2 Ancient Scientific Wisdom15 JUNE 2010A registered public Chari tabl e TrustNature is God; Its behavior, Science; andIts pattern, Mathematics. Thismagazineisamonthlypublicationowned, editedandpublishedbyP.V.N.Murthyallfrom D-2,NamaskarApartments,Kadamwadi,Kalina,Santacruz(East),Mumbai-400029and printedbyhimat:PopularOffsetPrinters, 2/A3,DhanrajIndustrialEstate,LowerParel, Mumbai-400013. Thereaders,contributingauthors,subscribers, donors,sponsorsofmagazinepages,advertisers, andallothersaresuggestedtocommunicate through the following address, phone and E-mail for quicker response: ASW,VEDASRAM,5/1,TitanTownship, Ma t h i g i r i , Ho s u r , Pi n : 6 3 5 1 1 0 .Phone:04344-262424Cell:+919443195667.E-mail: vedsri2003@yahoo.co.in Allcheques,DD,MO,etc.eitherfortheMaga-zine,forVEDSRIorfortheUniversityFund should be in favor of VEDSRI until further no-tice. VOLUME 2 ISSUE 1 MUMBAI 15 JUNE 2010PRICE Rs. 20Single copy Rs. 20 USD 3GBP 2 Annual Subscription Rs. 200 USD 30GBP 20 3 Years Indhiya N/AUSD 80GBP 50 Life Subscription Rs. 2000USD 300 GBP 200 Patron IndhiyaRs. 5000 USD 500 GBP 300 Advt. Cover Rs. 7000 Inner Color Rs. 4000 Inner B/WRs. 2000Page Sponsor Rs. 500 CONTENTS TOPICPAGE No. Special Spellings4 Editorial5 Do All Religions have the same Goal 7 Sthapathya Vaedha by Dr.Ganapathi Sthapati 10 Science and Technology in Vaedhas By Dr.Avadhanulu12 Thiruvannamalai Temple Museum By Dr.Kannan I A S 14 Myths, Maths or Sciences?24 Midnight Ghost by Chinnu28 Ancient Mathematical Riddles 32 AinthiramAncient Thamizh Work 37 Vedsri News 47 Hard to Believe Facts 48 3 Ancient Scientific Wisdom15 JUNE 2010 4 Dear Readers and VEDSRIs, I hope you wont mind if I pat onmyownbackforcomplet-ingafullyearofpublishing thisANCIENTSCIENTIFIC WISDOMmagazine.Ihope moresobecausetherewere hurdlesveryunexpectedin thepath.ByGodsGrace,by thestrength,honestyand genuinenessofthesubjects dealt with and by your encour-agementthemagazinecontin-ues.Isolicityourwhole-heartedsupportfurthertorun it successfully for ever. FromAugust2010onwards thismagazinewillgetup-loadedinVEDSRIsWebsite andwillbeavailablefor downloadingfreeofcostfor some months. Inviewofthisandduetothe ongoingeconomydrive,Ire-questalltheadvisorypanel members, and other well wish-ers of the magazine to read the softcopiesofthemagazine fromVEDSRIsWebsitethe newrevampedone,thenew nameofwhichwillbean-nounced soon. Onlytheannualandlifesub-scribers,advertisers,contribu-torsofreadingmaterials,do-norsofaminimumofRs. 1000,Patrons,Trusteesand paidstaff,andfewothersat the discretion ofVEDSRI will continuetogettheprinted hard copies. Nowregardingthearticlesin-side this issue, you may notice awidevarietywhenyou browse first. While the second year publica-tionstartswiththisissuewith theholyblessingsofSwami DayanandaSaraswati,you findanessaybyhimonDo AllReligionsHaveSame Goal?. PadmabhushanDr.Ganapathi SthapatisSthapathyaVaedha, ScienceandTechnologyin VaedhasandSaasthrasbyDr. RVSSAvadhanulu,and Myths,MathsorSciencesare continuation items fromprevi-ous issues.AnewserialonAinthiramis startedfromthisissue.Well, Ainthiram is an ancient Tham-izhworkbelievedtobeonall branchesofsciencesputto-gether.Ancientworkalright! Butmypersonalopinionis that it is not as ancient as San-gamThamizhworks.Itslan-guagegivesthisopinionto me. But it seems to contain the Vaedhic and Sangam Thamizh science in it fully. At least Dr. GanapathiSthapatiandDr. Sabarathinam assert this point. AsamatteroffactDr.Stha-patirequestedmepersonally to decode the work in unambi-guous scientific terms if possi-ble. I could not take up this job forlackoftime.ButIam happynowtoincludethe translationsinthelightofDr. Sabarathinamsinterpreta-tions. Irequestyounottomissthe realstoryofMidnightGhost by Chinnu.If it does not scare youatall,pleasedonothesi-tatetowritetome.Ifitdoes, pleasetellothersalso.Itisin-tended to bring a change in the superstitiousbeliefsabout ghosts! Finally,almostalltheancient mathematicalriddlesexcept-ingoneortwohavebeenre-statedandtheiranswersare giveninthissingleissue.But theopportunemomenthasnot cometoexplainabouttheir significanceandrollinrapid calculatingmethods.Perhaps wemayhavetorevisitthem againforthepurpose. - EditorAncient Scientific Wisdom15 JUNE 2010EDITOR SPEAKSEDITOR SPEAKS ON THIS ISSUE ON THIS ISSUE 5 Ancient Scientific Wisdom15 JUNE 2010ANCIENT SCIENTIFIC ANCIENT SCIENTIFIC WISDOMWISDOM FOR COMPLETING ONE YEARFOR COMPLETING ONE YEAR AND ENTERING THE SECOND YEAR!AND ENTERING THE SECOND YEAR! 6 Ancient Scientific Wisdom15 JUNE 2010 Thistopicisaveryimportant one because a number of people theworldover,mainlyHind-hus,believethatalltherelig-ionshavethesamegoal.We needtoobjectivelyunderstand thistopicwithoutanypreju-dice.Letuslookintoallthe implications. One thing iscertain-- all relig-ionshavegoals;thisisnot doubted by anybody. When one looksintotheologyofany givenreligion,onethingthat emerges is any relig-ionisnotmeantfor God,butitisonly meantforahuman being male, female doesnotcomeinto thepicture.Ifrelig-ionisforahuman being,thenitshould presentthehuman beingagoalwhich is desirable or which ismorepreferred becauseofathreat tosomedamnation afterdeath.There-fore, what is the end DHARMA Wecanlookinto thisgoalinatwo-foldway.Oneis DHARMA.Itis heldbygoodthink-ersthatalltherelig-ionsarecommitted toDHARMA.But then,isitthe DHARMAofa givenreligion,its ownDHARMA,or DO ALL RELIGIONSHAVE SAME GOAL? BY SWAMI DAYANANDA SARASWATI 7Ancient Scientific Wisdom15 JUNE 2010is DHARMA universal? If each religion has got its own view of DHARMA,theneveninterms of DHARMA we do not have a common goal. Someofthepopularreligions thatwerenottherebefore,in history,buthavecomeintobe-ing, haveabel i efof DHARMA.Thisbeliefis rootedintheirowntheologies. Whenwelookatavaluelike AHIMSA,non-hurting,what doesaHindhuthinkof AHIMSA? Is it universal? Or is it subject to double standard? Is italltokillsomebodyifthat persondoesnotacceptanother personsreligion?Ifheorshe doesnot,thenalreadythisper-sonisanenemytoGod.That meansGodhasalreadygiven the true religion; this has got to beacceptedlock,stockand barrel.Andtheonewhodoes notbelievethis, isanenemyto Godand,therefore,anenemy tothefaithful.Thisgivesthe faithfulasanction,aspiritual sanctiontokilling;dangerous! Theendbecomestheend;it justifiesthemeans.Dangerbe-ginshere,wheretheendbe-comes so sacred that the means canbeflouted.Oneneednot botheraboutthemeansatall becausetheendissacred.One canusedeception,onecanuse seduction, one can use coercion alltheseonecanemploybe-causeitisareligioussanction; it is justified. Thetheologiesaregivingsanc-tion for employing any means fairorfoul.Upfrontnobody comes and tells me, This is my belief I am starting this hospi-tal,Iamstartingthisschool,in order to convert you. I give you thishelpinordertobringyou tomyflock.Nobody,justno-bodytellsmethisopenly.The endissosacredthatthemeans is not at all a matter for consid-eration. In all the assemblies of the reli-giousleadersthatIhaveat-tended, I do not find any leader belongingtothesepopularre-ligionsacceptingoneuniversal commonvalue.Iproposed AHIMSAinonemeeting.And they said, We do not believe in it. (hush). Later,inyetanotherreligious leadersassemblyIadvocated, Letushavemutualrespect amongreligions.Letuspro-motemutualrespectamongre-ligions.Imaynotacceptwhat youbelievebutIwilldefend yourfreedomtohaveyourbe-lief. This is what I said. I give you the freedom. You can have your own beliefs. One has got a righttobelieve,andsoplease believe.Yourespectme;what-ever is my belief.I also respect youandwecanliveinhar-mony.Buttheyjustwillnot acceptthat.Theysaythatthey cannothavemutualrespectbe-causehavingmutualrespect meanstheyhavetoacceptmy religion.Iasked,Whatis wrong in that? They say, It is wrongbecauseifIacceptyour religionthenyourreligionbe-comestrue.Ifitbecomes true, what will happen? Then I cannot convert you; I need not convertyou.But,yourreligion is wrong.Whereisharmony,Sir?How one is going to have mutual re-spect? Only the educated Hind-hus believe all religions lead to the same goal. For us DHARMA is universal theverybasisforonesin-teraction. ForusDHARMAisuniversal. Itisnotmandatedbyanybody. Itisnothistory.Itwasnot givenoutbysomebody,aspe-cialpersontellingus,Donot dothis,dothis.Thisshouldbe done,andthisshouldnotbe done.Anygivenpersondid notgivethesekindsofman-dates,inhistory,atagiven time.Beforetheadventofthat personalsotherewerehuman beings; one cannot say that they didnothaveanymatrixofval-ues, DHARMA. Every human being is endowed withafacultyofchoice.That meansonemusthavethema-trixofvaluestobaseones choices.Youhavetomake your choice, and I have to make my choice. If there is no choice and both of us are programmed, thenwewillliveaccordingto our own programming, SWAB-HAAVA.Thereisnoproblem. Once I have free will I can do anaction,Ineednotdoanac-tion,andthatIcandoitdiffer-ently.Sothisfreewillisatre- 8Ancient Scientific Wisdom15 JUNE 2010 mendousfreedom;youcan blastthewholeworldifthe poweriswithyou!Itisafree-dom. Whenthehumanbeingisen-dowedwithsuchafreedom then it would be a lacuna in the creationiftherewerenoprovi-sions for self-discipline,and no mechanismtodisciplineone-self.Auniversalmatrixofval-uesshouldbethebasis,and onesknowledgeofthisforms the very basis for ones interac-tion. AHIMSAisnotanegotiable value. Look at this very clearly. I have to make choices. A cow has the instincttosurvive.Ialsohave thesameinstincttosurvive. Anylivingorganismhasthe instincttosurvive.Everyin-sect, every plant, every tree has thisinstincttosurvive;thereis no exception to this rule. There-fore, everyone wants to live. Ahumanbeingalsoisaliving organism and has the instinct to survivelikeeventheanimal has.Ifthecowapprehends somedangeritcankickaper-son,itcangoreapersonto death.Thecowwillhaveno regret.Acowisvimukthah dhar ma- adhar maabhyaam vimukthah; it is above dharma andadharma.Soyouwantto surviveandthecowalsowants tosurvive.But,thecowdoes notknowthatyouwanttosur-vive.However,youknowthat youwanttosurviveandthe cowalsowantstosurvive;you knowthisverywell.Thistwo-foldknowledgeiscomplete, backingyourfreewill.Once you have the free will, then you canabuseit.Whatisfreedom that cannot be abused? But that you do not abuse is the wisdom. Ifthereisnopossibilityof abuse there is no freedom. Somebodytellsme,You pleasewalkfreely.Rightin frontofmeisabayonet,tomy leftisabayonet,tomyrightis abayonet,behindthereare threefellowswithbayonets; whereisthefreedomtowalk? Thererore,freedommeansitis subjecttoabuse;evenGodhas tostandandwatch!Thatis freedom.Oncefreedomis given,thentheremustalsobe certainbasisforchoicegiven, andthatiswhatwesay, DHARMA,knowledge.This insight, this fact that I want to live and others also want to live Iamnotignorantabout;I know. I do not want to get hurt, others alsodonotwanttogethurt; thisisthebasicDHARMA. Everyotherhumanbeingalso knowsthis.Therefore,wehave auniversalvalue,AHIMSA. Whenweanalyseeveryother value such as non-cheating, non-stealing,non-robbing,nottell-ing lies, not taking advantage of aweaksituation,wefindthey areallcenteredononevalue AHIMSA.Ahimsaparamo dharmah, meaning non-hurting isthebasicvalue.Thisis Vaedha.Itisnotanegotiable value. IfAHIMSAisthebasisforall othervaluesformingamatrix ofvalues,thenitisnottaught tomebysomebody.Amos-quitoisnottaught,nomonkey istaughtinordertosurvive.It isgiven.Forahumanbeing also,untaughtitisgiven.This istheHindhuvision,the Vaedhic vision of DHARMA.

