Wednesday, January 29, 2014

Fifteen Indian Inventions and Discoveries That Shaped the Modern World

15 Indian-Inventions that changed world--

Per Huffington Post that changed and basically gave a base for all world to thrive and what she got- is what every mother get- TERRORISM,LOOT,PARTITION,MISUSE OF INDIAN PHILOSOPHY AND MANY CONVERSION BY MURDERERS OF ISLAMIST AND CHRISTIANS. SO barbaric and it is still going on. On name  of religion,wrong religion,INDIA has been and still being prayed upon its being itself. India needs to rise up and tell the world that it could teach a lesson also to shut every religion up.
According to the celebrated American author of The Story of Civilization, Will Durant, "It is true that even across the Himalayan barrier, India has sent to the West such gifts as grammar and logic, philosophy and fables, hypnotism and chess, and above all numerals and the decimal system.
India was the mother of our race and Sanskrit the mother of Europe's languages. She was the mother of our philosophy, mother through the Arabs, of much of our mathematics, mother through Buddha, of the ideals embodied in Christianity, mother through village communities of self-government and democracy. Mother India is in many ways the mother of us all."
Despite India's extraordinary civilisational achievements being well documented by respected Western scholars, accurate knowledge of the country's history has seldom entered the public domain, most especially in Britain.
India was the mother of our race and Sanskrit the mother of Europe's languages. She was the mother of our philosophy, mother through the Arabs, of much of our mathematics, mother through Buddha, of the ideals embodied in Christianity, mother through village communities of self-government and democracy. Mother India is in many ways the mother of us all."
Despite India's extraordinary civilisational achievements being well documented by respected Western scholars, accurate knowledge of the country's history has seldom entered the public domain, most especially in Britain.
As India prepares to celebrate its 67th Independence Day next month, this blog post, the first in a new series about an India that many of us know little about, lists the first four of fifteen ground-breaking contributions that India has made to the lives that all of us lead today in Britain, and around the world.
"..India has sent to the West such gifts as grammar and logic, philosophy and fables, hypnotism and chess, and above all numerals and the decimal system. She was the mother of our philosophy..of much of our mathematics..of the ideals embodied in Christianity..of self-government and democracy. Mother India is in many ways the mother of us all." Will Durant.
1. The Indian/Hindu Numeral System: Few people are aware that the numbers that we all use today are an Indian invention. Often referred to as Arabic numerals, after the Arab traders who brought Indian mathematical concepts to the West, this path-breaking Indian invention replaced the cumbersome Roman numeral system in use in the West until then, and stands as one of the greatest human inventions of all time.
"We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made." Albert Einstein.
The ingenious Indian system succeeded where the efforts of other great civilisations failed, and today underpins the foundation of modern mathematics and its infinite uses in our day-to-day lives.
Beyond the numeral system itself, a number of other critical mathematical principles also have their routes in India, whose scientific texts and discoveries were regularly studied by foreign scholars, from Greek philosophers to Arab mathematicians, and from British inventors to Nazi and Cold War era rocket and nuclear scientists.
"Nearly all the philosophical and mathematical doctrines attributed to Pythagoras are derived from India." Ludwig von Shroeder
2. Carburised Steel: Ancient Indians were known pioneers in metallurgy, and had mastered the production of high quality steel more than two thousand years before the process was finally demystified (including through the scientific investigations of Michael Faraday) in Britain and Europe. The legendary Indian Wootz Steel was a source of astonishment to other great civilisations from Ancient Greece to Persia, and from Arabia to Ancient Rome. It was so advanced and prized that it was selected by King Porus as a gift over the gold and silver also offered to him by Alexander the Great.
The ancient Indian technique of making high quality steel today forms the basis of modern steel production for everything from the vehicles we travel in, to the cutlery we eat with. Barely seven decades after independence, India has again become a world leader in metallurgy and high quality steel production.
3. Contributions to Western Philosophy: Historians are well aware that the Ancient Greeks and Romans were infatuated with India, just as our forefathers in Britain were during the early modern era. As much as the Ancient Greeks marvelled over Indian technology, town planning and state craft, they also actively sought new ideas and thoughts from India's Vedic scriptures and philosophers, as well as by learning at ancient Indian universities such as Taxila and Nalanda.
Many scholars have pointed to significant Indian contributions to Ancient Greek philosophy, often portrayed as the foundation of human - and certainly Western - philosophy. In a thorough recent analysis in The Shape of Ancient Thought, American scholar Thomas McEvilley also details how Indian philosophy directly influenced key facets of pre-Socratic Greek philosophy.
