Sunday 30 December 2012

Who is a Brahmin??? A scriptural study



A scriptural study from VajraSuchika Upanishad:

Hinduism and India has been torn by the four fold divisions from ancient times that often led to a rigid caste based system.This has caused a great deal of heart ache and bitterness in Indian society at large. 

It states that Brahmins are indeed supreme but defines what a Brahmin is.


The Central Question



“Brahmin, Kshatriya, Vaishya and Shudras - these are the four castes.


Amongst these castes, Brahmins indeed are the supreme (pradhana) - these accords with the statements of the Vedas and is stated by the Smritis also.


In this regard, the following enquiry is made:


Is Jiva the Brahmin???

“Of these options, if the first i.e. ‘the designation Brahmin applies to the Jiva’ is considered, then no (i.e., this cannot be true) because the nature (rupa) of the Jiva remains the same in the bodies it assumed in previous lives and also in the future bodies.
Impelled by the fruit of its actions, the Jiva attains numerous bodies (in different births) and in all these bodies, the nature of the Jiva remains the same.
Therefore, the designation ‘Brahmin’ cannot apply to the Jiva.”

## Rebirth is the central tenet of Hinduism

Is Body the Brahmin???

“Then, if it is said that the body has the designation ‘Brahmin’, then no (i.e., this cannot be true),
Because the bodies of all human beings down to the chandalas (outcastes) have the same nature since they are composed of the same 5 elements;
Because features like death, birth, vice and virtues are seen in all bodies;
Because of the absence of the rule that Brahmins are white, Kshatriyas are red, Vaishyas are yellow and Shudras are black.
Because upon cremating the corpses of their fathers/elders and others, one would get tainted with the sin of Brahminicide.
Because of these reasons, the body cannot bear the designation ‘Brahmin’.”

Familial Lineage and Caste:


“Then, if is said that the class by birth (or familial lineage or genus) bears the designation ‘Brahmin’, then no (i.e., this cannot be true), because there are several non-human species from whom numerous great Sages emerged.
We hear from the sacred texts that
- Sage Rsyasrnga was born of a deer,
- Sage Kausika of the Kusa grass,
- Sage Jambuka from a jackal,
- Sage Valmiki from white termite hill,
- Sage Vyasa from a fisher woman,
- Sage Gautama from the back of a hare,
- Sage Vasishtha from Urvashi- the celestial nymph
- Sage Agastya from a pitcher.
Amongst these, there have been many Sages who have been amongst the foremost of men that have demonstrated spiritual realization.
Therefore, it is not one’s class by birth that can be taken as ‘Brahmin’.”


## One has to look at this as a metaphor.

Spiritual Knowledge and Brahminhood



“Then, if it be said that spiritual knowledge is (the cause of) Brahminhood, no (i.e., this cannot be true), because amongst Kshatriyas and others, there are many who have realized the Supreme Reality and have attained Wisdom. Therefore knowledge does not determine Brahminhood.”


Religious Rituals (Karma) and Brahminhood


“Then, if it is said that performance of karma or the fruits thereof (makes one) a Brahmin, no (i.e., this cannot be true), Because association with karma that has been commenced, karma done in the past and karma that will be done, is seen common to all creatures.
(Moreover) good men perform karmas, impelled by (the effects) their past karma.
Therefore, karma does not (make) one a Brahmin.” |

Meritorious Acts and Brahminhood


“Then, if it is said that (performance of) meritorious deeds (makes one) a Brahmin, no (i.e., this cannot be true), because there have been many Kshatriyas and others who have (done meritorious deeds like having) gifted gold (to Brahmins, to religious institutions etc.).
Therefore, the performer of meritorious deeds is not (automatically) the Brahmin.”

Having denied all possible combination, it answers the question in finality as follows.


Who is a Brahmin?


“Who indeed then bears the designation Brahmin?



He (indeed) who, after having all his desires fulfilled as a result of perceiving (realizing) directly, as an amalaka fruit in one’s hand….


The Atman that is One without a second (or is beyond compare),
(That is) bereft of (distinctions of) clan and (is not composed of) the constituents of Prakriti (guNa-hInaM), and actionless,
(That is) free of all defects like the six infirmities (viz. old age, death, sorrow, delusion, hunger and thirst) and the six states of existence/transformations (viz. birth, existence, growth/development, transformation, waning and perishing),
(That is) of the nature of Immutable Reality, of Consciousness, Blissful and Infinite/Eternal,
(That is) an Independent Entity (not deriving its existence and properties from anything else),
(That is) devoid of determinations, but (itself) the support of infinite determinations,
(That is) present in all living and non-living beings as the immanent Soul, (Who) pervades the interior and envelopes the exterior of everything as ether,
(That is) possesses the attribute of perfect and complete (akhanda) Bliss, (That is) incomparable, (That is) known only through one’s own (spiritual) experience (and not through reading of books or teaching by others) and is inferred only indirectly (because of It cannot be perceived by the senses);
Becomes free of the defects of desire, attachment and the like,
Becomes endowed with the (positive) qualities like tranquility etc., becomes free of (negative) behaviors like jealousy, greed, expectations, delusion etc., and leads a life in which the mind is not tainted pretensions, ego and the like.



He alone, who possesses the aforementioned characteristics, is a Brahmin- such is (indeed) the import of Sruti, Smriti, Itihasa and the Puranas.



There is no other way of attaining Brahminhood..

Rishika



Sanatan Dharma respects woman identity in each field and every aspect. 

Rishi is a "seer" to whom the Vedas were "originally revealed" through states of higher consciousness. 

Many of ancient rishis were in fact women known as Rishika.