--- To be continued in the next issue. FOR EVERY ACTION THERE IS AN EQUAL AND OPPOSITE RE-ACTION. VAEHI, SAAMAANYAM VAEDHIC SCIENCE IF YOU HURT, YOU MAY BE HURT BACK AHIMSA LIVE AND LET LIVE 9Ancient Scientific Wisdom15 JUNE 2010(CONTINUED FROM APRIL 2010 ISSUE) Brahmanisone.Butitmani-festsitselfintotwoforms oneisSabdhaBrahmanand theotherisParaBrahman.He whounderstandsSabdha Brahmanwillalonebeableto understand Para Brahman. The first is Vaak, theaural and the second is Artha, the visual. Thelightvibratesgivingrise tosoundspace.HenceArtha Brahman(ParamPorulhin ThamizhandParaVasthuin Sanskrit) is the Moolam (root), thePrimarySourcematerial forallthevisualsandaurals. This is the keynote of Sthaapa-thyaVaedha,inheritedand preservedbytheSthapathis and Shilpis (Sculptors) of Jam-booDweepa(JambooIsland) andBhar at haVa r s ha (Extended Indhiya). ThewordVaasthuSaasthrais wellknowntodayalloverthe world. Though this science has comedowntous,fromthe goodoldshilpis(sculptors)as aresultoftheexperienceof generationsandtheirexperi-ments for centuries, this had to remainsilentforthelastthree centuries on account of foreign rule,andduetotheimpactof alien cultures. Yet it is a living traditioninIndhiya,onac-countofithighvalues.Itis reemergingwithnewfangled oars.Theadvancementin modernscienceandtechnol-ogyhasopenedupnewchan-nelsofenquiry,searchand adherence, and as a result, dif-ferenttypesofmysteriousen-ergies,unseenforcesetc.that surroundusandwithinus havecomeintotheworldof researchveryseriously.Gross andsubtleenergiesareunder scrutiny.Onesuchisenergy inherentinVaasthuprinciples that are preserved in the sacred scriptureslikeVaasthuand Aagama.Thischannelofre-search is widening day by day. SANGAM THAMIZHSANGAM THAMIZH

SCIENCESCIENCESTHAAPATHYA VAEDHA, STHAAPATHYA VAEDHA, STHAAPATHYA VAEDHA, STHAAPATHYA VAEDHA, VAASTHU SAASTHRA, VAASTHU SAASTHRA, VAASTHU SAASTHRA, VAASTHU SAASTHRA, OR MANAI ADI SAASTHIRAM? OR MANAI ADI SAASTHIRAM? OR MANAI ADI SAASTHIRAM? OR MANAI ADI SAASTHIRAM? By Padmabhushan Dr. V. Ganapati Sthapati (Founder Director, Vaastu Vedic Research Foundation, Chennaiand Sculptor of 133 ft. Thiruvallhuvar Statue at Kanyakumari) 10 Onesectionofglobalsociety rightlyfeelsthatignoranceof theexistenceofspiritual spaces, disorderly organization oflivingspacesinsidethe buildingandlackofapplica-tionsalongproperlines,have beenthecauseformajorityof illnessesorsickness,stress andstrainthattheinhabitants ofthepresentdayhousesare subjectedto,alloverthe world. Todayweseeamushroom growthofVaasthuconsultants alloverthecountryjustifying theaforesaidcomment.Some are fairly satisfactory, and oth-ersarefailures.Alogicaland scientific solution for all prob-lems of sick buildings is yet to come out of the lab of modern scientists.Themajorreason for imperfection and hesitation appearstobethelanguage barrierandwantoftraditional interpretationofthescience baseoftechnologicalmaterial thatonemeetswith,in Vaasthu treatises. Vaasthu being a technical sub-ject,non-technicalscholars versedinSanskritarenotable to offer solutions to all contra-dictionsandconfusionsnow prevailinginthecountry.Un-derthecircumstances,ahum-ble attempt is being made by a traditionalpractitionerknown asSthapathiintheseriesof articlesextractedfromhis booktitledSTHAPATHYA VEDA,theancientandau-thenticnameforVaasthuSci-ence/Vaasthu Veda. (Tobecontinuedinthenext issue) Ancient Scientific Wisdom15 JUNE 2010PROPOSED MEMORIAL BUILDING OF Dr. GANAPATHI STHAPATI AT MAHABALIPURAM 11Ancient Scientific Wisdom15 JUNE 2010(CONTINUED FROM APRIL ISSUE) SOME INDIAN CON-TRIBUTORS TO VAEDHIC SCIENCE The great sages like Vasishta, Bharadvaaja, Angeerasa, Paraasara, Vaedhavyaasa, Jaimini,Paanhini, Varaahami-hira, Bhaaskaraachaarya, Aadhisankara, Raamaanuja, Madhva, Vidhyaaranhya, Sankaraachaarya, to mention a few, were the contributors to Vaedhic Science. In recent times, the contributions of Madhusuudhan Ojha and Mo-tilaal Sarma are found to be significant. Madhusuudhan Ojhas thesis is that the Vaedhas are full of science and that they cover all aspects of the working of the universe. An interesting aspect is that several foreigners also made dedicated attempts for the past few centuries to explore the significance of the Vaedhas. In16th century AD, Fillipo Sas-setti proposed that there is a definite relation between San-skrit and principal European languages which was subse-quently proved by Sir William Jones in 1786 by establishing a common origin for Gothic, Greek, Latin, Celtic, Persian, Sanskrit, etc. However, the first notable contribution of a Westerner on Vaedhic literature was Cal-mettes work on RGVAEDHA and AITHARAEYA BRAAH-MANHA. Later on, in the 19th and 20th centuries scholars like, Benfy, Max Muller, Roth, Whitney, Oldenberg, Weber, B urnell, Van Schroeder, Bloomfield, Griffith, Mcdonell, and many others contributed remarkably to Vaedhic learning. Yet all the scholars from the west could not remain free of prejudices and could not always main-tain objectivity in their writ-ings. SCIENCE AND TECHNOLOGY IN VAEDHAS AND SAASTHRAS BY Dr.RVSS AvadhanuluM.Sc.(Nuclear Physics), M.A.(Sanskrit), M.A.(Astro Science), Ph.D., Former Deputy Director (Computers), Nizams Institute of Medical Sciences, Hyderabad STATUEOF SRIRAMAANU JAACHAA RYA 12Ancient Scientific Wisdom15 JUNE 2010VAEDHIC LITERATURE The Vaedhas are considered as the foundational scrip-tures of Hindhus. There is no exaggeration in saying that the Vaedhas are the sources of all knowledge. They are universal in their applica-tion. The Vaedhic knowledge and wisdom are enshrined in 14 sacred texts: the 4 Vaedhas, the 6 Puraanhas and Dharma-saasthras. To these 14 are to be add 4 upaangas (appendices to the Vaedhaangas) Aayur-vaedha, ArthaSaasthra, Dha-nurvaedha, and Gandhar-vavaedha. GURUKUL SYSTEMFor preservation and propaga-tion of Vaedhic knowledge our great sages evolved Gurukul system, wherein the pupil gets the instruction from his teacher through oral recitation with precision up to the last syllable. Once received the student has to constantly chant the Vaedhas and adopt the same methodology to pass on to the next generation. This methodology proved very ef-fective for several centuries. While most of the teaching took place in villages and aashrams, there were universi-ties also accommodating more than 10,000 students each. As regards the Vaedhic litera-ture, its preservation and propagation were carried out through recordings on the me-dium of barks and palm leaves for several centuries. It was a historical fact the libraries at Nalanda and Taxasila Univer-sities had collections of mil-lions of palm leaf books. Thus the Vaedhic literature became vast in spread, huge in size and deep in meaning. MULTIPLE FACETS OF VAEDHAS ItisstatedthatVaedhas arethespiritualexperi-encesofthesagesinan-cienttimes.TheVaedhic revelations,containing indeliblerulesrelatingto manssafevoyageinlife areparamount,infinite andhavenoend.Every seekertryingtounder-standtheirpurportap-proachesthemwithpro-foundrespect,reverence andregard.Somemay viewthemasholistic spiritualknowledge, JNYAANA.Othersmay viewtheVaedhasas compendium of procedures for rites, KARMA. Similarly, oth-ersmayviewthemaspathof devotion,UPAASANA.Si-multaneously,somemayview themasencyclopediaofsci-enceandknowledgeofpracti-c a l a p p l i c a t i o n s , VIJNYAANA. Yet others may viewthemastheprimal source for the specific applica-tionsforsocietalwellbeing foundintheeternalDHAR-SANAS. Suchisthegeniusinthe Vaedhasthatdespiteitsbeing singular source offers solace to seekerswithvariedvisions andhencearemultifaceted gemsofpurestrays.Inthe Vaedhiccorpus,profound meaningsarehidden.The truth is that the Vaedhas repre-sentalltheseandmuchmore. Thereareasmanyviewpoints asthereareapproachesto Vaedhas. Vaedhasarethefinalfrontier of the knowledge, ultimate end ofthescience,lasthorizonof thehumanwisdom.Theyare the revelations belonging to all walksandbranchesofhuman wisdom,tillnowknownand still unknown. (Tobecontinuedinthenext issue) ANCIENT NALANDAUNIVERSITY WALL 13 Introduction Moderndayrenowned physicistslikeStephen Hawkingarestillgroping foragrandunifiedtheoryof physics.Thisproblemhas beensolvedonthephiloso-phicalplanebythephiloso-phyofAdvaitaofAdi Shankara.Hepropounded thatallmatterwasthesame andwhatappearedasdiffer-enttothenakedhumaneye wasillusionorMya.This meantthatalllivingandnon livingthingsoriginatedfrom thesamebuildingblocks. ThesearecalledDNAby modernbiologistsinrespect of living matter and atoms in respectofnonlivingmatter. However,atomsarealsothe basic building block of DNA. Our ancient temples are dem-onstrationsinstoneofsuch concepts.Thus,itisabridge betweenourancientculture andknowledgethathasbeen nearlylostandtheworldof scienceandtechnologyand concepts of today. TheTiruvannamalaiTemple a brief historical noteArunachal aeswarar TempleinTiruvannamalaiis oneofthemostfamoustem-plesofTamilNadu.Itisfa-mous as one of the energy cen-tres like Lake Manasarovar. Its gloryhasbeensungbythe fourgreatSaivitesaints,who composedsongsinTamilin theVIICenturyADand spreadSaivismandHinduism intheTamilcountry.Itis thereforecalledPadalpetra talam in Tamil.The Tiruvan-namalaitemplegopuramis thesecondtallestgopuramin Tamil Nadu. Wecanmarrythe ancientconceptsofGod,the Lingaandthemodernscien-tificconceptstonarrateto themodernaudiencedomes-ticIndian,Non-ResidentIn-dian and foreign, who are not familiarwiththeseconcepts howtheyarerelated.This hasbeendonebyshowing thattheancientconceptof differenttypesofaurasare substantiated by modern Kir-lian photography. Shilpa Ss-traandVstuSstra,thean-cientHindutheoriesof sculptureandarchitecture respectivelyasnarratedin MayamataandMnasara (ancient treatises on architec-tureandiconographybefore 5h Century AD and 6th Cenu-tryADrespectively)with modern engineering concepts and architecture.The ancient lostwaxprocessofcasting bronzes results in the kind of tolerancesthatisassociated with modern investment cast-ingusedinrockettechnol-ogy. Opinion about the siteThesiteselectedfor themuseumistheThousand PillaredMandapa,whichis situatedveryneartotheEast-ern gate of the Tiruvannamalai temple.Themandapaiscur-rentlybeingusedonlyduring festivaltime.Itissuggested thatthemuseummaybe startedfirstononesideofthe mandapaanditmaybeex-Ancient Scientific Wisdom15 JUNE 2010 Tiruvannamalai Temple MuseumA bridge between an ancient temple and present day society By Dr.R.Kannan A PANORAMIC VIEW OF THE TEMPLE Dr.R.KANNAN I A S 14 Ancient Scientific Wisdom15 JUNE 2010tendedtotheothersideinthe future. Collections for the MuseumInconnectionwiththe establishment of the museum afewbronzes,sculptures, woodenartefacts,brassitems andalotofphotoprintsare availablewiththetempleau-thorities.The collections have tobeimprovedforenriching the museum collection. Theme for the museumSinceitisaveryfa-mousHindhuTempleawide rangeofthefollowingtopics hasbeenselectedasthemes, sothatthevisitorscangeta comprehensiveknowledge aboutthereligiousaspectsof Hinduism. 1.HistoryofThiruvann-haamalai 2.HistoryofThiruvann-haamalai temple 3.ImortanaceofThiru-vannhaamalai temple 4.Kirlianphotographyof amantoshowthediffer-entaurasemanatingfrom good,badandaveragehu-manbeingse.g.agood man has a rose tinted aura; abadmanhasagreyor black aura. 5.Model of the temple 6.SthalaPuraanhaofthe temple 7.Visitors profile8.EvolutionofHindhutem-ples 9.Types of Hindhu temples 10. Types of Gopuras 11. Types of Vimaanas 12. TypeofPillarsand Yaalhis 13.Typesofwallstructure (cross section) 14. Concept of Saivism 15. Concept of Siva 16. Cosmic dance of Siva 17. Lingodhbhava the story and concept of it 18. Personification of Siva19. Vishnhu-Siva concept 20. Festivals/functionsatThi-ruvannhaamalai 21. Display of Bronzes 22. Display of stone sculptures 23. Display of Vaahanas 24. Importantaashramsat Thiruvannhaamalai 25. Sculpturegarden 26. Whyalotofpeoplevisit Thiruvannhaamalai for pil-grimage? 