"Is it not probable that the Brahmins were the first legislators of the earth, the first philosophers, the first theologians ? The Greeks, before the time of Pythagoras, travelled into India for instruction." Voltaire.
4. Clothing the world: Another revolutionary Indian contribution was the development, production and use of cotton textiles for clothing. The Ancient Greeks were initially not even familiar with cotton, instead often wearing animal skins until the wars of Alexander the Great, during which they discovered and started using Indian garments, which essentially clothe all of us today.
"Hundreds of years before the Christian era, cotton textiles were woven in India with matchless skill, and their use spread to the Mediterranean countries." The Columbia Encyclopaedia
For us in Britain, it is important to be aware that one of the pillars of our wealth as a modern nation, and a foundation of our industrial revolution, was directly derived from knowledge and experience of high quality textiles production and trade gained in India, as well as what many economic historians argue was the deliberate dismantling of India's pioneering textiles industry. In his book The Political Economy of Imperialism, Dan Nadudere states that "It was by destroying the Indian textile industry that the British textile industry ever came up at all."
In next week's article, I will highlight five further remarkable but mostly unknown Indian discoveries that are central to our daily lives. For a broader understanding of an India that few of us are aware of, I would recommend watching the brilliant British historian Michael Wood's The Story of India, previously broadcast by the BBC in our country, and via PBS in the United States.
"If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life, and has found solutions, I should point to India." Max Mueller
 5. Ancient Democracy: The ancient republic of Athens has long been considered the oldest non-tribal, organised democracy in the world. During the modern era, racially motivated European 'historians' distorted or simply re-wrote significant Indian and colonial historical achievements, from pettily changing the date of the life and death of the revered Gautama Buddha, the founder of Buddhism, to make it appear as if he lived after Pericles and Socrates, to omitting known references to the existence of ancient Indian republics, known as Gana-Sangha (equal assembly), or Gana-Rajya (equal government).
In the same vein, the history of the ancient Indian republic of Vaishali, which dates back to 600 BCE - almost a century before the institution of Athenian republican democracy - was also 'adjusted' to support colonial propaganda of the day. Ironically, Ancient Greece itself demonstrated significant respect and attraction towards India and its achievements, but the legacy of modern-era colonial propaganda in this and many other facets of our collective history, remain with us to this day.
"Through such chronological manipulations, the threat that the Indian past presents to the Greek miracle [as postulated by European supremacists] is defused by chronology."Thomas McEvilley.
Another completely distinct and more widely known ancient form of Indian democracy is the localised 'panchayat' system, which literally means an 'assembly of five' wise and respected elders. Unlike ancient Indian city and state-level republics, panchayats started as a form of localised grassroots democracy more than three thousand years ago, have survived the rise and fall of repeated conquests and empires, and are still a central feature of India's modern democratic apparatus.
"India was the mother of..village communities of self-government and democracy."Will Durant.
6. Water on the Moon: One of Independent India's most notable contributions to modern space exploration occurred between 2008 and 2009, with Chandrayaan-1, the Indian Space Research Organisation's (ISRO) first dedicated lunar mission.
ISRO's Polar Satellite Launch Vehicle (PSLV) carried both ISRO and NASA instruments, of which the Indian 'Moon Impact Probe' first detected the presence of lunar water. This was achieved three months before NASA's 'Moon Mineralogy Mapper' (also part of Chandrayaan-1) made the same breakthrough, to which the discovery of lunar water is often attributed.
"We want to thank ISRO for making the discovery possible. The moon till now was thought to be a very dry surface with lot of rocks." Jim Green, NASA Director.
7. Einstein's Quantum Statistics: The scientifically advanced Germans have long been considered to be some of the world's most ardent Indologists.
"It [The Upanishads] is the most satisfying and elevating reading which is possible in the world; it has been the solace of my life and will be the solace of my death." Arthur Schopenhauer.
Prominent German genii from Albert Einstein to the Nazi scientists and inventors who later migrated to the United States or USSR, were eager students of Indian texts such as the remarkably advanced Upanishads. Such texts were often referenced during the 20th Century race to create nuclear technology, space rockets, jet engines and even mind control technologies, all of which are examined in India's ancient texts.
"India - the land of Vedas, the remarkable works contain not only religious ideas for a perfect life, but also facts which science has proved true. Electricity, radium, electronics, airship, all were known to the seers who founded the Vedas." Wheeler Wilcox.
