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Mathomathis would like to present an article on Creation and Annihilation | Vedic View by Dr. S. Siva Ram Babu MSc., Ph.D. Reader & H.O.D., Dept. of Chemistry J.K.C. College, GUNTUR- 522006 Cosmology is the branch of astronomy that deals with the overall structure and evolution of the physical universe. Although cosmological spectrum is older than civilization, modern development dates from the second decade of the 20th century, on the theoretical side, Einstein’s general theory of relativity (E = mc^2), the general theory of gravitation made possible the first self- consistent description of an unbounded self – gravitating medium. On the observable side, studies of stellar population is one of the many comparable systems (galaxies) sprinkled through out a region whose known size is limited only by the light recording power of astronomical telescopes. According to modern Physics matter and energy can be converted into each other. It was given by Einstein Law of Mass – Energy Equivalence as E = mc^2. Modern Physics tells us that there is continuous creation and annihilation of particles every where in the universe. Matter Particles transform into energy and energy transforms into matter particles. But it does not tell us much about the stages in between the transformation of matter particles and energy into each other. The Rigveda is the celebration and manifestation of Universe. It describes the evolution of the cosmos. Vedic Science accepted the continuous conversion of matter and energy into each other. It also tells us clearly about the point particles (Bindu Kanas) and about the different stages in the transformation of point particles into energy and Vice Versa. According to Vedic Science Particle: (Pasu):- In Vedas the word used for particle is Pasu. Pasu is derived from the root word, ‘Pas’ which means ‘to see’. The primary meaning of Pasu is animal. But Vedic meaning for Pasu is visible or observable. That’s why the particle that can be seen is named as Pasu in Vedas. It is clearly mentioned in Satapatha Brahmana 6.2.1. 1-4 “Prajapati saw Agni in those Pas’us, therefore they are called Pas’us”. Angi is energy. This mantra clearly shows the Equivalence of Pas’u (Particle) and Agni (energy). There are several mantras in Vedic scriptures to this effect. Yajurveda 23.17 “Agni was Pasu”. Taittiriya Bhahmana 1.1.4.5 “Pas’ us are Agniya”. The transformation of matter particles into energy and energy into particles is well established by these mantras. How Particles Originate:- The Purus a hymn describes the origin of particles (Pasus) in Rigveda 10.90.8. “From that Yajna curd, butter was obtained. From that, Vayavya, Aranya and Gramya Pasus were born”. Formation of curd, butter means the conversion of homogeneous energy into heterogeneous. From that, pas’us were born means particles are produced by the condensation of energy. Particles are given the name pas’u because they could be seen. Animals have been classified as Gramya, Aranya and Vayavya. Gramya animals are those animals which stay together. Grama means a place where people live together. So, we can come to the conclusion that Gramya pas’us are particles which prefer to stay together. Physicists call them as Bosons. Aranya animals are those wild animals which prefer to stay alone. So, Aranya pas’us are particles which prefer to stay alone. Physicists call them as Fermions. Similarly Vayavya particles are field particles. Scientists are under the concept that particles interact via the exchange of field particles. For example Electromagnetic interaction takes place by the exchange of photons. Vedic scientists realized this thousands of years ago what scientists are beginning to realize only now. Gramya Pasus: Gramya Pas’us are further divided into four types as mentioned in Rigveda. 10.90.10 hymn” From that As’va (horses) were born, who have teeth on both sides. Gau (cows), Avi (sheep) and Aja (goats) were born”. Asva: As’va means horse. According to Yaska’s Nirukta “A’snute Adhvanam”. This means the name As’va is given because of its propagation and fast speed. As’va doesn’t mean horse in Vedas. It becomes clear by examining the hymn dedicated to As’va in Rigveda 1.163. Sage: Dirghatama Aucathya Deity: As’va Metre: Tristupa From this hymn it is clear that it is certainly no ordinary horse. It is the description of Asva particle precisely. Our sages described it as a flying horse. In verse one the wings are mentioned. Verse One: “When you roared springing from sea or land after birth, your great birth is worthy of praise you have wings of eagle