27. PhotosofGodsandGod-desses Display TechniquesThefollowingtypeof displaytechniqueswillbe usedfortheinterpretationof the above mentioned topics. 1.Usingactualobjectslike bronzes,sculptures,paint-ings,photos,andother woodenmaterialwith signage. 2.Displayofbronzesand otherbrassitemsin woodencasesasgivenin the diagram3.Preparationofmodelsin plasterofParisandfiber-glass 4.Informativecomputer printedvinylprintswhich willhavebothtextand pictures 5.Translides 6.Dioramas explaining an objectalongwithitsenvi-ronment in 3D display Display themes in de-tail : 1.History of Tiruvannamalai: Ancient Scientific Wisdom15 JUNE 2010THE THOUSAND PILLAR MANDAPA EXAMINATION BY Dr.R.KANNAN 15Ancient Scientific Wisdom15 JUNE 2010 Tiruvannamalaihasbeen knowntobeanimportant place from the 7th Century AD onwards,althoughnodefinite detailsareavailableaboutits earlierhistory.Thearea arounditwasknowntothe poetsofTamilSangamlitera-ture(100BC200AD).For instancetherulerofthisarea wasknownasSevvarai-natan inPerumpannatruppadai. HereSevvaraii.e.,Red mountainissaidtoreferto thehillrange,anciently calledascoralhill,butnow calledasJavadiHills.The well-knownriverCheyyaru inthisdistrictisstatedto havebeencalledowingto thefactthatittraversesthe region, which is marked, not onlybytheRedmountain butalsobyRedsoil.This riverisalsomentionedby nameSeyaruinMalaipa-dukidam,anotherSangam work. 2.HistoryofTiruvanna-malai Temple: The rulers of almost all the royal families of Tamil Nadu includingtheHoysalasand theVijayanagarakingspa-tronizedthetemple.Ithas beencelebratedforitsholi-nessthroughthecenturies. Duringtheirrule,thekings themselves made a variety of donationstothetemple.Be-sides,someprivateindividu-alstoocontributedtheirmite foritsupkeepandmainte-nance.Suchtransactions haveinvariablybeenre-cordedasinscriptionsonthe variouspartsofthetemple andalsoengraved.Inthe courseofcenturies,thetem-ple received additions, altera-tions and modifications. Dur-ingthesetimes,somein-scribedslabswerebrokenof whichsomefragmentswere reusedinthenewconstruc-tionsbutsomeotherswould havebeenlostprobably.Be-tween1806ADand1818 AD,Col.ColinMackenzie wasengagedincopyingthe inscriptionsintheTemples of the Madras Presidency. He hadarrangedforcopyingthe epigraphsofTiruvannamalai Temple. 3.ImportanceofTiruvanna-malai Temple: A.Oneofthesevenenergy centres B.Pancha Bhutha Sthalam: AccordingtotheSaivaText Vidyasarakotirudra-samhita, Adhyaya30,thishill,wasof fireintheKritayuga,wasof gem in the Treta- yuga, was of goldintheDvapara-yugaand ofemeraldintheKali-yuga1 It is further statedthat this hillhavingbeenoffireextending tomanyyojanasintheKrita-yuga, the great saints prayed to thelord(whotookthisform) tobecomecool.Accordingly thehillbecamecold,inorder to protect the World.2 krtv=agnimayas=sailas=tretayammaniparvatah/ Dvaparehataka-girihKalauMarakat-acaalah// bahuyojanaparyantamKrte vahnimaya sthite b a h i h pr adaks hi namc akr uh prasamy=eti maha-rsayah/ sanais=santo-runadrisasri-man= abhyarthitas=suraih l o k a - g u p t y -a r -tham=atyantam=upasanto=runacalah// C. Agni D. Paadal Petra Sthalam ApparAntattonkumAnn-haamalai KaaraikaalAmmaiyaarinher Arutpuhal Thiruvanthaathi Gnaanasambandhar in Natta Patai Pan 4. Kirlian Photography of a man : How there are auras of various colours- how the aura leaves a dead body can be shown 5. Temple Model (3D): Displaymethod-A beautifulthreedimensional modelofthetemplemaybe exhibitedinanattractive showcase.Themodelmaybe prepared either using plaster of Paris or pith. 6.StalapuranaoftheTem-ple: Inthesubsequentcen-turies,Tiruvannamalaibe-camecelebratedforitssanc-tity.Naturallyduringthispe-Ancient Scientific Wisdom15 JUNE 2010 16Ancient Scientific Wisdom15 JUNE 2010 riod,textsinSanskritdescrib-ingitsimportancewerecom-posedentitledArunachalama-hatmya.Thesewereincorpo-ratedintosomewellknown Puranas.Suchtextsarefound intheSivamahapurana,Vid-yasarakot i rudra-samhi t a, Ar u n a c h a l a ma h a t my a , Adhyayas1-31,intheMaha-Sivapurana,Vidyesvarasam-hita,Adhyaya9,Verse21for ArunachalaandforstoriesAdhyayas6-12;andSkan-dapuranam, Sambhava-kandam, Adhyaya 48 and Dak-sha-kandam,Adhyaya37.The Vidyasarakotirudra-Samhita oftheSivamahapuranare-ferredtoaboveseemstobe-long to the 16th or 17th Century AD,foritreferstotheSiva-gangatankinthetemple,and thisweknowwasdugupinorabout1517ADontheor-dersoftheVijayanagaraEm-peror, Krishnadeva Raya. 7. Visitors profile: Avisitorsprofilemaybe givenbytempleauthori-tiessothatthevisiting publicwillgetanideaas tohowmanypeopleare visitingthetempleannu-ally. 8.EvolutionofHinduTem-ples: Earlymonumentsin stonecanoftenberecognized ascopiesofwoodenoriginals; theBuddhistrailingsthatcan beseeninAmaravatilime-stonesculpturesbeingapar-ticularlyclearexample.Flexi-blebamboobeingextensively used in India for the support of roofs,curvedrooflineshave resulted,formingastriking contrasttothestraightroof lines of Europe. TheearliestIndian buildingsofwhichwehave definiteknowledgearethose thestructureofwhichwas copiedasfaithfullyascondi-tionspermittedintheearly Buddhistrock-cutcaves.In pre-Buddhisttimes,however, itseemsnotimprobablethat the type of wooden temple still characteristicofthewell woodedhillsofKeralaand Malabarcoastinthesouth-west and of Nepal in the North-eastmayhavebeenprevalent alloverthecountry,having subsequentlybeensuspended intheinterveningareaby types better suited to construc-tioninstone.TheseMalabar andNepaltempleshave woodenrailingsaswalls,and projecting roofs one above an-other,thusbearingastriking resemblancetothetemplesof ChinaandJapan,whichhave nodoubtbeenderivedfrom them. Templesthus takedifferentformsindiffer-entpartsofIndia,andcannot beproperlyunderstoodwith-out reference to the broad out-lines of early mediaeval politi-cal geography. TheTamiltemples werebuiltofbrickandmortar to be superseded by the laterite and granite clad structures that we see today. The Shore Tem-pleatMahabalipuramisthe earlieststructuraltemplethat hascometouseinavisualis-ableform.Therehasbeena recentexcavationofamore ancient Shore Temple of later-ite in 2005.Theearliestgranite TamilianTemplesthathave survivedarecavescutinto rockbythePallavaking MahendravarmanI(600-630AD)atTiruchirapalli, Dalavanur(nearGingee)and elsewhere. In an inscription on oneofthemhenotesthatit hadbeenmadewithout bricks,timber,metalsormor-tarperishablematerialthat wereevidentlythosethenin general use as building materi-als. 9.Type of Hindu Temples: Indiaisrightlycalledasa landofwonderssinceshe hasalargenumberoftem-ples, both rock-cut and struc-tural.Thestructuraltemple fallunderthreemajorcate-goriesorstylesofarchitec-ture,therectangularorNa-gara mostly in the North, the circularorvesaramostlyon theeastcoast(Andhraand Orissa),andtheoctagonalor DravidaintheDeccanand SouthIndia.Analternative groupingoftemplesintosix stylesisbasedongeographi-calratherthanarchitectural Ancient Scientific Wisdom15 JUNE 2010 17Ancient Scientific Wisdom15 JUNE 2010 considerations. The six styles relatetothethreementioned alreadyandtothreemore calledSarvadesika,Kalinga andVarata.Itwasreligion thatservedastheenviron-mentandthebackgroundto the temples of India. 10.Types of Gopuras CHIEF CHARECTERIS-TICS OF DIFFERENT PERIOD Pallava Period: (Ending about 850 AD) Cave, monolithic and small structural temples with vimana or shrines tower prominent but gopura or gateway tower small or absent. Corbel (bracket above pillar) rounded in Pallava territory, cut away at 45 in Chola and Pandya territory, often with wave or-nament on either side of a smooth central band. Window ornament simple, with finial like a spade head. Pavilion or-nament like a thatched hut, with simulated railing below, devoid of images. Niche sur-mounted by toranas or arch. The rock-cut and early struc-tural temples at Mahabalipu-ram, the Kailasanatha and cer-tain other small temples at Kanchipuram, and the rock-cut temples at Tiruchirappalli and Kalugumalai, are the principal temples of this period. Early Chola period (850-1100 AD) Temples sometimes very large, vimana still dominating gopuras. Corbel cut away at 45, usually with median right angle projection. Window or-nament with yali head above. Pavilion ornament without simulated railing giving room for image in niche. Torana above niche tending to resemble window orna-ment. The finest exam-ples of this period are those of Thanjavur, Gan-gaikondacholapuram and Tribhuvanam. Smaller ones are found in Kan-chipuram and elsewhere. The Chidambaram tem-ple includes good speci-men of early Chola work. LaterCholaperiod(1100-1350 AD) Vimanausuallyinconspicuous andgopurasimmense.Corbel withright-angledorbell-like projection.Pavilionornament oftendouble-storied.Pillarfor firsttimewithlotusornament below capital and nagabandha (cobra-hoodornament)above base.Nichecommonlysur-mountedbypavilionorna-ment.Thestoneportionsof thegopurasofthetemplesat Chidambaramandsomeof thoseattheTiruvannamalai templeprovidethebestexam-plesofthearchitectureofthis period. Vijayanagarperiod(1350-1600 AD) Elaboratecarvingsofmono-lithicpillarsandmandapas beginwiththisperiod.Corbel decorationdevelopsthrough lotusflowertowardsplantain flower.Stuccofigurescom-monly absent from gopuras or usedwithmarkedrestraint, mostlyconfinedtodvara-palakasoneithersideofthe central line of windows and to topmoststoreywherepavilion ornaments are omitted to make properroomforthem,absent fromnichesofpavilionorna-ments. Many of the most mag-nificenttemplesbelongtothis period.ThelargestKanchipu-ramtemples,thetemplesof Vellore,Virinchipuramand thebrickandplasterpartof t henor t hgopur aat Chidambarammaybemen-tionedasexamples,the Chidambaram one being, how-ever, unusually rich in figures. ModernPeriod(1600AD onwards) Spacioushallsandcorridors replace the older form of man-dapa.Corbelterminatingin plantainflower.Upperpartof gopuramoreorlessprofusely coveredwithstuccofigures, projectingbeyondtopsof nichesofpavilionornaments andoftenmoreorlesscon-Ancient Scientific Wisdom15 JUNE 2010A VIEW OF THE GOPURAM 18Ancient Scientific Wisdom15 JUNE 2010cealingthelatter.Madurai, RameswaramandtheSubrah-manya temple at Thanjavur are goodexamplesofthisperiod. Other examples are found eve-rywhereandmostpresent-day restoration is in modern style. 