The Vedas  mentions :

1. Romasa 
2. Lopamudra 
3. Apala 
4. Kadru 
5. Visvavara
6. Ghosha
7. Juhu
8. Vagambhrini
9. Paulomi
10 Jarita
11. Sraddha-Kamayani
12. Urvasi
13. Sarnga
14. Yami
15. Indrani
16. Savitri
17. Devajami
18. Nodha
19. Akrishtabhasha
20. Sikatanivavari
21. Gaupayana
22. Gargi
23. Maitreyi
24. Anusuiya
....etc...

some of the female sages of modern age are :
1. Meerabai,
2. Akka Mahadevi,
3. Lalleshvari,
4. Andal
5. Shree Shree Ma Anandamoyi
6. Mata Amritanandmayi ‘Ammachi’
7. Mata Nirmala Devi,
8. Sharada Devi
9. Shantala Devi
10. Sister Nivedita
....etc...

Saturday 29 December 2012

Ancient root of Navigation




The art of Navigation was born in the river Sindhu 6000 years ago. The very word Navigation is derived from the Sanskrit word 'Navgatih'. The word navy is also derived from Sanskrit 'Nou'.


In those days India had colonies, in Cambodia (Kambuja in Sanskrit) in Java, (Chavakam or Yava dwipa) in Sumatra, in Borneo, Socotra (Sukhadhara) and even in Japan. Indian traders had established settlements in Southern China, in the Malayan Peninsula, in Arabia, in Egypt, in Persia, etc., Through the Persians and Arabs, India had cultivated trade relations with the Roman Empire.

Sanskrit and Pali literature has innumerable references to the maritime activity of Indians in ancient times. There is also one treatise in Sanskrit, named Yukti Kalpa Taru which has been compiled by a person called Bhoja Narapati. (The Yukti Kalpa Taru (YKT) had been translated and published by Prof. Aufrecht in his 'Catalogue of Sanskrit Manu scripts. An excellent study of the YKT had been undertaken by Dr. Radha Kumud Mookerji entitled 'Indian Shipping'. Published by Orient Longman, Bombay in 1912.)


A panel found at Mohenjodaro, depicting a sailing craft. Vessels were of many types Their construction is vividly described in the Yukti Kalpa Taru an ancient Indian text on Ship-building.
This treatise gives a technocratic exposition on the technique of shipbuilding. It sets forth minute details about the various types of ships, their sizes, the materials from which they were built. The Yukti Kalpa Taru sums up in a condensed form all the available information

The Yukti Kalpa Taru gives sufficient information and date to prove that in ancient times, Indian shipbuilders had a good knowledge of the materials which were used in building ships. Apart from describing the qualities of the different types of wood and their suitability in shipbuilding, the Yukti Kalpa Taru also gives an elaborate classification of ships based on their size.

The primary division is into 2 classes viz. Samanya (ordinary) and Vishesha (Special). The ordinary type for sea voyages. Ships that undertook sea voyages were classified into, Dirgha type of ships which had a long and narrow hull and the Unnata type of ships which had a higher hull.
The treatise also gives elaborate directions for decorating and furnishing the ships with a view to making them comfortable for passengers. Also mentioned are details about the internal seating and accommodation to be provided on the ships. Three classes of ships are distinguished according to their length and the position of cabins. The ships having cabins extending from one end of the deck to the other are called Sarvamandira vessels.

These ships are recommended for the transport of royal treasure and horses. The next are the Madhyamarnandira vessels which have cabins only in the middle part of their deck. these vessels are recommended for pleasure trips. And finally there is a category of Agramandira vessels, these ships were used mainly in warfare.



MACCHA-YANTRA - THE ANCIENT INDIAN MARINER'S COMPASS


There were Sanskrit terms for many parts of a ship. The ship's anchor was known as Nava-Bandhan-Kilaha which literally means 'A Nail to tie up a ship' . The sail was called Vata Vastra a which means 'wind-cloth'. The hull was termed StulaBhaga i.e. an'expanded area'. The rudder was called Keni-Pata, Pata means blade; the rudder was also known as Karna which literally means a 'ear' and was so called because it used to be a hollow curved blade, as is found today in exhaust fans. The ship's keel was called Nava-Tala which means 'bottom of a ship'. The mast was known as Kupadanda, in which danda means a pole.
Even a sextant was used for navigation and was called Vruttashanga-Bhaga. But what is more surprising is that even a contrived mariner's compass was used by Indian navigators nearly 1500 to 2000 years ago. This claim is not being made in an overzealous nationalistic spirit. This has in fact been the suggestion of an European expert, Mr. J.L. Reid, who was a member of the Institute of Naval Architects and Shipbuilders in England at around the beginning of the present century. This is what Mr. Reid has said in the Bombay Gazetteer, vol. xiii., Part ii., Appendix A.

"The early Hindu astrologers are said to have used the magnet, in fixing the North and East, in laying foundations, and other religious ceremonies. The Hindu compass was an iron fish that floated in a vessel of oil and pointed to the North. The fact of this older Hindu compass seems placed beyond doubt by the Sanskrit word Maccha Yantra, or fish machine, which Molesworth gives as a name for the mariner's compass".
It is significant to note that these are the words of a foreign Naval Architect and Shipbuilding Expert. It is thus quite possible that the Maccha Yantra (fish machine) was transmitted to the west by the Arabs to give us the mariner's compass of today.


Indian shipping has thus had a long and brilliant history covering a period of about five millennia from the very dawn of India's civilization in the Indus Valley. Both Hindu and Buddhistic texts are thus replete with references to the sea-borne trade of India that directly and indirectly demonstrate the existence of a national shipping and shipbuilding. It was one of the great national key industry of India. Indeed, all the evidence available clearly shows that for full thirty centuries India stood at the very heart of the commercial world, cultivating trade relations successively with the Phoenicians, Jews, Assyrians, Greeks, Egyptians, and Romans in ancient times, and Turks, Venetians, Portuguese, Dutch and English in modern times. 
Professor Basham is not the only scholar to have underplayed India's achievements with regard to ship-building, navigation, and sea travel. The colonialist bias against Indian culture is fully matched by the Indian 'Marxist' bias against culture. 

For example, Marxist historian, B.S. Sharma's oversimplification of facts for children plays havoc with the subject matter of history. He writes: "In early times the ancient Indians obtained some knowledge of navigation, and they contributed to the craft of ship-building. But since political powers had their seats of power far away from the coast and since there was no danger from the sea-side, the ancient Indian princes did not pay any particular attention to navigation." The italics clearly manifest Sharma'snegative treatment of India's accomplishments whereas the obliteration of Pallavas and Cholas from his memory - important political power which were not far away from the coast - divulges his northern, perhaps Aryan and Brahmin bias. 

