Articles
– Research on Hinduism
The
wonderful structure of Sanskrit is better than Latin.
Reviving Sanskrit Teaching
By Mohan Gupta
http://www.newsindia-times.com/20010622/viewpoint01.htm
The British tried to enforce cultural slavery on Bhartiyas by gradually diminishing the importance of Sanskrit study. The condition steadily deteriorated even after our independence and Sanskrit gradually effaced from the syllabus of studies. This neglect of Sanskrit is to such an extent that many people started saying that Sanskrit is a dead language. Believing what the Bharatiya people say, most of the world also started treating Sanskrit as a dead language. Attempts are also being made by pseudo-secularists to eliminate residual Sanskrit in all its forms not only from the curriculum of studies in Bharat but also from our lives. During British colonial rule Macaulay, who was entrusted by the British government to formulate a plan for education in Bharat, and who was himself ignorant of the values of Sanskrit, had the cheek to say, “ A single shelf of a good European library is worth all the native literature of Bharat and Arabia.” He wanted to introduce an education system that would be effective to Europeanize Bharat — in morals, in intellect, in taste, in opinions” so that Bharatiya shall remain Bharatiya “only in blood and color, but British in their behavior and thinking.” The modern policy makers of education in Bharat are no thing but shameless offspring of Macaulay and are apish imitators of his policy. So we find all around us that English medium schools are mushrooming everywhere and the younger generations are being nurtured in an atmosphere of a peculiarly mixed up obnoxious culture.
Witness the arduous travails of the descendants of Macaulay together with the Left intelligentsia bearing fruit — a hell lot of schools and colleges enriching the future generation of Bharat with complete details the facts and foibles of British royalty and relieving them of the burden of bulky Puranas or encumbrance of the likes of Kalidasa, Tulsidas, Tukaram, Kabir and many other Bharatiya saints. This way they truly honor Macaulay’s vow.
The greatest adversaries of the attempt to “Bharatiyakaran and spiritualised education” by Murli Manohar Joshi, are the descendants of these “Brown Sahibs”, the secular politicians, the journalists, the top bureaucrats, in fact the whole westernized cream of Bharat. And what is even more paradoxical is that most of them are Hindus. It is they who upon getting independence, have denied Bharat its true identity and borrowed blindly from the British education system, without trying to adapt it to the unique Bharatiya mentality and psychology; and it is they who are refusing to accept “an Bharatiyakaran, nationalization and spiritualization” of Bharat’s education system, which is totally western-oriented. And what Bharat is getting from this education is a youth, which apes the west.
We have reached a stage where, in the name of secularism, a determined effort is made to denigrate India’s culture and national heritage and even to decry Sanskrit as Hindu and Brahminical language. Secularism is equated with anti-Hinduism; ergo, the teaching of Sanskrit would be tantamount to undermining secularism. Consider what The Hindu newspaper said on this subject: “The unique role claimed for Sanskrit in fostering cultural unity would be contested sharply not only in the context of the Bharatiya historical experience but also in terms of deeply divided caste perceptions which would reject Sanskrit because of its perceived association with Brahmanical hegemony”. What the writer says, in sum means, is that Sanskrit should be relegated to the ditch presumably along with the Vedas, Upanishads, Puranas, Aranyakas, not to mention the writings of Kalidasa and Bhavabhuti to attain secular nirvana. According to pseudo- secular people, the right place for our culture apparently is the dustbin.
As Sanskrit has not got its rightful place in Bharat, and many non-Hindi speaking states are not prepared to accept Hindi as the national language of Bharat, English language is having a sway on whole of Bharat. English is being taught from grade I in some states of Bharat like West Bengal, Punjab, Maharashtra and many more. If Sanskrit is not to be taught in schools, what else should be taught in its stead to prove our secularism: Arabic? Chinese? And if Bharatiya students, studying in Bharat, are not to be taught the Vedas and the Upanishads on grounds that would be “communal” where are they to learn of their own heritage: at Harvard? in Chicago? Bonn where there are excellent centers of Sanskrit learning?
Sanskrit is the one common national inheritance of Bharat. The south and the north, the west and the east have equally contributed to it. Sanskrit belongs to all Bhartiyas. No part of Bharat can claim it as its exclusive possession. All the three major Hindu philosophic concepts were formulated in Sanskrit by ‘southern’ - Madhva (dvaita), Sankara (advaita) and Ramanuja (vishishtadvaita).
The first thing that Bharatiya children should be taught is the greatness of their own culture. They should learn to revere the Vedas, they should be taught the genius of the Mahabharata and the Ramayana, they should be told that in this country everything has been done, that it was an unsurpassed civilisation, when the west was still mumbling its first words, the Bharatiya civilisation reached heights, which have been since unsurpassed civilization. They should be taught early that Bharat’s greatness is her spirituality, her worldwide wisdom. Bharat’s Dharma, her eternal quest for truth, should be drilled in the child from an early age. And from this firm base, everything then can be taught - from the most modern forms of mathematics, to the latest scientific technologies.
Sanskrit is not only the richest and most scientific language of the world. It is the highest repository of our Shastras — the Shruti, the Smriti, Puranas, Ramayana, Mahabharata etc. The wisdom of age-old civilization and culture of Bharat has been enshrined in Sanskrit and it establishes proper discipline in the life and elevates man to divine order. Sanskrit is eminently the storehouse of all the effulgent truths of our long enduring civilization.
Sir Monier-William made a lengthy and learned introduction to his monumental work: Sanskrit-English Dictionary. In his introduction he wrote, “By Sanskrit is meant the learned language of India - the language of its cultured inhabitants, the language of its religion, its literature and science - not by any means a dead language, but one still spoken and written by educated men by all parts of the country, from Kashmir to Cape Comorin, from Bombay to Calcutta and Madras” Upanishads are regarded as the highest form of human intellect and discipline by the best thinkers of the world. If education aims to build up the character of students and to impart highest intellect to them, can there be any better language than Sanskrit to teach students.
In a landmark judgment delivered in October 1994 the Supreme Court of Bharat held that without learning Sanskrit it was not possible to decipher Bharatiya philosophy, culture and heritage. All the classics such as Vedas, Puranas and Upanishads, and the most enlightening literature of Kalidasa, Bhavabhuti, Banbhatta, Dandi etc. were in Sanskrit. The teachings of Sankracharya, Ramanuja, Madhvacharya, Nimbarka and Vallabhacharya would not have been possible without this language, said the judges of the apex court, laying special emphasis on the historical relevance of this ancient language.
Haunted by the ghost of secularism, many of our politicians are raising slogans against Sanskrit. But the learned judges of the Supreme Court, in their landmark judgment, have exploded the bogey of secularism and said in their verdict - “Secularism is neither anti-god, nor pro-god as it treats alike the devout, the agnostic and the atheist. We entertain no doubt in our minds that teaching Sanskrit alone as an elective subject can in no way be regarded as against secularism.”
The rich treasures and high potentialities or capabilities of Sanskrit to cope with any situation need hardly be emphasized. This apart, it exerted a great unifying force on the entire subcontinent of Bharat over a very long period. It was Jawaharlal Nehru, who said, “Though the country was split up in the past into various political entities, the basic language Sanskrit and the thought it represented continued to keep and preserve Bharat as a whole.”
Sardar K.M. Panikkar pointed out, “It is one common inheritance of Bharat. The unity of Bharat will collapse if it breaks away from Sanskrit and the Sanskritic traditions.” Dr. Rajendra Prasad said, “Sanskrit provided perhaps the most important focal point from which emanated cultural and political unity.” K.M. Munshi aptly pointed out that “without Sanskrit Bharat would be nothing but a bundle of linguistic groups.”
Shrimat Upendramohan, founder of Shastra Dharma Prachar Sabha, in his book “Hindu Glory” had written, “ The Sanskrit language is a marvel of marvels, an epitome of the people’s genius, a picture of people’s character, absolutely unique as a reflection of the perfect uniquity of the people of this land, of its social structure and of its Dharma. The vastness of the language, the copiousness of its lexicons, its fluidity or the capacity to embrace the existent and the non- existent equally marks out the Sanskrit language as the language of languages, the language of the Gods (Deva Bhasa), the language of mere mortals, with their restricted notions, limited wants and closed outlook.” He had also lashed out strongly when a move was made to dethrone Sanskrit
from its glory and to deprive it of the status of a compulsory subject up to matriculation as early as in 1936. Protesting strongly against this move, he made inflammatory arguments in his booklet - “Sanskrit Animus Begotten of Sin” - to prove that the: “The real objection to Sanskrit is that it is the greatest enemy of sin; that you can be brilliant master of Mathematics, Science, English, History etc. and yet be as sinful as your heart may desire. But Sanskrit with its inexorable Law of Karma, with its Hell and places of torment for sinners, who wish to live in the present and forget the future, who try to lull themselves in the belief that their own vicious Karma will not pursue them relentlessly in after-life, who hug to their fond bosom the disgraceful delusion that their sins will not be visited on their sinful heads.” He could see with his Divya Drishti (Divine Foresight) that Sanskrit was the sine-qua-non for Bharat’s life and culture and for the pursuit of her noble traditions.
Almost all the seats of power and authority as well as the commoners in Bharat are getting involved in corruption and crimes of all sorts. The police officers, highly placed administrators, the ministers and even the judges are reportedly involved in various crime and corruptions. What is the root cause behind this all-pervading corruption? Is it poverty? Surely not! It might be affluence, but surely not poverty. The charges are overwhelmingly against those who belong to the affluent and powerful sections of society. The financial scams that are sucking the country dry are far beyond the reach of the poor.
The Hindus as it was acclaimed by Col. Sleema, “never told a lie to save their reputation, property or even life.” The question that presents itself how such a deep-rooted faith, protecting the Bhartiyas through millenniums could die so fast almost suddenly, within a span of about fifty years after independence. The answer lies in English language and western education. The present education curricula in Bharat are un-Bharatiya, colonial, unrelated to our ground realities and needs, totally soul-less and devoid of ethical values. The colonial Macaulay system has produced Bhartiyas of slavish mentality. Self esteem and national pride which have been prevalent in Bharat since time immemorial, has been destroyed by the English education. It is because of British education system and worthy education ministers of Bharat that Bharat has the largest number of illiterates and will remain so as long as Macaulayites are at the helm of Bharatiya education affairs.
Macaulay had very little regard for Hindu culture, religion and education. The other major harmful effect of English education is that the pedophile people of western world rush to India for finding young boys and girls for their sexual pleasures as due to English language, pedophile people find the things much easy to manage in Bharat. They find their preys quite easy due to prevalent English language in Bharat.
Sayeed Naqwi wrote a few years back in The illustrated Weekly of India, “May be if Sanskrit had been designated the official language of the country there would have been none of the rabid opposition to it as there is to Hindi, the country would have a unifying language and may be a national soul.” The Commission headed by Radha Krishan and Kathori had strongly recommended the teaching of Sanskrit language in whole of Bharat. Sanskrit, which en- captures in it the eternal verities and soul entrancing truth and is rich with effulgent flow of knowledge and wisdom, is the greatest builder of character. So, in these dark days of corruption and rampant crime, revival of Sanskrit is absolutely necessary.
It is stupid to argue that Sanskrit - the most scientific language evolved by man - could not have become the national link language because everyone would have to learn it. Only two percent of Jews could speak Hebrew when Israel was born. Now everyone, literally everyone, reads and write Hebrew. This is how nations are made great. As a people, we have denied ourselves a common Bharatiya language and have therefore lost our moorings and spirit. Till Bhartiyas quit their slavish mentality, they will not get respect anywhere in the world.
Let it be said in loud and clear terms: Present-day education is largely barren and soul- less. It calls to heaven for correction, and secularists are not the ones to fill in the lacunae. Those of us who are contemptuous of our past cannot be trusted to make amends for the future.
As regards teaching of Sanskrit which is a classical, not Hindu language, the point may be made that it will be hard to accommodate it within the three language formula, but can’t a provision be made that instead of Hindi or English, students may be encouraged to learn Sanskrit which is the gateway to all our ancient writings? “Sanskrit ought still to have a future as the language of the learned and it will not be a good day for Bharat when the ancient tongues cease entirely to be written or spoken,” admonished 50 years ago Sri Aurobindo, Bharat’s great Sage and Seer. Let the scholars begin now to revive and modernize the Sanskrit language, it would be a sure sign of the dawning of the Renaissance of Bharat.
For maintaining the unity of Bharat and for finding its soul, Sanskrit must be made a compulsory subject from class III to X all over Bharat. There should not be any Bharatiya in the whole world, who either does not know Sanskrit or Hindi. It may indeed be said that one who knows Sanskrit is a better Bharatiya for he is in position to appreciate what every part of Bharat has contributed to it. Through Sanskrit we get something added to us from every part of Bharat. Knowledge of Sanskrit, however imperfect is a necessity and not a luxury.
Sanskrit should be declared the national language and a vigorous program put in place to explore its tremendous riches.
If human resources development minister Murli Manohar Joshi has his way, Sanskrit will become a compulsory language till the 12th standard. Joshi an ardent votary of Sanskrit has said, “We are discussing the possibility with the National Council of Education Research and Training (NCERT) and the Central Board of Education.”
Joshi has been talking of restoring the past glory of Sanskrit ever since he took charge of the human resources development ministry and his statement came before an International Conference on the subject. Joshi said that some states has already given Sanskrit the attention it deserved. He claimed that Haryana had made the language compulsory till the 12th grade, but said some states have ignored it. “There are states like Rajasthan which are interested in promoting Sanskrit and others like Kerala and West Bengal which have totally sidelined the language,” he said.
At present, Sanskrit is not part of three-language formula adopted by the government since the 1960s. Schools usually teach the subject between class VI and class VIII. From the 9th standard, students are given the option of choosing between Hindi and Sanskrit.
However, it will not be easy to push through Sanskrit in higher classes. “According to the policy document, Sanskrit is not part of the three -language formula,” said Arjun Dev, a former NCERT faculty member.
Joshi said it was now “well established that Sanskrit is the most highly acclaimed international language.” But, unfortunately, some Marxist academics were dismissive about the subject, he said, when pointed out that a section of teachers in schools and universities saw no glory in popularizing a subject that has no functional value.
Sanskrit is not only one of the most magnificent and precious heritages of our country, it stands absolutely on its own merit as the greatest language of the world. In fact, it is the most perfect literary instrument developed by the human mind and it is amazingly rich, efflorescent, resourceful and capable of expressing any idea strongly, clearly and precisely.
Haunted by the ghost of secularism, many of our political and intellectual leaders dither to accord the rightful importance that Sanskrit deserves for its much wider use in every field. To be precise, Sanskrit, which is one of the greatest heritages of all Bhartiyas alike, does not claim to be the language of any particular religious group. It is common property of all Bhartiyas.
In a landmark judgment the supreme court of Bharat declared in 1994 that, “Sanskrit occupies a unique position as the mother of all Aryan languages and its pursuit is absolutely necessary for nurturing our cultural heritage.” Exploding the bogey of secularism, which was raised against the introduction of Sanskrit studies, the learned judges appropriately said, “Secularism is neither anti-god or pro-god, as it treats alike the devout, the agnostic and the atheist. We entertain no doubts in our minds that teaching of Sanskrit alone as an elective subject can in no way be regarded as against secularism.”
The strongest argument for retaining and promoting Sanskrit studies, however, is the indisputable fact that it carries with it a dignified sense of values, the eternal verities and soul entrancing truths and the highest wisdom, which are the greatest builders of character. All out revival and propagation of Sanskrit is, therefore absolutely necessary to keep in check the cankers of moral degeneration. As it is one of the most precious treasures and the common inheritance of all Bhartiyas, it is the duty of all Bhartiyas to protect, preserve and propagate Sanskrit and to re - establish it in its pristine glory.
Podium: Sanskrit in today's world
By Dr V. R. Panchamukhi
http://www.pragna.org/Iss03303.html
The fact that the Sanskrit language, the rules of its grammar and the shabdabodh are of great utility in the development of computer language has been acknowledged by many computer experts in USA and Europe. Computer experts such as Dr Riq Briggs, Dr Vyas Housten and Dr David Lavin have written extensively bringing out the usefulness of the Sanskrit language in developing computer software. There are also many Indian experts and institutions, like the CDAC, which have been researching this subject of the use of Sanskrit in developing computer software. We can go to the extent of putting out a statement that if you want to learn a computer language then learn the Sanskrit language. However, this field has not received as much extensive support and development as it deserves.
The usefulness of Sanskrit literature for modern times can be demonstrated in two ways. Firstly, by unravelling the basic knowledge and wisdom that is contained in Sanskrit literature to the world, and by working out new theories and paradigms of knowledge that can be built on the basis of the principles laid down in Sanskrit literature.
Even though the knowledge of Ayurveda forms part of Sanskrit literature, there have not been many initiatives to demonstrate its validity to the modern world through modern means of validation and communication. The schism that exists between the traditional Ayurveda and the modern world, is responsible for the absence of pro-active initiatives for safeguarding the advantages of indigenous knowledge. The Ayurvedic world should establish R&D centres, adopt the modern approach of validation, pilot testing, etc. and complete the paper work for patenting their unique formulations.