Like many Indian inventors before him, the 20th Century Bengali scientist Satyendra Nath Bose is one of modern science's unheralded heroes. His work provided the foundations for quantum statistics, which were later endorsed, developed and published by Einstein; the 2001 Nobel Prize for physics was awarded to German and US scientists for their study of condensates, which was in fact first conducted by - and even named after - Bose; the widely covered 'God Particle', the Higgs-Boson, is deservedly known to be attributed to Peter Higgs, the British genius behind the Higgs particle. The other, less well known half of the Higgs-Boson is named yet again after Bose, for his ground-breaking contributions to particle physics.
"Gravitation was known to the Indians before the birth of Newton. The system of blood circulation was discovered by them centuries before Harvey was heard of." P. Johnstone.
8. Radio/Wireless Communication: Guglielmo Marconi has for long been credited as the inventor of wireless radio communication. He subsequently received the 1909 Nobel Prize in Physics for contributions to the development of wireless telegraphy.
The first public demonstration of the use of radio waves for communication, however, was made by an Indian scientist, Jagadish Chandra Bose. Bose first demonstrated the use of radio in Calcutta, in 1895, two years before a similar demonstration by Marconi in England. More than a century after the feat, Bose has been belatedly credited for his achievement.
Bose's revolutionary demonstration forms the foundation of the technology used in mobile telephony, radars, satellite communication, radios, television broadcast, WiFi, remote controls and countless other applications that play a central role in our daily lives.
"The inventor (J.C. Bose) has transmitted signals to a distance of nearly a mile and herein lies the first and obvious and exceedingly valuable application of this new theoretical marvel." The Daily Chronicle, England, 1896.
9. The 'Zero' (0): Little needs to be written about the 'zero', one of the most important inventions of all time. This mathematical digit and concept also has a direct link to the ancient philosophy of 'nothingness', and is one of many examples of the intermeshing of science and mathematics with spirituality and philosophy in ancient India.
'In the whole history of mathematics, there has been no more revolutionary step than the one which India made when they invented zero." Lancelot Hogben.
Other critical branches of mathematics such as Calculus, attributed to Isaac Newton and Gottfried Leibniz, were developed to an almost identical formula by Indian mathematicians, hundreds of years before Newton & Leibniz's findings. Similarly, the Pythagorean-theorem had been developed in India a century before an almost identical revelation in Greece.
"The study of mathematics in the West has long been characterized by a certain ethnocentric bias, a bias which most often manifests not in explicit racism, but in a tendency toward undermining or eliding the real contributions made by non-Western civilizations. The debt owed by the West to other civilizations, and to India in particular, go back to the earliest epoch of the "Western" scientific tradition, the age of the classical Greeks, and continued up until the dawn of the modern era, the renaissance, when Europe was awakening from its dark ages..
Due to the legacy of colonialism, the exploitation of which was ideologically justified through a doctrine of racial superiority, the contributions of non-European civilizations were often ignored, or, as George Ghevarughese Joseph argued, even distorted, in that they were often misattributed as European." Dr. David Gray.
10. Complex Hydraulic Engineering: Since the time of the Indus Valley civilisation over 5,000 years ago, and until the onset of the European colonial era in the recent past, India had created and sustained a vast and highly advanced network of canals, along with intricate irrigation, water management and sewage systems. These sewage systems were so advanced that they were designed to automatically self-clear systems blockages, as well as account for smell and odour. The world's first flush toilets were also in use in India over 3,000 years ago, and were a feature of most homes in the Indus Valley Civilisation - the largest ancient civilisation in the world.
According to American author of historical revisionism, David Hatcher Childress, ancient India's plumbing-sewage systems were so sophisticated that they are still superior to those of many developing countries today. Large public baths were also in existence in the Indus Valley Civilisation, thousands of years before the creation of similar Roman baths.
A wonder to modern-day researchers, the cities [were] highly developed and advanced. A remarkable early example of city planning. David Hatcher Childress.
A system of canals similar to those created by Isambard Kingdom Brunel in the 19th Century - although infinitely larger and more complex - existed in India for thousands of years, and was the lifeblood of what was, for the majority of recorded human history until the colonial era, the world's largest economy.
Edmund Burke, a prominent British supporter of American revolutionaries and the philosophical father of the modern Conservative party, repeatedly condemned the damage that British dominion had done to India, and specifically pointed to the callous ruination of painstakingly built Indian reservoir systems which had succeeded for thousands of years in keeping dry regions fertile, and India's people self sufficient, nourished, and prosperous.
"In the happier times of India, a number almost incredible of reservoirs have been made in chosen places throughout the whole country. There cannot be in the Carnatic and Tanjore [alone] fewer than ten thousand of these reservoirs of the larger and middling dimensions." Edmund Burke.
India