There is enough evidence to prove that Indians maintained their maritime activity through out the ancient and mediaeval periods, naturally with variations in its extent and excellence, over such a long period of time. Both Basham and Marxist historians of India have presented untruth, and half truth as truth. 

George Coedes French historian and author of Indianized State of South East Asia has said: "I am convinced that such research will reveal numerous facts which will indicate a much deeper Indianization of the mass of the population than the sociologists will at present admit."

Sylvain Levi French art Historian has shown how references in the Ramayana, Mahabharata, Mahaniddesa and Brihat-Katha that the products of Burma and Malaya Peninsula were known to Indian merchants and sailors and also some of its ports such as Suvarnakudya, Suvarnabhumi, Takkolam, Tamlin and Javam from at least first century A.D.
(source: Ancient India - By V. D. Mahajan p. 752-753).

That Indian traders and settlers repeatedly undertook journeys to Southeast Asia, despite the hazards and perils involved, speaks well for their physical prowess, courage, and determination, even if allowance for the pull of profit is made. 

Historian K. M. Panikkar, who in his brilliant exposition, India and the Indian Ocean, speaks about the ‘influence of the Indian Ocean on the shaping of Indian history.’ For Panikkar, the geographical ‘imperative’ of the Indian Ocean – and indeed the Himalaya in the North – has conditioned and shaped the history and civilization of this subcontinent. ‘The importance of geographical path on the development of history is only now receiving wide and general recognition,’ he says. 

Nand Kishore Kumar wonders:
"It will be hard to find a secondary source from any part of the world which will endorse Professor Basham's view. Indeed it is difficult to understand, how in view of incontrovertible primary evidence proving Indian maritime activity, extensive respect of space and time-span, intensive in terms of variety, tonnage and value, and altogether of far reaching consequences in material as well as ideational spheres, Professor Basham could have belittled that is when he found it worth a mention at all - this aspect of Indian civilization. Is it because it is hurtful to the pride of a native of the British Isles which conquered the world through military strength but cannot compare with its erstwhile colony which for over a millennium dominated the world through civilized means?"
(source: Bias in Indian Historiogarphy - Edited By Devahuti D. K. Publishers' Distribution. New Delhi. 1980. p. 90-100).

Dr. Vincent Smith has remarked, "India suffers today, in the estimation of the world, more through the world's ignorance of the achievements of the heroes of Indian history than through the absence or insignificance of such achievement."
(source: Eminent Orientalists: Indian European American - Asian Educational Services. p.314).

U.S. adopts Indian Catamaran technology:

Washington May 28 2003: The United States adopted ancient Indian catamaran-making technology to construct fast ships which were used with dramatic effect in the Iraq war, says a media report.
Among the equipment the Americans used to win the Iraq war were 100-feet catamaran ships to ferry tanks and ammunition from Qatar to Kuwait.
The ships, built with technology adapted from ancient Tamil methods to make catamarans, can travel over 2,500 kms in less than 48 hours, twice the speed of the regular cargo ships, and carry enough equipment to support about 5,000 soldiers, the Wall Street Journal reported yesterday.
Having a shallow draft, the boats can unload in rudimentary ports, allowing troops to land closer to the fight. — PTI
(source: U.S. adopts Indian Catamaran technology - hindu.com and tribune.com). 

Sailing down the seas of history:

Charting the coastline from Mumbai to the very end of Gujarat, where India ends and Pakistan begins, the 1,000 nautical mile voyage that will end on February 11 is in preparation for another, more ambitious voyage. The sailors, calling themselves the Maritime Exploration and Research Group, is getting ready to follow the path of ancient Indian mariners from south India all the way to Indonesia.

Inspired by the Chola kings of the 11th century, who discovered the present-day Indonesian islands of Sumatra and Bali, the group is preparing to replicate the feat using traditional instruments and a boat resembling the vessels of yore.

Called the Simulation of Chola Navigation Techniques, the forthcoming expedition will attempt to cover the distance between Nagapatnam in southern India and the Indonesian islands."The expedition will aim to show that our ancient seafarers were in no way inferior to their Western counterparts," said B. Arunachalam, a researcher who is the moving spirit behind the expedition. The expedition has cost the team members nearly Rs.100,000 but they have received substantial assistance from the Indian Navy.

(source: Sailing down the seas of history - newindpress.com). 



Metallurgy



India was the world-leader in Metallurgy for more than 5,000 years. Gold jewelery is available from 3,000 BCE. Brass and bronze pieces are dated back to 1,300 BCE. Extraction of zinc from ore by distillation was used in India as early as 400 BCE while European William Campion patented the process some 2,000 years later. Copper statues can be dated back to 500 CE. There is an iron pillar in Delhi dating back to 400 CE that shows no sign of rust or decay.

The earliest know book on metallurgy was known to be written by Nagarjuna in 10th century. The book Rasaratnanakara addresses various metallurgical topics such as:
Preparation of liquids (rasas) such as MercuryExtraction of metals like Gold, Silver, Tin, and Copper from their ores and their purificationThe processes of liquefaction, distillation, sublimation, and roastingIndia was invaded by Mohammedans during the time of Nagarjuna. It is possible that Nagarjuna's texts fell into the hands of the invaders, who could have transmitted these Indian Metallurgical sciences to the outside world.




Metallurgy in India has a long and varied history. Bronze and copper were known during the period of the Indus Valley Civilization. The recovery of metal articles (including a bronze dancing girl) and the discovery of crucible with slag attached are clear indicators of the knowledge of casting (pouring molten-hot metal into moulds of the desired shape and size) and forging (hammering hot metal into required shapes). Further, this points to the fact that these early peoples could produce and handle temperatures as high as 1084° C (melting point of copper), as also 1065° C (gold), 960° C (silver), 327° C (lead), and 232° C (tin). Working with iron with its melting point at 1533° C was inarguably a later achievement.