For this purpose the institutional facilitation for preparing the traditional world to interact with the modern world and also facilitating patent registration, pilot testing and commercialisation need to be strengthened.
In order to eliminate the negative attitude towards Sanskrit from our midst, we must remove the fear that Sanskrit is a difficult language. In this context, the commendable work being done by a voluntary organisation called Sanskrit Bharati to conduct Sanskrit conversation classes deserves special mention. Such programmes should be conducted on an extensive basis in different parts of the country.
Here are five ways for bringing Sanskrit to the centre-stage of our cultural and intellectual pursuits. We should :
1. Encourage basic research on the linkages that exist between Sanskrit and science and launch innovative activities to bridge the gap between Sanskrit and the Modern World.
2. Encourage research and debate the application of Sanskrit in the development of computer software for language processing.
3. Produce documentaries and TV serials in simple Sanskrit for telecast.
4. Set up computer based networking among Sanskrit institutions and Sanskrit manuscript libraries for improving the communications among Sanskrit scholars and researchers. The Rashtriya Sanskrit Vidyapeeth, Tirupati, proposes to launch a SANSK-NET Software for this purpose.
5. Finally, we should change the teaching methodology and launch innovative schemes for teaching people Sanskrit conversation.
(Excerpt from a broadcast talk by Dr V. R. Panchamukhi, Chancellor of the Rashtriya Sanskrit Vidyapeeth, Tirupati, courtesy The Hindustan Times, March 13, 1999)
Reviving Sanskrit Teaching
By Mohan Gupta
http://www.newsindia-times.com/20010622/viewpoint01.htm
The British tried to enforce cultural slavery on Bhartiyas by gradually diminishing the importance of Sanskrit study. The condition steadily deteriorated even after our independence and Sanskrit gradually effaced from the syllabus of studies. This neglect of Sanskrit is to such an extent that many people started saying that Sanskrit is a dead language. Believing what the Bharatiya people say, most of the world also started treating Sanskrit as a dead language. Attempts are also being made by pseudo-secularists to eliminate residual Sanskrit in all its forms not only from the curriculum of studies in Bharat but also from our lives. During British colonial rule Macaulay, who was entrusted by the British government to formulate a plan for education in Bharat, and who was himself ignorant of the values of Sanskrit, had the cheek to say, “ A single shelf of a good European library is worth all the native literature of Bharat and Arabia.” He wanted to introduce an education system that would be effective to Europeanize Bharat — in morals, in intellect, in taste, in opinions” so that Bharatiya shall remain Bharatiya “only in blood and color, but British in their behavior and thinking.” The modern policy makers of education in Bharat are no thing but shameless offspring of Macaulay and are apish imitators of his policy. So we find all around us that English medium schools are mushrooming everywhere and the younger generations are being nurtured in an atmosphere of a peculiarly mixed up obnoxious culture.
Witness the arduous travails of the descendants of Macaulay together with the Left intelligentsia bearing fruit — a hell lot of schools and colleges enriching the future generation of Bharat with complete details the facts and foibles of British royalty and relieving them of the burden of bulky Puranas or encumbrance of the likes of Kalidasa, Tulsidas, Tukaram, Kabir and many other Bharatiya saints. This way they truly honor Macaulay’s vow.
The greatest adversaries of the attempt to “Bharatiyakaran and spiritualised education” by Murli Manohar Joshi, are the descendants of these “Brown Sahibs”, the secular politicians, the journalists, the top bureaucrats, in fact the whole westernized cream of Bharat. And what is even more paradoxical is that most of them are Hindus. It is they who upon getting independence, have denied Bharat its true identity and borrowed blindly from the British education system, without trying to adapt it to the unique Bharatiya mentality and psychology; and it is they who are refusing to accept “an Bharatiyakaran, nationalization and spiritualization” of Bharat’s education system, which is totally western-oriented. And what Bharat is getting from this education is a youth, which apes the west.
We have reached a stage where, in the name of secularism, a determined effort is made to denigrate India’s culture and national heritage and even to decry Sanskrit as Hindu and Brahminical language. Secularism is equated with anti-Hinduism; ergo, the teaching of Sanskrit would be tantamount to undermining secularism. Consider what The Hindu newspaper said on this subject: “The unique role claimed for Sanskrit in fostering cultural unity would be contested sharply not only in the context of the Bharatiya historical experience but also in terms of deeply divided caste perceptions which would reject Sanskrit because of its perceived association with Brahmanical hegemony”. What the writer says, in sum means, is that Sanskrit should be relegated to the ditch presumably along with the Vedas, Upanishads, Puranas, Aranyakas, not to mention the writings of Kalidasa and Bhavabhuti to attain secular nirvana. According to pseudo- secular people, the right place for our culture apparently is the dustbin.
As Sanskrit has not got its rightful place in Bharat, and many non-Hindi speaking states are not prepared to accept Hindi as the national language of Bharat, English language is having a sway on whole of Bharat. English is being taught from grade I in some states of Bharat like West Bengal, Punjab, Maharashtra and many more. If Sanskrit is not to be taught in schools, what else should be taught in its stead to prove our secularism: Arabic? Chinese? And if Bharatiya students, studying in Bharat, are not to be taught the Vedas and the Upanishads on grounds that would be “communal” where are they to learn of their own heritage: at Harvard? in Chicago? Bonn where there are excellent centers of Sanskrit learning?
Sanskrit is the one common national inheritance of Bharat. The south and the north, the west and the east have equally contributed to it. Sanskrit belongs to all Bhartiyas. No part of Bharat can claim it as its exclusive possession. All the three major Hindu philosophic concepts were formulated in Sanskrit by ‘southern’ - Madhva (dvaita), Sankara (advaita) and Ramanuja (vishishtadvaita).
The first thing that Bharatiya children should be taught is the greatness of their own culture. They should learn to revere the Vedas, they should be taught the genius of the Mahabharata and the Ramayana, they should be told that in this country everything has been done, that it was an unsurpassed civilisation, when the west was still mumbling its first words, the Bharatiya civilisation reached heights, which have been since unsurpassed civilization. They should be taught early that Bharat’s greatness is her spirituality, her worldwide wisdom. Bharat’s Dharma, her eternal quest for truth, should be drilled in the child from an early age. And from this firm base, everything then can be taught - from the most modern forms of mathematics, to the latest scientific technologies.
Sanskrit is not only the richest and most scientific language of the world. It is the highest repository of our Shastras — the Shruti, the Smriti, Puranas, Ramayana, Mahabharata etc. The wisdom of age-old civilization and culture of Bharat has been enshrined in Sanskrit and it establishes proper discipline in the life and elevates man to divine order. Sanskrit is eminently the storehouse of all the effulgent truths of our long enduring civilization.
Sir Monier-William made a lengthy and learned introduction to his monumental work: Sanskrit-English Dictionary. In his introduction he wrote, “By Sanskrit is meant the learned language of India - the language of its cultured inhabitants, the language of its religion, its literature and science - not by any means a dead language, but one still spoken and written by educated men by all parts of the country, from Kashmir to Cape Comorin, from Bombay to Calcutta and Madras” Upanishads are regarded as the highest form of human intellect and discipline by the best thinkers of the world. If education aims to build up the character of students and to impart highest intellect to them, can there be any better language than Sanskrit to teach students.
In a landmark judgment delivered in October 1994 the Supreme Court of Bharat held that without learning Sanskrit it was not possible to decipher Bharatiya philosophy, culture and heritage. All the classics such as Vedas, Puranas and Upanishads, and the most enlightening literature of Kalidasa, Bhavabhuti, Banbhatta, Dandi etc. were in Sanskrit. The teachings of Sankracharya, Ramanuja, Madhvacharya, Nimbarka and Vallabhacharya would not have been possible without this language, said the judges of the apex court, laying special emphasis on the historical relevance of this ancient language.
Haunted by the ghost of secularism, many of our politicians are raising slogans against Sanskrit. But the learned judges of the Supreme Court, in their landmark judgment, have exploded the bogey of secularism and said in their verdict - “Secularism is neither anti-god, nor pro-god as it treats alike the devout, the agnostic and the atheist. We entertain no doubt in our minds that teaching Sanskrit alone as an elective subject can in no way be regarded as against secularism.”
The rich treasures and high potentialities or capabilities of Sanskrit to cope with any situation need hardly be emphasized. This apart, it exerted a great unifying force on the entire subcontinent of Bharat over a very long period. It was Jawaharlal Nehru, who said, “Though the country was split up in the past into various political entities, the basic language Sanskrit and the thought it represented continued to keep and preserve Bharat as a whole.”
Sardar K.M. Panikkar pointed out, “It is one common inheritance of Bharat. The unity of Bharat will collapse if it breaks away from Sanskrit and the Sanskritic traditions.” Dr. Rajendra Prasad said, “Sanskrit provided perhaps the most important focal point from which emanated cultural and political unity.” K.M. Munshi aptly pointed out that “without Sanskrit Bharat would be nothing but a bundle of linguistic groups.”
Shrimat Upendramohan, founder of Shastra Dharma Prachar Sabha, in his book “Hindu Glory” had written, “ The Sanskrit language is a marvel of marvels, an epitome of the people’s genius, a picture of people’s character, absolutely unique as a reflection of the perfect uniquity of the people of this land, of its social structure and of its Dharma. The vastness of the language, the copiousness of its lexicons, its fluidity or the capacity to embrace the existent and the non- existent equally marks out the Sanskrit language as the language of languages, the language of the Gods (Deva Bhasa), the language of mere mortals, with their restricted notions, limited wants and closed outlook.” He had also lashed out strongly when a move was made to dethrone Sanskrit
from its glory and to deprive it of the status of a compulsory subject up to matriculation as early as in 1936. Protesting strongly against this move, he made inflammatory arguments in his booklet - “Sanskrit Animus Begotten of Sin” - to prove that the: “The real objection to Sanskrit is that it is the greatest enemy of sin; that you can be brilliant master of Mathematics, Science, English, History etc. and yet be as sinful as your heart may desire. But Sanskrit with its inexorable Law of Karma, with its Hell and places of torment for sinners, who wish to live in the present and forget the future, who try to lull themselves in the belief that their own vicious Karma will not pursue them relentlessly in after-life, who hug to their fond bosom the disgraceful delusion that their sins will not be visited on their sinful heads.” He could see with his Divya Drishti (Divine Foresight) that Sanskrit was the sine-qua-non for Bharat’s life and culture and for the pursuit of her noble traditions.
Almost all the seats of power and authority as well as the commoners in Bharat are getting involved in corruption and crimes of all sorts. The police officers, highly placed administrators, the ministers and even the judges are reportedly involved in various crime and corruptions. What is the root cause behind this all-pervading corruption? Is it poverty? Surely not! It might be affluence, but surely not poverty. The charges are overwhelmingly against those who belong to the affluent and powerful sections of society. The financial scams that are sucking the country dry are far beyond the reach of the poor.
The Hindus as it was acclaimed by Col. Sleema, “never told a lie to save their reputation, property or even life.” The question that presents itself how such a deep-rooted faith, protecting the Bhartiyas through millenniums could die so fast almost suddenly, within a span of about fifty years after independence. The answer lies in English language and western education. The present education curricula in Bharat are un-Bharatiya, colonial, unrelated to our ground realities and needs, totally soul-less and devoid of ethical values. The colonial Macaulay system has produced Bhartiyas of slavish mentality. Self esteem and national pride which have been prevalent in Bharat since time immemorial, has been destroyed by the English education. It is because of British education system and worthy education ministers of Bharat that Bharat has the largest number of illiterates and will remain so as long as Macaulayites are at the helm of Bharatiya education affairs.
Macaulay had very little regard for Hindu culture, religion and education. The other major harmful effect of English education is that the pedophile people of western world rush to India for finding young boys and girls for their sexual pleasures as due to English language, pedophile people find the things much easy to manage in Bharat. They find their preys quite easy due to prevalent English language in Bharat.
Sayeed Naqwi wrote a few years back in The illustrated Weekly of India, “May be if Sanskrit had been designated the official language of the country there would have been none of the rabid opposition to it as there is to Hindi, the country would have a unifying language and may be a national soul.” The Commission headed by Radha Krishan and Kathori had strongly recommended the teaching of Sanskrit language in whole of Bharat. Sanskrit, which en- captures in it the eternal verities and soul entrancing truth and is rich with effulgent flow of knowledge and wisdom, is the greatest builder of character. So, in these dark days of corruption and rampant crime, revival of Sanskrit is absolutely necessary.
It is stupid to argue that Sanskrit - the most scientific language evolved by man - could not have become the national link language because everyone would have to learn it. Only two percent of Jews could speak Hebrew when Israel was born. Now everyone, literally everyone, reads and write Hebrew. This is how nations are made great. As a people, we have denied ourselves a common Bharatiya language and have therefore lost our moorings and spirit. Till Bhartiyas quit their slavish mentality, they will not get respect anywhere in the world.
Let it be said in loud and clear terms: Present-day education is largely barren and soul- less. It calls to heaven for correction, and secularists are not the ones to fill in the lacunae. Those of us who are contemptuous of our past cannot be trusted to make amends for the future.
As regards teaching of Sanskrit which is a classical, not Hindu language, the point may be made that it will be hard to accommodate it within the three language formula, but can’t a provision be made that instead of Hindi or English, students may be encouraged to learn Sanskrit which is the gateway to all our ancient writings? “Sanskrit ought still to have a future as the language of the learned and it will not be a good day for Bharat when the ancient tongues cease entirely to be written or spoken,” admonished 50 years ago Sri Aurobindo, Bharat’s great Sage and Seer. Let the scholars begin now to revive and modernize the Sanskrit language, it would be a sure sign of the dawning of the Renaissance of Bharat.
For maintaining the unity of Bharat and for finding its soul, Sanskrit must be made a compulsory subject from class III to X all over Bharat. There should not be any Bharatiya in the whole world, who either does not know Sanskrit or Hindi. It may indeed be said that one who knows Sanskrit is a better Bharatiya for he is in position to appreciate what every part of Bharat has contributed to it. Through Sanskrit we get something added to us from every part of Bharat. Knowledge of Sanskrit, however imperfect is a necessity and not a luxury.
Sanskrit should be declared the national language and a vigorous program put in place to explore its tremendous riches.
If human resources development minister Murli Manohar Joshi has his way, Sanskrit will become a compulsory language till the 12th standard. Joshi an ardent votary of Sanskrit has said, “We are discussing the possibility with the National Council of Education Research and Training (NCERT) and the Central Board of Education.”
Joshi has been talking of restoring the past glory of Sanskrit ever since he took charge of the human resources development ministry and his statement came before an International Conference on the subject. Joshi said that some states has already given Sanskrit the attention it deserved. He claimed that Haryana had made the language compulsory till the 12th grade, but said some states have ignored it. “There are states like Rajasthan which are interested in promoting Sanskrit and others like Kerala and West Bengal which have totally sidelined the language,” he said.
At present, Sanskrit is not part of three-language formula adopted by the government since the 1960s. Schools usually teach the subject between class VI and class VIII. From the 9th standard, students are given the option of choosing between Hindi and Sanskrit.
However, it will not be easy to push through Sanskrit in higher classes. “According to the policy document, Sanskrit is not part of the three -language formula,” said Arjun Dev, a former NCERT faculty member.
Joshi said it was now “well established that Sanskrit is the most highly acclaimed international language.” But, unfortunately, some Marxist academics were dismissive about the subject, he said, when pointed out that a section of teachers in schools and universities saw no glory in popularizing a subject that has no functional value.
Sanskrit is not only one of the most magnificent and precious heritages of our country, it stands absolutely on its own merit as the greatest language of the world. In fact, it is the most perfect literary instrument developed by the human mind and it is amazingly rich, efflorescent, resourceful and capable of expressing any idea strongly, clearly and precisely.
Haunted by the ghost of secularism, many of our political and intellectual leaders dither to accord the rightful importance that Sanskrit deserves for its much wider use in every field. To be precise, Sanskrit, which is one of the greatest heritages of all Bhartiyas alike, does not claim to be the language of any particular religious group. It is common property of all Bhartiyas.
In a landmark judgment the supreme court of Bharat declared in 1994 that, “Sanskrit occupies a unique position as the mother of all Aryan languages and its pursuit is absolutely necessary for nurturing our cultural heritage.” Exploding the bogey of secularism, which was raised against the introduction of Sanskrit studies, the learned judges appropriately said, “Secularism is neither anti-god or pro-god, as it treats alike the devout, the agnostic and the atheist. We entertain no doubts in our minds that teaching of Sanskrit alone as an elective subject can in no way be regarded as against secularism.”
The strongest argument for retaining and promoting Sanskrit studies, however, is the indisputable fact that it carries with it a dignified sense of values, the eternal verities and soul entrancing truths and the highest wisdom, which are the greatest builders of character. All out revival and propagation of Sanskrit is, therefore absolutely necessary to keep in check the cankers of moral degeneration. As it is one of the most precious treasures and the common inheritance of all Bhartiyas, it is the duty of all Bhartiyas to protect, preserve and propagate Sanskrit and to re - establish it in its pristine glory.