11. Medicine: From an advanced understanding of the human nervous system, muscles and organs, to the use of vaccination techniques; from an almost infinite collection ofnaturally sourced drugs to the employment of holistic preventative medicine; and from a focus on fortifying immunity to mastery of the concepts of digestion and metabolism, ancient Indians have shaped the very foundations of modern medicine and healthcare.
"Indian medicine dealt with the whole area of the science. Much attention was devoted to hygiene, to the regimen of the body, and to diet.
Arabic medicine was founded on the translations from the Sanskrit treatise, made by command of the Kaliphs of Baghdad, 750-960 AD. European medicine, down to the 17th Century, was based upon the Arabic; and the name of the Indian physician Charaka repeatedly occurs in the Latin translations." Sir William Hunter, British Historian.
Contrary to popular misconceptions, many of the herbs and spices used in Indian cuisine were not merely added to preserve or flavour food, but instead to effortless combine preventative medicine with everyday sustenance. According to the timeless Indian system of medicine, Ayurveda, it is actually considered irresponsible and representative of a poor lifestyle to even have to resort to medicine, with preventative natural medicine, i.e. herbs and spices, ingested through daily meals being the preferred option. More than 2,000 years ago, the principal contributor to Ayurveda articulated:
"It is more important to prevent the occurrence of disease than to seek a cure."Acharya Charaka, the 'Father of Medicine'.
12. Surgery: The concepts, operative methodologies and specialised tools of surgery that were used in India more than 2,000 years ago and first postulated during an even earlier Vedic period, and are still being developed in 21st Century Europe.