Mohenjodaro, Harappa and Lothal are the three major sites of this civilization. At Lothal in the state of Gujarat, two types of kilns have been excavated, One, a circular kiln that measures 1 metre in diameter, that was most probably used for smelting copper ingots; the second, a rectangular kiln measuring 75 by 60 cms. with a depth of 30 cms. This is believed to have been used for casting tools.

The many metal discoveries at Lothal include figure, amulets, pins in the shape of a bird-head, miniature figures, and tools such as a curved or circular saw, a needle with an eye at the piercing end, and a bronze drill with twisted grooves. This last is by far the most important find of ancient tools because this single item led to an unparalleled precision at the time, and is widely regarded as the precursor to modern machine tools.
The above-mentioned tools are exceptional in the entire Indus Valley civilization, and neither do they bear resemblance to Harappan tools. Indeed, Lothal was already a prosperous town prior to the arrival of the Harappans sometime around 2450 BC and till 1600 BC.

One thousand and fifty BC is usually accepted as the year the Iron Age began in most of India. Iron is mentioned by the Atharvaveda, referred to specifically as ayas. Previous to this, the Vedas used the term ayas as a generic one for metals : the Brahmanas and the Upanishads referred to Lohitayas (i.e. red metal or copper) and Krishnayas (i.e. black metal). One thousand BC is the accepted date for the appearance of extracted iron.

Iron and its technology gave momentum to the process of urbanization, and the lives of the peoples changed in reflection. 


Iron was closely associated with : 


o Painted Grey Ware Culture -- the iron objects of this association date back to 1025 +/- 110 BC. Excavations have revealed arrowheads (including leaf-shaped ones), daggers, hoes, adzes, spearheads with tongs, fish hooks, and plain tongs. A vital site - Atranjhikera - has yielded implements at practically every level of excavation! Other sites are Hastinapur, Alamgirpur, Kausambi and Ujjain. 

o Black-and-Red-Ware-Culture -- objects discovered at Eran in the state of Madhya Pradesh date back to 1250 BC and 700 BC, according to C14 dating. Another site, Nagda, has 59 objects, all belonging to the period 750-500 BC. These include a double-edged dagger, the round socket of a broken axe, arrowheads with a biconical cross-section, a celt with a wide cutting edge, spoon, nails, clamps, and knife blades. 

o Megalithic Culture -- While the rest of the country proceeded from the Neolithic to the Copper and then to the Iron Age, South india moved directly from the Neolithic to the Iron Age. At Hallur, the Iron Age is believed to have begun in 1105 BC, while the rest of the South coincided with the North i.e. approximately between 1050 and 950 BC. Spread throughout this region, implements and tools are marked by their similarity. Flat iron axes, sickles, spades, daggers, swords, knives, chisels, tripods, horse-bits, frying pans, ladles and even bangles - all point to a usage for both domestic and warfare purposes. Taxila stands apart due to the clear Graeco-Roman influence, for example, ladles with vertical handles, folding chairs, candelbras, plate armour for men and horses, cheekbars. Of special interest are the arrowheads that are distinctly Mediterranean in style, and made their appearance in both distant regions in AD 1!



The Special Four
1) The Iron Pillar in the Qutb Minar complex at New Delhi is an AD 310 structure, and has survived corrosion-free! It stands at 23 feet & 8 inches, upper diameter - 12.5 inches, lower diameter - 16.5 inches, and weighs 6 tonnes. Analysis of the pillar - iron: 99.720%, carbon: 0.080%, silicon: 0.046%, sulphur: 0.006%, phosphorus: 0.114%, manganese: negligible. The low levels of sulphur and manganese, and the relatively high level of phosphorus, are credited with its rust-free existence.

2) Iron Pillar at Dhar (near Indore) is believed to have been built during Chandragupta Vikramaditya's reign, between AD 375 - 413. Originally 50 feet in height, it has an average cross-setion of104 square inches, and weighs 7 tonnes. Unfortunately, the pillar is now in three parts.

3) Iron beams (29 of them) at the temple at Konark (near Puri) - the largest measures 35 feet by 6 inches, and the second in size, 25 feet by 6 inches. Both have a cross-section of 11 inches by 11 inches. The temple was constructed sometime around AD1240.

4) The 232 beams of the twelfth century Gundicha Bedi Temple at Puri! The longest beam is 17 feet in length, and cross-sections of the beams vary from 6 inches by 4 inches to 5 inches by 5 inches.

In Arthasastra : The Wisdom of the Wise:


Kautilya's magnum opus, the Arthashastra, is regarded by many a scholar as the last word in sense and cunning. Here, we briefly focus on the former aspect! Written in the fourth century BC, the work discusses metals and minerals, the purification of their ores, the extraction and working of metals, as well as their alloys. On one hand, the book suggests the purification of ores by chemical treatment with iron or alkalis (i.e. plant ashes). On the other, it recommends the use of charcoal and chaff (waste products of food preparation) in limekiln and for smelting iron. Clearly, recycling mattered! In addition, there are pointers to the location of mineral deposits. The Arthasastra lays down the role of the Director of Metals, the Director of Forest Produce and the Director of Mining. It is the duty of the Director of Metals to establish factories for different metals. The Director of Mines is responsible for the inspection of mines. The Arthasastra also refers to counterfeit coins.