Podium: Sanskrit in today's world
By Dr V. R. Panchamukhi
http://www.pragna.org/Iss03303.html
The fact that the Sanskrit language, the rules of its grammar and the shabdabodh are of great utility in the development of computer language has been acknowledged by many computer experts in USA and Europe. Computer experts such as Dr Riq Briggs, Dr Vyas Housten and Dr David Lavin have written extensively bringing out the usefulness of the Sanskrit language in developing computer software. There are also many Indian experts and institutions, like the CDAC, which have been researching this subject of the use of Sanskrit in developing computer software. We can go to the extent of putting out a statement that if you want to learn a computer language then learn the Sanskrit language. However, this field has not received as much extensive support and development as it deserves.
The usefulness of Sanskrit literature for modern times can be demonstrated in two ways. Firstly, by unravelling the basic knowledge and wisdom that is contained in Sanskrit literature to the world, and by working out new theories and paradigms of knowledge that can be built on the basis of the principles laid down in Sanskrit literature.
Even though the knowledge of Ayurveda forms part of Sanskrit literature, there have not been many initiatives to demonstrate its validity to the modern world through modern means of validation and communication. The schism that exists between the traditional Ayurveda and the modern world, is responsible for the absence of pro-active initiatives for safeguarding the advantages of indigenous knowledge. The Ayurvedic world should establish R&D centres, adopt the modern approach of validation, pilot testing, etc. and complete the paper work for patenting their unique formulations.
For this purpose the institutional facilitation for preparing the traditional world to interact with the modern world and also facilitating patent registration, pilot testing and commercialisation need to be strengthened.
In order to eliminate the negative attitude towards Sanskrit from our midst, we must remove the fear that Sanskrit is a difficult language. In this context, the commendable work being done by a voluntary organisation called Sanskrit Bharati to conduct Sanskrit conversation classes deserves special mention. Such programmes should be conducted on an extensive basis in different parts of the country.
Here are five ways for bringing Sanskrit to the centre-stage of our cultural and intellectual pursuits. We should :
1. Encourage basic research on the linkages that exist between Sanskrit and science and launch innovative activities to bridge the gap between Sanskrit and the Modern World.
2. Encourage research and debate the application of Sanskrit in the development of computer software for language processing.
3. Produce documentaries and TV serials in simple Sanskrit for telecast.
4. Set up computer based networking among Sanskrit institutions and Sanskrit manuscript libraries for improving the communications among Sanskrit scholars and researchers. The Rashtriya Sanskrit Vidyapeeth, Tirupati, proposes to launch a SANSK-NET Software for this purpose.
5. Finally, we should change the teaching methodology and launch innovative schemes for teaching people Sanskrit conversation.
(Excerpt from a broadcast talk by Dr V. R. Panchamukhi, Chancellor of the Rashtriya Sanskrit Vidyapeeth, Tirupati, courtesy The Hindustan Times, March 13, 1999)
Some of the most forward-looking engineering students in India will soon be learning the ancient language of Sanskrit. The decision by the Indian Institute of Technology (IIT) in Delhi to offer science courses based on Sanskrit teachings.
Ancient Indians are credited with having made amazing discoveries in astronomy, architecture, medicine and other fields. They had a unique method of calculation, which is now called Vedic Mathematics. (For more refer to chapter on Hindu Culture).
Most of the information of that age was recorded in Sanskrit -- a language that hasn't been widely used in a thousand years.
Our notion of science comes from (the) West, in the same way that our notion of education, politics, literature, et cetera, come from the West," said Wagish Shukla, a mathematics professor at IIT, Delhi, who is also a Sanskrit scholar.
"We have become an intellectual colony of the West under amnesia, regarding the knowledge society we were.
"The problem today is that inputs from Sanskrit are disenfranchised from our education. For instance, when a student wants to understand a particular issue, he or she is debarred from finding out what Vedanta or Nyaya or Mimamsa (ancient Indian knowledge bases) has to say about it."
(source: wired.com).
Indians in Israel-led study on Sanskrit poetry
Jerusalem: Two Indian experts are part of an ambitious Israel-led project to chart the literary evolution of two millennia of Sanskrit poetry, or 'kavya'.
"Since the discovery of Indian poetry by Western scholars in the 18th century, several histories have been written, but the story of Sanskrit's poetic evolution remains largely untold," said H.V. Nagaraja Rao of the International Sanskrit Research Centre at Mysore University.
"We have only a very rudimentary idea of major thematic shifts and stylistic breakthroughs of the 'mahakavya' tradition that held sway in the golden era of Indian literature between the first and 12th centuries -- epitomised in the works of the famous fourth century Indian poet and playwright Kalidasa," Rao told IANS.
"Our aim is to map the crucial social milieu of historic moments when innovative literary fashions were created, or when poets deviated from their predecessors to break new paths in 'kavya'," he said.
Rao is a Sanskrit grammar expert and is currently a research fellow at the Hebrew University's Institute for Advanced Studies in Jerusalem. Rao is one of the 14 renowned Sanskrit scholars taking issue with the notion that 'kavya' poetic forms did not change through the centuries.
(source: Indians in Israel-led study on Sanskrit poetry - newindpress.com).
Meet Pandit Hussain Shastri, model of secular India In Love With Sanskrit
Pandit Syed Hussain Shastri is a Sanskrit scholar who has lived Sanskrit all his life. Pandit and Shastri are not secular badges to his name. They are now an integral part of his name - earned after years of dedicated scholarship.
In Mirzaganj village in Malihabad people know him as 'Pandit Syed Hussain Shastri' and address him as Shastriji. He had decided to learn Sanskrit because his father wished it. He said: "Once I started learning it in childhood, I just fell in love with it. The romance continues."
Seventy-nine-year-old Shastri said: "I find French beautiful, but Sanskrit is the most beautiful." In last 56 years people came from far and wide - Varanasi , Allahabad and Europe - to learn Sanskrit from him. One of them, Henry Shock, a scholar in Oriental studies from Illinois University visited him two decades ago. Shock said to Shastri: "It is highly doubtful Sanskrit is a living language, but it is never doubtful that it is living in your body."
Shastri said: "I was barely four when I took admission in Dharm Sangh Sanskrit Vidyalaya and began my journey in Sanskrit. I continued with Sanskrit studies at Government Jubilee Inter-College and then Lucknow University . In 1952, I graduated in Sanskrit." He has a post-graduate degree in the language. He survived a heart attack two months ago. "I am waiting for death to tip toe." In the same breath he recites: "...And not a stone to tell where I lie...Just let me live and let me die." Now most of the time he spends in reading Bhagwad Gita in Sanskrit. Pandit Syed Hussain Shastri said that he believes in Brahminism. He said: "Take away Brahminism from Sanskrit, and it loses its soul."
Shastri said: "I faced resistance from both the communities. In those days people were less secular in matter of religion. But my love for language finally triumphed. Now, I have taught the language to my niece."
Shastri said he was once interviewed by Henry Shock. "Shock has been the only person who interviewed me in Sanskrit. Many times during the interview I attempted to drift to English, as I knew he was from the US . But he continued in Sanskrit. When I asked him where he learnt Sanskrit, Shocks said: Germany ."
For some people languages know no barrier of caste, creed, religion or nationality.
(source: Meet Pandit Hussain Shastri, model of secular India In Love With Sanskrit - By Pankaj Jaiswal - hindustantimes.com).
Refer to The Muslim or "Walking Veda" of Malihabad
No guardians for old Sanskrit books
Hydrebad: Sanskrit, though has lured a sizable number of enthusiasts to learn the language, it has failed to attract any patron willing to contribute for reviving out-of-print old Sanskrit books.
The Surabharati Samiti, a one-of-itskind organisation promoting the language among city residents, has identified at least eight Sanskrit books that were very popular but are out-of-print now. A funds crunch is deterring the samiti from reprinting these old books.
Some of these books, which also have Telugu translations, were authored to introduce Sanskrit to the younger generation. ‘Ramayanam lo Ratnalu’ had excerpts from the Ramayanam that were explained in simple Telugu for youngsters.
There was also a book on the morals from the Mahabharata and many others on Bhagavatham and Upanishads. “It would cost us approximately Rs 2 lakh for the reprints, but no one is coming forward to give us funds,” said secretary Surabharati Samiti, B Narsimha Charyulu.
The books themselves are very inexpensive costing just Rs 6.50 to Rs 16 per copy. “Anyone can afford to buy these books and have some quality Sanskrit reading,” Narasimha Charyulu said.
Earlier, many philanthropists and even the Tirumala Tirupathi Devasthanams (TTD) made donations for the samiti’s activities, which included publications of such useful Sanskrit books. But now, there seems to be a dearth for Sanskrit patrons. Meanwhile, the Samiti has other worries.
It’s awaiting extension of lease on the land it borrowed from the Osmania University for its workings. Though the university isn’t asking the samiti to vacate the premises on which it has been functioning for as many as 30 years, it (university) is yet to give a lease extension.
Surabharati Samiti is one of the first independent organisations that was set up in 1970 to propagate Sanskrit among people. Earlier, people studying the language would approach the scholars and professors-members of the Samiti to clear their doubts. Now, it offers many courses in Sanskrit learning including spoken Sanskrit classes.
In January this year, it was recognised as one of the centres for non-formal Sanskrit education by the Rashtriya Sanskrit Sansthan, New Delhi.
(source: No guardians for old Sanskrit books - timesofindia.com).
Sanskrit echoes around the world - excerpts - By Vijaysree Venkatraman
The rise of India 's economy has brought an eagerness to learn the ancient 'language of the gods' – and a great-great aunt to English.
Today, spoken Sanskrit is enjoying a revival – both in India and among Indian expatriates in the United States . There is even evidence of Sanskrit emerging in American popular culture as more and more people roll out yoga mats at the local gym and greet one another with "Namaste."
Harvard, Yale, and the University of Chicago , among others, have long offered Sanskrit courses to undergrads. But the demand for these classes is growing beyond academic settings. A decade-long economic boom has brought Indians some measure of prosperity, and with it a sense of pride in the nation's past. In large part, however, the revival is the result of the efforts of a private group, Samskrita Bharati, headquartered in New Delhi . The volunteer-based group's mission: Bring the pan-Indian language back to the mainstream and lay the groundwork for a cultural renaissance.
"There were many reasons for the decline of Sanskrit," says Chamu Krishna Shastry, who founded Samskrita Bharati in 1981, "but one of the foremost was the unimaginative way it was taught since [British] colonial times." Later, in a newly democratic India , the language associated with upper-caste Brahmin priests held little appeal to the masses. The present movement to revive Sanskrit aims to teach the "language of the gods" to anyone who cares to learn it.
In India today, Sanskrit is mostly known as the written language of religion and metaphysics. Hindus – who make up 80 percent of the population in India – typically know some Sanskrit prayers by heart. Those who marry by the ceremonial sacred fire recite their vows in Sanskrit. Traces of the ancient language can be found in nearly all of the 15 modern languages spoken in India . (Hundreds of pure Sanskrit words are present in English as well. )
"To dispel the notion that the language was nonliving and difficult to learn," Mr. Shastry says in a phone interview, "we decided to teach basic spoken Sanskrit in 10 days and to teach through Sanskrit only." An eager network of volunteers experimented with this new method, teaching groups in villages, cities, and abroad through Indian expatriates. "We now hold classes even in prisons," Shastry says.
When the movement began, there was no money for printed flyers to advertise the classes, so publicity was strictly via word-of-mouth. Volunteers performed sidewalk skits about social themes using Sanskrit to draw the attention of passersby. "[People] saw that Sanskrit need not be confined to rituals and prayer," says Pallamraju Duggirala, a part-time Samskrita Bharati volunteer (and full-time space physicist) who has been teaching the free classes at MIT since September 2003.
In 25 years, an estimated 7 million people have attended spoken Sanskrit classes offered by Samskrita Bharati in India and abroad, says Shastry. There are 250 full-time volunteers and 5,000 part-time teachers in the United States and India , and their numbers are growing. Samskrita Bharati has chapters in 26 of India 's 28 states. There are also groups in such places as San Jose , Calif. ; Seattle ; Pittsburgh ; Buffalo , N.Y. ; Dallas ; San Diego ; and Chicago . Requests are coming in from other US cities as well.
Like Latin and Greek, Sanskrit eventually became only the language of scholars as dialects spread in medieval times, notes David Shulman of The Hebrew University of Jerusalem in an e-mail interview. When the British Raj began in 1757, English slowly replaced Sanskrit.
Yoga practitioners in the US are seeking out the authentic Sanskrit names of various poses such as "downward dog" or "spinal twist" and the philosophy behind the practice as spelled out in the Yoga Sutras – the original treatise on the subject written in Sanskrit thousands of years ago.
Science-history buffs see old works in Sanskrit as treasure troves of ancient knowledge of astronomy, chemistry, mathematics, medicine, and metallurgy. When Copernicus announced that the sun was the center of the universe in 1543, it was a defining moment for Western science. In Samskrita Bharati's recently released "Pride of India" – a compilation that offers a glimpse into India 's scientific heritage – Sanskrit scholars point to calculations from AD 499 that indicate astronomer Aryabhatta's underlying concept of a sun-centered planetary model.
"This knowledge tradition is what we hope to revive through the spread of Sanskrit," says Shastry.
You speak a little Sanskrit
Linguistically, Sanskrit belongs to the ancient Indo-European family – a "sister" of Old Greek, German (Gothic) and Latin – and is thus one of the ancestors of English. More like a great-great-aunt, perhaps. This helps to explain the coincidence of words that sound and mean the same in Sanskrit and English, such as bratha and brother.
Hundreds of pure Sanskrit words became permanent fixtures in English through cultural interactions between the East with the West since the Middle Ages, he adds. Some of the pure Sanskrit words in English you know include: avatar, karma, guru, juggernaut, pundit, mantra, and nirvana.
(source: Sanskrit echoes around the world - By Vijaysree Venkatraman - Christian Science Monitor).
Yantras
Maharshi Bharadwaja
is an august name in the pantheon of Hindu Sages who recorded Indian
civilization, in the spiritual, intellectual, and scientific fields in the
hoary past. The rishis transmitted knowledge from mouth to mouth and from ear
to ear, for long eras. Written transmission through birch-backs or palm leaves
or home made paper, are from this side of a thousand years. The word “yantra”
is derived from the root yam, to control, and has been freely used in ancient
India for any contrivance. Mechanical skills had produced in ancient India many
accessories for scientific activities, such as surgical instruments in
medicine, the pakayantras or laboratory equipment in medicine, Rasayana, and
the astronomical yantras described in Jyotisa works. These belong to a
different category. In the Mahabharata we hear of the Matsya-yantra or the
revolving wheel with a fish which Arjuna had to shoot in order to win Draupadi
in the svayamvara.
More interesting references are made by Valmiki to yantras on the field of battle, the continuity of which tradition we see later in the Arthasastra of Kautilya. The fortifications include equipment in the form of yantras. In Ayodhya 100.53, in the Kaccita-sarga, while enquiring about measures of defense, Rama asks Bharata whether the fort is equipped with yantras. Lanka, as a city built by Maya, is naturally more full of the yantras. The city, personified as a lady, is called yantra-agara-stani, informing us of a special chamber filled with yantras. (Sundara 3. 18). The Arthasastra of Kautilya is one of the books of culture which throws a flood of light on the particular epochs in which they arose. This work of 300 B.C.E. being a treatise on statecraft, speaks of yantras in connection mainly with battles, but also with architecture to some extent. An early work, a theoretical treatise and a text of great reputation, the Arthasastra forms our most valuable document on the subject of yantras.
And, as early as the Bhagavad Gita, the machine became an apt simile for man being a tool in the hands of the Almighty that sits in man's heart and by His mystic power makes man not only move but also delude himself into the notion of his being a free or competent agent.
“To deny to Babylon, to Egypt and to India, their part in the development of science and scientific thinking is to defy the testimony of the ancients, supported by the discovery of the modern authorities. - L. C. Karpinski
“Thus we see that India’s marvels were not always false.” - Lynn Thorndike.
More interesting references are made by Valmiki to yantras on the field of battle, the continuity of which tradition we see later in the Arthasastra of Kautilya. The fortifications include equipment in the form of yantras. In Ayodhya 100.53, in the Kaccita-sarga, while enquiring about measures of defense, Rama asks Bharata whether the fort is equipped with yantras. Lanka, as a city built by Maya, is naturally more full of the yantras. The city, personified as a lady, is called yantra-agara-stani, informing us of a special chamber filled with yantras. (Sundara 3. 18). The Arthasastra of Kautilya is one of the books of culture which throws a flood of light on the particular epochs in which they arose. This work of 300 B.C.E. being a treatise on statecraft, speaks of yantras in connection mainly with battles, but also with architecture to some extent. An early work, a theoretical treatise and a text of great reputation, the Arthasastra forms our most valuable document on the subject of yantras.
And, as early as the Bhagavad Gita, the machine became an apt simile for man being a tool in the hands of the Almighty that sits in man's heart and by His mystic power makes man not only move but also delude himself into the notion of his being a free or competent agent.
