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The following article is a continuation from the previous article Nada Sound in Vedic Science – Origin of Shapes and Figures | 102. Readers are expected to complete the previous article, before continuing further. Robert E. Wilkinson in his article – The Quantum Brahman explained about the Quantum Vacuum that clarifies some of the baffling issues of Science as – “The discovery of the Quantum Vacuum appears to represent a major paradigm shift for modern science but, at this point in time, very little is actually known about this puzzling phenomenon. Physicists cautiously agree that the Quantum Vacuum gave birth to the observable Universe; that it is the source and sink of all matter and, that it may prove to influence the space-time motion of matter. There is even a growing consensus among scientists that Vacuum Physics lay at the core of everything. But, in spite of all these advances, they are still faced with a monumental problem; the discovery of the Quantum Vacuum has not really solved anything, it merely postulated a zero point beyond which empirical science cannot go. They have finally arrived at the womb of creation, but it is exactly as the ancient sages predicted: immeasurable. The laws of physics break down at this resonant threshold because they are unable to measure its infinite density.” In his book, Wholeness and the Implicate Order, David Joseph Bohm wrote about Zero point order as – “The Zero Point Order which Bohm identified as the realm of insight-intelligence bears an unmistakable resemblance to the supreme spiritual realization of Indian metaphysics known as the Brahman, a perfectly inactive, pure noetic plenum realized as Absolute Being. The Brahman is characterized by a complete fusion of Time and Consciousness which is experienced as Timelessness, or undifferentiated Time. In this state Time-energy vibrates at such an intense rate that it appears static and thereby lacking any element of periodicity or denseness. Hence it cannot produce any form or any division of Consciousness-substance into distinct crystallized objects in Space.” He further said that – “In the language of physics the Brahman would be infinite creativity in a resting or seemingly non-vibratory state, realized as Emptiness or a Void. It appears this way because, as energy moves toward an infinite state, its wave frequency increases. The amplitude or vertical distance between wave crests becomes smaller and smaller until the points of rest overlap, turning the oscillating wave into a straight line. In this manner, infinite energy may be realized as utter stillness or a zero point, precisely as the sages have said. Bohm obtained laboratory evidence of this phenomenon by proving the existence of wave lengths as small as 10 -34. His calculations indicate that one cubic centimetre of this Zero Point energy contains more power than all of the matter in the known Universe.” According to Bohm the conception of Zero is an incalculable infinite. It is the supreme light either above or below our poor human visions limited range. “Bohm’s breakthroughs in quantum physics have opened the way for a new and productive relationship between ancient wisdom and modern science because, for the first time, they establish Fullness rather than a Void as the ground state of the Universe. The implications of this discovery are immense, not only because it offers science a new conceptual paradigm which may hold the key to grand unification but it lays the foundation for a new cosmology in which the polarities of Spirit and Matter may finally be joined in an integral synthesis harmonizing the various expressions of mind, life and matter.” The fifth field i.e. explained earlier is the Hiranyagarbha or Omkara that forms the basis of the emergence of the Universe. This is explained by Wilkinson as – “While these new theories hold exciting possibilities for science, they have been known and understood for millennia by the philosopher-sages of Vedic India. Long ago the Rishis postulated the existence of 5 fields with the 5th being the Etheric Plenum, or Fullness from which all things emerge. According to them, our material Universe arose from a point or seed which lies at the resonant threshold of that Etheric Plenum. The Atharvaveda describes that point or seed as an – “Embryo [Hiranyagarbha] which, in the beginning, poured forth upon the Universe a stream of gold.” This embryo or seed lies at the intersection of Time and Space, Spirit and Matter, where involutionary forms move across the event horizon and begin their linear evolution. In the language of scientific cosmology, this point or Seed is the singularity from which the universe exploded into being. In metaphysical