and arms of deer.” There is no flying horse having wings in reality. Flying is the character of quark particles in modern science. So As’va can be considered as one of the quark particles. Verse Two: “This horse was given by Yama. Trita harnessed it, Indra captured him first and Gandharva held its reins. Vasus made this horse from sun.” In verse two As’va is associated with Trita. Trita means 1/3. Modern scientists recently found that quarks carry 1/3 charge. So calling As’va by the name Trita means As’va particle carries one third charge. Verse Three: “You are Yama, you are Aditya, you are Trita by a hidden act, you are well associated with Soma. You have three bindings in Heaven it is said.” Verse three tells that As’va is hidden. In modern science it was found that quark particles cannot be observed in isolation. Vedic sages clearly know this. So they mentioned that As’va is hidden. Verse Eleven: “O horse, your body is made for flying, your mind is rapid as wind. Your beautiful horns are placed in various ways and travel in forests.” In verse eleven, the horns of horse are referred. Horses don’t have horns. This description was deliberate to distinguish As’va as a particle but not simply the animal horse. Verse Twelve: “Strong horse goes for slaughtering meditating upon the gods. His navel, goat is led ahead, praisers and poets follow him.” Verse Twelve clearly describes horse sacrifice. In Vedas sacrifice means transformation. So it is the transformation of As’va particle into energy. That is why As’va is supposed […]
Mathomathis would like to present an article on Concepts of Space, Time, and Consciousness in Ancient India by notable author Subhash Kak (Department of Electrical & Computer Engineering Louisiana State University Baton Rouge, LA 70803-5901) March 5, 1999. The artcile describes Indian ideas of the early-Puraana / Mahaabhaarata times (centuries BC) on the nature of space, time and consciousness that would be of interest to the physicist. In order to simplify references, we quote mainly from Yoga-Vasistha (YV), which is representative of that period of Indian thought. YV professes to be a book of instruction on the nature of consciousness but it has many fascinating passages on time, space, matter and cognition. This paper presents a random selection that has parallels with recent speculations in physics. It also presents a brief account of the context in which ideas of YV developed. Ancient Indian ideas of physics, available to us through a variety of sources, are generally not known in the physics world. Indian astronomer/physicists, starting with a position that sought to unify space, time, matter, and consciousness, argued for relativity of space and time, cyclic and recursively defined universes, and a non-anthropocentric view. The two most astonishing numerical claims from the ancient Indians are: a cyclic system of creation of the universe with a period of 8.64 billion years, although there exist longer cycles as well and speed of light to be 4,404 yojanas per nimesa, which is almost exactly 186,000 miles per second (Kak, 1998) A critic would see the numbers as no more than idle coincidences. But within the Indian tradition it is believed that reality, as a kind of a universal state function, transcends the separate categories of space, time, matter, and observation. In this function, called Brahman in the literature, inhere all categories including knowledge. The conditioned mind can, by tuning” in to Brahman, obtain knowledge, although it can only be expressed in terms of the associations already experienced by the mind. Within the Indian tradition, scientific knowledge describes as much aspects of outer reality as the topography of the mindscape. Furthermore, there are connections between the outer and the inner and we can comprehend reality only because we are already equipped to do so! Author’s certain papers listed in the bibliography can serve as an introduction to these ideas and point to further references for the reader to examine. Two philosophical systems at the basis of Indian physics|and metaphysics| are Samkhya and Vaisesika. Samkhya, which is an ancient system that goes back to the 3rd millennium BC, posits 25 basic categories together with constituent qualities, which evolve indifferent ways to create the universe at the microcosmic as well as the macrocosmic levels. It also presupposes a potential” (tanmatra) to be more basic than the material entity. Vaisesika is a later system which is an atomic theory with the non-atomic ground of ether, space, and time upon which rest four different classes of indestructible