11.TypesofVimanas: Details given in the previous topic 12.TypesofPillars/Yalis: Detailsgivenintheprevious topic 13.Templewallstructure (crosssectionofwall)-De-tailsgivenintheprevious topic 14. Concept of Saivism Sculpturemanifeststhevision ofwhole(poorna)bypersoni-fyingit.Indianartdoesnot portraythespecific.Eachim-ageisanembodimentofa dominantmooddepictedina givenpose.Itisastillpicture ofdynamicmovementata givenmomentintime.The cosmic infinite is depicted inthebodyoftheparticular form. The form is personal but theideaisimpersonal.Adi Sankara, the great philosopher consideredanAvatar(human manifestation)ofLordSiva, hasbeautifullyexplaineditas embodyingtheinfiniteina finiteformwithfeaturessym-bolisingthetriumphofgood overevil(SugunaBrahma s y mb o l i s i n g Ni r g u n a Brahma).Theandrogyne formArdhanariswaradepicts thatfemaleandmalearetwo sidesofthesamecoin.This formforthefirsttimeinthe historyshowedtheonenessof themaleandfemale.Thisis also due to Advaita philosophy thatsaysthatallmatterand spiritaremeremanifestations ofonedivineforce.Ourseers knewthesecretoftheatomic structurethousandsofyears ago.Thethreephasesofcrea-tion,sustenanceanddestruc-tionareembodiedinthe iconographicdepictionofthe Linga.TheLingaconsistsat thebottomoftheBrahma (creation)portion,aboveitin themiddleistheVishnu (sustenance)portionandthe visibletoporcylindricalpor-tionistheSiva(destruction) form. Theearliestdiscovered depictionalsoshowsnotonly a Linga, but also a personifica-tionasahunterofsouls(God ofDestruction)cumreligious mendicantsaintorRishi(Sadhu)emergingoutofthe LingaorpillarofFirei.e.,the emergenceofmatterandcrea-tionoutoftheBigBang.En-ergybecomesmatter.TheDi-gambaraposeshowsnon-attachmenttothematerial world, i.e., he is above the ma-terialworld.Thisiscalleda phallic symbol of sex by a few WesternauthorsoftheBritish ImperialeralikeMissMayo, whodonotgodeepbutwant tocriticisetheancientculture ofIndia.Ofcourse,thereare otherswhotreattheancient culturewithdeeprespect.In thiscase,itisthesymbolof creation.The symbol here sig-nifiesfertilityatthemundane levelandCreationorthetri-umphofmatteroveranti-matteratthemetaphysical level. 15. Concept of Siva Details as in Sl.No.14 16. Cosmic Dance of Siva: LordSivasdancerepresents Hisfivefoldactivities,Viz., Srishti(Overlookingcreation, e v o l u t i o n ) , S t i t h i (Preservation,Support),Sam-hara(Destruction,Evolution), Tirobhava(Veiling,embodi-ment,illusionandalsogiving rest)andAnugraha(Release fromcycleofbirthsand deaths, Salvation, Grace). Inthelanguageof Physics, at the macro level, the universeisinastateofdy-namicequilibrium.Thestars andtheirplanetsareallmov-ing,thoughtheyappearcon-stanttothenakedeye.The sageswhothereforeportrayed Godasdancingeternallyreal-izedthismovement.Atthe microlevel,inthesmallest particleknowntophysics,in theatom,theelectronsand neutronsaredancingaround thenucleus.Thisdanceofall 19 matteraroundanucleusthe sagessomehowrealizedand depicted in the Nataraja form. Thisformsthedynamicpose atamomentintimeforthe benefit of the humanity. 17.VishnuSivaconcept: (BeforeLingodhbhava-back of s anc t um- Vi s hnuAdvaita. 18. Lingodhbhava: Thedetailsaregivenintopic no.19 19.PersonificationofSiva:GudimallamSivaonwards (Skandhapurana),-wood, stucco, granite/metal Thethreephasesofcreation, sustenanceanddestructionare embodiedintheiconographic depiction of Linga.The Linga consistsatthebottomofthe Brahma(Creator)portion, aboveitinthemiddleofthe Vishnu(sustenance)portion and the visible top or cylindri-calportionistheSiva (destruction) form. The bottom portionhasalotusbase (Brahma),onwhichisplaced arectangularorcylindrical platformYonipitha(Vishnu) into which the pillar on the top (Siva)isinsertedallinthe same stone assembly. The ear-liestexampleofalingathat we have discovered is at Gudi-mallam,threekilometers awayfromReniguntanearTi-rupatiinAndhraPradesh.The lingaformsymbolizesthe eternalpillaroffire.Itisin-terestingtonotethatinmod-ernphysics,theuniverse startedasapillaroffireac-cordingtoonetheory.God manifested Himself as pillar of firetoMosesaccordingtothe OldTestament.Thereseems tobesomecommonmemory ofhumanityrecordedinthis aniconicform.TheGudimal-lam Siva belongs to Circa 3rd 2ndCenturyBC.Thethreeas-pects of creation,, preservation anddestructionaredepictedasconjoinedimagesof Brahma,VishnuandMahes-vara.20.Festivals/Functionsat Tiruvannamalai Acompletedetailaboutthe festivalsatTiruvannamalai canbegivenforthevisitors interest 21. Bronzes Collectionsatpresentavail-ableandthematerialstobe collectedmaybeplacedinat-tractive showcases as shown in the diagram. 22. Stone Sculptures Collectionsatpresentavail-ableandthematerialstobe collectedmaybeplacedinat-tractivepedestalswithattrac-tivelightingasshowninthe diagram. 23. VahanasAvailablewoodenexhibits maybeexhibitedinthe markedplaceswithattractive lighting. 24.ImportantAshramsin Tiruvannamalai Asaconsequenceofits popularityoverthecenturies, many saints and men of letters went and stayed there to enjoy thespiritualblissaffordedby it.Someoftheenlightened andevolvedimmigrantstothe placeandalsosomedivinely inspiredlocalresidentscom-posed poems and hymns extol-lingitsgrandeurandbeauty, itsimportanceasacentreof Saivismanditsgreatnessin mattersspiritual.Arunagirina-Ancient Scientific Wisdom 15 JUNE 2010AVAILABLE BRONZE COLLECTIONS YOGI RAM SURAT KUMAR AASRAM 20 thar,KukaiNamaccivayar, Guru-namaccivayar,Ammani Ammal,Seshadri-svamigal, RamanaMaharishiandVisiri Samiyar(YogiRamSurat Kumar) who lived, moved and had their samadhi at this place. 25. Sculpture Garden Thescatteredpillarsand sculptures(bigobjects)could bearrangedinorder,outside thehallsothatthevisitors could enjoy the beauty in natu-ral condition. It will kindle the interesttothepublictovisit themuseumtoknowmore about the sanctity of the place 26. Why all people visit? Sincethe7thcenturyAD thisareawaspopularamong thepublic.Manyrulersand peoplevisitatleastoncein theirlifetime.Thepopular s a y i n g i n T a m i l Adimudi kanaannama-layanai ninaikka mukti gives morepopularitytothe area.Thosewhothink ofArunachalaachieve Mukti. Displaytechnique Computerprintedvinyl prints 27. Photos of Gods and Goddesses: Thereareanumberof modernPhotoprintsof GodsandGoddesses availableintheTemple. Theycanbearrangedat intervals all along the wall asshowninthediagram sothatpeoplecanenjoy the photo prints. Lighting for the MuseumThefollowingtypeof lightingtechniquemaybe used for the museum: Florescenttubesforthe translides Highpower/lowpower LEDlampsforfocusing computerprintedvinyl prints 75w metal halide lamps forgeneralilluminationand focusing Conservation TheroofoftheThousandPil-larMandapawasinspected since the museum has to come underit.Weclimbedonthe roof.Whiletheweathering coursehasbeendonewellby thedonor,Ramanaashram during kumbhabishekam, there arestrayproblems.Straytiles havetobereplacedandwater tightening done where leakage is noticed. Ancient Scientific Wisdom 15 JUNE 2010 PLACE FOR SCULPTURE GARDEN SCATTERED SCULPTURES WHICH MAY BE EXHIBITED GOD PHOTO INTEM-PLE Dr.KANNAN FORMER COM-MISSIONER OF MUSEUM IN-SPECTING THE ROOF 21 Conclusion In this article, we have seenhowmodernphysicsis stillgrappling for a grand uni-fiedtheoryofphysics.The museumexhibitswouldshow howthisproblemhasbeen solvedonthephilosophical plane by the philosophy of Ad-vaitaofAdiShankara.He postulated that the basic build-ingoftheuniversewasmatter composed of the tiniest atoms. Healsobroughtinthetheory of anti-matter through the con-ceptofMya.Ourancient templesareexpressionsin physicalformofsuchcon-cepts. We have intertwined the ancientconceptsofGod,the Lingaandthemodernscien-tific concepts. We have related theabstractconceptofauras invisibletothenakedeyeand madeitvisibleusingKirlian photography.Howthean-cients were good at metallurgy andreachedthehigh tolerancesofeven modernrocketryis shownusingthean-cientlostwaxprocess ofcastingbronzesand comparing it with mod-erninvestmentcasting. Modern engineers mar-velatthestructures builtusingShilpaSs-traandVstuSstra., the ancient Hindu theo-riesofsculptureand architecturerespec-tively. Thethemesinthepro-posedmuseumhave beenarrangedsystematically using the latest technology and scenographic concepts. Hence, when the visitor visits the mu-seum he is likely togetenjoy-ment,entertainmentandas wellaseducationregarding the topics mentioned above. Ancient Scientific Wisdom 15 JUNE 2010 THIRUVANNHAMALAI AS IT IS SEEN TODAY 22 Thiswillserveas bridgetothemodernaudience domest i cIndi an, Non-ResidentIndianandforeign, whoarenotfamiliarwith theseconceptswiththeirown familiarmodernconcepts.It willbeabridgebetweenour ancient culture and knowledge thathasbeennearlylostand themodernworldofscience and technology. BibliographyAcharya,PrasannaKumar (1979)AnEncyclopaedia ofHinduArchitecture, ManasaraSeries:Vol.VII OrientalReprint1979, OrientalBooksReprint Corporation,54,Rani JhansiRoad,NewDelhi-110 055. Acharya,PrasannaKumar (1979)HinduArchitec-tureinIndiaandAbroad, Manasara Series: Vol.VI, OrientalReprint1979, OrientalBooksReprint Corporation,54,Rani JhansiRoad,NewDelhi-110 055.Acharya,PrasannaKumar (1979)MANASARAon ArchitectureandSculp-ture,Sanskrittextwith c r i t i c al not e s by P r a s a n n a Ku ma r Acharya,ManasaraSe-ries.Vol.III,Secondedi-tion 1979, Oriental Books ReprintCorporation,54, RaniJhansiRoad,New Delhi 110 055.Acharya,PrasannaKumar (1981)ADictionaryof Hi nduArchi t ect ure, TreatingofSanskritAr-chitecturaltermswith illustrativequotations fromSilpasastras,Gen-eralLiteratureandAr-chaeologicalRecords, Manasara Series I: Vol.I, Secondedition,Oriental BooksReprintCorpora-tion,54,RaniJhansi Road, New Delhi 110 055. Acharya,PrasannaKumar (1981)INDIANARCHI-TECTURE,Accordingto Manasara-Silpasastra, Manasara Series: Vol.II, Second edition 1981, Ori-ental Books Reprint Cor-poration, 54, Rani Jhansi Road, New Delhi 110 055.Dagens,Bruno(1970)Maya-mata,TraiteSanskritD Architecture,Premier Parti e, Ed. Bruno Dagens,Publishedby: InstitutFrancaisdIn-dologie, Pondicherry. GopinathaRao(1993)Ele-ments of Hindu Iconogra-phy,Reprintofbook publishedunderthepa-tronageoftheMahara-jahofTravancore,The LawPrintingHouse, MountRoad,Madras (1914),Republishedby Motilal Banarsidass Pub-lishersPvt.Lt.d,41,UA, BungalowRoad,Jawa-harNagar,Delhi 110007 Kumar,Pushpendra(1998) BhojasSAMARN-GANA-STRADHRA, Vol.I(SanskritSlokas), editedbyProf.Pushpen-draKumar,(withan elaborateEnglishIntro-duction)firstedition1998,Publishedby:New BharatiyaBookCorpo-ration, 5574-A, Ch. Kashi RamMarket,Durga C o m p l e x , N e w Chandrawal,Delhi-110 007.Shukla,D.N.(1995)Vstu-straVol.IHinduSci-ence of Architecture,1995 edi ti on, Munshi ram ManoharlalPublishers Pvt.Ltd,5715,54,Rani JhansiRoad,NewDelhi 110 055; Chapter II - Vil-lages, Towns and Forts in General.Shukla, Dr., L.K. (1972) The ChowkambhaSanskrit Studies,Vol.LXXXII,A studyofHinduArtand Architecturewithespe-cialreferencetoWestern Terminology,Published by:TheChowkambha Sanskrit Series Office, K-37/99,GopalMandir L a n e , P . O . Chowkambha,P.O.Box No.8,Varanasi1,In-dia. CONCLUDED Ancient Scientific Wisdom 15 JUNE 2010 23 Lingam:InAtharvaVaedha onlyyouhavegivenafew examples.Canyougivesome otherspecimensfromsome other Vaedhic Scriptures ? Abboi: For want of time, I am givingonlyoneexamplecho-senfromSankhyaKarikaby EaswaraKrishnathoughIcan give many of them. Thrigunamavivehivishayam saamaanyamachethanam prashavadharmi(185)isa lineappearinginSankya Karika.Theconventional meaningisasusualsome preaching only. Let us see what other meaning wecangetfromthedic-tionary itself as earlier. Thrigunam=three propertiesa=not,indicatesnegative-ness vi=byitself,individually, separatelyvehi=that which speeds (or moves) vishayam=matter saama =equal, or equalling anyatam=the other, or oppo-sitesachethanam=unseen, or unmanifested pra=primarily shava=dead(body)dharmi=that which takes course Combiningalltheseinproper order,wegetthemeaningas thethreepropertiesare:(1) matter does not move by itself, (2) equal and opposite, and (3) the course primarily is like the movingdeadbodywherethe motioninsideisunmanifested (orcanceleachothertobe-come dead ). Does this look like Newtons ?Butwhoisfirst-Newtonor EaswaraKrishna?Iamnot sayingthatNewtonhasstolen theideafromthelatter.Per-hapsNewtonmighthave workedindependentlyandob-tainedthesameresults.Iwill reproducesomeofNewtons thoughtsinconnectionwith this: Newton now goes on to elabo-rate his conception of space as infinite,eternal,immutable andmotionless.Thissection ofthetreatiseisconfused,for hewandersawayintofurther digressionsonthedistinctionbetweeninfiniteandindefi-nite, and independent of being, however,forwhenanybeing ispostulated,spaceispostu-lated.Andthesamemaybe assertedofduration......Howcan this be reconciled with the factthatwecanconceiveof spaceindependentlyenduring body,thatis,timewithoutatimekeeper?Newtonhasthe answer:Godiseverywhere, andenduresforever.Hisbe-ing, infinite in time and space, isthatwhichforcesustopos-tulatetheinfinityoftimeand space.Goddidnotcreate spaceandtimewhenhecre-atedtheworld;indeeditwouldseemthatNewtonwould argue that God no more createdthemthanhecreated himself,sincetheyareconse-quencesofhisbeing.As Newtonwroteinonedraftof theGeneralScholium,God could not be nowhere (or in no time),forwhatisnowhereis nothing. IftheexistenceofGodneces-sitatesthatofspace,doesit necessitatethatofextension also?Newtonanswersthis question affirmatively.Exten-sion cannot be conceived with-outGod,whoeminentlycon-tainsitwithinhimself.Thus extensioniseternal,infinite, uncreatedanduniform, Ancient Scientific Wisdom 15 JUNE 2010MYTHS, MATHS OR SCIENCES? WHAT ARE OUR ANCIENT SCRIPTURES? A DISCUSSION BY REPUTED SCHOLARS CONTINUED FROM THE APRIL ISSUE 24 whereasbodyistheopposite ineveryrespect.Abody,as defined by Newton, is no more thanavolumeofspace(or determinate quantity of exten-sion)whichismobile,im-penetrableandabletoexcite sensationinthehumanmind.