terms it is the Luminiferous Ether, the Om or primordial vibration out of which the universe emerges and has its origin. All material creation issues from this original involved point or seed as involutionary forms move across the spatial threshold and begin to evolve linearly in accordance with the laws of causation and the principles of time.Once it crosses that resonant threshold the material universe is obliged to unfold in a manner that allows the Seer to follow the evolving in our Time measure of what was involved in that seed by compression or contraction.” The Risi, said Norelli-Bachelet, a Worlds leading authority on Vedic cosmology “Understood that the Universe is made up of an endless series of analogies, homologies, and symmetries. They also knew that there is a profound correspondence and equivalence between the Macrocosm and Microcosm; that a hidden order is contained in what appears to be the random cycles of a human life. If man could recover the awareness of his intrinsic identity with the Cosmos, vowed the Risi, he would then be able to perceive the hidden order of the world. Since this order was embedded in the structure and periodic movement of the Macrocosm, it was understood that a corresponding order could be discovered by the individual in the cycles and events of his own life. By aligning himself with the harmonies of Cosmic Time, he would […]
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. Readers are advised to complete the previous article Vaimanika Shastras – Vimana Shastras | 101 before proceeding further. Bharadwaaja thus defines the word Vimaana, Sutra 1:- Vega Saamyaat Vimaano Andajaanaam | “Owing to similarity of speed with birds, it is named Vimana.” Bodhaananda Vritti: The word “andaja” means “egg-born”, and includes eagles and other birds which fly by their own volition. The Vimana is a vehicle which flies in the sky with speed comparable with birds. Lallachaarya says, “That which can fly in the sky with speed equal to that of birds, is called Vimaana.” Aachaarya Naaraayana says, “That which can speed on earth, on water, through air, by its own power, like a bird, is a “Vimana.” Shankha says, “Experts in the science of aeronautics say, “That which can fly through air from one place to another is a Vimaana” And Vishwambhara says, “Experts say that that which can fly through air from one country to another country, from one island to another island, and from one world to another world, is a “Vimaana”.” Having thus defined the name of the Vimana, the sage proceeds to describe its details. Maharshi Bharadwaaja Sutra 2:- Rahasyagnyodhikaaree | “The pilot is one who knows the secrets.” Bodhaananda: Scientists say that there are 32 secrets of the working of the Vimana. A pilot should acquaint himself thoroughly with them before should acquaint himself thoroughly with them before he can be deemed competent to handle the aeroplane. He must know the structure of the aeroplane, know the means of its take off and ascent to the sky, know how to drive it and how to halt it when necessary, how to manoeuvre it and make it perform spectacular feats in the sky without crashing. Those secrets are given in “Rahasya-Lahari” and other works, by Lalla and other masters, and are described thus: “The pilot should have had training in mantrica and tantrica, kritaka and antaraalaka, goodha or hidden, drishya and adrishya or seen and unseen, paroksha and aparoksha, contraction and expansion, changing shape, look frightening, look pleasing, become luminous or enveloped in darkness, deluge or pralaya, vimukha, taara, stun by thunderous din, jump, move zig-zag like serpent, chaapala, face all sides, hear distant sounds, take pictures, know enemy manoeuvres, know direction of enemy approach, stabdhaka or paralyse, and karshana or exercise magnetic pull. These 32 secrets the pilot should learn from competent preceptors, and only such a person is fit to be entrusted with an aeroplane, and not others. They are explained thus by Siddhanaatha: Maantrika: As prescribed in “Mantraadhikaara” by invoking the mantras of Chhinnamasta, Bhairavee, Veginee, Siddhaamba, acquire the powers of ghutikaa, paadukaa, visible and invisible and other mantras with potent herbs and efficacious oils, and Bhuvaneswaree Mantra which confers spiritual and mesmeric powers, to construct aeroplanes, which don’t break cannot be cut, cannot be burnt, and cannot be destroyed. Taantrika: By acquiring Mahaamaaya, Shambara, and other taantric powers, to endow the plane with those powers. Kritaka: By study of architects like Vishwakarma, Chhaayaaparusha, Mann, Maya and others, to construct aeroplanes of various patterns. Antaraala: In the wind-swept atmospheric region of the sky, in the clash at the