atoms which combine in a variety of ways to constitute all matter; it also considers mind to be atomic (Kak, 1999). These systems presuppose genesis and evolution both at the cosmic and psychological levels. They also accept cyclic and multiple universes, and centrality of observers. Unfortunately, historians of science are generally oblivious of Indian physics, astronomy or cosmology. Amongst popular books, Paul Halpern’s The Cyclical Serpent (1995) is an unusual book in that it places modern speculations regarding an oscillating universe within the context of the cyclic cosmology of the Puranas, but even this book doesn’t define a context for the Indian ideas. In this article author presents, in a capsule form, the basic Indian ideas on space, time, and observation from the age of the epics and the early Puraanas. The ideas of these period seem to belong to last centuries BC and they are described in the Mahabharata, Puraanas, and the early Siddhantas. To keep our sources to a minimum, author uses mainly Yoga-Vasistha (YV), which is an ancient Indian text, over 29,000 verses long, traditionally attributed to Valmiki, author of the epic Ramayana, which is over two thousand years old. Vedic and Puranic Cosmology: The Vedas are texts that represent the ancient knowledge tradition of India. While their compilations go back to at least the third millennium, some of their contents might be even older (Feuerstein et al, 1995). There are several statements in the Vedic texts about the universe being infinite, while at the same time the finite distance to the sun is explicitly mentioned (Kak, 1998a-d). Aditi, the great mother of the gods, is a personification of the concept of infinity. A famous mantra speaks of how taking infinity out of infinity leaves it unchanged. This indicates that paradoxical properties of the notion of infinity were known. In a reference to mapping the outer world into an altar made of bricks, the Yajurveda (hymn 17) names numbers in multiples of ten that go upto ten hundred thousand million. This also suggests a belief in a very large universe. The Satapatha Brahmana, a commentatorial prose text on the Veda, that most likely goes back to the early centuries of the second millennium BC, provides an overview of some broad aspects of Vedic cosmology. The sixth chapter of the book, entitled Creation of the Universe”, speaks of the creation of the earth later than that of other stars. Creation is seen to proceed under the aegis of the Prajapati (reference either to a star or to abstract time) with the emergence of Asva, Rasabha, Aja and Kurma before the emergence of the earth. Visvanatha Vidyalankara suggests that these are the sun (Asva), Gemini (Rasabha), Aja (Capricorn) and Kurma (Cassiopeia). This identification is supported by etymological considerations. The Rigveda 1.164.2 and Nirukta 4.4.27 define Asva as the sun. Rasabha which literally means the twin asses are defined in Nighantu 1.15 as Asvinau which later usage suggests are Castor and Pollux in Gemini. In Western astronomy the twin asses are to be found in the next constellation of Cancer as […]
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 following article is on The diseases affecting the nervous system, which is a continuation from the previous article on Sushruta Samhita | Medical treatment of nervous disorders | Chikitsita Sthana Several authorities group the disease Vata-Rakta under two different sub-heads, such as superficial and deep-seated. But such a classification is arbitrary and unscientific, inasmuch as this disease first manifests itself on the surface (layer of the skin) like Kushtha and gradually invades the deeper tissues of the body. Hence there are no (two) forms of this disease. Causes of Vata-Rakta:— The Vayu of the body is enraged or agitated by such causes as wrestling with a man of superior and uncommon physical strength, etc., while the blood is vitiated by such causes as constant over-eating of edibles which are of difficult digestion and heat-making in their potency or ingestion of food before the digestion of the previous meal. The Vayu thus enraged and agitated enters into the bloodcarrying channels of the body and being obstructed in its passage, becomes mixed with the vitiated blood. The deranged Vayu and the blood thus combine to give rise to a disease characterised by the specific symptoms of each, which is known as Vata-Rakta. The characteristic pain, which at first confines itself to the extremities, gradually extends over the whole body. Premonitory symptoms of Vata-Rakta:— The disease is ushered in with a pricking pain, a burning and an itching sensation (in the affected part), a swelling, roughness and numbness (anesthesia) of the diseased locality, throbbing of the veins, ligaments, nerves and arteries, a weakness in the thighs and sudden appearance of red or brownish circular patches on the palms of the hands and soles of the feet, fingers and heels, etc., (A. R.