “hindu” tradition. He is sometimes called Veda Vyasa i.e. “One who classified the Vedas” or Krishna Dvaipayana. Guru Vyasa is the author of the important epic in vedanta dharma which is “Mahabharata”. He is also a character in it. He is considered to be the scribe of both the Vedas and Puranas. According to Vedanta believers, Guru Vyasa is an avatar of the lord Vishnu himself. Vyasa is also considered to be one of the seven Chiranjivini’s (long lived or immortals), who are still in existence. Guru Vyasa lived around the 3rd millennium BCE. The festival of Guru Purnima is dedicated to him. It is also known as Vyasa Purnima, for it is the day believed to be both his birthday and the day he divided the Vedas. It is said that there have been 28 Vyasas before the present Vyasa whose name is Krishna Dvaipayana and he took his birth at the end of Dwapara Yuga. Krishna Dvaipayana was born of Parasara Rishi through the Matsya (Fish) kanya (girl) Satyavathi Devi under some peculiar and wonderful circumstances. Parasara was a great saint and a very respectable and a knowledgeable human being and was holding on supreme authorities on astrology and his book Parasara Hora is still a textbook on astrology. He has also written a Smriti known as Parasara Smriti which is held in such high esteem that it is quoted by our present day writers on sociology and ethics. Scriptures do give the information that the primordial guru/teacher for Vyasa is Vasudeva. Scriptures also mentions Vyasa also studied the under sages liked Sanaka and Sanandana Guru Veda Vyasa classified the Vedas into four division which we refer to as: Rig Veda, Yajur Veda, Sama Veda and Atharvana/Atharva Veda, which was one of the biggest gift to human society. Since guru vyasa created the sub division and hence he is referred to as Veda Vyasa, or “Splitter of the Vedas”. He was the editor of the Vedic literature. The Sanskrit word Vyasa means split, differentiate, or describe; it also means editor. This title is the most popular way of referring to him. Sage Vyasa was also the author of Brahmasutra and also the author of 18 puranas and took ‘Upakhyanas’ or discourses as a method of teaching. Vyasa also categorized 3 methods of practices where a human can explore to its full capability and those are: “Path of Karma”, “Path of devotion or upasana”, “Path of knowledge or Jnana” and it is said that the last work of Vyasa was Bhagavatam which was started with the help of Deva-Rishi Narada.