(By body he means, of course, anultimateparticle,oneof theentitiesofwhichgross bodies withtheirmultifarious physicalpropertiesarecom-posed.)Thecreationofsub-stanceinvolvedtheendow-mentofextensionwiththese properties,whichresultdi-rectlyandcontinuouslyfromthe exercise of the divinewill.There is no unintelligiblereal-ity commonly called substance residing in bodies, in which allthe properties of the bodies areinherent:whatwerecognize assubstanceistheimagecre-ated inourminds by the per-ceptionwhich(becauseof divinewillimpenetrable, movingextensionsarouse.SubstanceisanillusionmaintainedbyGodalone; ifGodceasedtokeepup theillusion,substance wouldbeannihilated,al-thoughextensionwould not.Nothingismore conducive to atheismthanforgetfulness ofthis truth, and adherenceto this no-tion ofbodies havingas itwerea complete, absolute and independentrealityis themselves.Andsince bodies- that is the physical universe-cannot exist inde-pendentlyofGod,they cannotbeunderstoodin-dependentlyoftheideaofGod.Godisnolesspresent inhiscreaturesthantheyare presentintheaccidents,so thatcreat edsubst ance, whetheryouconsideritsde-greeofdependenceoritsde-greeofreality,isofaninter-mediatenaturebetweenGod andaccident.Andhencethe ideaofitnolessinvolvesthe conceptofGodthantheieda of accidentinvolves thecon-ceptofcreatedsubstance.Accidents-thepropertiesof bodies-are,Newtonhints, morerealthan anyunintelli-gibleindependentsubstance ormatterofwhichbodiesaremade,fortheyareatleastintelligiblethingsinthem-selves;ifweshouldfollow thishint,wemightsaythat thereisforNewtoninthis treatiseadoublereality:on the one hand, that of extensionwhichexistsinGod,andonthe other that of properties like impenetrabilityandmotion withwhichpartsofextension arecontinuouslyendowedby God.Between these two thereisneitherroomnorreasonforanindependentrealityof matter. Moreover,itseemsclearthat ifeachandeveryparticleof matteris to be considered as adeterminatequantityofexten-sion,surroundedbyempty space, to which God has giventhe qualities of impenetrability orhardnessandmotion,it musthaveotherpropertiesor accidentsinadditiontothese two.Itmustalso,forin-stance,havethepowerofaf-fectinghumanminds(since thesecanperceiveit)asNew-tonis to insist later; and as he hasalreadypointedout,itmustbecapableofacting uponothermattertoo.(Bodiescanonlyactuponotherbodiesbycausingthemtomoveorrest, oratleasttotendtodoso.)In Definitions5to10,towards the end of the treatise, Newtondefines six powers whichhe presumablyattributestobod-iesuniversally:theseareforce,conatus,impetus, inertia,pressureandgrav-ity.The otherfive powers arereallyallembracedunderthefirst,force,con-sideredinDefinition5as thecausalprincipleof motionandrest.....either anexternalonethatgen-eratesordestroysoroth-erwisechangesimpressed motionin a body, or ....an internal principle by whichexistingmotionorrestis conserved in a body.The latterprinciple(inertia) must,accordingtoNew-tonsarguments,beim-planted byGod inincipi-entmatter, since extension alonehasneitherinertianor mobility.Frominertiafol-lowsdensityandhencemass.Bythisreasoningmass,like hardness,offersnoevidence Ancient Scientific Wisdom 15 JUNE 2010 SIR ISAAC NEWTON 25 fortheindependentrealityof substance.Other forces are, as indicatedinDefinition10 (where centrifugal force is said tobeakindofgravity)sub-sumed under the termgravity.Newtondoesnotsayhowa bodyacquiresgravity,repul-sive.Thisisthemoreunfor-tunate as the origin of physical forcesisthecentralproblemofNewtonsphilosophyof nature.(Cf.Below,Introduc-tiontoSectionIII).Itseems probable,however,thatat leastwhenwritingthistrea-tise,Newtondidnotholdthebeliefthatallnaturalforces aremechanicalintheCarte-siansense,thatis,resolvable intothedirectimpactofparti-cleonparticle.Onthecon-trary,heseemstoholdthat naturalforces,whatevertheir originin,orassociationwithmatter,mustresultfromthe divinewill.For,ifGod,ex-tensionanddurationaloneexist in reality, and if the sim-plestattributesofsubstance suchashardnessandinertiacanbeconceivedasexistingonlythroughthecontinuous exerciseofGodswillwhich enforcestheseandotherlaw ofmaterialexistence,thenequallytheforcesofthe physicaluniverserevealedin itsphenomenamustarisein thesameway.Nocauseof materialphenomenacanbemorerealandindependent thanmatteritself.(186). Judgingfromthis,canwesay thatNewtonseemstohave studiedSankhyaKarikaand alsoGod-relatedarguments direct or translated from Vedic Scriptures!However,these typeofconclusionscanonly beguessed,cannotbeproved withconcreteevidences.Now,isthereanybodyelse whoculledoutsciencefrom our ancient literature ? Lingam:Yes,Ihavereada fewarticlesregardingthis subject. I am quoting a few :- Upanishadhspeacechantre-producedbelowseemstobe describingtheMassSpace-Duplexsovividly.Thisis themostimportantof MantrasorChantsthatis thebeginningofallUpani-shadhs. Pronunciation: OmPoornamadahPoor-namidamPoornath Poornamudachyathae PoornasyaPoornamadhayaP o o r n a m a e v a -sishyathaeOmShanthihiShanthihiShanthihiTranslation: Om!That(theinvisibleAb-soulte) is whole;whole is this (thevisiblephenomenal):fromtheinvisiblewhole comesforththevisiblewhole.Thoughvisible,wholehas comeoutfromthatinvisible whole,yetthewholeremains unaltered.Om!Peace!Peace! Peace!Thefollowingstatementof Democritus(4thCenturyBC)isofinterestalsointhisre-gard:Byconventioncoldis cold, by conventioncolouris colour.Butinreality,there areatomsandthevoid.That is, the objects of sense are sup-posed to be real, andit is cus-tomarytoregardthemas such,butintruththeyarenot.Onlytheatomsandthevoid are real. The following translationof apassagefromancientChinese PhilosophicalworkTaoTe ChingattributedtoLaoTzuisquotedfromTheWayof Life by R.B. Blakney: Thewayisavoid,usedbut neverfilled:Anabyssitis, Like anancestor, fromwhich allthings come. Itappears,themorewetryto knowbeyondthewisdom ofancientphilosophicalthoughtsofHindus,Greeks andChinese,themorewerealise thatNatureis nothingbut only void, and creationof complementarityfromvoid asdepictedinthesephiloso-phies. TheVaedhicphilosophyis, perhaps,inasenseaninter-worldinter-disciplinaryap-proach leading to realisation of theuniversaltruth,butthean-cientphilosophicalthoughts donotadoptthelogicofSci-ence.Nobodyknowstheau-thoroftheVaedhas,perhaps thereisnone.Theywere evolvedasmeansofteaching andlearningofsupreme knowledge.Nobodyknows whatisthebasisforthe VaedhicnarrationsofSu-premeknowledgefoundin Upanishadhs.The Vedic San-skritlendsitselftoverywide interpretationsoftheworld realities.Thiscontraststhe need for specific world picture in our scientific sense. AncientChinesephilosophical thoughtofdualismofnature knownasYin-Yangmean-ingdarknessandlightis supposedtorepresentuniver-saltruth.Yin-Yangmayinfactbe Ancient Scientific Wisdom 15 JUNE 2010 26 viewed as a parity-duplex phe-nomenonspecially appliedto soci-behavioralworldinthe Chinese philosophy.(187). Phil:So,alltheseyearsour ancientliterature,actually worksonscience,werebeing misunderstoodasmythologies and fiction or what ? Abboi:Somewerereallyfic-tions,somewerewrittento have science in the disguise of myths,someaspuremathe-maticsandscienceandyet others, with scientific concepts explainedbygivingfictional examples.There-fore,onehasto identifythework foritsparticular typefirstandthen onlytrytounder-stand it in that light.From these types of originalliterature, otherlanguages copiedoveralong periodwithaddi-tionsanddeletions.Thustherevised versionsexisting nowmayhavelost the original purpose for which they were written. Nottingham:Gentlemen, thoughexciting,timeallotted forthistopicisalreadyover.Wewillconcludethissession ofdiscussionsbynotingthe important points from them. 1.Vaedhas ofIndia may con-tainmanytheoremsinsci-ence. 2.Newtonlawsofmotion arealreadyfoundin Vaedhic scriptures. 3.Thethoughtprocessof Newtonaswellasancient GreeksandChinesealso wassimilartotheargu-ments found in Vaedhas. 4.Firstpoweredaeroplane flightin1895before Wrightbrothers,wasby Mr.Talpade who built it on thebasisofVaedhicsci-ence. 5.AncientPanhinigrammar sutrasareusefulformulti-lingual processing by mod-ern computers. 6.ManyAtharvaVaedhic linesarehavingasecond meaningstrikinglydiffer-entfromtheconventional meanings.Thesecond meaningsareresembling verymuchthemodern concepts in science.7.Manynewtheorms,not foundinmodernscience also, seem to be possible in Vaedhas. 8.AncientSanskritliterature mighthavebecomepopu-lar because of their public-appealing mythical stories. 10. Still there are contradicting opinionsamongeminent scholarsabouttheexis-tence of real science in an-cientliteratureofthe world. Abboi:Again,restructuring theabovepoints,wecansay thatscientistslikeNewton, GreeksandChineseoneshad theirscientificthoughtproc-essesonthelinesoforidenti-cal to those of Vaedhas. Enun-ciationofsometheoremsalso wereinidenticalterms.Be-causeoftheestablishedfact that Vaedhas belong to an ear-lierperiodthanthesescien-tists,thelattermighthave basedorcopiedthesetheo-remsfromVaedhas.Inthe lightofspecificscientific meaningsofVaedhiclines giveninthissession,wecan beboldernowtosaythat Vaedhasmighthavebeen originallywrittentoexplain scienceandmathematicsonly. Andsamemightbethecase with other myths also. Notingame:Thisseemstobeinterestingandveryreason-ablerearrangementofpoints byAbboi.Nowabreak,gen-tlemen, thank you ! Ancient Scientific Wisdom 15 JUNE 2010 WRIGHT BROTHERSFIRST AIRPLANE 27 DoyoubelieveinGod?I knowthatyouransweris yes.HaveyouseenGod?I know that your answer is no. IfyouhavenotseenGodat all,howdoyoubelieveinhis existence?Mostofyoumay probablyanswerthatyoube-lieveintheexistenceofGod becauseyouwereeducatedby yourholyscriptures,byyour teachersinschools,byyour parentsandbyeverybodyfor ages together that God exists. Doyoubelieveinghost?I know that your answer is no. Haveyouseenghost?Iknow that some of your answers will beno,buttheremaybe manywhomayansweryes also.Ifyouhavenotseena ghostthenwhydontyoube-lieve in its existence, like your belief in the existence of God? Ofcoursemostofthescrip-tureshavetalkedaboutGod and Ghost both! Also, many say that they have seenghosts!Somesaidghosts werewhiteincolor,sogase-ousinformwithoutanyflesh andskinthattheycouldtwist andturntheirwholebodyany waytheylikedandflyinthe air,penetratethroughany solidmaterialincludinghu-man beings, and vanish in thin air and become invisible!Someotherssaidghostshad theirfeettwistedbackwards anddidnottouchtheground