—wrists). If neglected and immoderately treated in its premonitory stages, the disease soon develops its characteristic symptoms in succession, which have been described before; whereas (a lifelong) deformity (of the affected part) is the penalty for neglecting it (in its fully patent or developed stage). Memorable Verse:— Men of a mild and delicate constitution, as well as those who are (inordinately) stout or sedentary in their habits or are addicted to unwholesome and incompatible food, etc., are generally found to be susceptible to an attack of Vata-Rakta. Prognosis:— A physician is advised to take in hand the medical treatment of a Vata-Rakta-patient who has as yet not lost much strength and muscle, nor is afflicted with thirst, fever, epileptic fits, dyspnea, cough, numbness (of the affected part), aversion to food, indigestion, extension and contraction of the limb, as well as of a person who is strong and temperate in his living and can afford to pay for the diet and other necessary accessories of the treatment. Preliminary remedial measures:— In the first stage of the disease the blood, having become vitiated owing to its being obstructed in its course (by the unusually agitated Vayu in the system), should be gradually and not profusely bled, except when the body would be found to have become extremely dry or to have lost its natural healthful glow or complexion through the action of the aggravated morbific principle (Vayu), for fear of further aggravating the Vayu. Emetics, purgatives, and Vasti (enemas), etc., should be administered and the patient should be made to take a diet consisting of old and matured clarified butter (and boiled rice), in the case where the aggravated condition of the deranged Vayu would be found to predominate. As an alternative, he should be made to drink a potion consisting of goat’s milk mixed with half its quantity of oil, with two Tola weight of Yashti-madhu or goat’s milk cooked with Prishniparni (two Tola weight) with honey and sugar (added after cooking), or cooked with Shunthi, Shringataka, and Kasheruka, or cooked with Shyama, Rasna, Sushavi, Prishniparni, Pilu, Shatavari, Shvadamshtra and Dasha-mula. Oil, cooked with the addition of milk previously boiled with the decoction of Dasha-mula of eight times its own weight and a Kalka of Madhuka, Mesha-shringi (A. R. Sharngashta), Shvadamshira, Sarala, Bhadra-daru, Vaca and Surabhi pasted together, should be administered in drinks, etc, (viz, anointment, sprinkling, etc.). As an alternative, the oil cooked with the decoction of Shatavari, Mayuraka, Madhuka, Kshira-Vidari, Vala, Ati-vala and Trina-panca-mula, with the paste of the drugs belonging to the Kakolyadi group, or the oil cooked with the decoction and a Kalka of Vala for a hundred times should be prescribed for the patient. The affected part should be washed with the milk, boiled with the roots of the Vata-hara (Vayu-subduing) drugs (i.e., Dasha-mula), or simply with Amla (gruel, etc.), or a plaster composed of barley, Madhuka, Eranda (castor) and Varshabhu (pasted together and heated), should be applied to the part Plasters, etc.:— Barley, wheat, sesamum, Mudga pulse aud Masha pulse should be taken in equal parts and pounded separately; and the paste of the following drugs, viz., Kakoli, Kshira-kakoli, Jivaka, Rishabhaka, Vala, Ati-vala, Visa-mrinala (lotus stem), Prishniparni, Mesha-shringi, Piyala, Sharkara (sugar), Kasheruka, Surabhi, and Vaca should be mixed with each of the preceding powders and each of these compounds (so formed) should be boiled with milk, oil, lard, marrow and clarified butter. The five compounds, thus prepared, are called Payasas, which should be applied as a hot poultice (Upanaha) to the affected part; or an Utkarika, made of the pulp of oily fruit (seeds) (prepared by cooking them with milk) should be applied; or powders of wheat, barley, sesamum, Mudga pulse, or Masha pulse, and Veshavara, made of various kinds of fish and flesh, should be used as a plaster. Vilvapeshika, Tagara, Deva-daru, Sarala, Rasna, Harenu, Kushtha, Shata-pushpa, Ela, Sura and cream of milk-curd pasted together, should be applied to the affected part as […]
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 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 […]