borders of mighty currents, an inadvertent plane is likely to be smashed to pieces. But by getting warned of the approach of such danger spots, the plane could be halted and steered with care. Goodha: As explained in ‘Vaayutatva-Prakarana’, by harnessing the powers, Yaasaa, Viyaasaa, Prayaasaa in the 8th atmospheric layer covering the earth, to attract the dark content of the solar ray, and use it to hide the Vimana from the enemy. Drishya: By collision of the electric power and wind power in the atmosphere, a glow is created, whose reflection is to be caught in the Vishwa-Kriyaa-darapana or mirror at the front of the Vimana, and by its manipulation produce a Maaya-Vimaana or camouflaged Vimana. Adrishya: According to “Shaktitantra”, by means of the Vynarathya Vikarana and other powers in the heart centre of the solar mass, attract the force of the ethereal flow in the sky, and mingle it with the balaahaavikarana shakti in the aerial globe, producing thereby a white cover, which will make the Vimana invisible. Paroksha: According to “Meghotpatthi-prakarana,” or the science of the birth of clouds, by entering the second of the summer cloud layers, and attracting the power therein with the shaktya – Akarshana darpana or force-attraction mirror in the Vimana, and applying it to the parivesha or halo of the Vimana, a paralysing force is generated, and opposing Vimanas are paralysed and put out of action. Aparoksha: According to ‘Shakti-tantra,’ by projection of the Rohinee beam of light, things in front of the Vimana are made visible. Sankocha, or Contraction: As prescribed in the Yantraangopasamhaara section, when the Vimana is flying at speed with fully extended wings, and there is danger ahead, turning the 7th switch in the Vimana, its parts can be made to contract. Vistrita: According to ‘Akaashatantra’, when the Vimana is in the central air flood in the third and first regions of the sky, by turning the switch in the 11th section of plane, it becomes expanded suitably according to “Valmeeki Ganita” Viroopa Karana: As stated in “Dhooma Prakarana”, by producing the 32nd kind of smoke through the mechanism, and charging it with the light of the heat waves in the sky, and projecting it through the padmaka chakra tube to the bhyravee oil-smeared Vyroopya-darpana at the top of the Vimana, and whirling with 132nd type of speed, a very fierce and terrifying shape of the Vimana will emerge, causing utter fright to onlookers. Roopaantara: As stated in “Tylaprakarana,” by preparing griddhrajihwaa, kumbhinee, and kaakajangha oils and anointing the distorting mirror in the Vimaana with them, applying to […]
Mathomathis would like present an article on Life in the Womb: Conception and Gestation in Buddhist Scripture and Classical Indian Medical Literature By Author: Robert Kritzer. Before proceeding further, make sure to complete the previous article: Life in the Womb | The Garbhavakrantisutra The Garbhāvakrāntisūtra is the first text that mentions each week of the development of the fetus. In Tibet, however, week-by-week accounts are standard in medical texts, notably in the Rgyud bźi, although there are differences in the total number of weeks as well as in the sequence of development. Most scholarly interest in the account in the sūtra focuses on Tibetan medicine and Tibetan Buddhism, for which the sūtra is a source. In the following, however, author is more interested in the sūtra itself and its relationship to the Indian medical tradition. Author compare’s the accounts of gestation in the Garbhāvakrāntisūtra and in the Carakasamhitā. Month 1:- First of all, the sūtra, in its description of each of the first four weeks, stresses the suffering of the embryo, which is said to lie in filth, like a lump. The sense organs and consciousness are all in the same place, as if in a pot, and the embryo is very hot and in great pain. Each week the sūtra designates the embryo by one of the terms that we have seen used in the non-Buddhist religious texts: kalala, arbuda, peśī, ghana. The Carakasamhitā, in contrast to the sūtra, does not use such terms for the stages of the embryo, nor does it dwell on the embryo’s suffering. Furthermore, during the first month the sūtra envisions a faster development of the fetus than does the Carakasamhitā. By week four of the sūtra account, the embryo has hardened to the extent that it can be likened to distinct objects, such as a metal cylinder or a shoe last, whereas according to the Carakasamhitā, it is still semi-liquid and shapeless. However, perhaps the most striking difference between the sūtra and the various Indian medical accounts is the winds that feature in the sūtra descriptions of almost all of the first thirty weeks and in the thirty-eighth week. Although “bodily winds” are an important feature of Indian medical theory, winds are generally absent from the accounts of the development of the fetus. The Carakasamhitā does not mention any winds that provoke changes in the fetus. It is true that, according to the Suśrutasamhitā, wind (vāyu) is instrumental in causing the male to discharge semen, the jīva to enter the uterus, and the menstrual blood, after it has collected for a month, to move to the opening of the vagina, but these are not directly related to fetal development. Vāyu is also mentioned regarding the production of various body parts and functions, but always in connection with the other humors, and in these cases, the winds are not differentiated or named, as in the sūtra. In one verse, the blowing of wind (māruta) is said to cause the growth of the fetus. However, the wind is not named, nor is any specific developmental feature identified. The manifold winds of the sūtra, each with its imaginative name, do not seem to be derived from the Indian medical tradition of the time. However, they do seem to have been absorbed from the sūtra into the Tibetan medical system, where they are found in many texts, although not in the Rgyud bźi. For now, the question of the winds’ origin must remain unanswered. Month 2:- Again, the embryo is developing faster in the sūtra’s account than in the Carakasamhitā version. In the sūtra, the limbs appear gradually during this month, impelled by the sequence of winds. For each week, a botanical simile is provided to describe the function of the winds in producing the various features. For example, in week six a wind causes the fetus to manifest its elbows and knees, just as spring rain falling on edible plants produces branches. During this month, the outline of the body seems to take shape, but its contents—bones, blood, organs, and skin— will not appear until later. In the Carakasamhitā, on the other hand, there is no differentiation of body parts; the embryo is simply a congealed mass. The term ghana is used at this point as a general description of the embryo at this stage, whereas the terms peśī and arbuda refer respectively to female and neuter embryos. A third term, pinda, is introduced to designate the male embryo. These terms do not refer to separate stages of the fetus here. Month 3:- In the ninth week, according to the sūtra, a wind causes the fetus to manifest the signs of the nine orifices (eyes, ears, etc.). In the tenth week, one wind makes the fetus firm, while another one expands the womb. In the eleventh week, a wind causes the fetus to be penetrated by nine holes, presumably the same nine mentioned before, which it then enlarges as the mother moves. In the twelfth week, intestines and joints are produced by another wind. The process of filling in the outline of the body has begun. The sūtra describes a more gradual process than does the Carakasamhitā, which states that the sense organs and the parts of the body are all formed at once. This may be in part ascribable to the fact that a week-by-week account will naturally seem more gradual than a month-by-month one. However, the use of the word “all at once” (yaugapadyena) in the Carakasamhitā leaves no doubt that sometime in the third month the featureless embryo suddenly gains the features that make it recognizable as an incipient human being. On the other hand, it is important to note that both accounts are at odds with the Western medical belief in “preformation,” prominent in the seventeenth century, according to which the fetus was “preformed, a fully fashioned though tiny adult that simply grew in size.” The Carakasamhitā says that feelings (vedanā) appear at the same time, the fetus becomes animated, and its […]
Mathomathis would like to present an article on Glimpse Of Vedic Geometry by Prof. K.V.Krishna Murthy. He becomes richer by adding the finer qualities of both Lakshmi and Saraswathi to himself. His bad qualities have been subtracted from him by the kind look of Shiva. Since his good qualities have increased, admirations from others have multiplied for him. He divides the hearts of scholars and keeps them with him. i.e., all these scholars appreciate him. These are the achievements of good-hearted person, who churned the ocean of mathematics and he excels all scholars. This is a verse by the author in praise of Mathematics and Mathematicians. Since Mathematics is none other than the logic, wherever and whenever Mathematical sciences advance, the growth of Physical sciences follows. This is a fact established by history. In order to assess the state of scientific development of any country at a given time, generally it may be adequate to study the state of mathematics of the time. We can infer the state of other