andhunginairmakingthem float. Somesaidghostswereharm-less,butsomeotherscontra-dictthis.Somedidnothave anybeliefintheirexistenceat all. Amongthebelieverssome gavescientificreasonstobe-lieveintheirexistence. Amongthescientificreasons, a sensible theory from Sangam ThamizhworkcalledManhi-maekalai scored high! Whenapersonisaliveapin-prick,slighttouchofafireor touch of an ice-cube also makehiminstantane-ouslywithdrawfrom offendingobjectbeing afraidofpainoruncom-fortablefeelingitcould cause.Butwhenthe samepersonwasdead neitherpin,norfireor icedidnotcauseany such feeling whatsoever! Thisclearlymeansthat whenapersonwasalivethere was something inside his body thatmadehimtosensetheef-fectofthepin-prick,fireor ice.Theveryfactthathedid notfeelanysucheffectwhen hewasdeadprovedthatthe thingwhichwasinsidehis bodywhenhewasalive,had gone out of the body when be-camedead.Letthatthingbe given a name, say life or spirit. Now, as per the theory of con-Ancient Scientific Wisdom15 JUNE 2010THE MIDNIGHT THE MIDNIGHT GHOSTGHOST A REAL LIFE STORY A REAL LIFE STORY BY CHINNU BY CHINNU GHOSTS ARE GASEOUS IN FORM? 28 servationofmassorenergy thatprovedtheycouldnotbe freshlycreatedortotallyde-stroyed,thespiritdeparting fromthebodyshouldstay somewhereinthephysical world.Or,itshouldenterthe bodyofsomebodyelse,either a human, animal or plant or so. Fromthetimethespiritde-parted up to the time it entered someotherbody,ithadtobe wandering somewhere! Precisely,thiswandering spiritiscalledGhostbythe believers!However, I am a disbeliever of both.Idontbelieveinyour Godinwhateverformor conceptyouseeGod!Forex-ample my God does not have a name, does not have a form, or does not have a physical shape thatcanbesensedbyanyof ourfivesenses.MyGodisa concept,asupernaturalpower that is the root cause for every creationinthewholeuniverse includingtheuniversethatis beyondourcalculablelimits. Similarly,Idontbelievein ghost also in the same way. Butinspiteofbeingamanof such a strong faith, there was a horriblenightinwhichIwas frozenwithfearofascary ghost in the midnight! Duringthefirstyearinmy collegeatCoimbatoreIwasa NCC cadet also. Two days in a week,NCCtraininginthe eveningsaftertheclassesisto beattendedfrom18.00to 19.30hours.Afterthetraining therewasnotrainuntil23.30 f r o mCo i mb a t o r e t o P.N.PalayamwhereIlived. Thattrainusedtoleaveatmy railwaystationusuallyinthe exactmidnight.IfIwent throughabroadmudroadto myhouse,thedistancewas aboutoneandahalfkilome-tersfromthestationtomy house. If I went along the rail-way track it was a short-cut of onlyakilometer.SinceIwas braveboynothavingabelief inghostIusedtotakethe shorterroottohomeinthe midnight also. Iwasrearingapetdogcalled Jimmy.Hewasveryhugein size, the biggest in the villages around.Itwasveryintelligent andclever.Itwassoclever thatwheneverIworekaaki uniformandgotherailway stationearlyinthemorningto catchthe04.30hourstrainto attendthemorningsessionof NCCtraining,itusedtoac-companymeuptothestation toseemeboardthetrain.His clevernessshowsmoreinhis comingtotherailwaystation toreceivemeinthemidnight wheneverIcomebythemid-night train! Just a day before the particular scarymidnightaroundwhich thiswholestoryrests,my Jimmywaspoisonedtodeath bymyjealousyneighbors.I wept for a full day and went to therailwaystationearlynext morningwithoutmyJimmy forthefirsttime.And,after theNCCtrainingintheeve-n i n g, I r e t u r n e d t o P.N.Palayam railway station in the midnight. Igotdownfromthetrain.For amomentIforgotmyJimmy waskilledandIonlyburied Ancient Scientific Wisdom15 JUNE 2010MY JIMMY WAS DEAD POISONED BY MY JEALOUSY NEIBOURS 29 him the day before.I stood on theplatformlookingforhim forquitesometime.WhenI rememberedthathecouldnot comeashewasdeadalready tearsrolleddownfrommy eyes.WhenIstartedwalking down the platform without my Jimmy very soon a sort of fear grippedme.Theverythought thatIhadtowalkalltheway downtomyhouseallalone sent down shivers suddenly. Thefactthattherailwayline fromthestationtomyhouse wasverynotorious,blewup myfearoutofproportions. Once a leopard gored a person todeathandatehiminfull onlyleavingafewpiecesof fleshscatteredontheground. Hisscalpwithsomehaironit and drops of blood were found a few feet away from the flesh piecesonthesideoftherail-waytrack.Anotherdaya gunnybagwithseveredlimbs of a man was found thrown on thetrack.Andtherailway bridgenearmyhousewas veryconvenientforsuicides. Youwouldhavetojustsit convenientlyontheplatform-likeplacebelowtherail,hide yourselffromthesightofthe engineman, and when the train cameverynear,liftupyour head,putitontherail.Your headwouldbeveryneatlycut offfromyourbodyinsplit second.Peoplefromfaroff placesalsohadcometothis railwaybridgeforsuicides! Rumorsgalorethatmany ghostswereroamingaround thebridgeandfemaleswere warnednottogounderthe bridge even during midday! Verynearthisbridgeofhor-ror,therewasadeepwell whichusedtobedrywithout anywaterforabouttwo months in an year. Its being at the northeast corner of the vil-lagewhereusuallynotraffic wasseen,thiswellalsohad prompted many women to sui-cide.Theirspiritsalsowere toldaswanderingnearthe well. Allthesethoughtsloomed largeinmymindandmylegs trembledwithsomeunknown fear.Howtocrossthebridge ofhorrorandspookywellto reach my house? COOOOOOOOOOOOOOOOOasuddenlongshrill soundsentshockwavesof fearinmybodyforaminute. Myhaironmyheadandeven onmybodystoodstraightup in the shock! Thenagaincoooooooo,zig zigzigzig,zigzig soundbroughtmebacktomy ownsenses!Yes,itwasthe trainthatgavethewhistleand itwasthetrainstartingto move that gave this sound! Igatheredmycourageand laughedatmyowncowardli-ness,andmyfearthatwas quiteunnecessaryandbase-less.IresolvedthatIwasa bravemannothavinganybe-liefinghosts.Onlythebad thoughtsabouttherumorsof wanderingspiritstriedto frightenmeforawhile.I should not give in for that kind ofthoughtsagain.Ishouldbe bravenowonwards.Thetrain went past by my side.I took a deepbreathandstartedwalk-ing further. Thehalfmooninthatdark nightwasplayinghideand seekamongtheclouds.One or two minutes of utter dark-nesswasgettingchasedby moonlightagainandagain. Inonesuchmoonlightallon asuddensomesmallwhite objectjumpedacrossme. BeforeIcouldrecognizethe object darkness set in and the Ancient Scientific Wisdom 15 JUNE 2010 30 Ancient Scientific Wisdom15 JUNE 2010 o b j e c t vanished in it. Nevertheless I wasfrightenedalittlebit. ButquicklyIgatheredcour-ageandbecamenormal.I walkedalittlefurther.The moonlightcameagainliber-atedfromtheclouds.Again suddenlythewhiteobject jumpedacrossme.Iwas abouttoshriekinfearwhen anothersuchobjectjumped acrossme.NowIcouldsee theobjectwellandrecog-nizeditasarabbit.Probably tworabbitswereplayinga game of love in front of me! Iheldmybreathandlaughed withinmyself.ShouldIbe frightenedfornothingatall likethis?Whatmademeso? Wasitthedarkness,thesui-cidestories,theabsenceof Jimmy? Or, did I really started believinginghosts?No!I should be brave, I told myself. Iwalkedalittlefurther.The moonwentbehindtheclouds. Utterdarknesssetinallover. ItwasthenIsawasmalldark object almost a foot or two tall onthegroundbythesideof the railway track. Itlookedlikeamansitting overthere.Butatsuchadark midnightwhocouldcome there?Ihadnotseenasoul anytimepreviously.Iwalked slowlytowardstheobject.It lookedlikeahumanbeing only!Adarkmaninthedark nightorwhat?Naturallyhis eyes,mouthearsandother partswerenotclearlyvisible enoughtovisualizetheobject asahumanbeing.Whatit couldbe!Slowlychillnessset inmywholebody.However triedIcouldnotgathermy courage.Tomakethesituationworse, the object started slowly grow-ing in size. How it grows; why itgrows?Istartedtrembling withfear.Mylegsrefusedto moveanyfurther.Itriedto dragthemforwalkingbutit simply they did not cooperate! Thedarkobjectwasslowly growingtallerandtallermak-ingmealmostfreezeinfear. Fromtwofeetitgrewtothree feet,thenfourfeet,five,six feetgradually.Alright,there wereoneortwopeoplesix feettallinmyvillage,butnot morethanthat.Buttheobject graduallygrewtaller.Now sevenfeet,andtheneight makingmeloosemynerves.I started shouting ...be be be be who,whoisit?Blblblblbl who,what,what.I shrieked loudly in fear. All on a sudden the object col-lapsedwhensomethingfell downwithathudsound.It becameaboutfiveandahalf feettallonlythenormal height of a villager. Some words emerged from the object.It wasa normalhuman beingswordsinmynative language!Saami,Saami, ennabayanthutteengalha? Na a n t h a h n S a a mi , Veeran(Sir,Sir,Sir,were youscared?Iam Veeran only.)Oh! My God! What a relief!Itwasthe voiceofVeerana knownlaborerbe-longing to my village only!Healsoknewwell.Whereisyour dogSaami?he asked. Jimmy accom-panyingmetoand fromrailwaystation wasaverypopular sceneknowntoeve-rybody in my village. Somebodypoisoned ittodeathVeeraI answeredandcontin-ued;Howyouwere sotall?Whatyou weredoinginthis midnight here? Saami, please do not tellanybody.Istole thesugarcanes,bun-dledthemup,andI sathereforshitting. Then I lifted the bun-dlestraightupabove my head for fun. You gotfrightened,no? he told with a laugh. Iheavedalongsigh ofrelief!Whata coward I was! Iwilltakeyouto safelytoyourhome Saami.Whatifyour dog is not there? His wordsgavefurther relief! 31 AN ANCIENT KINGs VISIT TO MANGROVE Anancientkingwithhissol-diersvisitedhismangrove having10gates.Atthefirst gate he stationed half the num-berofsoldierswhocamewith himforguardingit.Withthe restofthemhewenttothe secondgateandagainsta-tionedhalfthenumberofthe presentlyaccompanyingsol-dierstheretoguardthegate. Similarly in each of the subse-quentgatesalsohestationed halfthenumbercurrentlyac-companying soldiers. After the sameatthetenthgate,heen-teredthemangrovewiththe remaining soldiers. Threeworkersinthegrove aservant,farmer,andanight watchmanjoinedthekingand thesoldiers.Allofthem roamedinsidethemangrove forsometime.Thenontheir returntheysawmanyripe mangoesfallenontheground. Thekingthoughtitfittocol-lect them. Thekinghimselfpickedup onemango.Theservant pickeduptwomangoes.The farmer took three mangoes and thewatchmancollected4. Then similarly, the first soldier onwards picked up one mango morethanthepreviousone. Thuseverysoldierpickedup onemangomorethanthepre-vious one. Whentheycameoutofthe tenth gate, the soldiers already stationedthereaskedtheking, Oh,Mahaaraaja!Webeg youtogivemangoesforus also.Thekingputdownthe mangohehaspickedupand asked all others who picked up mangoes from within the man-grovealsotoputdownallthe mangoes along with his. When they havefinished doing it, he said,Sure!Takeonemango each. Thus he distributed one mangoeachtoallthesoldiers who initially accompanied him tothemangrove.Oncomple-tion,absolutelynotasingle mangowasremainingfrom the collection. NowthequestionisHow manysoldiersaccompanied thekinginitially,howmany werestationedateachgate andhowmanysoldiersen-tered the mangrove from the tenth gate? NOW THE ANSWER: 20,96,128soldiersaccompa-nied the king initially. Ingateno.1hekepthalfof them , that is 10,48,064. Ingateno.2hekepthalfof them, that is 5,24,032. Ingateno.3,hekepthalfof them, that is, 2,62,016. Ingateno.4,hekepthalfof them, that is, 1,31,008. Ingateno.5,hekepthalfof them, that is, 65,504. Ingateno.6,hekepthalfof them, that is, 32,752. Ingateno.7,hekepthalfof them, that is, 16,376. Ingateno.8,hekepthalfof them, that is, 8,188. Ingateno.9,hekepthalfof them, that is, 4,094. Ingateno.10,hekepthalfof them, that is, 2,047. Thus,thekingwentintothe garden with the rest of the sol-diers numbering 2,047. So,2047pickeduptheman-goeseachonemorethanthe other.Thus,(nx(n+1)/2) makesthisnumber2047x 2048/2 = 20,96,128. Thisisequaltothenumberof soldiersaccompanyingthe king initially.