From plastic surgery that is similar in technique and approach to its modern manifestations, to highly developed midwifery, and from usage of anaesthesia to the employment of advanced childcare techniques, these much studied ancient Indian skills again form the foundation of much of our modern knowledge of surgery.
Under the Buddhist Emperor Asoka, ancient India also built a vast network of animal hospitals in which specialised veterinary surgery was also common.
"The surgery of the ancient Indian physicians was bold and skilful. A special branch of surgery was dedicated to rhinoplasty or operations for improving deformed ears, noses and forming new ones, which European surgeons have borrowed." Sir William Hunter.
13. Religious Tolerance: Whilst Buddhism has historically sought to seek converts through peaceful persuasion, and whilst Indian religions do accept conversions to their faith, none of India's indigenous faiths have a history of forceful conversions, and are instead identified by their pluralistic nature.
"It is an undoubted fact that in India, religions and philosophical thinkers were able to enjoy perfect, nearly absolute freedom for a long period. The freedom of thought in ancient India was so considerable as to find no parallel in the West before the most recent age." Max Weber, German Sociologist.
Ironically, Hinduism and Buddhism have still succeeded spectacularly in spreading their message from India to vast swathes of the Far East, Indonesia to Japan, and from Thailand to China.
"India conquered and dominated China culturally for 20 centuries without ever having to send a single soldier across her border". Hu Shih, Philosopher & Former Chinese Ambassador to the United States.
This non-proselytising disposition is central to the broader religious tolerance that defines Indian culture, as well as the avowedly secular character of modern India (in India, 'secular' means tolerant of all religions, as opposed to the European definition of non-religious). The current Prime Minister of a predominantly Hindu nation of 1.2 billion people, for instance, is from the minority Sikh community, which forms only 2% of the population; India's Chief of the Air Staff is a Christian (2.3%); the three most prominent film stars in India's iconic film industry - and the revered recent President of India, Professor A.P.J. Abdul Kalam - are all Muslims (14.6%); one of the world's most prominent businessmen, Rata Tata, is an Indian Parsi (0.006%).
Historically, India has also been a long-standing refuge for persecuted minorities, with Zoroastrian Iranians (referred to as Parsis) and Jewish communities in particular having fled other parts of the world to make India a home when other major powers pursued systematic campaigns of discrimination and anti-Semitism, if not outright persecution, against them.
"The Bene Israel flourished for 2,400 years in a tolerant land that has never known anti-Semitism, and were successful in all aspects of the socio-economic and cultural life of the people of the region." Avotaynu (the Jewish genealogical magazine).
14. Nonviolence: More a civilisational contribution than a 'discovery', the active promotion of kindness and strict nonviolence as a rudiment of life spans the entirety of India's known history, from the ancient concepts of 'Ahimsa', to Mahatma Gandhi's policy of 'Satyagraha' (insistence on truth). It forms a core of the Hindu, Jain, Buddhist and Sikh traditions, encompasses words as well as physical actions, and extends beyond humans to animals and the environment.
Unlike most great powers, past and present, India is unique in its long-standing history ofnot having precipitated military invasions of foreign territories. This is in spite of India having been the world's most pre-eminent economic power for the majority of recorded human history.
"India will teach us the tolerance and gentleness of mature mind, understanding spirit and a unifying, pacifying love for all human beings." Will Durant, American Historian.
15. Gender Equality: Another civilisational contribution, India, by the deplorably low standards of mankind, and of men in particular, yet again set early standards for humanity in the advancement of the rights of women.
Gender equality was a cornerstone of ancient Hindu texts and life, with women possessing joint ownership of property rights with men, and, inconceivably for the time, being allowed to divorce. The ancient institution of 'Swayamvara' was a practice whereby a potential bride chose a husband from a congregation of suitors whose aim was to win her over. 'Swayam' in Sanskrit means self and 'vara' means choice or desire.
The ancient Kama Sutra is a highly evolved (even by today's standards) guide to harmonious relationships, family life, love, intimacy and gracious co-existence. Contrary to popular Western perceptions of the text being a 'sex manual', the Kama Sutra also postulates physical, spiritual and mental equality between both sexes, and is derived from one of the core pillars of Hindu philosophy, 'kama', which means enjoyment or passion. It was written during the era of barbarian invasions in Europe, and approximately 1,500 years before similar wisdom became freely acceptable in modern Britain.
My own faith, Sikhism, insists that any person irrespective of age or gender can lead prayer, community activity or even an entire army based on merit alone. Consequently, Guru Harkrishan became the eighth Guru of Sikhism as a five year old child, and many young girls and boys have been known to conduct prayers at Sikh temples.
A number of matriarchal communities, in which descent and inheritance is traced through maternal lineage, have existed in India for thousands of years. Matrilineal communities in modern India include the Nair, Bunt and Khasi communities. Khasi women are still known to marry multiple husbands, which has resulted in a male rights movement amongst Khasi men.
Threats to the relatively advanced rights of women in India initially came during the later Vedic age via texts such as the Smritis, which encouraged misogyny. They were further embedded through the imposition of seclusive policies such as the 'pardah' (veil) imposed by the Moghuls, and were additionally entrenched by the imposition of Victorian value systems and policies during colonial rule, which led to a rapid and marked decline in the status of Indian women in the modern era. I have often stated that the re-emergence of 21st Century India will not and cannot be complete by virtue of economic success or scientific prowess alone, but instead through the re-assertion of the primacy of women throughout Indian society, as per the best traditions of a much stifled indigenous culture.
"India of the Vedas entertained a respect for women amounting to worship. Here is a civilization, which places the woman on a level with the man and gives her an equal place in the family and in society." Louis Jaccoliot, French Author.'
This article is from Huffington post by Abhey Singh.