“To deny to Babylon, to Egypt and to India, their part in the development of science and scientific thinking is to defy the testimony of the ancients, supported by the discovery of the modern authorities. - L. C. Karpinski
“Thus we see that India’s marvels were not always false.” - Lynn Thorndike.
The following machines are to be made of a metal called Veera. An alloy formed by melting and fusing the three metals Kshwinka, Arjunika and Kanta (magnet), in three, five and nine parts respectively, is called Veeraloha or a metal namely Veera. When it undergoes shastraic processes, it cannot be destroyed by fire, air, water, electricity, cannon, gun-powder or the like. It will then be very strong, light, and of golden color. The metal is specially meant for Machines.
Panchamukha
Yantra
A machine of this name contains doors in east, south, west, north and top. Weighs 170 Ratals. Carries one thousand Ratals. By the help of electricity it can travel five Kroshas per hour. It is used as conveyance for men and in wars. Since the machine is conducted by the power of a spirit called Gaja it is named as Gajaakarshana Panchamukha Ratha.
A machine of this name contains doors in east, south, west, north and top. Weighs 170 Ratals. Carries one thousand Ratals. By the help of electricity it can travel five Kroshas per hour. It is used as conveyance for men and in wars. Since the machine is conducted by the power of a spirit called Gaja it is named as Gajaakarshana Panchamukha Ratha.
Mrugaakasrshana
Yantra
These are the machines drawn by such animals as oxen, asses, horses, camels, elephants and so on.
These are the machines drawn by such animals as oxen, asses, horses, camels, elephants and so on.
Chaturmukha
Ratha Yantra
This machine has faces or openings on four sides. Weighs 120 Ratals. It can be conducted with any oil, preferably that of coconut shells, or with the help of electricity. Travels six Kroshas per hour. Used for traveling, wars, and transporting things.
Trimukha Ratha Yantra
This Machine weighs 116 Ratals. It has three doors, downwards, upwards and on one side. It can carry a weight of 600 Ratals. It is conducted with the help of oil extracted from knotted root of Simha-Krantha, and from that extracted out of the stalks of a kind of grass. If such oils are not available, electricity may be made use of. It is used for the purposes that the above machine, viz. Cahkra-mukha-Ratha Yantra is used.
This machine has faces or openings on four sides. Weighs 120 Ratals. It can be conducted with any oil, preferably that of coconut shells, or with the help of electricity. Travels six Kroshas per hour. Used for traveling, wars, and transporting things.
Trimukha Ratha Yantra
This Machine weighs 116 Ratals. It has three doors, downwards, upwards and on one side. It can carry a weight of 600 Ratals. It is conducted with the help of oil extracted from knotted root of Simha-Krantha, and from that extracted out of the stalks of a kind of grass. If such oils are not available, electricity may be made use of. It is used for the purposes that the above machine, viz. Cahkra-mukha-Ratha Yantra is used.
Dwimukha
Yantra
It weights 80 Ratals. Doors to east and west. Conducted by a wheel fitted with screws. Travels three Koshas per hour. Can carry a weight of three hundred Ratals. Used for the above purposes.
It weights 80 Ratals. Doors to east and west. Conducted by a wheel fitted with screws. Travels three Koshas per hour. Can carry a weight of three hundred Ratals. Used for the above purposes.
Ekamukha
Ratha Yantra
This machine has only one door. Weighs 48 Ratals. Carries two hundred Ratals of weight. Travels with the help of oil extracted from the seeds of Kancha-Thoola or Sovlaalika or by electricity: speed 1 Keosha per hour. Used for the above purposes.
This machine has only one door. Weighs 48 Ratals. Carries two hundred Ratals of weight. Travels with the help of oil extracted from the seeds of Kancha-Thoola or Sovlaalika or by electricity: speed 1 Keosha per hour. Used for the above purposes.
Simhaasya
Ratha Yantra
This machine presents a front of a lion’s appearance. Possesses two doors. 75 Ratals in weight. Carries a weight of 50 Ratals. It can travel both on land and air. It has the quality of expanding and contracting. Used for the above purposes.
This machine presents a front of a lion’s appearance. Possesses two doors. 75 Ratals in weight. Carries a weight of 50 Ratals. It can travel both on land and air. It has the quality of expanding and contracting. Used for the above purposes.
Vyaaghraasya
Ratha Yantra
This is modeled after a tiger. Possesses wings. Weighs 64 Ratals. Carries 200 Ratals of weight. It travels in air expanding its wings with electric power, but contracting its wings with steam power. It is used for the above purposes.
Dolamukha Yantra
This is modeled after a litter. Contains two doors. Weights 50 Ratals. Carries 148 Ratals. Travels three Kroshas per hour. Conducted with the help of the electricity and an oil, viz Shilyusha extracted from wine.
This is modeled after a tiger. Possesses wings. Weighs 64 Ratals. Carries 200 Ratals of weight. It travels in air expanding its wings with electric power, but contracting its wings with steam power. It is used for the above purposes.
Dolamukha Yantra
This is modeled after a litter. Contains two doors. Weights 50 Ratals. Carries 148 Ratals. Travels three Kroshas per hour. Conducted with the help of the electricity and an oil, viz Shilyusha extracted from wine.
Kurmamukha
Ratha Yantra
This is modeled after a tortoise. Contains small doors. Weighs 32 Ratals. Used for only spying.
This is modeled after a tortoise. Contains small doors. Weighs 32 Ratals. Used for only spying.
Ayah –
Prasaarana Yantra
Out of those that are conducted by electricity this is one which travels on iron line spread on earth. It may be constructed to contain from 40 to 80 wheels. It resembles the railway train somewhat, weighs 4000 Ratals. Carries twenty-five thousand Ratals. Travels three Kroshas per hour with the power of electricity. It is used in transporting men and goods from place to place.
Out of those that are conducted by electricity this is one which travels on iron line spread on earth. It may be constructed to contain from 40 to 80 wheels. It resembles the railway train somewhat, weighs 4000 Ratals. Carries twenty-five thousand Ratals. Travels three Kroshas per hour with the power of electricity. It is used in transporting men and goods from place to place.
Panchamukee
Yantra
This machine has five faces. Weighs 115 Ratals. Carries twelve thousand Ratals. Carries twelve thousand Ratals. Has another machine which enables the five doors to open or shut. Conducted with electricity. Speed four Kroshas per hour. Used for the above purposes.
This machine has five faces. Weighs 115 Ratals. Carries twelve thousand Ratals. Carries twelve thousand Ratals. Has another machine which enables the five doors to open or shut. Conducted with electricity. Speed four Kroshas per hour. Used for the above purposes.
Eka
Chakra Yantra
This contains only one wheel. It is modeled after a trap. Weights 105 Ratals. Carries 800 Ratals. It is given motion and kept in motion by its wheels being worked by bellows. Travels three Kroshas per hour.
This contains only one wheel. It is modeled after a trap. Weights 105 Ratals. Carries 800 Ratals. It is given motion and kept in motion by its wheels being worked by bellows. Travels three Kroshas per hour.
Trimukhi
Yantram
This machine has three faces. Contains three compartments which can be separated. Weights one thousand Ratals. Travels on water. The three compartments are so arrayed that it can travel with the second compartment if the first is damaged, and if the second also gets damaged, the third compartment can safeguard the contents, by separating them as may be necessary. Should the topmost apartment be in a dangerous predicament, it can rise into heavens and travel in the air. Uses as above.
This machine has three faces. Contains three compartments which can be separated. Weights one thousand Ratals. Travels on water. The three compartments are so arrayed that it can travel with the second compartment if the first is damaged, and if the second also gets damaged, the third compartment can safeguard the contents, by separating them as may be necessary. Should the topmost apartment be in a dangerous predicament, it can rise into heavens and travel in the air. Uses as above.
Jrumbhala
Yantra
This machine has the door below. It is modeled after a shut umbrella. The covering is made of thick water-proof cloth which is manufactured out of the juice of the five trees or Pachavarga Kasheeree Vruksha. Weighs 42 Ratals. Carries 300 Ratals. It can expand into the shape of a tent by working a screw inside. So also it can contract into the former shape by working another screw. Appears like a flag. Used for secret wanderers like spying. With electric power or with the help of its wheels turned by bellows it can travel six Kroshas per hour.
This machine has the door below. It is modeled after a shut umbrella. The covering is made of thick water-proof cloth which is manufactured out of the juice of the five trees or Pachavarga Kasheeree Vruksha. Weighs 42 Ratals. Carries 300 Ratals. It can expand into the shape of a tent by working a screw inside. So also it can contract into the former shape by working another screw. Appears like a flag. Used for secret wanderers like spying. With electric power or with the help of its wheels turned by bellows it can travel six Kroshas per hour.
Goodha
Gamana Yantra
This machine can accommodate only three persons. Weighs half a maund. Appears like an ordinary tower. Contains five keys. Can travel on land as well as air. Its motion is almost invisble. Can travel eight Kroshas per hour with the power of an oil called Sinjurika. Used for secret travels.
This machine can accommodate only three persons. Weighs half a maund. Appears like an ordinary tower. Contains five keys. Can travel on land as well as air. Its motion is almost invisble. Can travel eight Kroshas per hour with the power of an oil called Sinjurika. Used for secret travels.
Wyrajika
Yantra
This machine is made of glasses of abhraka or mica. There are sixteen doors. Weights three Ratals. Carries five Ratals. Appears like a sparking light and as such none can know that it is a machine. Should anyone go near it, the sparkling light produced by turning an inner key will kill him. Can travel on water as well as on land. With the electric power of solar rays it can travel twelve Kroshas per hour. Used for journeys, in wars and in dispatching money.
This machine is made of glasses of abhraka or mica. There are sixteen doors. Weights three Ratals. Carries five Ratals. Appears like a sparking light and as such none can know that it is a machine. Should anyone go near it, the sparkling light produced by turning an inner key will kill him. Can travel on water as well as on land. With the electric power of solar rays it can travel twelve Kroshas per hour. Used for journeys, in wars and in dispatching money.
Indranee
Yantra
This machine is constructed with paper, manufactured out of grass belonging to Maunjavarga; the 3rd, 9th, 11th, 22nd, 30th and 42nd classes of grass are known as Pishangamunja, Pingala Munja, Rajjumnunja and son on. This machine cannot be destroyed by fire or water. It is exceedingly light and strong. It can travel 15 Kroshas per hour with the help of wind-worked wheels. Carries 100 Ratals.
This machine is constructed with paper, manufactured out of grass belonging to Maunjavarga; the 3rd, 9th, 11th, 22nd, 30th and 42nd classes of grass are known as Pishangamunja, Pingala Munja, Rajjumnunja and son on. This machine cannot be destroyed by fire or water. It is exceedingly light and strong. It can travel 15 Kroshas per hour with the help of wind-worked wheels. Carries 100 Ratals.
Vishwaavasu
Yantra
This machine has two doors. Weighs 148 Ratals. Carries three thousand Ratals. With the help of steam it travels two and a half Kroshas per hour. It can go both forward and backward. It can be expanded or contracted. Contains seven keys. Used for the above purposes.
This machine has two doors. Weighs 148 Ratals. Carries three thousand Ratals. With the help of steam it travels two and a half Kroshas per hour. It can go both forward and backward. It can be expanded or contracted. Contains seven keys. Used for the above purposes.
Sourambhaka
Yantra
This machine has three storeys. There are secret seats for 400 people to sit in each of the three storeys. The seats are not ordinarily visible. The storeys can alone be perceived. Weights 230 Ratals. Carries thirty-six thousand Ratals. It travels with the help of electricity or steam, or with the help of spirits of seventh kind of wine. Can go 32 Kroshas per hour. Useful in carrying men and things in warfare.
This machine has three storeys. There are secret seats for 400 people to sit in each of the three storeys. The seats are not ordinarily visible. The storeys can alone be perceived. Weights 230 Ratals. Carries thirty-six thousand Ratals. It travels with the help of electricity or steam, or with the help of spirits of seventh kind of wine. Can go 32 Kroshas per hour. Useful in carrying men and things in warfare.
Sphotanee
Yantram
This machine has only one door, weighs 50 Ratals. Carries 200 Ratals. Sails on water. Just like a bubble of water, sometimes it can rise above water and at times it can dive underneath water. Moves with the power of steam or of spirits of Kanajala Kshaara. Travels four Kroshas per hour. Used by marine spies.
Kamatha Yantram
This is modeled after a tortoise. Weights 500 Ratals. Carries eight thousand Ratals. Contains two doors. Travels under the surface of water. Used for the above purposes.
This machine has only one door, weighs 50 Ratals. Carries 200 Ratals. Sails on water. Just like a bubble of water, sometimes it can rise above water and at times it can dive underneath water. Moves with the power of steam or of spirits of Kanajala Kshaara. Travels four Kroshas per hour. Used by marine spies.
Kamatha Yantram
This is modeled after a tortoise. Weights 500 Ratals. Carries eight thousand Ratals. Contains two doors. Travels under the surface of water. Used for the above purposes.
Parvathee
Yantram
This is modeled after a lotus. Contains four doors. Weighs 69 Ratals. Carries 800 Ratals. A pole is fixed in the middle to contain keys inside to expand and contract the machine just like a lotus opens and shuts. With the help of the power of steam or electricity it cant travel 24 Kroshas per hour. Used in voyages to distant islands.
This is modeled after a lotus. Contains four doors. Weighs 69 Ratals. Carries 800 Ratals. A pole is fixed in the middle to contain keys inside to expand and contract the machine just like a lotus opens and shuts. With the help of the power of steam or electricity it cant travel 24 Kroshas per hour. Used in voyages to distant islands.
Thaaraamuckha
Yantram
This contains a face of seven keys, sparkling like stars. Twelve doors. Weights two thousand Ratals. Carries twenty-five thousand Ratals. Out of the seven keys, if the first is pressed, a melodious music accompanied with every kind of musical instrument will be heard by those that are inside: if the second is pressed, dramatic scenery and action will be visible: by pressing the third, a stream of fresh water flows amidst the occupants, so that they may make use of water as they please: by pressing the fourth, plates with flowers, scents, plantains, camphor etc. will be ready before the occupants so that they may worship God: by pressing the fifth, plates of excellent food will be ready before them; while they are taking their dinner, the plates turn round through wires: by pressing the sixth: by pressing the seventh beds will be ready for all. Should the keys be kept as they were everything will vanish. With the help of steam or electricity it can travel four Kroshas per hour. Used for the above purposes.
This contains a face of seven keys, sparkling like stars. Twelve doors. Weights two thousand Ratals. Carries twenty-five thousand Ratals. Out of the seven keys, if the first is pressed, a melodious music accompanied with every kind of musical instrument will be heard by those that are inside: if the second is pressed, dramatic scenery and action will be visible: by pressing the third, a stream of fresh water flows amidst the occupants, so that they may make use of water as they please: by pressing the fourth, plates with flowers, scents, plantains, camphor etc. will be ready before the occupants so that they may worship God: by pressing the fifth, plates of excellent food will be ready before them; while they are taking their dinner, the plates turn round through wires: by pressing the sixth: by pressing the seventh beds will be ready for all. Should the keys be kept as they were everything will vanish. With the help of steam or electricity it can travel four Kroshas per hour. Used for the above purposes.
Rohinee
Yantram
This is modeled after a hollow bamboo and is of bamboo color. Weighs three thousand Ratals. Carries fifty thousand Ratals. Contains five hundred compartments in which gun-powder, bullets, weapons etc. can be preserved. Though fire breaks out nothing will be burnt or damaged, because the fire is suppressed by the nature of the metal with which it is composed. With the help of steam or electricity, it can run six kroshas per hour. It is used chiefly in wars.
This is modeled after a hollow bamboo and is of bamboo color. Weighs three thousand Ratals. Carries fifty thousand Ratals. Contains five hundred compartments in which gun-powder, bullets, weapons etc. can be preserved. Though fire breaks out nothing will be burnt or damaged, because the fire is suppressed by the nature of the metal with which it is composed. With the help of steam or electricity, it can run six kroshas per hour. It is used chiefly in wars.
Raakaasya
Yantram
From the machine a glorious light will flow out just like moon-light once in three hours. This light illuminates a distance of sixty four Kroshas by which everything that lies in its range will be made clearly visible. Weights one ratal. In the machine there is a wheel turning to right round and round just like the Sun. Can travel on land, water and in air. Useful in finding out objects from afar off. With the help of spirits of sixteenth kind of wine it can travel four Kroshas per hour on land, eight kroshas on water and twelve Kroshas in air.
From the machine a glorious light will flow out just like moon-light once in three hours. This light illuminates a distance of sixty four Kroshas by which everything that lies in its range will be made clearly visible. Weights one ratal. In the machine there is a wheel turning to right round and round just like the Sun. Can travel on land, water and in air. Useful in finding out objects from afar off. With the help of spirits of sixteenth kind of wine it can travel four Kroshas per hour on land, eight kroshas on water and twelve Kroshas in air.