The Rig Veda refers to ayas, and also states that the Dasyus had Ayas (RV 2.20.8). In RV 4.2.17, "the gods [are] smelting like copper/metal ore the human generations". The references to Ayas in the Rig Veda probably refer to bronze or copper rather than to iron.
The Atharva Veda and the Satapatha Brahmana refer to krsna ayas ("black metal"), which could be iron (but possibly also iron ore and iron items not made of smelted iron). There is also some controversy if the term syamayas ("black metal) refers to iron or not. In later texts the term refers to iron. In earlier texts, it could possibly also refer to darker-than-copper bronze, an alloy of copper and tin. Copper can also become black by heating it. Oxidation with the use of sulphides can produce the same effect.
The Yajurveda seems to know iron. In the Taittiriya Samhita are references to ayas and at least one reference to smiths. The Satapatha Brahmana 6.1.3.5 refers to the smelting of metallic ore. In the Manu Smriti (6.71), the following analogy is found: "For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints of the organs are destroyed through the suppression of the breath." Metal was also used in agriculture, and the Buddhist text Suttanipata has the following analogy: "for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses and smokes in volumes..."
In the Charaka Samhita an analogy occurs that probably refers to the lost wax technique. The Silpasastras (the Manasara, the Manasollasa (Abhilashitartha-Chintamani) and the Uttarabhaga of Silparatna) describe the lost wax technique in detail.
The Silappadikaram says that copper-smiths were in Puhar and in Madura. According to the History of the Han Dynasty by Ban Gu,Kashmir and "Tien-chu" were rich in metals.
An influential Indian metallurgist and alchemist was Nagarjuna (born 931). He wrote the treatise Rasaratnakara that deals with preparations of rasa (mercury) compounds. It gives a survey of the status of metallurgy and alchemy in the land. Extraction of metals such as silver, gold, tin and copper from their ores and their purification were also mentioned in the treatise. The Rasa Ratnasamuccaya describes the extraction and use of copper. He wrote the treatises RasaratnakaraRashrudaya and Rasendramangalthat deals with preparations of rasa (mercury) compounds. It gives a survey of the status of metallurgy and alchemy in the land. Extraction of metals such as silver, gold, tin and copper from their ores and their purification were also mentioned in the treatise. He also wrote Uttaratantra as a supplement to Susrutasamhita, dealing with preparation of medicinal drugs, and an Ayurvedic treatise, Arogyamanjari. His other treatises are KakshaputatantraYogasara and Yogasatak. Because of his profound scholarliness and versatile knowledge, he was also appointed as Chancellor of the famous University of Nalanda.




Varahamihira in the sixth century AD indicates the hardening of steel in his Khargalakshanam:: '' The red hot steel should be plunged into a solution of plantain ashes in whey, which is kept standing for twelve hours and then it should be sharpened on the lathe.''


Vrinda discussed the process of killing iron (i.e. obtaining iron oxides). He insists that iron first be ignited in fire and then immersed in the juices of Emblic myrobalan and Trewia nundiflora. Next, it should be exposed to sunlight, and then again macerated in certain other plant juices. Last, it should be placed in a mortar and rubbed.


The twelfth century Brahmanical Tantric text Rasarnava holds forth on the colour of flames, the processes of killing metals, and the test of a pure metal. The last - ''A pure metal is one which when melted in a crucible does not give off sparks nor bubbles, nor spurts, nor emits any sound, nor shows any lines on the surface but is tranquil like a gem.''


Another text Rasaratnasamuchchaya speaks of iron as one of the pure metals, and the three categories thereof: 


(i) Mundam (wrought iron) is of three types - one is the mridu, that is glossy, will melt easily but is difficult to break; the second, kunthum, that does not melt easily; and the kadaram that will easily break under the hammer;


(ii) Tikshnam (cast iron steel) - of six types, ranging from the line-free and rough and breakable type to the sharp-edged type that is difficult to break.

(iii) Kantam is of five types - bhramaka (that can make iron move about), chumnbaka (that which 'kisses' iron), karshaka (that which attracts iron), dravaka (which melts iron easily), romakanta (which expels hair-like filaments upon breaking).

Other metals:

Zinc mining and smelting were known in the fourteenth century, and soldering was a common practice. By the eighteenth century, steel manufacture was a regular industry, particularly in Mysore. Seringapatnam was famous for its steel wires for musical instruments, while iron utensils and furniture were hallmarks of the smiths of Birbhum in the state of Bengal and Munger in the state of Bihar.






Friday 28 December 2012

The Concept of 'Zero'




The concept of zero is referred to as shunya in the early Sanskrit texts and it is also explained in the Pingala’s Chandah Sutra (200 AD). In the Brahma Phuta Siddhanta of Brahmagupta (400-500 AD), the zero is lucidly explained. The Hindu genius Bhaskaracharya proved that x divided by 0 = 4 (infinity) and that infinity however divided remains infinity. This concept was recognized in Hindu theology millennia earlier. The earliest recorded date for an inscription of zero (inscribed on a copper plate) was found in Gujarat (585 – 586 AD). Later, zero appeared in Arabic books in 770 AD and from there it was carried to Europe in 800 AD.

The reason why the term Pujya - meaning blank - came to be sanctified can only be guessed. Indian philosophy has glorified concepts like the material world being an illusion Maya), the act of renouncing the material world (Tyaga) and the goal of merging into the void of eternity (Nirvana). Herein could lie the reason how the mathematical concept of zero got a philosophical connotation of reverence. In a queer way the concept of 'Zero' or Shunya is derived from the concept of a void. The concept of void existed in Hindu Philosophy hence the derivation of a symbol for it. The concept of Shunyata, influenced South-east asian culture through the Buddhist concept of Nirvana 'attaining salvation by merging into the void of eternity' (Ornate Entrance of a Buddhist temple in Laos) It is possible that like the technique of algebra; the concept of zero also reached the west through the Arabs. In ancient India the terms used to describe zero included Pujyam, Shunyam, Bindu the concept of a void or blank was termed as Shukla and Shubra.