Ancient Scientific WisdomSANGAM THAMIZH MATHEMATICAL RIDDLES ANSWERS TO THE RIDDLES GIVEN IN THE PAST ISSUES 32Ancient Scientific Wisdom15 JUNE 2010A KING WITH SOLDIERS IN 4 FORTRESSES Akingofasmallcountryhad 4fortresses.Oncethekingtookcertainnumberofsol-dierstothefirstfortress.He stationedhalfthenumberof them for guarding the first fort andtooktherestofthemto thesecondfort.Hestationed 2/3rdofthepresentstrength thereforguardingitandtook therestofthemtothethird fort.Hestationed3/4thofthe presentstrengththerefor guarding it and took the rest of themtothe4thfort.Hesta-tioned4/5thofthepresent strengththereforguardingit andenteredthe4thfortwith the rest of the soldiers. Afterinspectingtheinfra-structureofthe4thfort,just beforegettingoutofthefort, heaskedthesoldierswho cameinsidewithhimtoline up in front of him. Hegaveonerupeetothefirst inthelineup,tworupeesto thesecondsoldierintheline up,threerupeestothethird soldierinthelineupandso on. That was just a rupee more tothenextsoldierthanthat giventotheprevioussoldier. Whenhefin-ishedgiving moneythis waytothelast soldier,the kingtriedto figureouthow manyrupees hehadgiven tothesoldiers whoentered the4thfort with him. Tohissurprise,hefoundthat themoneyhedistributedto thesesoldiersalonewould haveequaledtothetotal amountifhehaddistributed just a rupee each to each of the soldierswhocamewithhim initially! So,findoutwhatwasthe numberofsoldierstheking broughtwithhiminitiallybe-fore coming to the first fort. Howmanysoldiershesta-tionedineachfortforguard-ing? How many soldiers entered the4th fort? NOW,THEANSWERTO THIS RIDDLE: Initially,thenumberofsol-diers accompanying the king is 28,680. Thenumberofsoldierssta-tionedinthefirstfortis 14,340. Thenumberofsoldierssta-tionedinthesecondfort(2/3 of the above number is 9560. So,theremainingsoldiersare 14,340-9,560 = 4,780. And, 3/4 of this number is stationed in the third fort, that is, 3585. Thenumberofremainingsol-diersis1,195.Fourfifthof this number is, 956. Nowthenumberofremaining soldiers is, 239. So if each of these soldiers get attherateofonerupeemore thanthepreviousone,(nx n+1)/2,thatis,239x240/2= 28,680. Thus,thisnumberisfoundto beequaltothenumberofsol-diersaccompanyingtheking initially. COMPENSATIONFOR BROKEN EGGS In a SouthIndian village there wasaverymischievousboy. He was the only son of the vil-lage chieftain. Inthesamevillageanold womanobtainedcertainnum-berofeggsfromapoultryfor selling.Whenshewentinto thevillagewiththebasketful ofeggssheobtainedforsell-ing,thevillagechieftainsson came there asked for an egg. Shespreadabed-sheetcloth onaverandahofanearby house and put down the basket on it. Themischievousbodysud-denlypickedupaneggfrom 33 the basket. Whenthewomanaskedfor moneyherudelyshoutedI am the only son of this village chieftain.Ineednotgive moneyforanythingsoldby anybodyhereinthisvillage. Get lost. Shesaidthatshehadtosettle accountsfortheeggssoldto thepoultryowner.Shecould not afford to sell even a single eggtoanybodywhomsoever. Shetriedtoclinchtheegg from the boy. The boy became veryfurious,tookthewhole basketandthrewitaway.All theeggsfellontheground. Allofthemgotbrokeninto piecesandtheyellowyoke andwhitealbuminofallthe eggsspiltandflowedonthe street. The woman was terribly upset, criedandrantothevillage chieftainandcomplained.She beggedhimtogiveherfull compensation. Thechieftainagreedtogive thefullcostofthetotalnum-berofeggsshebroughtfor selling.Heaskedherhow manyeggswerethereinthe basket. Shesaid,Idonotknowhow many eggs were there. But the poultry owner said that if I sell seveneggseachtoeveryone of the buyer, not even one egg willremaininthebasket.IfI sellsixeggseachtoevery buyeronlyfiveeggswillre-maininthebasket.IfIsell fiveeggseachtoeverybuyer therewillremainexactlyfour eggs in the basket. If I sell four eggs each to every buyer there willremainthreeeggsonlyin thebasket.IfIsellthreeeggs eachtoeverybuyertherewill remain two eggs in the basket. InthesamewayifIselltwo eggs each to every buyer there willremainoneeggonlyin the basket. And I do not know howtocalculate.Youarea honesteducatedchieftainap-pointedbytheking.Ibegto behonestincalculatingthe number of eggs I brought from thepoultryandgivemethe money. Thehonestchieftaincalcu-latedthenumberofeggsthe woman brought from the poul-try and paid her in full. So,youalsofindoutexactly howmanyeggsthewoman brought from the poultry. Youalsofindoutthemethod and explain step by step. Further,trytoguessthename oftheequationinvolved,in modern,presentdaymathe-matics.NOWTHEANSWEROF THE RIDDLE: Thewomanbrought119eggs from the poultry.Ifthisnumberisdividedby7 theremainderis0.If119is dividedby6,theremainderis 5. The remainder is 4, if 119 is divided by 5. If it is divided by 4,theremainderwillbe3;if dividedby3,theremainder willbe2;andifdividedby2, the remainder is 1. The answers to the other ques-tionsintheriddledwillbe handledinsomefutureissue, for some valid reasons.A POTATO VENDOR WITH FOUR WEIGHING STONES (Modified Suitably) Apotatovendorwasableto meetanyorderfromthecus-tomerwhodemandspotatoes fromonekilogramthrough40 kilogramswithasingleopera-tion of weighing itself! He was allowedtoadjustpotatoesor weigh-stonesinoneorboth thepansofthebalance.He hadonly4weigh-stones amountingtoatotalweightof 40kgs.Nofractionofakg. was demanded. So,findoutwhataretheindi-vidual weights of each stone. Now the answer: The individual weights of the fourstonesare1,3,9,27 each. Ancient Scientific Wisdom15 JUNE 2010 34 Ancient Scientific Wisdom15 JUNE 2010THE NUMBER OFFLYING BIRDS Abirdwassittingonabranch of a tree. Some other birds were flying in the sky. Thesittingbirdaskedthefly-ingbirdsHi,flyingbirds!I thinkyouare100innumber. Am I correct? Oneoftheflyingbirdsan-swered,Youarenotcorrect. Wearenot100innumber. Each one of us has a wife also! Halfofthemhaveonechild eachandinturnhalfthenum-berofthemaregrownupand haveonechildeach.Ifyouto-tal up all of us here andall our wives, their children and grand-children and yourself also, then only the number can be 100. Sohowmanybirdswerefly-ing?Nowyoucalculateand give the answer. Andalsoexplainthemethod also step by step. NOW THE ANSWER: Number of flying birds = 36 Number of their wives= 36 Number of their children=18 Number childrens kids = 9 The bird asking question = 1 Total = 100. A TREASURE POT Whiletillingthelandafarmer cameacrossapotunderthe ground.Hetookitoutand foundthatitwasatreasurepot consisting of some gold coins! Inthemidstofhiscountingthe coins,hisco-farmercamerun-ning to him and found out that it wasatreasure.Healsowanted tohavehisshare.Ifhedidnot givehalfthenumberofcoins, hethreatenedthathewouldin-formtheking.Bothofthem agreed.Whenthetotalnumber of coins were divided equally, a single coin was left out alone. Whentheybothwerethinking ofcuttingitintotwohalves, anotherfarmerbuttedinthe scene.Healsowantedhis share.Soallthreeofthemde-cidedtohaveequalshares. Again when they divided all the coinsequallyinthreeparts,at theendagainonecoinwasleft out.Whentheyweredevising thewayofcuttingthesingle coinintothreeequalparts,a fourth farmer came running and joinedthem.Sincehealso wantedequalshare,allthe coinswereputtogetheragain anddividedintofourequal parts.Nowalsoattheendone single coin remained. Similarly,afifthperson,anda sixthpersonjoinedonebyone inasimilarmannerandatthe end of every division one single coin remained to be cut. Butwhentheseventhperson joinedsimilarly,andwhenthe divisionwasmadeequally,no coin remained at all! So,findoutinitiallyhowmany coinswerethereinthetreasure pot. 35 bled.Heofferedthesame numberofflowerstothesec-onddeityalsoasthatoffered tothefirstdeity.Thesame thinghappenedinthethird templealsoandheofferedthe same number of flowers to this deity also. The same happened to the each deity. When he of-fered flowers to the 7th temple inthesamemanner,allthe flowers were finished. So,nowfindouthowmany flowersthedevoteeplucked first and how many flowers he offered to each deity? NOW THE ANSWERS: Thenumberofflowersfirstplucked by devotee = 127 First sprinkle doubled it= 254 First offer= 128 Remaining flowers= 126 Second sprinkling= 252 Second offering= 128 Second remainder= 124 Third sprinkling = 248 Third offering = 128 Third remainder= 120 Fourth sprinkling= 240 Fourth offering= 128 Fourth remainder= 112 Fifth sprinkling = 224 Fifth offering= 128 Fifth remainder =96 Sixth sprinkling= 192 Sixth offering= 128 Sixth remainder=64 Seventh sprinkling = 128 Seventh offering = 128 Seventh remainder= Nil Ancient Scientific Wisdom15 JUNE 2010NOW THE ANSWER: Thetreasurepothad301coins in it. Whenthecoinsweretobe sharedbetweentwoonly,each wouldhavegot150andone coin had to be cut into two. Iftheyhavetosharedbetween three,theneachwouldget100 andagainonecoinwouldbe left out to be shared. Similarly,fourwouldget75 eachandonecoinwouldre-main. If five to share, each would get 60andagainonecoinwould remain. Ifsixtoshare,eachwouldget 50 and again one coin to be cut. Ifseventoshare,theneach wouldget43andnocoin would remain there to be cut. DOUBLINGMIRACLEOF PUUJA FLOWERS Therewere7templesinavil-lage. A devotee plucked certain numberofflowersfromagar-denandtookthemtothefirst temple. He was surprised to see that the number of flowered got doubled when he sprinkled wa-teronthemintheflowerbas-ket.Heofferedcertainnumber offlowerstothedeity.Hecar-riedthebasketwithrestofthe flowers.Onreachingthesec-ondtemplehesprinkledwater againintheflowerbasket. Againhewassurprisedtosee the number of flowers got dou-EDITORS COMMENT Allthemathematical riddlesgivenabove werepublishedin somepreviousissues ofASW.Theanswer were added to them in thisissue.Thisisjust to summarize a part of thepreviousportion ofmathematics.All theriddlesweresev-eralcenturiesold probablytakenfrom ThamizhSangampe-riod.Theageis guessedlikethisbe-cause the nature of the problems is very close tothebinarymathe-maticsthatwasthe rootforDGHAM-IZHI language itself. 