Chandramukha
Yantram
This machine has a front like the moon’s disk: it is dark in the middle and bright all round. Weighs 400 Ratals. Contains sixteen doors. Carries sixteen thousand ratals. Contains five storeys and sixty-eight cylinders. These cylinders are useful in filling the five kinds of smokes, the seven powers, thirty-two kinds of powders and forty-eight kinds of gas. When they are in those cylinders no harm is done to them. This travels in paths dug out inside the earth. Travels with the help of spirits of 13th quality of wine. Speed sixteen kroshas per hour. Used in wars.
This machine has a front like the moon’s disk: it is dark in the middle and bright all round. Weighs 400 Ratals. Contains sixteen doors. Carries sixteen thousand ratals. Contains five storeys and sixty-eight cylinders. These cylinders are useful in filling the five kinds of smokes, the seven powers, thirty-two kinds of powders and forty-eight kinds of gas. When they are in those cylinders no harm is done to them. This travels in paths dug out inside the earth. Travels with the help of spirits of 13th quality of wine. Speed sixteen kroshas per hour. Used in wars.
Anthaschakra
Ratham
This is modeled after the crooked rod of a litter. This rod, resembling the two angularly bent rods of an oil mill, will be turning round and round always. There are thirty two screwed wheels. This machine must be fixed to the earth. It is used in transporting elephants, camels, horses, men, conveyances and son, or binging them near from a distance. This can be done by working at the screws inside. This must be fixed in the fitth circle of the warfield.
This is modeled after the crooked rod of a litter. This rod, resembling the two angularly bent rods of an oil mill, will be turning round and round always. There are thirty two screwed wheels. This machine must be fixed to the earth. It is used in transporting elephants, camels, horses, men, conveyances and son, or binging them near from a distance. This can be done by working at the screws inside. This must be fixed in the fitth circle of the warfield.
Panchanaala
Yantram
This is fitted by joining five cylinders. There are distillery machines in each of these cylinders. These distilleries are used in manufacturing not only oils, spirits, etc. but also smokes, powders and so on. Weighs 230 Ratals. Travels three Kroshas per hour with the help of spirits of 9th class of wine.
This is fitted by joining five cylinders. There are distillery machines in each of these cylinders. These distilleries are used in manufacturing not only oils, spirits, etc. but also smokes, powders and so on. Weighs 230 Ratals. Travels three Kroshas per hour with the help of spirits of 9th class of wine.
Thanthreemukha
Yantram
The front of this machine appears like a trap of wires. Inside the machine there is a magnetic wheel in the center. Behind this, there are exact representations of lions, tigers and other fierce animals all made of wires. In front there is a magnifying glass of 103 rd class. By working at the keys, these iron lions, tigers and so on can be made to roar and pounce upon people that come near it. By doing so, none can go near it. Weights 80 Ratals. Carries thousand Ratals. With the help of the powers of spirits of the third class wine, it can travel four kroshas per hour. Useful in wars.
The front of this machine appears like a trap of wires. Inside the machine there is a magnetic wheel in the center. Behind this, there are exact representations of lions, tigers and other fierce animals all made of wires. In front there is a magnifying glass of 103 rd class. By working at the keys, these iron lions, tigers and so on can be made to roar and pounce upon people that come near it. By doing so, none can go near it. Weights 80 Ratals. Carries thousand Ratals. With the help of the powers of spirits of the third class wine, it can travel four kroshas per hour. Useful in wars.
Vegineee
Yantram
This is modeled after an umbrella. It can run very fast by turning the screws at the junction of wheels. Can accommodate only three persons. Travels 8 kroshas per hour.
This is modeled after an umbrella. It can run very fast by turning the screws at the junction of wheels. Can accommodate only three persons. Travels 8 kroshas per hour.
Shaktyudgama
Yantram
This is a machine which spreads the electricity in sky. It has five storeys. Contains big glass vessels (containers) in each of them. In the first storey, the glass vessels will be filled with tar mixed with coal. In the second, the glass vessels will be filled with sea-foam or lather with the extract of tin. In the vessels of the third storey, sulpjur with the oil of the seeds of Visha mushti will be filled. Those of the 4th, will be filled with the five essences of oils of the Pranaksharas. The five balls along with mercury, are fitted in those of the fifth. Wires from these five vessels are united as per shastraic principles. The vessels of the first storey must be filled with electricity and through this the vessels of other storeys must be filled. Through this it can spread in the sky. The machine weighs 32 Ratals. Used in constructing airplanes.
This is a machine which spreads the electricity in sky. It has five storeys. Contains big glass vessels (containers) in each of them. In the first storey, the glass vessels will be filled with tar mixed with coal. In the second, the glass vessels will be filled with sea-foam or lather with the extract of tin. In the vessels of the third storey, sulpjur with the oil of the seeds of Visha mushti will be filled. Those of the 4th, will be filled with the five essences of oils of the Pranaksharas. The five balls along with mercury, are fitted in those of the fifth. Wires from these five vessels are united as per shastraic principles. The vessels of the first storey must be filled with electricity and through this the vessels of other storeys must be filled. Through this it can spread in the sky. The machine weighs 32 Ratals. Used in constructing airplanes.
Mandalaavartha
Yantram
This is modeled after a spinning top. Contains six faces and sixty-four screws inside. Weighs 68 Ratals. Carries eight thousand Ratals. Like a top it turns round the armies and crowds of people, round and round. It can turn round thrice, a distance of two kroshas in an hour, with the help of electricity and spirit of eleventh of class of wine. Useful in wars and in mutinies of people.
This is modeled after a spinning top. Contains six faces and sixty-four screws inside. Weighs 68 Ratals. Carries eight thousand Ratals. Like a top it turns round the armies and crowds of people, round and round. It can turn round thrice, a distance of two kroshas in an hour, with the help of electricity and spirit of eleventh of class of wine. Useful in wars and in mutinies of people.
Ghoshanee
Yantram
This is modeled after an immense serpent. Contains three coverings and 24 faces. It is filled with electricity. Contains also 148 cylindrical apartments to stock poisonous gas. By working at the inner screws, it can produce a noise equal to 32 thunderbolts. Emits poisonous gas as it travels. The sound thus produced will be heard for a distance of 14 ¼ miles. People near it die of the mortal effects of the deafening noise and poisonous gas. Those who are beyond eight kroshas of it will swoon. Weighs 116 Ratals. Carries six thousand Ratals. Can travel six kroshas per hour, with the help of electricity and spirits of 13th kind of wine.
Ubhayamukha Yantram
This machine possesses the same symmetry on either side. Contains sixty-four small holes or doors on either side. Contains a fresh water stream inside. Above that stream, there flows another stream of tar. In the middle there are oils belonging to seven varieties. Contains 71 keys inside. By working at these keys, the poisonous gases, powers or anything of the kind that is injurious to lives, will be swept off in the range of twelve miles (roughly) around the machine and purifies the atmosphere. Weighs 48 Ratals. Carries 108 Ratals. Travels five Kroshas per hour with the help of electricity or spirits of 27th class of wine. Use for purifying atmosphere whenever and wherever necessary.
This is modeled after an immense serpent. Contains three coverings and 24 faces. It is filled with electricity. Contains also 148 cylindrical apartments to stock poisonous gas. By working at the inner screws, it can produce a noise equal to 32 thunderbolts. Emits poisonous gas as it travels. The sound thus produced will be heard for a distance of 14 ¼ miles. People near it die of the mortal effects of the deafening noise and poisonous gas. Those who are beyond eight kroshas of it will swoon. Weighs 116 Ratals. Carries six thousand Ratals. Can travel six kroshas per hour, with the help of electricity and spirits of 13th kind of wine.
Ubhayamukha Yantram
This machine possesses the same symmetry on either side. Contains sixty-four small holes or doors on either side. Contains a fresh water stream inside. Above that stream, there flows another stream of tar. In the middle there are oils belonging to seven varieties. Contains 71 keys inside. By working at these keys, the poisonous gases, powers or anything of the kind that is injurious to lives, will be swept off in the range of twelve miles (roughly) around the machine and purifies the atmosphere. Weighs 48 Ratals. Carries 108 Ratals. Travels five Kroshas per hour with the help of electricity or spirits of 27th class of wine. Use for purifying atmosphere whenever and wherever necessary.
Thridala
Yantram
This is modeled after a three-leafed Bilwa patra…. Having three compartments. The first is square, the second is triangular, and the third is a hexagon in shape. Each of these compartments has two doors. Each compartment is provided with Peshanee Yantras. A Peshanee Yantra is one which grinds grain such as wheat into powder. Always filled with flour. This machine is conducted by electricity.
This is modeled after a three-leafed Bilwa patra…. Having three compartments. The first is square, the second is triangular, and the third is a hexagon in shape. Each of these compartments has two doors. Each compartment is provided with Peshanee Yantras. A Peshanee Yantra is one which grinds grain such as wheat into powder. Always filled with flour. This machine is conducted by electricity.
Thrikuta
Yantram
This machine has two towers, like the peaks of a mountain. Each of these towers is one hundred (bahu) or yards in height. Each of the towers contains 32 keys inside. There are cylinders at every key. Above the towers there are flags and wheels. In front there are instruments to measure the cold. Indicates the weather, wind, sun-light, rain, thunderbolt, fall of stars and other future phenomena.
Thripeetha Yantram
This machine contains three bases. In the first, there is a machine having three heads like the elephant’s, but possessing two trunks in each head. In the second there is a three-headed instrument, each of the heads having two trunks of Vyali animal. In the third there is an instrument which has three heads, each of which has the appearance of a rhinoceros with tusks. They can be fitted together or separated as required. The first of these Yantras can stop a stream of water, suck up water of the stream and thus change the direction of the stream. The second can tear mountain asunder and thus create passage. The third can bore a hole in earth, suck up water from down below, and jet the same out through the tusks above its head. Weighs six thousand Ratals. Carries 80 Ratals. Travels and works by the help of steam, electricity and spirits of 23rd class of wine. This machine is used in constructing roads in water and bridges, and in piercing tunnels across mountains and rocks.
This machine has two towers, like the peaks of a mountain. Each of these towers is one hundred (bahu) or yards in height. Each of the towers contains 32 keys inside. There are cylinders at every key. Above the towers there are flags and wheels. In front there are instruments to measure the cold. Indicates the weather, wind, sun-light, rain, thunderbolt, fall of stars and other future phenomena.
Thripeetha Yantram
This machine contains three bases. In the first, there is a machine having three heads like the elephant’s, but possessing two trunks in each head. In the second there is a three-headed instrument, each of the heads having two trunks of Vyali animal. In the third there is an instrument which has three heads, each of which has the appearance of a rhinoceros with tusks. They can be fitted together or separated as required. The first of these Yantras can stop a stream of water, suck up water of the stream and thus change the direction of the stream. The second can tear mountain asunder and thus create passage. The third can bore a hole in earth, suck up water from down below, and jet the same out through the tusks above its head. Weighs six thousand Ratals. Carries 80 Ratals. Travels and works by the help of steam, electricity and spirits of 23rd class of wine. This machine is used in constructing roads in water and bridges, and in piercing tunnels across mountains and rocks.
Vishwamukha
Yantram
This is a very spacious machine. In it there are twelve cylinders containing magnifying glasses. These cylinders are very big and they are fitted that they can be turned into any direction as may be necessary. Weighs 1800 Ratals. Carries forty thousand Ratals. There are two stories in it, which can be separated or joined together with the help of keys. Travels twelve Yojanas with the help of spirits of 32nd quality, steam or electricity. The upper storey can be separated and can be soared into heavens. By fixing the cylinders to it in the sky an area of 24 Yojanas with forests, countries, seas, cities etc become clearly visible, and a picture/photo of the same can be obtained. Used in traveling and so on.
This is a very spacious machine. In it there are twelve cylinders containing magnifying glasses. These cylinders are very big and they are fitted that they can be turned into any direction as may be necessary. Weighs 1800 Ratals. Carries forty thousand Ratals. There are two stories in it, which can be separated or joined together with the help of keys. Travels twelve Yojanas with the help of spirits of 32nd quality, steam or electricity. The upper storey can be separated and can be soared into heavens. By fixing the cylinders to it in the sky an area of 24 Yojanas with forests, countries, seas, cities etc become clearly visible, and a picture/photo of the same can be obtained. Used in traveling and so on.
Ghantaakaara
Yantram
This machine appears as though seven almirahs are fixed together. Various kinds of wires, the essence or dravaka of the 16th kind of magnet, and many other dravakas are filled in it. There are two bells of bell-metal or white brass in each of these almirahs, and they are so fitted as to produce a terribly alarming sound just like the alarm of a clock. By the waves produced news of the world at large can be learned. Used in gathering information and in pictures.
This machine appears as though seven almirahs are fixed together. Various kinds of wires, the essence or dravaka of the 16th kind of magnet, and many other dravakas are filled in it. There are two bells of bell-metal or white brass in each of these almirahs, and they are so fitted as to produce a terribly alarming sound just like the alarm of a clock. By the waves produced news of the world at large can be learned. Used in gathering information and in pictures.
Vishthrithaasya
Yantram
The machine contains a widely open mouth. Weighs 76 Ratals. Carries 120 Ratals. In front of this machine there are five keys appearing as turrets. In the first turret there is a vessel of Chandra Kantha stone of the sixth class. As soon as the moon rises, water oozes in this stone vessel and it is filled. The same water is used by the men in the machine to drink. The other turrets attract the powers of cloud, stars and so on. Travels three Yojanas per hour with the help of spirits of the 14th class or electricity. Used in traveling. Etc.
The machine contains a widely open mouth. Weighs 76 Ratals. Carries 120 Ratals. In front of this machine there are five keys appearing as turrets. In the first turret there is a vessel of Chandra Kantha stone of the sixth class. As soon as the moon rises, water oozes in this stone vessel and it is filled. The same water is used by the men in the machine to drink. The other turrets attract the powers of cloud, stars and so on. Travels three Yojanas per hour with the help of spirits of the 14th class or electricity. Used in traveling. Etc.
Kravyaada
Yantram
This machine contains three faces. Weighs a hundred Ratals. Carries ten thousand Ratals. With the help of steam it can travel nine Yojanas per hour. Used in traveling and in carrying goods.
This machine contains three faces. Weighs a hundred Ratals. Carries ten thousand Ratals. With the help of steam it can travel nine Yojanas per hour. Used in traveling and in carrying goods.
Shankhamukha
Yantram
A machine containing a five faced boring instrument and resembling a conch shell is called Shankha mukha Yantram. There are keys to expand or contract the machine whenever or wherever necessary. Weighs a thousand Ratals. Used in constructing wells, digging, deep pits or boring holes in mines. It can dig 213 bahus or yards in an hour.
Used also for the purposes contained in the description.
A machine containing a five faced boring instrument and resembling a conch shell is called Shankha mukha Yantram. There are keys to expand or contract the machine whenever or wherever necessary. Weighs a thousand Ratals. Used in constructing wells, digging, deep pits or boring holes in mines. It can dig 213 bahus or yards in an hour.
Used also for the purposes contained in the description.
Gomukha
Yantram
This is modeled after the face of a cow. Weighs 80 Ratals. Carries 700 Ratals. There is a constant flow of water through this mouth. Travels two Yojanas per hour with the help of spirits of the 20th class. Used in supplying water.
This is modeled after the face of a cow. Weighs 80 Ratals. Carries 700 Ratals. There is a constant flow of water through this mouth. Travels two Yojanas per hour with the help of spirits of the 20th class. Used in supplying water.
Ambaraasya Yantram
This machine appears like sky for those who look at it. Weighs 180 Ratals. Carries 2400 Ratals. Used in transporting elephants, camels, and so on. Travels 3 Yojanas per hour with the help of steam and electricity.
Sumukha Yantram
This machine presents a beautiful face of a crab. Weights 118 Ratals. Carries 1150 Ratals. Can travel with the help of spirits of the 14th class, steam or electricity. Travels two Yojanas on land, four Yojanas in air, and three Yojanas in water, per hour. Used in traveling and transporting goods from place to place.
Thaaraamukha Yantram
The balls that are made out of the metal found where stars fall, are called Thaaraamanies. A machine which contains such balls is called Thaaraamukha Yantram. There are three big cylindrical pillars in it. There is another smaller machine inside this machine. The smaller machine contains some draavakas or acids, electricity, some glasses and so on. There are keys at the bottom of the three pillars, above named. By working the first key a brilliant light just like the rainbow will be produced. By working the second key a brilliancy light just like sun-light covered by clouds will be given out. By working the third key smoke will be issued out like dew. When this machine sails on sea, it can take the photos/pictures of all machines and animals that travel or stay both on and under the surface of the sea. Used in finding out objects that are both on and under the surface of the sea.
Manigarbha
Yantram
This machine is round or circular in formation. Inside the machine there are balls called Souraka, Paavaka, and so on which attract the heat of solar rays. Weights 64 Ratals. Carries seventy thousand Ratals. Contains twelve faces to allow solar rays in. Travels three kroshas per hour with the help of the spirits of the third class. Used in traveling and attracting the heat of the sun-light.
This machine is round or circular in formation. Inside the machine there are balls called Souraka, Paavaka, and so on which attract the heat of solar rays. Weights 64 Ratals. Carries seventy thousand Ratals. Contains twelve faces to allow solar rays in. Travels three kroshas per hour with the help of the spirits of the third class. Used in traveling and attracting the heat of the sun-light.