Mukherjee in claims:-
... the mathematical conception of zero ... was also present in the spiritual form from 17 000 years back in India.
What is certain is that by around 650AD the use of zero as a number came into Indian mathematics. The Indians also used a place-value system and zero was used to denote an empty place. In fact there is evidence of an empty place holder in positional numbers from as early as 200AD in India but some historians dismiss these as later forgeries. Let us examine this latter use first since it continues the development described above.
In around 500AD Aryabhata devised a number system which has no zero yet was a positional system. He used the word "kha" for position and it would be used later as the name for zero. There is evidence that a dot had been used in earlier Indian manuscripts to denote an empty place in positional notation. It is interesting that the same documents sometimes also used a dot to denote an unknown where we might use x. Later Indian mathematicians had names for zero in positional numbers yet had no symbol for it. The first record of the Indian use of zero which is dated and agreed by all to be genuine was written in 876.
We have an inscription on a stone tablet which contains a date which translates to 876. The inscription concerns the town of Gwalior, 400 km south of Delhi, where they planted a garden 187 by 270 hastas which would produce enough flowers to allow 50 garlands per day to be given to the local temple. Both of the numbers 270 and 50 are denoted almost as they appear today although the 0 is smaller and slightly raised.
We now come to considering the first appearance of zero as a number. Let us first note that it is not in any sense a natural candidate for a number. From early times numbers are words which refer to collections of objects. Certainly the idea of number became more and more abstract and this abstraction then makes possible the consideration of zero and negative numbers which do not arise as properties of collections of objects. Of course the problem which arises when one tries to consider zero and negatives as numbers is how they interact in regard to the operations of arithmetic, addition, subtraction, multiplication and division. In three important books the Indian mathematicians Brahmagupta, Mahavira and Bhaskara tried to answer these questions.

Brahmagupta attempted to give the rules for arithmetic involving zero and negative numbers in the seventh century. He explained that given a number then if you subtract it from itself you obtain zero. He gave the following rules for addition which involve zero:-
The sum of zero and a negative number is negative, the sum of a positive number and zero is positive, the sum of zero and zero is zero.
Subtraction is a little harder:-
A negative number subtracted from zero is positive, a positive number subtracted from zero is negative, zero subtracted from a negative number is negative, zero subtracted from a positive number is positive, zero subtracted from zero is zero.
Brahmagupta then says that any number when multiplied by zero is zero but struggles when it comes to division:-
A positive or negative number when divided by zero is a fraction with the zero as denominator. Zero divided by a negative or positive number is either zero or is expressed as a fraction with zero as numerator and the finite quantity as denominator. Zero divided by zero is zero.
Really Brahmagupta is saying very little when he suggests that n divided by zero is n/0. Clearly he is struggling here. He is certainly wrong when he then claims that zero divided by zero is zero. However it is a brilliant attempt from the first person that we know who tried to extend arithmetic to negative numbers and zero.
In 830, around 200 years after Brahmagupta wrote his masterpiece, Mahavira wrote Ganita Sara Samgraha which was designed as an updating of Brahmagupta's book. He correctly states that:-
... a number multiplied by zero is zero, and a number remains the same when zero is subtracted from it.
However his attempts to improve on Brahmagupta's statements on dividing by zero seem to lead him into error. He writes:-
A number remains unchanged when divided by zero.
Since this is clearly incorrect my use of the words "seem to lead him into error" might be seen as confusing. The reason for this phrase is that some commentators on Mahavira have tried to find excuses for his incorrect statement.
Bhaskara wrote over 500 years after Brahmagupta. Despite the passage of time he is still struggling to explain division by zero. He writes:-
A quantity divided by zero becomes a fraction the denominator of which is zero. This fraction is termed an infinite quantity. In this quantity consisting of that which has zero for its divisor, there is no alteration, though many may be inserted or extracted; as no change takes place in the infinite and immutable God when worlds are created or destroyed, though numerous orders of beings are absorbed or put forth.
So Bhaskara tried to solve the problem by writing n/0 = ∞. At first sight we might be tempted to believe that Bhaskara has it correct, but of course he does not. If this were true then 0 times ∞ must be equal to every number n, so all numbers are equal. The Indian mathematicians could not bring themselves to the point of admitting that one could not divide by zero. Bhaskara did correctly state other properties of zero, however, such as 02 = 0, and √0 = 0.

Perhaps we should note at this point that there was another civilisation which developed a place-value number system with a zero. This was the Maya people who lived in central America, occupying the area which today is southern Mexico, Guatemala, and northern Belize. This was an old civilisation but flourished particularly between 250 and 900. We know that by 665 they used a place-value number system to base 20 with a symbol for zero. However their use of zero goes back further than this and was in use before they introduced the place-valued number system. This is a remarkable achievement but sadly did not influence other peoples.

Thus it is clear how the introduction of the decimal system made possible the writing of numerals having a high value with limited characters. This also made computation easier. Apart from developing the decimal system based on the incorporation of zero in enumeration, Brahmagupta also arrived at solutions for indeterminate equations of 1 type ax2+1=y2 and thus can be called the founder of higher branch of mathematics called numerical analysis.

Brahmagupta's treatise Brahma-sputa-siddhanta was translated into Arabic under the title Sind Hind). For several centuries this translation maintained a standard text of reference in the Arab world. It was from this translation of an Indian text on Mathematics that the Arab mathematicians perfected the decimal system and gave the world its current system of enumeration which we call the Arab numerals, which are originally Indian numerals. 


Saturday 22 December 2012

Time taken for Earth to orbit Sun



The famous Hindu mathematician, Bhaskaracharya, in his treatise Surya Siddhanta, calculated the time taken for the earth to orbit the sun to nine decimal places (365.258756484 days).

Bhaskaracharya rightly calculated the time taken by the earth to orbit the sun hundreds of years before the astronomer Smart. His calculations was - Time taken by earth to orbit the sun: ( 5th century ) 365.258756484 days.

Today’s accepted measurement is 365.2564 days. Therefore, assuming that today’s figures are correct, it means that Bhaskaracharya was off by only 0.0002%.

Bhaskaracharya wrote Siddhanta Shiromani in 1150 AD when he was 36 years old. This is a mammoth work containing about 1450 verses. It is divided into four parts, Lilawati, Beejaganit, Ganitadhyaya and Goladhyaya. In fact each part can be considered as separate book. The numbers of verses in each part are as follows, Lilawati has 278, Beejaganit has 213, Ganitadhyaya has 451 and Goladhyaya has 501 verses.