sciences from that. Just as Mathematics, is for Physical sciences, so is logic for philosophical knowledge. Wherever logic develops, math too flourishes there. In fact, there is only one difference between math and logic. Logic is expressed in the local language, whereas math is expressed in numbers and lines. Ancient Indians, who had a spectrum of sciences for their credit, valued mathematics with the same reverence. Here is an evidence for this, form a work called Vedanga Jhyotisha, which belongs to a period older than 1200 B.C Just as the natural feather on the head of a peacock and just as gems on the head of a divine serpent, Jyotisha – the science of astronomy is placed on the head of the other sastras – so says the well known Vedanga Jyotisha. In Bhagavad Gita the lord says:- is the meaning given by Sri Sankaracharya. कलनं संकलनं व्य्वकलनं are the basic forms of गणनं संकलनं . Means addition, व्य्वकलनं means subtraction. Simplified addition is multiplication and simplified subtraction is division. Whatever may be the extent of development, mathematics can never go beyond these four operations, to be more precise, beyond these two operations. Hence, we can easily infer that Kaala and Ganita are not different from each other. Jyotisha is the science of Kaala. Hence, Jyotisha and Ganita can not be different. Hence we can write: Time = Astronomy = Mathematics. But you can ask one question. Time is represented by numbers, where as jyotisha deals with geometrical figures. Then, how can these two be equal? When these two are not equal, how can we say Time = Astronomy = Mathematics. The question may be correct only to some extent. Astronomy is the science of time and so, some may not like to say that time = Astronomy even then, they cannot deny the equations. This is because, mathematics is a science in which there are two important and unseperable branches, viz., Mathematics of numbers Mathematics of space. The maths of time deals with numbers and the maths of space deals with lines, whether straight or curved. Since time and space are inseparable, you can not separate these two branches of mathematics. Since the most ancient and the most modern concepts accept that, in the ultimate, time and space are not different, these two branches of mathematics also cant be different, of course , in the ultimate. The “ultimate” is thoroughly discussed in the Vedas from different angles and hence, the Veda had to deal with the numbers, the space and the mathematics which embodies both of them. Stray numbers can be used and utilized by even primitive societies, but numbers as a system can be utilized only by a developed society. In fact, history proves to us that, in any period of time, where the numbers are used in a more systematic way, the better is the civilization of that society as a whole. Even though we are not exactly sure of what a Vedic period is, whatever it may be, we can estimate its civilization basing on the number systems available in the Vedas. Pythagoras, the celebrated philosopher and mathematician of 3rd century B.C, tried to evolve a numbering system, to count the particles of a sand in a given jar of sand and wrote his thesis – “The calculus of sand”. But, unfortunately, he could not develop a perfect decimal system of numbers, because he could not think of “Zero” at that time. But thousands of years before that, we find a full-fledged decimal system of numbers in the Veda mantras: Which gives the values of 100 to 1012. Please note that the value of 100 is given as “1” in the sequence. This is not a rare or strange reference from Veda. “ Oh Lord Agni! Prostrations to you once, twice, thrice, four times five times, ten times, hundred times upto thousand times and unlimited number of times”. Here we find a definite pattern of progression of numbers. In the well known Chamakadhyaya of Krishna Yajurveda, the mantra gives two sequences of numbers 2 VIZ., 1, 3, 5, 7, 9, 11, 13, 15, 17, 19, 21, 23, 25, 27, 29, 31 And 4, 8,12, 16, 20, 24, 28, 32, 36, 40, 44, 48. The first one is a sequence of odd numbers from 1 to 31 for the second one is not a sequence of simple even numbers. We can observe that these sequences follow the formula. xn + xn+1 = y1; x being the member of the 1st sequence and Y , of the 2nd sequence. Eg: 1 + 3 = 4; 3+5=8 upto the 12th place. Thus we find an intricate and perfect systematic use of numbers in the Vedas. Added to this, perfect discretions of cosmological events are found in the Vedas. The famous Nakshatreti Prakarana of Yajurveda, the cosmological details given in Rigveda, are more than enough to prove this. As we entered the post Vedic Ancient Literature, there are four important places, where […]
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 […]