Vahinee
Yantram
This machine contains 16 keys and twelve metallic cylinders. Is 32 feet in height and 11 feet in circumference. Underneath there are 48 boring instruments. There are 96 wheels which throw off the mud dug. There are 22 keys which dig up rocks. There are twelve instruments sucking water up. This is a machine to be fixed in earth firmly. The water thus sucked up flows like streams. This machine can dig earth as far as 82 thousand feet deep. Used in digging earth and sucking water up.
This machine contains 16 keys and twelve metallic cylinders. Is 32 feet in height and 11 feet in circumference. Underneath there are 48 boring instruments. There are 96 wheels which throw off the mud dug. There are 22 keys which dig up rocks. There are twelve instruments sucking water up. This is a machine to be fixed in earth firmly. The water thus sucked up flows like streams. This machine can dig earth as far as 82 thousand feet deep. Used in digging earth and sucking water up.
Chakranga
Yantram
This machine is modeled after a trap. There are wheels with stones throughout this machine. By turning one wheel plenty of wind blows out. By turning one wheel plenty of wind blows out. By turning another water flows down. In this way there are wheels by turning which fire, steam, poisonous gas, dew, power, colors and so on are issued. By the turning of the wheels it travels two kroshas per hour. Used in many ways.
This machine is modeled after a trap. There are wheels with stones throughout this machine. By turning one wheel plenty of wind blows out. By turning one wheel plenty of wind blows out. By turning another water flows down. In this way there are wheels by turning which fire, steam, poisonous gas, dew, power, colors and so on are issued. By the turning of the wheels it travels two kroshas per hour. Used in many ways.
Chaitraka
Yantram
This machine is modeled after a scorpion. There are 24 joints inside. There is a key at every joint. Every key is numbered and colored differently. Music, melodious instruments, conversation, photos and many other wonders will be produced according to the definite key that is pressed. Those who go near it to enjoy these wonders will be not only photographed of their appearance but also of their mind. Used in Bhedopaya or in conquering enemies of deceit.
This machine is modeled after a scorpion. There are 24 joints inside. There is a key at every joint. Every key is numbered and colored differently. Music, melodious instruments, conversation, photos and many other wonders will be produced according to the definite key that is pressed. Those who go near it to enjoy these wonders will be not only photographed of their appearance but also of their mind. Used in Bhedopaya or in conquering enemies of deceit.
Chanchupata
Yantram
This machine is modeled after a bird with its mouth open. Contains four wings. There are five keys to each of these wings. Wires are to be connected to earth from its open mouth. As long as these wires extend in earth, so long the earth will have acquired a peculiar power by which people, if standing in this area will be benumbed. By working the keys attached to the wings the people who stand in the infected area will faint, or the earth will crack and so on, according to the work allotted to be done by the keys.
This machine is modeled after a bird with its mouth open. Contains four wings. There are five keys to each of these wings. Wires are to be connected to earth from its open mouth. As long as these wires extend in earth, so long the earth will have acquired a peculiar power by which people, if standing in this area will be benumbed. By working the keys attached to the wings the people who stand in the infected area will faint, or the earth will crack and so on, according to the work allotted to be done by the keys.
Pingaaksha
Yantram
This is modelled after a litter.
Throughout the body of this machine it is full of green eyes. There is a button in every one of these eyes. This is to be firmly fixed on the summit of a mountain. It is 60 ft. long and 14 ft. in circumference. This is to be fixed in a town or city when it is surrounded by enemies. From this machine keys are arranged and fixed through wires underneath the surface of the earth to the extent of twenty-four miles, around the place. Inside the machine buttons are arranged and numbered for all these keys outside. By pressing the first button it will act upon the particular key and the gates of the fort will be shut. By pressing another the moats will get filled with water. In this way, by pressing the other buttons wonderful phenomena such as tremendous fumes of fire, floods of water, cyclones etc. will be created according to the defined work of each key. This machine is used in defending a city or country against strong enemies when offensive and defensive actions are at an end.
This is modelled after a litter.
Throughout the body of this machine it is full of green eyes. There is a button in every one of these eyes. This is to be firmly fixed on the summit of a mountain. It is 60 ft. long and 14 ft. in circumference. This is to be fixed in a town or city when it is surrounded by enemies. From this machine keys are arranged and fixed through wires underneath the surface of the earth to the extent of twenty-four miles, around the place. Inside the machine buttons are arranged and numbered for all these keys outside. By pressing the first button it will act upon the particular key and the gates of the fort will be shut. By pressing another the moats will get filled with water. In this way, by pressing the other buttons wonderful phenomena such as tremendous fumes of fire, floods of water, cyclones etc. will be created according to the defined work of each key. This machine is used in defending a city or country against strong enemies when offensive and defensive actions are at an end.
Puruhootha
Yantram
This is modeled after a mrindanga, or musical instrument. It is 25 feet in height and as much in circumference. There is a machine called Shabda-sphota Yantra inside the machine. When the key is worked a tremendous noise bursts out equal to the simultaneous roar of 63 fierce lions. Used as per the nature of its work.
Ambareesga Yantram
This is modeled after an inverted earthen pot. 46 ft in height and 23 ft. in circumference. Contains keys resembling the feet of tortoise on all four sides. Travels in water 6 kroshas per hour with the help of Chakra Bhastrika. Used in finding the things on land under the surface of the seas and bringing them up.
This is modeled after a mrindanga, or musical instrument. It is 25 feet in height and as much in circumference. There is a machine called Shabda-sphota Yantra inside the machine. When the key is worked a tremendous noise bursts out equal to the simultaneous roar of 63 fierce lions. Used as per the nature of its work.
Ambareesga Yantram
This is modeled after an inverted earthen pot. 46 ft in height and 23 ft. in circumference. Contains keys resembling the feet of tortoise on all four sides. Travels in water 6 kroshas per hour with the help of Chakra Bhastrika. Used in finding the things on land under the surface of the seas and bringing them up.
Bhadraashwa
Yantram
This is modeled after a horse. It possesses a tail of 38 ft. in length. Weighs 54 Ratals. It gallops like a horse with the help of spirits of 32nd class. Possesses three horses’ speed. At the top of there are three-faced keys. When it is set to work by the key it goes on galloping just like a horse in a circular way. Circles a distance of twelve Yojanas per hour. While in gallops, brilliant sparks of light will come out and destroy all dew or fog covering that area and clear the atmosphere. Used in places and times of dew, where and when the dew obstructs the view.
This is modeled after a horse. It possesses a tail of 38 ft. in length. Weighs 54 Ratals. It gallops like a horse with the help of spirits of 32nd class. Possesses three horses’ speed. At the top of there are three-faced keys. When it is set to work by the key it goes on galloping just like a horse in a circular way. Circles a distance of twelve Yojanas per hour. While in gallops, brilliant sparks of light will come out and destroy all dew or fog covering that area and clear the atmosphere. Used in places and times of dew, where and when the dew obstructs the view.
Virinchi
Yantram
This is like a globe in appearance. Around it there are 32 wires of 80 ft long and 40 ft in circumference, both in front and back of the machine. There are three keys to these wires. By working the first key, it becomes loaded with powder and bullets. By working the second it gets ready to the aim. By working the third it fires. It rends the mountains asunder to an extent of 24 feet per shot. Used in constructing tunnels in mountains and rocks.
Kuladhar Yantram
This is modeled after a crow. Contains three beaks like those of crows. Inside there is machinery of electricity and so on. At the top there are keys resembling small snuff boxes in which round buttons are inserted. When this machine is fixed on rocks and set to work it expels with the help of its beaks, slabs of stone as per desired dimensions. Cuts out 22 ft. stone in an hour. It is used in cutting stones.
This is like a globe in appearance. Around it there are 32 wires of 80 ft long and 40 ft in circumference, both in front and back of the machine. There are three keys to these wires. By working the first key, it becomes loaded with powder and bullets. By working the second it gets ready to the aim. By working the third it fires. It rends the mountains asunder to an extent of 24 feet per shot. Used in constructing tunnels in mountains and rocks.
Kuladhar Yantram
This is modeled after a crow. Contains three beaks like those of crows. Inside there is machinery of electricity and so on. At the top there are keys resembling small snuff boxes in which round buttons are inserted. When this machine is fixed on rocks and set to work it expels with the help of its beaks, slabs of stone as per desired dimensions. Cuts out 22 ft. stone in an hour. It is used in cutting stones.
Balabhadra Yantram
This is modeled after an inverted metal boiler. 64 feet long and 16 feet wide. On either side there are 16 ploughs 16 ft by 4 ft. wide, fixed. Each plough contains two wings. At the beginning and end of them there are turning screws. Inside there is electricity or steam boiler. There are 24 keys above the machine. At the bottom of everyone of these keys are wheels. By the side there are 32 screws. As soon as they are pressed the machine goes on ploughing land. When the above 24 keys are set, the machine begins to run. Goes 3 Yojanas per hour. Ploughs an area of 3 Yojanas by 64 feet, per hour. The depth of the mud turned up in the land is 3 feet. Used in tilling the land.
Shaalmali
Yantram
This machine is square in shape and white in color as of the flower of acaria Shireesha. At the top there are sixteen keys each intended for a definite work. By turning the first key, there appear a pair of hands the trunks of elephants and they can hold a weight of hundred Ratals. By working the second key that weight will be placed wherever necessary. The other keys are intended to carry up weights from deep water, and to arrange pieces of stone, timber or the like in or above water in constructing bridges or so. It can also bring down weights from a height of 200 feet.
This machine is square in shape and white in color as of the flower of acaria Shireesha. At the top there are sixteen keys each intended for a definite work. By turning the first key, there appear a pair of hands the trunks of elephants and they can hold a weight of hundred Ratals. By working the second key that weight will be placed wherever necessary. The other keys are intended to carry up weights from deep water, and to arrange pieces of stone, timber or the like in or above water in constructing bridges or so. It can also bring down weights from a height of 200 feet.
Pushpak
Yantram
This is crescent in formation. It is provided with many cradles suspended to it. There are 14 of them on each of the sideways and 8 in the middle, suspended. In those of the right hand side there are machines resembling pigs, while in those of the left wing there are sawing machines. In those of the middle there are screwed wheels suspended to chains. There are two wheels. This machine is to be in a place where timber is to be cut and sawn. If the first key of the upper wheel is turned, the above said pigs come down one by one. Bu working the second screw the pigs fall at the trunk of trees, beat them and cut them with tremendous noise and produce enormous quantity of smoke and fire. This fire spreads to the extent of 16 miles around, burns up all waste matter on land and clears the area. By the action of the fire on trees, the oil and so on will be extracted and stored up in bottles placed at the bottom of those trees. The heat of the fumes on the fire renders all the trees in that area soft like a plantain. The leaves of the trees fall down. By working the third key some more pigs come down and roam about that place exhaling tremendous breaths. Owing to this wind blown the ashes of that area will be swept off and the land cleared. In the same way, if the key on left side be turned, the saws from the cradles come down one by one. By turning the first screw of that wheel the saws will get themselves ready at the place. of the trees where they are to be sawn. By working the 3rd screw, the saws will go back to their cradles and from them pairs of hands like the trunks of elephants will come down. These pairs of hands will collect the pieces of timber that are sawn down. This machine weighs 180 Ratals. Can travel in forest with the help of steam power. It is a machine to be fixed to the earth. It can saw 3200 ratals of weight of timber per hour. Used in hewing and sawing timber in large quantities.
This is crescent in formation. It is provided with many cradles suspended to it. There are 14 of them on each of the sideways and 8 in the middle, suspended. In those of the right hand side there are machines resembling pigs, while in those of the left wing there are sawing machines. In those of the middle there are screwed wheels suspended to chains. There are two wheels. This machine is to be in a place where timber is to be cut and sawn. If the first key of the upper wheel is turned, the above said pigs come down one by one. Bu working the second screw the pigs fall at the trunk of trees, beat them and cut them with tremendous noise and produce enormous quantity of smoke and fire. This fire spreads to the extent of 16 miles around, burns up all waste matter on land and clears the area. By the action of the fire on trees, the oil and so on will be extracted and stored up in bottles placed at the bottom of those trees. The heat of the fumes on the fire renders all the trees in that area soft like a plantain. The leaves of the trees fall down. By working the third key some more pigs come down and roam about that place exhaling tremendous breaths. Owing to this wind blown the ashes of that area will be swept off and the land cleared. In the same way, if the key on left side be turned, the saws from the cradles come down one by one. By turning the first screw of that wheel the saws will get themselves ready at the place. of the trees where they are to be sawn. By working the 3rd screw, the saws will go back to their cradles and from them pairs of hands like the trunks of elephants will come down. These pairs of hands will collect the pieces of timber that are sawn down. This machine weighs 180 Ratals. Can travel in forest with the help of steam power. It is a machine to be fixed to the earth. It can saw 3200 ratals of weight of timber per hour. Used in hewing and sawing timber in large quantities.
Ashtadla Yantram
This machine is modeled after a lotus containing 8 petals. Under each of these petals there will be an enclosure. In each of these enclosures. In each of these enclosures there will be the 8 things viz. smoke, electricity, water-vapor, air, Rushakam, Vishasaram, Manjusham and Katusaram which are described in Meghotpati Prakaranam. There is the key in the center of the lotus. In it there are eight screws for the 8 petals. By working any screw the things that are in the connected petal will go high above and form a cloud. By working the central key fumes like solar rays will be given out. As soon as the heat of these fumes acts upon those clouds formed before, they begin to rain. This machine is specialized to get rain.
Souryayana Yantram
This is like a pillar 116 feet high and 58 feet in circumference. At the top there is a sieve containing holes and made of glass of the 96th class called Somapa. From this sieve in this pillar there are twelve machines in order. Above the sieve there is a covering of 97th class of glass called Somasya Darpana. Above this covering there is a glass wheel called Kumudinee containing spokes made of 98th class of glass called Chandrika Darpana. In the twelve points of this machine there are twelve upper screws and twelve lower screws. Bu turning the first screw, the contents of the machine such as electricity, cold fluid, Shaitya Drava, Sudha Mushee, Soonruta, Pushkalee, Pranada, Dravinaamrutha, Sooraneee, Jambaalee, Lulita, Vaachaklavee, Gacyoosha, rise up in the definite proportions. Through the cylindrical tubes which are fixed to the wheels of the sieve these powers pass and touch the glass covering above. By turning the electric screw then, the wheel turns 1192 rounds in a minute. Then a power called Someeya of the lunar rays is attracted by this wheel and it gets down through the sieve. Thus the power fills in the bottle below in the form of gas. It must be kept air-tight. Its use is this. When such limbs as head, hands, feet, of a person are cut off, the limbs are fixed to the right place of the body and the body kept in a box. The body must be wrapped in a covering of the bark of a plant called Vaarshneeka Valkala. When to such a body the above Somadrava gas is injuncted 5 Rajanikas, the body is resuscitated. This must be done within five minutes after the injury is done. Used in setting the cut limbs right, or resuscitating the persons killed, in the above manner.
Book used for this chapter
Diamonds, Mechanisms Weapons of War Yoga Sutras - By G. R. Josyer.
Yoga
Introduction
"Living souls are prisoners
of the joys and woes of existence
to liberate them from nature's magic
the knowledge of the brahman is necessary.
It is hard to acquire, this knowledge,
but it is the only boat,
to carry one over the river of Samsara
A thousand are the paths that lead there,
Yet it is one, in truth,
knowledge, the supreme refuge!
- Yoga Upanishad
"Living souls are prisoners
of the joys and woes of existence
to liberate them from nature's magic
the knowledge of the brahman is necessary.
It is hard to acquire, this knowledge,
but it is the only boat,
to carry one over the river of Samsara
A thousand are the paths that lead there,
Yet it is one, in truth,
knowledge, the supreme refuge!
- Yoga Upanishad
From times immemorial India has made creative efforts to explore the higher dimensions of Existence and Consciousness for enrichment of human knowledge and personality. In India, philosophy has been more than a sheer speculative quest, linked as it is with a living, creative and illuminating discipline which is known as Yoga. Yoga is a unique scientific discipline that leads to inner transformation and a definite psychological state of conscious enlightenment. The secret lies in the awakening and development of Yogic vision or higher perception through a sound and clean methodology that brings a luminous, intuitive perception into the truth of things. Divya Chakshu is the divine prophetic eye, the power of seeing, what is not visible to the naked eye.
"To thee, I grant the Eye Divine,
Behold my Cosmic Splendor Line.
- Bhagavad Gita xl.8.
The word yoga derives from a Sanskrit root meaning 'to join' suggesting the fusion of the two principles atman and brahman, self and totality. It is interpreted to mean the union of individual consciousness or 'Jiva-atman' with Parmatma - Universal Being or Over-Soul. It has been practiced since very early times in India and is supported by engraved seals discovered at Indus-Saraswati civilization. Its association with India is beyond doubt, and it is certainly central to Hinduism.
An ascetic, in the Yogasana pose. dated from 8th century.