PAPER TECHNOLOGY IN INDIA,BHARAT. HISTORIANS WERE WRONG.

Paper manufacturing and book printing marks the beginning of the knowledge revolution. The availability of paper allowed information and scientific knowledge to be written down and made accessible to a larger number of people, irrespective of caste or religion, that is, it cut across social barriers. In education, it permitted the shift from the oral tradition of cramming of text to studying the written text. It thus opened new ways of thinking and developing knowledge.

The availability of paper during the period marked the beginning of writing and printing of a large number of books, commentaries, information about technical practices, including drawings and paintings, giving information on natural history, technical processes and the equipment used. The availability of these books enabled the establishment of a larger number of madarsas schools and colleges for the education of people. Their establishment made to teach the people methods and techniques to solve their day-to-day problems and to organize their life using this knowledge.





Here a moot question which requires some answer arises; if that were so, why did the medieval society in India limit the knowledge revolution only to paper manufacture and copying of manuscripts, rather than developing knowledge further by going over to the next stage of book printing, the technology of which was available ? This is of particular significance in view of the fact that China had used the Indian technology of block printing for this purpose.

It is all the more surprising as Buddhist priests in the seventh century used block printing to impose Buddha’s image on silk and paper. Why in India, while the first step in the knowledge revolution was taken, was the second not particularly when it had both the technology and the skilled manpower. 




Established opinion holds that paper - specifically, Kurasani paper - was introduced to India in the eighth century by Arabs who had learnt the art from Chinese prisoners atSamarkand. Another view is of a Nepal-route between the seventh and ninth centuries.
The indigenous methods of paper manufacture in the states of Maharashtra and Bihar were noted by many in the centuries that followed. In the former state, a wooden block was fixed at the centre of an 8-foot diameter shallow well. Over several days, bark, hay, rags, tents and gunny bags were moistened or soaked as per requirement. These were then placed on the central wood and beaten to a pulp with a beater. This pulp was subsequently placed in limewater (chunamed) reservoirs with a little water, and gum of the babul tree was dissolved into the mixture. Bamboo moulds were inserted and the material that adhered was lifted out and dried to form paper.
In Bihar, the materials were beaten with a wooden instrument called a dhenki, and then bleached, using soda water. The total was washed, next, and the procedure repeated six times. After this, the pulp was placed in a water-containing cistern and well-stirred. An hour later, the material was cut up into sheets (of paper).


The Portuguese had brought a printing press, and had presented it to Jehangir, who did not show any interest either in the press or the clock which was also gifted. The answer perhaps lies in the social structure and culture of the period. The limited availability of books in manuscript form, and the time taken in copying them, automatically prevented the spread of education.

Book printing in China developed as a result of the policies of the Chinese emperors in creating a class of professional administrators, to take care of the day-to-day problems of administration. In the absence of this tradition, India was not able to develop a class of professional administrators, who went through a course of study and a rigorous examination, the passing of which was a prerequisite for appointment in the imperial service, and promotion to higher posts.

Further, the Islamic tradition of calligraphy, along with the conservative approach of Ulemas, must have come in the way of adoption of printing technology. It is well-known that they had strongly opposed the printing of Quran in the beginning. The result of tradition and conservative influences thus thwarted the knowledge revolution, by containing the spread of education to a limited section of people and had its adverse impact on the linkage of science to technology. Moreover, limiting of education of artisans and craftsman to theological knowledge must have also created a similar negative impact.

HUMAN IS A PROGRAMMED COMPUTER?

Symbols : 

Symbols are the formulator (sutradhar ) of the conscious and the sub-conscious mind. And man has had this innate knowledge from the very beginning, right with the creation of the world. According to linguists, development of language has taken place from symbols only. Symbols are an integral part of human life and mind, even today.


The human sub-conscious mind understands only the language of symbols. The expansion of the sub-conscious mind is in two domains - first the sub-conscious mind of a human being and second the inner space of a building. The human mind evolves from the Space where he lives - the space inside the building. The philosophy of MahaVastu™ believes - Bhawna (emotion and intention) is the daughter of Bhavana (building). Emotion and intention are the driving forces of your life.





CPU Analogy

The analogy of computers serves best to understand the process of both the conscious and sub-conscious mind. Conscious mind is the monitor and sub-conscious mind the CPU (Central Processing Unit). The CPU works according to the information registered on the monitor. It does not perform any analysis on its own. The language of CPU is altogether of a different type. Ninety-five percent of regular computer users do not know that language; though, it is used for programming of computers. A computer program is like a set of instructions, written in that particular language. Similarly, the conscious mind gathers information through the five senses (Eye, Ear, Nose, Tongue, Skin), visuals through the eyes in form of paintings and colours, sounds in the form of music or noise through the ears and touch from textures through skin. Different objects in the external world create the complex language for the sub-conscious mind. Information picked unknowingly by the sub-conscious mind creates the life you live. Understanding of this language and using it to manifest the life you desire is the basis of MahaVastu Programming.