Bhaskara has given a very simple method to determine the circumference of the Earth. According to this method, first find out the distance between two places, which are on the same longitude. Then find the correct latitudes of those two places and difference between the latitudes. Knowing the distance between two latitudes, the distance that corresponds to 360 degrees can be easily found, which the circumference of is the Earth. For example, Satara and Kolhapur are two cities on almost the same longitude. The difference between their latitudes is one degree and the distance between them is 110 kilometers. Then the circumference of the Earth is 110 X 360 = 39600 kilometers. Once the circumference is fixed it is easy to calculate the diameter. Bhaskara gave the value of the Earth’s circumference as 4967 ‘yojane’ (1 yojan = 8 km), which means 39736 kilometers. His value of the diameter of the Earth is 1581 yojane i.e. 12648 km. The modern values of the circumference and the diameter of the Earth are 40212 and 12800 kilometers respectively. The values given by Bhaskara are astonishingly close.

Tuesday 18 December 2012

Why do we worship Angels or Demigods in Sanatan Dharma??

Monothiestic religions said that there is only one God and there are many false gods. Prophet, Shankaracharya of Advaita philosophy says there is nothing but God in this world. That means everything in this world is manifestion of the God’s power. Multiple gods (which Hindus worships as ista devatas (favourite Gods) or one who is doing good for them) are essentially the sub energies of the same one God or different names of one God. Adi Shankara though advocated and promoted Vedic polytheism (in the worship of the main six gods: Surya, Ganapati, Vishnu, Shiva, Devi, and Skanda (in all their multitude of manifestations and variations)) he asked the Hindus to look them as one Divine reality. Just as a woman can be looked upon differently by different people: mother, by her children; sister, by her sisters; husband by her spouse, etc.

Rig Veda 1.164.46 tells the same truth:

Indram Mitram Varunamagnimahuratho divyaha sa suparano garutamaan |
Ekam sadvipro bahuda vandyatyagnim yamam maatarishwaanmaahuh ||

‘They (the men of wisdom) call him Indra, Mitra, Varuna, Agni, and he is the heavenly, noble-winged Garutman. The God is one, but sages call it by many names; they call it Agni, Yama, Matarishvan (and so on).

One may now wonder why Puranas mention Shiva, Vishnu, Agni, Yama, Indra, etc as seperate Gods/demigods. This question has been answered by great prophets like Ramanujacharya and Madhwacharya as below:

Antaryami (residing in the heart or the source) of each demigods is one God, which the prophets called as Lord Vishnu. The prayers when addressed to demigods it is addressed to “antaryami” of each devata which is Vishnu (or Narayana or Krishna). This is also emphaised in Srimad Bhagavatam. Everything in this world is a manifestation of the God doesn’t mean that they are equal to God in power; they are just a portion of God’s energy. Dvaitha and Vishistadwaitha philosophies of Ramanujacharya and Madhwacharya infact gave clearer picture of Vedas.

By addressing the antaryami using the names of these devatas (angels) God along with all devatas will be satisfied. ie. all names finally indicate God. Lord Krishna says: A devata worshipper attains fruits of his/her devotion to that devata, since I provide fruits of actions through those devatas, and those devatas were assigned to take such positions by me”. Other reference to this truth is from Kenopanishat where devatas are taught a lesson as to who is the power behind them. In fact all the devatas (angels) have kept the name of Vishnu just we name kids after Gods and great personalities all Gods have taken names of the Supreme God.

The reciprocation between the demigods and society is explained in Bhagavad-gita (3.10-12). It is stated that in the beginning the Lord of all beings created men and demigods along with the sacrifices to Lord Vishnu that were to be performed. The Lord blessed them saying that these sacrifices will enable men to prosper and attain all desirable things. By these sacrificial duties the demigods will be pleased and the demigods will also please you with all the necessities of life, and prosperity will spread to all. But he who enjoys what is given by the demigods without offering them in return is a thief.

In this way, it was recommended that people could perform sacrificial rituals to obtain their desires. However, by the performance of such acts they should understand their dependent position, not only on the demigods, but ultimately on the Supreme Being. As further explained in Bhagavad-gita (3.14-15), all living beings exist on food grains, which are produced from rain, which is produced by the performance of prescribed sacrifices or duties. These prescribed duties are described in the Vedic literature, which is manifest from the Supreme Being. Therefore, the Supreme is eternally established in acts of sacrifice.

Although the demigods may accept worship from the human beings and bless them with particular benedictions according to the sacrifices that are performed, they are still not on the level of the Supreme Lord Vishnu. Rig-veda (1.22.20) explains: “The demigods are always looking to that supreme abode of Vishnu.”

In Bhagavad-gita, however, Lord Krishna points out that men of small knowledge, who are given to worldly desires, take delight in the flowery words of the Vedas that prescribe rituals for attaining power, riches, or rebirth in heaven. With their goal of enjoyment they say there is nothing else than this. However, Krishna goes on to explain (in Bhagavad-gita 7.21-23) that when a person desires to worship a particular demigod for the temporary and limited fruits he or she may bestow, Krishna, as the Supersoul in everyone’s heart, makes that person’s faith in that demigod steady. But all the benefits given by any demigod actually are given by Krishna alone, for without whom no one has any power. The worshipers of the demigods go to the planets of the demigods, but worshipers of Krishna reach Krishna’s spiritual abode.

Thus, as one progresses in understanding, it is expected that they will gradually give up the pursuit for temporary material pleasures and then begin to endeavor for reaching the supreme goal of Vedic knowledge.

Monday 17 December 2012

The oldest book in the library of humans is the Rigveda



The existence of the Vedas go beyond recorded history and are said to be passed down from the Gods to the great seers of Bharat. For many human generations the Vedas were passed on through word of mouth, until finally documented by the great Rishis and Swamis.