(image source; Museum of Trivandrum, Kerala).
Yoga, derived from the root yuj (to yoke, to unite). A man who seeks after this union is called a yogin or yogi. There are four manin division of yoga: Karma Yoga, Bhakti Yoga, Jnana Yoga and Raja Yoga. Panini, the grammarian, explains the meaning of yoga as union with the Supreme. Patanjali, in his Yoga Sutra, defines yoga as 'cessation of all changes in consciousness.' Yoga is the science and praxis of obtaining liberation (moksha) from the material world. It not only points the way to release, but offers a practical means of arriving there. Yoga is a practical path to self-realization, a means of attaining enlightenment by purifying the entire being, so that the mind-body can experience the absolute reality underlying the illusions of everyday life. It is one of the most famous of Hinduism's philosophical traditions, now practiced by Hindus, Christians, agnostics and atheists alike. Yoga has many meanings and comes in many forms. It is also based on an underlying philosophy that is linked to other schools of Hindu thought. Vedantins interpret Yoga as return of the individual atman to the Supreme. The Yoga with which most Westerners are familiar is Hatha Yoga, consisting of bodily exercises. The Philosophy of Yoga is called Raja Yoga, (the royal path), or Patanjala Yoga, referring to Patanjali, the reputed author of the Yogasutras, the basic Yoga manual. Because of its close connection with the philosophical system of Sankhya, it is also known as Sankhya-Yoga.
"This they consider Yoga: the steady holding of the senses." - Katha-Upanishad
"Yoga is said to be the oneness of breath, mind, and senses, and the abandonment of all states of existence." - Maitrî-Upanishad
"Yoga is known as the disconnection (viyoga) of the connection (samyoga) with suffering." - The Bhagavad Gita
"Yoga is ecstasy (samâdhi)." - Yoga-Bhâshya
"Yoga is said to be control." - Brahmânda-Purâna
"Yoga is the control of the whirls of the mind." - Yoga Sutra
Yoga literally means "junction". In the Upanishads the term Yoga signifies the union of the personal soul with the soul of the universe. As a system of philosophy is codified in the Yogasutras of Patanjali where Yoga is defined as the "cessation of movements of the mind." Swami Kuvalnanada and Dr. V. Vinekar have compared yoga to a Vina "which gives heavenly music only when its strings are attuned adequately and played upon harmoniously. One of the principal meanings of yoga is sangati - harmony. Joy of positive health depends on harmony between all bodily and mental functions. True Yoga is in all things wise and calm.
Ordinarily a man is lost in his own confused thought and feeling, but when Yoga is attained the personal consciousness becomes stilled 'like a lamp in a windless place' and it is then possible for the embodied spirit to know itself as apart from the manifestations to which it is accustomed, and to become aware of its own nature. Yoga is an ancient technique originating from India and produces a union of body and soul. It is not only a good exercise technique to cure the ills of the body and to keep in good shape but it is also excellent for mental and spiritual health. Practiced from time immemorial, different techniques of yoga have evolved. The Kriya yoga is a system consisting of yogic techniques that accelerate spiritual development and bring on a deep state of serenity and ultimately, communion with God and nature. In the yoga sutra of Patanjali, as long as the soul is attached to sense enjoyment, it is called pratyag-atma.
The traditional yoga lifestyle strives toward the goals of asceticism, which seeks to zero-out all desires, attachments, emotions, and ego clinging. The goal of yoga is essentially to cause the mind to become like zero. In fact, the goal of meditation (the central feature of the yoga lifestyle) is to zero-out thoughts, to zero-out the mind and realize the true condition of reality... zero. To know the supreme become like the supreme... zero.
“He who contemplates on sunya...is absorbed into space...
think on the Great Void unceasingly. The Great Void,
whose beginning is void, whose middle is void, [and]
whose end is void. . . By contemplating continually
on this, one obtains success [enlightenment].” - The Siva Samhita [9].
The next step is to discover and see the localized form of Vishnu, the plenary representation of Krishna, dwelling within one's heart. One who seeks an improvement in health or aspires after material perfection is no yogi. In fact, by practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. The next principle is that one becomes situated in trance or samadhi which means that the yogi realises the Supersoul through transcendental mind and intelligence, without any misgivings of identifying the self with the Supersoul. Purusartha sunyam means devoid of pursuits of religiousity, economic development, sense gratification and the attempt to become one with the Supreme in liberation. After the chitta-vritti-nirodha, or material cessation, the pratyag atma manifests spiritual activities or devotional service to the Supreme Lord.
Yoga, is the union of the individual soul with the Supreme Soul. Just as camphor melts and becomes one with the fire; just as a drop of water when it is thrown into the ocean, becomes one with the ocean, the individual soul, when it is purified, when it is freed from lust, greed, hatred and egoism, when it becomes Satvic, becomes one with the Supreme Soul.
Historical Survey
Yoga has a long history. It is an integral subjective science. The very earliest indication of the existence of some form of Yoga practices in India comes from the Harappan culture which can be dated at least as far back as 3000 B.C. A number of excavated seals show a figure seated in a Yoga position that has been used by the Indian Yogis for meditation till the present day. One of the depicted figures bears signs of divinity worshipped as the Lord of Yoga. At the time of excavations at Mohenjadaro, Stuart Piggot wrote: "There can be little doubt that we have the prototype of the great god Shiva as the Lord of the Beast (Pashupati) and prince of Yogis."
The seeds of the yoga system may be discovered in the Vedic Samhita because the Vedas are the foundation of Indian culture philosophy and religion. Hiranyagarbha of the earliest Vedic and Upanishadic lore is spoken of as the first Being to reveal Yoga: hiranyagarbha yogasya vakta nanyah puratanoh. It indicates that mental Yoga exercises were known and played a substantial part in the religious and philosophical outlook of the epoch. The philosophy of Yoga was ancient and was based on the Upanishads. The Svetasvatara Upanishad says: "Where fire is churned or produced by rubbing (for sacrifice), where air is controlled (by Yoga practices), then the mind attains perfection. In the Katha Upanishad, yoga is likened to a chariot in which the reasoning consciousness is the driver, and the body is the cart. Mastery of the body is thus achieved by control of the senses. This text is an early example of the basic yogic belief that the mind and body are not inherently separate but linked. The Upanishads accept the Yoga practice in the sense of a conscious inward search for the true knowledge of Reality. One if the most famous Upanishads, the Katha, speaks of the highest condition of Yoga as a state where the senses together with the mind and intellect are fettered into immobility.
Western scholars have generally underestimated the antiquity of Yoga. However, examining the Rig Veda from the point of view of spiritual practice, the British vedicist Jeannie Miller has concluded that the practice of meditation (dhyana) as the fulcrum of Yoga goes back to the Rig Vedic period. She observes: "The Vedic bards were seers who saw the Veda and sang what they saw. With them vision and sound, seership and singing are intimately connected and this linking of the two sense functions forms the basis of Vedic prayer." Vedic Indians knew how to celebrate life, but they also had a penchant for deep thought, solitary concentration, and penance. Dating from a period of the Aryans in India, Yoga has had an enormous influence on all forms of Indian spirituality, including Hinduism, Buddhist, and Jain and later on the Sufi and Christian. The teaching of Buddhism which arose in India are similar to those of yoga: striving toward nirvana and renouncing the world. Indeed, some kind of meeting between yoga and early Buddhism certainly took place, and one of the Buddhist schools is actually called Yogachara (practice of Yoga). Indian Buddhism spread throughout Asia, some ideas from Yoga were carried into Tibet, Mongolia, China, and from there on into Japan. Indeed, Zen is a specific form of Yoga's dhyana or 'transcendental meditation' and the word Zen (like the Chinese tchan) is a simple phonetic development from Sanskrit dhyana.
Yoga can be said to constitute the very essence of the spirituality of India. Yoga, the science and the art of perfect health, has come down to us from time immemorial.
Ancient seal: A pose of a yogi.
Within the broad spectrum of Hindu philosophy, Bharatiya Darsana, there are generally considered to be six schools, the Sadarsanas or systems of opinion. The six systems are the Vedic schools of Mimamsa, Vedanta, Nyaya, Vaiseshika, Sankhya, and Yoga. All of these are of classical Hindu origin and expounded by the finest minds.
Sri Aurobindo said: "All life is Yoga." It means human life itself is yoga because many things are united in human organism.
Thomas Berry has observed: "As a spirituality, Yoga is intensely concerned with the human condition, how man is to manage the human condition, to sustain his spiritual reality in the midst of life's turmoil and to discipline his inner awareness until he attains liberation. Yoga can be considered among the most intensely felt and highly developed of those spiritual disciplines that enable man to cope with the tragic aspects of life. The native traditions of India are all highly sensitized to the sorrows inherent in the world of time and the need to pass beyond these sorrows. Hinduism sought relief in the experience of an absolute reality beyond the phenomenal order. Buddhism is particularly indebted to Yoga tradition for its basic mental discipline."
L Adams Beck has observed:
"The true yogin is really the exponent of a wonderful and ancient system of psychology, one far more highly developed than any known in the West. He is the man who in mastering the secrets of the phenomenal life of the senses prepares us for the approach through death to Reality. In this matter, India took her straight and fearless flight to the innermost and outermost confines of thoughts and experience. "
Yoga
Basics
The aim of Yoga is the transformation of human beings from their natural form to a perfected form. Yoga is a precise practical method of spiritual training which goes back to very ancient times. These methods have, of course, been progressively developed and thoroughly tried over the centuries, and are collectively known as Yoga. Yoga is one of the many paths leading to release. It adopts numerous guises and techniques. Perhaps it is more of a praxis for salvation than a philosophy.
Certain elements of Yoga are found in Vedic texts but an even greater antiquity than that has been attributed to the system. The various ascetic and practical theories were drawn up into a darsana, which became orthodox in the Vedantic period, called Yoga. It is the complimentary darsana to the Sankhya and has special application to the Hatha Yoga. But the Yoga is theistic whereas the Sankhya is not.
Several Upanishads mention Yoga, for example the Taittiriya Upanishad and especially the Katha which defines it as “the firm restraint of the senses.” The purpose stated in the Yogasutras is the same for all the Yogas, namely, to free oneself from the determinism of transmigration. The final aim of Yoga is identification by means of knowledge, with the Absolute.
By suppression of the passions and detachment from all that is exterior to him, the ascetic attains superior states of unshakeable stability which eventually end in mystical communion, in a state of Samadhi, with the essence of his soul. The state of Samadhi is the culmination of Yoga and beyond it lies release. It is a suspension of all intellectual processes that lead to instability. Samadhi, then, is a “state without apprehension”. The life of the soul is not destroyed but is reduced to its “unconscious and permanent” essence. Yoga is, properly speaking, union with the self. When thus “isolated”, mind is the same as purusa when it is freed from mental impressions “like a precious stone isolated from its veinstone.”
The aim of Yoga is to tear the veil that keeps man confined within the human dimension of consciousness. Yoga is radically different from the normal consciousness of human beings. This is a point of paramount importance of every seeker of Yoga to bear in mind. The various aspects of this alteration have been clearly brought out by the Indian adepts. "I have realized this great Being who shines effulgent, like the sun, beyond all darkness," says the author of Svetasvatara Upanishad (3-8). "One passes beyond death only on realizing Him. There is no other way of escape from the circle of births and deaths." Here is one of the most prominent signs of genuine experience of the Self. The fear of death and uncertainly about the Beyond is over. "O Goddess, this embodied conscious being (the average mortal) cognizant of his body, composed of earth, water and other elements, experiencing pleasure and pain," says Panchastavi (5.26) "even though well-informed (in worldly matters ), yet not versed in thy disciplines, is never able to rise above his egoistic body-consciousness. This another noteworthy sign. Close association of consciousness with the body leads to the fear of death, as it precludes the possibility of the self-awareness, as an incorporate Infinity, beyond the pale of time, space, birth and deaths.
Yoking the Horses of the Mind
"Yoga is restraining the mind-stuff from taking different forms," says Swami Vivekananda. The mind-stuff may be imagined as a calm, translucent lake with waves or ripples running over the surface when external thoughts or causes effect it. These ripples form our phenomenal universe - i.e. the universe as it is presented to us by our senses. If we can make these ripples cease, we can pass beyond thought or reason and attain the Absolute State.
Yoga represents a central and pivotal concept in Indian culture and some understanding of this is essential for those who wish to grasp the deeper significance behind Hinduism. The relationship between the Brahman and Atman, between the all-pervasive divinity and its reflection within individual consciousness, is the main concept behind Vedantic philosophy. Spiritual realization involves in some way a joining of the Atman and the Brahman in its broadest sense. Yoga represents both the process as well as the goal of this union.
Yoga fall into categories as according to the spiritual path one chooses at the outset but the end remains the same. The thousand years old experience of the Hindus lead them to classify Yoga adepts into several kinds.
The Stages of Yoga
The upward progress of the Yogin towards the supreme end is made up of eight stages, known in the Sutras as Yogangas. They are as follows: 1.Yama (moral virtue); 2. Niyama (rules and observances); 3. Asana (bodily postures); 4. Pranayama (control of the life force); 5. Pratyahara (withdrawal of the senses far from the external world); 6. Dharana (memory); 7. Dhyana (meditation); 8. Samadhi (total concentration).
The other Yogangas
Pratyahara: the Yogin withdraws his senses from the temptations of the outside world. Dharana: a true conception of things.Dhyana: meditation in one of the asanas. Without meditation nothing is possible.
Samadhi: this is the final stage which the Yogin reaches when he has attained complete spiritual fulfillment. Without Samadhi it is impossible to know Truth.
The ancient doctrines of Yoga are broken up into the Hatha Yoga (the asanas and pranayama are its chief elements), Mantra Yoga, Laya Yoga, Raja Yoga, Bhakti Yoga and Jnana Yoga.
Only when he has practiced the different disciplines common to all the Yogas does the Yogin begin to reap the fruit of dhyana or “meditation” in the form of absolute concentration. Scholars trace the origins of Laya Yoga in the Samaveda but its full explanation is to be found in the Chandogya Upanishad.
In the Bhagavad Gita the Lord says:
“”This unfaltering Rule I declared to Vivasvat; Vivasvat declared it to Manu, and Manu told it to Ikshvaku.
“Thus was this Rule passed down in order, and kingly sages learned it; but by length of time, O affrighter of the foe, it has been lost here.
“Now is this ancient Rule declared by Me to thee, for that thou are devoted to Me, and friend to Me; for it is a most high mystery.”
Schools of Yoga
Sankhya and Yoga are regarded as twins, the two aspects of a single discipline. Sankhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in the state of bondage (bandha), and describing their state of disentanglement or separation in release (moksha), while Yoga treats specifically of the dynamics of the process of disentanglement, and outlines practical techniques for the gaining of release, or "isolation-integration" (kaivalya). The two systems in other words supplement each other and conduce to the identical goal.
The Sankhya System
Founded by the rishi or Sage Kapila, Sankhya offers freedom from the pain and misery of samsara. Sankhya philosophy is scientific in treatment and, perhaps, the most appealing to the mind of our technological age. Sankhya also falls under two groups marshalled behind the two great exponents of the school of thought, Kapila and Patanjali. Kapila's philosophy does not take into consideration the God-principle, while Patanjali adds to the fundamental factor of his doctrine the concept of Isvara. On this bases these philosophies are termed Nirisvara (without God principles) Sankhya and Saisvara (belief in God principle) Sankhya.
Sankhya is derived from the word "Sankhya" which means numbers.
Sankhya-Yoga is possibly the oldest among the Indian systems. It has become, in one form of another, part and parcel of most major religions of India: hence we find Samkhya-Yoga combined with Vaisnavism, Saivism, and Saktism, and most of the Puranas contain numerous chapters on Sankhya-Yoga as a path to salvation. Sankhya ideas may be found already in the cosmogonic hymns of the Rig Veda, in sections of the Atharvaveda, in the idea of the evolution of all things from one principle, dividing itself, in the Upanishads and also in the Upanishadic attempts to arrange all phenomena under a limited number of categories. The oldest traditional textbook of the school is the Sankhya-karika of Isvara Krsna. The Sankhya Karikas begins with the aphorism: "From torment by three-fold misery the inquiry into the means of terminating it."
(image source: Vishwa Hindu Parishad of America. Inc - 2002 calendar).
No philosophy has had greater influence on Ayurveda than Sankhya’s philosophy of creation, or manifestation. According to Sankhya, behind creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of primordial physical energy.
This energy is the creative force of action, a source of form that has qualities. Matter and energy are closely related: when energy takes form, we tend to think of it in terms of matter rather than energy. The primordial physical energy is imponderable and cannot be described in words. The most subtle of all energies, it is modified until ultimately our familiar mental and physical energy unite for the dance.
Pure existence and primordial energy unite for the dance of creation to happen. Pure existence is simply “observing” this dance. Primordial energy and all that flows from it cannot exist except in pure existence or awareness. These concepts of awareness are central to the ancient philosophy of Ayurveda and, ultimately, to maintaining health in human beings.