36 Ancient Scientific Wisdom15 JUNE 2010 Ifat all there could be anever-relevantandfruitful sciencecapableofrevealing theinnerstructureandinher-ent nature of a substance with-outbreakingordisturbingits well-knitouterstructure,that isthescienceofVaastu.In virtueofthisuniquecapacity, thescienceofVaastuturns intothescienceofcreation andcreativeorderrelatedto boththemacrocosmicandmi-crocosmicplurality,andinnu-merability.It is the science of spaceandspatialdesigns,of timeandtimaldivisions.Itis thescienceofmathematical order,whichisinreality,the modifiedversionoftimeand timaldivisions.Itisthesci-ence of harmony and harmoni-ousdesigns,ofrhythmand rhythmboundconstruct.Itis thescienceofnumberandnu-mericalorder,oflettersand orthography,ofproportions andproportionatelimbs/parts/constituents.Itistheunique science which aims not only at creation,butalsoatmedicu-louspreservationandmainte-nance.Overcoming thepossi-bility of destruction, it leads us tothepointofeternalexis-tence. Theoriginatoraswell astheexpounderandenricher ofsuchaneffectiveandex-alted sciencewas Mayan, who wasbothRsiofmatchless spiritual vitality and a vijnanin ofunrivalledscientificand technical skill.AsRsi he had knownalltheessentialprinci-plesandsubtletiesofcosmic structure and worldly creations throughdeeplysettledmenta-tion and introvert penetrations.Andasavijnanin,hehadset forthindetailallthescientific principlesandtechnicalproc-esses.As the supreme Master-architect he beautified and em-bellishedthewholestretchof earthwithhiswonderfulcrea-tionsandasthesuprememas-terofLingualscience,heen-AINTHIRAMAINTHIRAM ANCIENT THAMIZH SCIENCE ANCIENT THAMIZH SCIENCE BOOKBOOK AN EXPOSITORY INTRODUCTION BY AN EXPOSITORY INTRODUCTION BY Dr. S. P. SABHARATHINAM Dr. S. P. SABHARATHINAM 37 riched both Tamil and Sanskrit withhisoriginalscriptural works, full of scintillating con-cepts and shimmering truths. TothecreditofMa-yan,thereareabout60works inTamil,asavailablenow.ApartfromMayamata,there aresomemoreworkssuchas Mayagama,MayaVaastu,Sil-paratnakara, etc, all of them in Sanskrit, ascribed to Mayan. Thepresentwork AINTIRAMwhichisaphoris-ticincharacter,andwhose completetextisnowrendered intoEnglishandpresentedfor the first time, is by virtue of its subjectmatterandscientific contents,thefundamental KEY-WORK,inevitableand essential for the study of May-onicorder/science.Itisthe verybasicscriptureforthe studyoftheentirerangeof Vaastu Saastras. Aintiram how it has been designed: Thisworkconsistsof 892aphorisms(sutras)allof thembeinginarchaicstyle, indicativeofitsunquestion-ableantiquity.Butthese aphorismsareincontinuity, notgroupedaccordingtothe subjectmatter,norvariegated intodistinctchapters.Per-haps,Mayancouldhaveindi-cated them in different system-aticorderandthepresentor-der might have been due to the processoftransmissionfrom the master to the disciple. But this does not mean that the present work is unsys-tematic.Sinceeachaphorism isacompleteworkinitself duetoitswealthofcontent, duetoitsbrevityfullofsug-gestionsandimplications,the readercancommencethe studyofAintiramfromany aphorism.Butthismuchis certain: whether he starts from the very first sutra or from any other sutra, one single, periph-eralreadingisnotenoughto understandtheexactpurport andpotentialsofthesutra.Eachsutracallsforrepeated readingandrumination.And asfarasthetranslation& paraphraseisconcerned,itis only trying to indicate the con-tentofthesutra;itdoesnot provideanyexplanatoryor expositorynotebyMayahim-self,launchtoundertakethe systematic study of this work. Thesubjectmatter dealtwithinthisworkcould be stated through the words of Maya: ThisworkcalledAintiram, hasforitsultimatemotivethe delineationoftheessential featuresofforms,afterhaving scrutinizedthefundamental conceptsofspaceandtime anddiligentlyanalyzedthe nature of the ultimate principle (muula)andlightandimpec-cablyrealizedthecharacteris-ticsofcosmicstructureand cosmic space

-----A:32 Thisworkisofthenatureof expoundingthecharacteristics ofletter,wordandthecontent(object);ofsystematicallyde-lineatingthecharacteristicsof structure and ornamentation -----A:36 This work known as Aintiram purportstoexplainsystemati-callythesubtleprinciplesof the creative basic sound OM; it aims to offer more details on theintricaciesofthatbasic sound;itaddressesitselfto presentinacompleteand comprehensivewaythefea-turesofspace,time,rhythm, form and the universe -----A:42 ThisworkAintiram,deeply pondersoverthefeatureof unmanifestandmanifest sounds and analyses with deep insightthefeaturesofsound, spaceandthemutualrelation-shipexistingbetweenthem;it explainsthecharacteristicsof fiveaspectsspace,time, rhythm, form and matter

-----A:43 Scholarshaveknowntheco-ordinatedandcorrespondent role of consonants and vowels, formsandtheirintrinsicex-pressions, and they are capable ofknowingthedynamicen-ergyofPrimalSpace,andthe rhythmicmovementsoftime Ancient Scientific Wisdom15 JUNE 2010 38 encasedwithinthegivenform.Havingunderstoodthatenergy isinherentinthewindssyn-chronizingwithtimeunits,that areinorderlymovement,they haveknownthefeaturesof64 squareslatenteveninthe movementoftime.Following intheirfootsteps,havingana-lysedtheunifiedstructureof bodyandhavingknownhow thefivegrosselementsarere-lated to the body and known the dynamism and energy of Primal Space,Ihaveexplainedinthis worktosomeextent,themeth-ods of creating body and form -----A:409 Having scientifically sifted the natureoffivegrosselements andtheinteractionbetween them,havinganalysedboththe rightandleftordersofexis-tence,havingrealizedthena-tureofPrimalspacehaving realizedthenatureofpentadic manifestationbasedonfivefold substance,fivefoldaspectand fivefoldstream,thearchitect truth behind any construction. InordertoaccompolishtheseI haveexpoundedthroughasci-entificwaythepropermethod andsystemofapplicablefor creationandconstructionhav-ingrealisedthembymyown innervisionandbymyknowl-edgeabouttheeightpronged directional gravitation -----A:428 Toputitpreciselythe centralthemes,repeatedlyex-plainedfromvariousperspec-tivesinthisworkare:1)Pri-malSpaceSource,2)Time,3)Rhythm,4)Form/Structureand 5)Matter.Thatiswhythis workhasbeennamedas AINTIRAMmeaningthefive energetic creative factors. Mayaexpatiatesupon thesefivefactorsthroughthe scienceandtechnologyoffour sidedframeconsistingof64 squares,swiftmovementof timeoccurringatthecentral dot, operative process of time at theborderingspacesofthe frameof64squares,creative functionofspace-timecontin-uum,creativeidentityandin-separablerelationshipbetween soundenergyandlightenergy, spaceandtimeandconse-quentlybetweentheseandthe frameof64squares,theeffec-tiveparticipationofnumbers andlettersineachandevery phaseofcreationandsuch other related principles. Themostimportantsci-entificthemeensouledandex-plainedinthisworkisthecon-ceptofmicrobode,thebasic space-cubewhichgivesriseto theemergenceandexistenceof Primal Space, time, rhythm, for andmatter.Inrelationtothe microbode,Mayaexpoundsas absolutelyscientifictheology centered on the imagic forms of Nataraja, Samaskanda and Dak-sinamurthi.Theseformsare explainedbyMayaabsolutely basedonthescienceofmani-festationandthatofFORMS.Thisuniqueandoriginaltreat-ment,asenunciatedbyMaya leads and guides us to conclude thatallotherformssuchas Gangadharamurti,Tripurasam-haramurti,Sarabhamurti,etc. are also essentially based on the scienceofmanifestationandof form, and they are not based onmythologicalfabrications.Itis amatterofabsorbinginterest andinspirationtonotethatei-ther in Aintiram or in any other works of Mayan, we do not find a single reference to mythologi-calincidenceorincarnation.Nataraja, Samaskanda and Dak-shinamurti,aswefindin theAintiramarenotreligious Gods.TheyaretheLordsof Supreme space-science who are introduced and explained in this workintermsofluminousen-ergies.Thisisoneofthesub-stantialevidencestoprovethat MayasAintiramandother worksareanteriortotheemer-genceoftheVedas(asavail-ablenow)Aranyakasandthe Puranas. Abriefanalysisofthe subject matter dealt with in this workispresentedheretopro-vide a fitting background, suffi-cient guidelines and appropriate methodofapproachforacom-prehensive understanding of the importantprinciplesenshrined here. Ancient Scientific Wisdom15 JUNE 2010 39 Innerspaceandinnercon-sciousness: Thebasicandvibrant pointofemergenceormani-festationisonesowninner space,inseparablyassociated withvibrantconsciousness.It feels;itisinconstantpulsa-tion,itconceives,itwillsto become manifold and to mani-fest.Itistheradiantcon-sciousnessinwhichtheheat andwarmthofcasualfire-sourceisalwayspresent.Maya frequently speaks of this fireofinnerconsciousspace.Thisisthemostbasicandes-sentialsourceofcreation.By creatingthesamesourcein exact similitude in outer space, Mayasetsforththedirections fortheconstructionsofauto-vehicles,air-crafts,shipsand soforth.Theradiantandvi-brantconsciousnessisthein-exhaustiblesourceofforms andstructures.Totheextent onerealisestheinnerspaceof consciousnesshecouldrealise theenergeticfeaturesofouter space and space fields. Maya states: Theprocessofana-lyzingthecharacteristicsof space is, strictly speaking, see-ingwithpointedattentionthe efficacyofinnerspacein whichallthemanifestations andinvolutionsofspaceclus-ter themselves -----A:54 Onlythosewhopossessthe meritoriouspowerofinner vibrant consciousness, become powerfulinexecutingthetask inanorderlyway.Suchper-sonswouldholdundertheir controlnotonlytheearthbut alsootherworldsexistingin space -----A:78 Onlytheinnervibrantcon-sciousnesswhichgushesfrom thedepthofheartabsorbedin mediationonaparticular form,assumestheformofin-nerlightandthenmanifests itselfexternallyinaconcrete form.Onlythesameinner vibrantconsciousnessbestows aneverlastingexcellenceon that particular concrete form -----A:306 Thisinnerconscious-nessisofthenatureofefful-gentlightwhichevolvesinto supremeintelligenceandim-partsthepotentialstatesof distinct creative sources. (180) Theseed-spacethatis innerconsciousnesscontains withinitselftheentirerange andplethoraofcosmicstruc-turesandsubstances.What-everispresentintheouter space is within the inner space.Itissuchsimultaneousand identicalexistencethatresults incosmicharmonyand rhythm.The great sages, seers andyoginsexperiencesuch identity and harmony.Equally soarethesthapatiswhoare spontaneouslyawakenedto thiskindofawarenessofcos-micidentity.Withoutthis forcefulidentity,theycannot bringoutcharmingandsoul-inspiringcreations.Anditis theidentitythatkindlesMaya to state: Themicrocosmicstructureis intotalidentitywithmacro-cosmic structure -----A:150 Thesupremespacewhichis throbbingeverymomentto expressitselfout,hasitsdis-tinctmanifestationinthe sculptors, mind ----A:80 Throughthepowerofinner consciousness,theknowerof Vastu should know about light aspectsandsoundaspectsof OM,pertainingtobothinner space and outer space -----A:191 Mayago