'The Vedas are written in Sanskrit, a complex language that Sir William Jones - in 1786 - demonstrated to be related to Greek, Latin, German and Celtic (giving rise to the expression 'Indo-European languages'). And if the Vedas speak of the Sarasvati River, then it would seem clear that they were written before about 2000 BC, and not later than 1500 BC, as scholars originally believed. And if - as seems likely - Sanskrit was the language of the Aryans, then it was also clear that they could not have invaded as late as 1500 BC.
There are four major collections of Vedic hymns - the Rig-Veda, the Samaveda, the Yajurveda and the Atharvaveda, of which the Rigveda is recognized as the oldest and most important.
In the 1980's, a Vedic scholar, David Frawley, observed that the hymns of the Rigveda are full of an oceanic symbolism that seems to argue that they sprang from the maritime culture - which certainly contradicted the assumption that the Aryans came from somewhere in central Europe. He also noted hymns that spoke of the 'ancestors' as coming from across the sea, having been saved from the great flood.
Studying the astronomical references in the Vedic hymns, Frawley concluded that one reference to a summer solstice in Virgo indicated a date of about 4000 BC, while a reference to a summer solstice in Libra pointed to about 6000 BC. He also concluded that the authors of the Vedas were familiar with the precession of the equinoxes. These revolutionary ideas were set out in a book called Gods, Sages and Kings (1991).




The Rigveda Samhita is the oldest significant extant Indian text. It is a collection of 1,028 Vedic Sanskrit hymns and 10,600 verses in all, organized into ten mandalas(Sanskrit: books). The hymns are dedicated to Rig Vedic deities.
Rigveda means the Veda of Adoration and mostly contains verses adoring or adulating deities. But it also dealt with other subjects, like the procedure of wedding, the folly of gambling. About two-thirds of Rigveda is about the gods Agni (Fire) and Indra (Ruler of the gods). Other Rigvedic gods include Rudra, the two Ashvins,Savitar and Surya, Varuna, the Maruts and the Ribhus. There are references to a divine creeper, the Soma, whose juice was an energizer. Some animals like horses, some rivers, and even some implements (like mortar and pestle) were deified. Rigveda contains a sense of intimate communion between Nature and the Rishis or visionaries. According to some, the concerns of Rigveda are those of simple, nomadic, pastoral Aryans. According to others, the people in the times of the Rigveda had a settled home, definite mode of life, developed social customs, political organizations, and even arts and amusements. Rigveda is the oldest, largest and most important of the Vedas, containing ten thousand verses forming 1017 poems in 20 groups.

Essentially the Rig Veda is dominated by hymns praising the God for giving them victories and wealth plundered from the local Dasas through warfare. The Aryans apparently used their advances in weaponry and skill in fighting to conquer the agricultural and tribal peoples of the fading Harappan culture. Numerous hymns refer to the use of horses and chariots with spokes which must have given their warriors a tremendous advantage. Spears, bows, arrows, and iron weapons are also mentioned. As a nomadic and pastoral culture glorifying war they established a new social structure of patriarchal families dominated by warriors and, eventually with the power of the Vedas themselves, by priests also.
Generally the hymns of the Rig Veda praise the gods and ask them for worldly benefits such as wealth, health, long life, protection, and victory over the Dasa peoples.
He, self-reliant, mighty and triumphant,
brought low the dear head of the wicked Dasas.
Indra the Vritra-slayer, Fort-destroyer,
scattered the Dasa hosts who dwelt in darkness.
For men hath he created earth and waters,
and ever helped the prayer of him who worships.
To him in might the Gods have ever yielded,
to Indra in the tumult of battle.
When in his arms they laid the bolt,
he slaughtered the Dasyus
and cast down their forts of iron.
Rigveda is a Veda in form of Sukti's, which mean 'beautiful statements'. A collection of very beautifully composed incantations itself is a Sukta. The Sukta is also synonymous to Richas. 'Rit' means - an incantation that contains praises and Veda means knowledge. The knowledge of the Richas or Suktas itself is the literal meaning of Rigveda.
The Rigveda Richas comprises mainly of the praises of God. Other than this it also has incantations containing thoughts which are evolved by the sages through their minute observation, contemplation and analysis. Every element of nature was an issue to contemplate upon for the sages. In this process they have randomly even spoken about the mysteries of the universe, which are not only worth reading but also for practical usage.
Rigveda is the oldest Veda. It comprises of 10 Mandals, 102 Suktas and containing 10,552 mantras. These mantras are filed with good thoughts and they have the ability to inspire us greatly. The ultimate aim of all these mantras is to purify the human mind through knowledge. Darkness is symbol of lack of knowledge or illusionary living, which makes us devoid of justness and sagacity.
The Rigveda is divided into 2 parts-
(i) Mandal, Anuvak and Sukta
(ii) Ashtak, Adhgaya and Sukta
According to the first division, the Rigveda consist of 10 Mandalas. There are Suktas that comprise the Mandalas. In every Sukta there are mantras or Richas. The quantity of Suktas is 1017 and the other additional Suktas account to 11. In this way, the total number is unequal. There seem to be maximum Suktas in the 1st and 10th Mandala and there are very few Suktas in the 2nd Mandala.
The following tables show the no. of Suktas and mantras in every Mandala
MandalaSuktaNumber of Mantras
11912006
243429
362617s
458589
587727
675765
7104841
81031716
91141108
101911754
10102810,552
Inclusively in 10 Mandalas there are 1028 Suktas which in turn comprise of 10,552 mantras.
The Brahmanas stand second to the Vedas. The ultimate aim of these books is procedures of performing Yagya and rituals. The Brahmanas are divided into 3 parts.
(i) Brahmana,
(ii) Aranyaka,
(iii) Upanishad
There are 2 Rigveda Brahmin texts i.e. Kausheetki and Aitereya. These 2 texts share a very intimate relation. In both these texts critical appreciation is done of the same subject and the meaning of the mantras is surprisingly contradictory. These Brahmana speak about the Soma and Rajasuya Yagya.
A big portion of the Upanishads seems to have been taken in the Aranyaka. The Aitereya and Kausheetki are the 2 Aranyakas of the Rigveda.
There are 5 texts of the Aitereya and each of these is known as Aranyaka. The 2nd and 3rd are independent Upanishads. In the 2nd half of the last 4 paragraphs are counted as Vedanta texts that is why they are referred to Aitereya Upanishads. There are 3 parts of the Kausheetki Aranyaka. The 2 parts of this Aranyaka are filled with rituals. The 3rd part is referred to as Kausheetki Upanishad.