Sankhya, like all other Indian philosophical systems, aims to offer help in gaining freedom from suffering. In order to do so, it has to analyse the nature of the world in which we live and identify the causes of suffering. Sankhya postulates a fundamental dualism of spirit (purusa) and matter (prakrti), and locates the cause of suffering in a process of evolution that involves spirit in matter. Kapila's philosophy is entirely dualistic, admitting only two things. Purusa (the spirit) and Prakrti (inert matter) as pradhanam, the main factor of the creation of the world. Purusa, energy, is eternal, caitanya or pure intelligence is the cause of the world; while Prakrti is the subject of existence. Prakrti is constituted by three principles (gunas) which are in an unstable equilibrium:
a. sattva, or lightness
b. rajas, or impetus
c. tamas, or inertia
In the state of dissolution (pralaya) these three qualities are quiescent, evenly balanced, and there is no creation. But, once the equilibrium is disturbed, creation takes place.
In The Philosophy of ancient India, Richard Garbe (1857-1927) expresses great admiration for Kapila, saying, “In Kapila’s doctrine, for the first time in the history of the world, the complete independence and freedom of the human mind, its full confidence in its own powers were exhibited.” Arthur Anthony Macdonell (1854-1830) asserts that for the first time in the history of the world it “asserted the complete independence of the human mind and attempted to solve its problems solely by the aid of reason. Dr. S Radhakrishnan (1888-1975) wrote: "When the self realizes that it is free from all contacts from nature, it is released." As per Will Durant (1885-1981) the last word of Hindu religious thought is moksha, release - from first desire, then from life."
The Yoga Sutra of Patanjali
Patanjali defines Yoga as the “cessation of movements of the mind.” - "Yoga Citta Vritti Nirodha"
Ignorance consists in attributing permanence,
Subjectivity, homogeneity and pleasurability to
What is impermanent, non-substantial, non-
homogenous and painful.
- Yoga Sutra 2,5).
The other part of the Sankhya darsana is Patanjali's yoga. The sutras on yoga are propounded by Patanjali and Maharishi Vyasa is known to be its main commentator. Here they have introduced the principle of God (Isvara) as Pranidhanam and that is why it is also known as Sa-Isvara Sankhya.
Patanjali's introductory aphorism (sutra) defining Yoga
The term yoga, according to Patanjali's definition, means the final annihilation (nirodha) of all the mental states (cittavrtii) involving the preparatory stages in which the mind has to be habituated to being steadied into particular types of graduated mental states. This was actually practiced in India for a long time before Patanjali lived; and it is very probable that certain philosophical, psychological, and practical doctrines associated with it were also current long before Patanjali. Patajali's work is, however, the earliest systematic compilation on the subject that is known to us.
(image source: Vishwa Hindu Parishad of America. Inc - 2002 calendar).
The Patanjali Yogasutra explains more fully how the subtler senses and organs can be developed by men who seek God who is none other than their own true innermost spirit. To achieve this end, a whole science of yoga has been developed, and the Yoga Darsana is the most useful 'darsana' for a sadhaka (spiritual aspirant).
This is the second of the systematic or integral expositions of the Yoga technique that have been preserved from ancient times. The term Yoga, according to Sage Patanjali's definition, means the final annihilation (nirodha) of all the mental states (cittavrtti) involving the preparatory stages in which the mind has to be habituated to being steadied into particular types of graduated mental states. The Yoga doctrine taught by Patanjali are regarded as the highest of all Yoga (Rajayoga), as distinguished from other types of Yoga practices, such as Hatha yoga or Mantrayoga.
If Sankhya describes the evolution of matter, its diversification into a manifold, Yoga describes the process of reducing multiplicity to Oneness. Yoga is not mere theory, although it is one of the philosophical systems. It also implies physical training, will power and decisions. It deals with the human condition as a whole and aims at providing real freedom, not just a theory of liberation. The Yogasutras are a short work containing 194 brief aphorims arranged in four parts entitled: a. samadhi (concentration) b. sadhana (practice) c. vibhuti (extraordinary faculties) d. kaivalya (ultimate freedom. The Yoga described in the Yogasutras has also been described as astanga yoga, 'eight-limbed Yoga.'
The Wheel of Yoga
The heritage of Yoga was handed down from teacher to pupil by word of mouth. The Sanskrit term for this transmission of esoteric knowledge is parampara, which means literally "come after another" or "succession." The Indian Yoga tradition has not ceased to change and grow, adapting to new sociocultural conditions. This is borne out by Sri Aurobindo's Integral Yoga, a unique modern approach that is based on traditional Yoga but goes beyond it by incorporating our contemporary understanding of biological evolution.
The Wheel of Yoga: Different approaches to God-realization in Hinduism.
(image source: Yoga: The Technology of Ecstasy - By Georg Feuerstein).
The aim of Yoga is the transformation of human beings from their natural form to a perfected form. Yoga is a precise practical method of spiritual training which goes back to very ancient times. These methods have, of course, been progressively developed and thoroughly tried over the centuries, and are collectively known as Yoga. Yoga is one of the many paths leading to release. It adopts numerous guises and techniques. Perhaps it is more of a praxis for salvation than a philosophy.
Certain elements of Yoga are found in Vedic texts but an even greater antiquity than that has been attributed to the system. The various ascetic and practical theories were drawn up into a darsana, which became orthodox in the Vedantic period, called Yoga. It is the complimentary darsana to the Sankhya and has special application to the Hatha Yoga. But the Yoga is theistic whereas the Sankhya is not.
Several Upanishads mention Yoga, for example the Taittiriya Upanishad and especially the Katha which defines it as “the firm restraint of the senses.” The purpose stated in the Yogasutras is the same for all the Yogas, namely, to free oneself from the determinism of transmigration. The final aim of Yoga is identification by means of knowledge, with the Absolute.
By suppression of the passions and detachment from all that is exterior to him, the ascetic attains superior states of unshakeable stability which eventually end in mystical communion, in a state of Samadhi, with the essence of his soul. The state of Samadhi is the culmination of Yoga and beyond it lies release. It is a suspension of all intellectual processes that lead to instability. Samadhi, then, is a “state without apprehension”. The life of the soul is not destroyed but is reduced to its “unconscious and permanent” essence. Yoga is, properly speaking, union with the self. When thus “isolated”, mind is the same as purusa when it is freed from mental impressions “like a precious stone isolated from its veinstone.”
The aim of Yoga is to tear the veil that keeps man confined within the human dimension of consciousness. Yoga is radically different from the normal consciousness of human beings. This is a point of paramount importance of every seeker of Yoga to bear in mind. The various aspects of this alteration have been clearly brought out by the Indian adepts. "I have realized this great Being who shines effulgent, like the sun, beyond all darkness," says the author of Svetasvatara Upanishad (3-8). "One passes beyond death only on realizing Him. There is no other way of escape from the circle of births and deaths." Here is one of the most prominent signs of genuine experience of the Self. The fear of death and uncertainly about the Beyond is over. "O Goddess, this embodied conscious being (the average mortal) cognizant of his body, composed of earth, water and other elements, experiencing pleasure and pain," says Panchastavi (5.26) "even though well-informed (in worldly matters ), yet not versed in thy disciplines, is never able to rise above his egoistic body-consciousness. This another noteworthy sign. Close association of consciousness with the body leads to the fear of death, as it precludes the possibility of the self-awareness, as an incorporate Infinity, beyond the pale of time, space, birth and deaths.
Yoking the Horses of the Mind
"Yoga is restraining the mind-stuff from taking different forms," says Swami Vivekananda. The mind-stuff may be imagined as a calm, translucent lake with waves or ripples running over the surface when external thoughts or causes effect it. These ripples form our phenomenal universe - i.e. the universe as it is presented to us by our senses. If we can make these ripples cease, we can pass beyond thought or reason and attain the Absolute State.
Yoga represents a central and pivotal concept in Indian culture and some understanding of this is essential for those who wish to grasp the deeper significance behind Hinduism. The relationship between the Brahman and Atman, between the all-pervasive divinity and its reflection within individual consciousness, is the main concept behind Vedantic philosophy. Spiritual realization involves in some way a joining of the Atman and the Brahman in its broadest sense. Yoga represents both the process as well as the goal of this union.
Yoga fall into categories as according to the spiritual path one chooses at the outset but the end remains the same. The thousand years old experience of the Hindus lead them to classify Yoga adepts into several kinds.
The Stages of Yoga
The upward progress of the Yogin towards the supreme end is made up of eight stages, known in the Sutras as Yogangas. They are as follows: 1.Yama (moral virtue); 2. Niyama (rules and observances); 3. Asana (bodily postures); 4. Pranayama (control of the life force); 5. Pratyahara (withdrawal of the senses far from the external world); 6. Dharana (memory); 7. Dhyana (meditation); 8. Samadhi (total concentration).
The other Yogangas
Pratyahara: the Yogin withdraws his senses from the temptations of the outside world. Dharana: a true conception of things.Dhyana: meditation in one of the asanas. Without meditation nothing is possible.
Samadhi: this is the final stage which the Yogin reaches when he has attained complete spiritual fulfillment. Without Samadhi it is impossible to know Truth.
The ancient doctrines of Yoga are broken up into the Hatha Yoga (the asanas and pranayama are its chief elements), Mantra Yoga, Laya Yoga, Raja Yoga, Bhakti Yoga and Jnana Yoga.
Only when he has practiced the different disciplines common to all the Yogas does the Yogin begin to reap the fruit of dhyana or “meditation” in the form of absolute concentration. Scholars trace the origins of Laya Yoga in the Samaveda but its full explanation is to be found in the Chandogya Upanishad.
In the Bhagavad Gita the Lord says:
“”This unfaltering Rule I declared to Vivasvat; Vivasvat declared it to Manu, and Manu told it to Ikshvaku.
“Thus was this Rule passed down in order, and kingly sages learned it; but by length of time, O affrighter of the foe, it has been lost here.
“Now is this ancient Rule declared by Me to thee, for that thou are devoted to Me, and friend to Me; for it is a most high mystery.”
Schools of Yoga
Sankhya and Yoga are regarded as twins, the two aspects of a single discipline. Sankhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in the state of bondage (bandha), and describing their state of disentanglement or separation in release (moksha), while Yoga treats specifically of the dynamics of the process of disentanglement, and outlines practical techniques for the gaining of release, or "isolation-integration" (kaivalya). The two systems in other words supplement each other and conduce to the identical goal.
The Sankhya System
Founded by the rishi or Sage Kapila, Sankhya offers freedom from the pain and misery of samsara. Sankhya philosophy is scientific in treatment and, perhaps, the most appealing to the mind of our technological age. Sankhya also falls under two groups marshalled behind the two great exponents of the school of thought, Kapila and Patanjali. Kapila's philosophy does not take into consideration the God-principle, while Patanjali adds to the fundamental factor of his doctrine the concept of Isvara. On this bases these philosophies are termed Nirisvara (without God principles) Sankhya and Saisvara (belief in God principle) Sankhya.
Sankhya is derived from the word "Sankhya" which means numbers.
Sankhya-Yoga is possibly the oldest among the Indian systems. It has become, in one form of another, part and parcel of most major religions of India: hence we find Samkhya-Yoga combined with Vaisnavism, Saivism, and Saktism, and most of the Puranas contain numerous chapters on Sankhya-Yoga as a path to salvation. Sankhya ideas may be found already in the cosmogonic hymns of the Rig Veda, in sections of the Atharvaveda, in the idea of the evolution of all things from one principle, dividing itself, in the Upanishads and also in the Upanishadic attempts to arrange all phenomena under a limited number of categories. The oldest traditional textbook of the school is the Sankhya-karika of Isvara Krsna. The Sankhya Karikas begins with the aphorism: "From torment by three-fold misery the inquiry into the means of terminating it."
(image source: Vishwa Hindu Parishad of America. Inc - 2002 calendar).
No philosophy has had greater influence on Ayurveda than Sankhya’s philosophy of creation, or manifestation. According to Sankhya, behind creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of primordial physical energy.
This energy is the creative force of action, a source of form that has qualities. Matter and energy are closely related: when energy takes form, we tend to think of it in terms of matter rather than energy. The primordial physical energy is imponderable and cannot be described in words. The most subtle of all energies, it is modified until ultimately our familiar mental and physical energy unite for the dance.
Pure existence and primordial energy unite for the dance of creation to happen. Pure existence is simply “observing” this dance. Primordial energy and all that flows from it cannot exist except in pure existence or awareness. These concepts of awareness are central to the ancient philosophy of Ayurveda and, ultimately, to maintaining health in human beings.
Sankhya, like all other Indian philosophical systems, aims to offer help in gaining freedom from suffering. In order to do so, it has to analyse the nature of the world in which we live and identify the causes of suffering. Sankhya postulates a fundamental dualism of spirit (purusa) and matter (prakrti), and locates the cause of suffering in a process of evolution that involves spirit in matter. Kapila's philosophy is entirely dualistic, admitting only two things. Purusa (the spirit) and Prakrti (inert matter) as pradhanam, the main factor of the creation of the world. Purusa, energy, is eternal, caitanya or pure intelligence is the cause of the world; while Prakrti is the subject of existence. Prakrti is constituted by three principles (gunas) which are in an unstable equilibrium:
a. sattva, or lightness
b. rajas, or impetus
c. tamas, or inertia
In the state of dissolution (pralaya) these three qualities are quiescent, evenly balanced, and there is no creation. But, once the equilibrium is disturbed, creation takes place.
In The Philosophy of ancient India, Richard Garbe (1857-1927) expresses great admiration for Kapila, saying, “In Kapila’s doctrine, for the first time in the history of the world, the complete independence and freedom of the human mind, its full confidence in its own powers were exhibited.” Arthur Anthony Macdonell (1854-1830) asserts that for the first time in the history of the world it “asserted the complete independence of the human mind and attempted to solve its problems solely by the aid of reason. Dr. S Radhakrishnan (1888-1975) wrote: "When the self realizes that it is free from all contacts from nature, it is released." As per Will Durant (1885-1981) the last word of Hindu religious thought is moksha, release - from first desire, then from life."
The Yoga Sutra of Patanjali
Patanjali defines Yoga as the “cessation of movements of the mind.” - "Yoga Citta Vritti Nirodha"
Ignorance consists in attributing permanence,
Subjectivity, homogeneity and pleasurability to
What is impermanent, non-substantial, non-
homogenous and painful.
- Yoga Sutra 2,5).
The other part of the Sankhya darsana is Patanjali's yoga. The sutras on yoga are propounded by Patanjali and Maharishi Vyasa is known to be its main commentator. Here they have introduced the principle of God (Isvara) as Pranidhanam and that is why it is also known as Sa-Isvara Sankhya.
Patanjali's introductory aphorism (sutra) defining Yoga
The term yoga, according to Patanjali's definition, means the final annihilation (nirodha) of all the mental states (cittavrtii) involving the preparatory stages in which the mind has to be habituated to being steadied into particular types of graduated mental states. This was actually practiced in India for a long time before Patanjali lived; and it is very probable that certain philosophical, psychological, and practical doctrines associated with it were also current long before Patanjali. Patajali's work is, however, the earliest systematic compilation on the subject that is known to us.
(image source: Vishwa Hindu Parishad of America. Inc - 2002 calendar).
The Patanjali Yogasutra explains more fully how the subtler senses and organs can be developed by men who seek God who is none other than their own true innermost spirit. To achieve this end, a whole science of yoga has been developed, and the Yoga Darsana is the most useful 'darsana' for a sadhaka (spiritual aspirant).
This is the second of the systematic or integral expositions of the Yoga technique that have been preserved from ancient times. The term Yoga, according to Sage Patanjali's definition, means the final annihilation (nirodha) of all the mental states (cittavrtti) involving the preparatory stages in which the mind has to be habituated to being steadied into particular types of graduated mental states. The Yoga doctrine taught by Patanjali are regarded as the highest of all Yoga (Rajayoga), as distinguished from other types of Yoga practices, such as Hatha yoga or Mantrayoga.
If Sankhya describes the evolution of matter, its diversification into a manifold, Yoga describes the process of reducing multiplicity to Oneness. Yoga is not mere theory, although it is one of the philosophical systems. It also implies physical training, will power and decisions. It deals with the human condition as a whole and aims at providing real freedom, not just a theory of liberation. The Yogasutras are a short work containing 194 brief aphorims arranged in four parts entitled: a. samadhi (concentration) b. sadhana (practice) c. vibhuti (extraordinary faculties) d. kaivalya (ultimate freedom. The Yoga described in the Yogasutras has also been described as astanga yoga, 'eight-limbed Yoga.'
The Wheel of Yoga
The heritage of Yoga was handed down from teacher to pupil by word of mouth. The Sanskrit term for this transmission of esoteric knowledge is parampara, which means literally "come after another" or "succession." The Indian Yoga tradition has not ceased to change and grow, adapting to new sociocultural conditions. This is borne out by Sri Aurobindo's Integral Yoga, a unique modern approach that is based on traditional Yoga but goes beyond it by incorporating our contemporary understanding of biological evolution.
The Wheel of Yoga: Different approaches to God-realization in Hinduism.
(image source: Yoga: The Technology of Ecstasy - By Georg Feuerstein).
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