Symbols 'Speak' to us

When placed in a building, a symbol represents something - it says something to our sub-conscious mind, which then begins to act accordingly. This activates the natural Earth energies to generate a specific effect towards the fulfillment of our desires - once these energies sense our desires, they program our sub-conscious mind accordingly and thus set us moving towards the achievement of our goals.


Thus by placing an appropriate symbol in the appropriate MahaVastu Zone related to our wish, we can program our Space for its fulfillment. For example, for a loving relationship with your spouse, put a symbol of Love Birds in the MahaVastu Zone of Relationship. Your Space will get to know what you want and you and your spouse will sub-consciously start behaving in a manner conducive for a cordial and loving relationship between the two of you. Thus, helping us read into the symbolic messages from the Universe; and take the desired steps to convey our wishes to the Universe through the use of symbols and objects - is what makes MahaVastu unique.

HISTORY OF INDIAN CLASSICAL DANCE AND "NATRAJ"



 Indian classical dance is an expression of life, involving the body as well as the emotions. Indian Dance is based on texts from Sanskrit, an ancient Indian language – also thought to be the mother of not only Indian languages but also modern European languages. Indian classical dance is one of the oldest dance traditions associated with any of the world’s major religions. It has evolved with the concepts of self and world.
According to Hindu mythology, the Taandav (the frenzied dance performed by Lord Shiva, in grief after his consort Sati’s tragic demise) symbolize the cosmic cycles of creation and destruction, birth and death. His dance is therefore the dance of the Universe, the throb of eternal life. An interesting parallel may be seen in modern physics, which depicts that the cycle of creation and destruction is not only reflected in the turn of seasons and in the birth and death of living creatures but also in the life cycle of inorganic matter.

Nataraja (literally the king of dancers) or Lord Shiva in a graceful dancing pose is worshiped all over India, by classical dancers, and also a collector’s item for connoisseurs of art.
Nataraja – the divine dancer
   
The origin of Indian dance can be traced back to Bharata Muni (a learned saint) who lived between the 1st and 2nd century and composed a magnum opus on dance, which is known to the world as Natya Shastra. In ancient times, dance was not merely a form of entertainment. On the contrary it was considered a medium of instruction of morality, good values, and scriptures and the expression of reality.
Natya Shastra serves as a common text for all the varieties of Indian classical dance forms. It contains elaborate details on various types of postures, mudras or hand movements depicting different meanings, besides the construction of a stage, the art of make-up and lastly the orchestra. All dance forms make ample use of the nine basic rasas or emotions – hasya (joy and happiness), krodha (anger), bibhatsa (disgust), bhaya (fear), vira (courage), karuna (compassion), adbhuta (wonder) and shanta (serenity).

Natya Shastra further divides classical dance into nritta- the rhythmic elements, nritya- the combination of rhythm and expression, and finally, natya – comprising the dramatic elements embedded in the dance recital. To appreciate natya or dance drama, an individual needs to possess sound knowledge, understanding and appreciation of Indian legends and mythology and folklore. Hindu deities like Vishnu, Krishna, Shiva and Lakshmi, Rama and Sita are commonly depicted in these dances. Each dance form also draws inspiration from stories depicting the life and traditional beliefs of the Indians.

Ancient Indian history reveals that several centuries before Christ, India's art forms of dance, music and theatre were fairly well-advanced. The performing arts, i.e. dance and music reached the acme of their glory, during the reign of the Chola dynasty in Southern India.
   
Dance forms were nurtured with a purpose in the sacred premises of temples. Temple dancing was imbued with the idea of taking art to the people, and conveying a message to the masses. The temple rituals necessitated the physical presence of mortal women (instead of the ornate, carved figures of heavenly damsels, apsaras) to propitiate the gods. The allegorical view of dance, used for the purpose of the pleasing the devas, was gradually transformed into a regular, service (with deep religious connotations) in the temples of the medieval times.
   
This was possibly the reason behind the origin of Devadasis (literally: servants of the deity), the earliest performers of the classical Indian dances. They were supposed to pursue the dance forms devotedly and excel in them. At the outset, Devadasis were respectable women and highly talented artists hailing from the highest strata of the society. They lived and danced only in the temple premises – their vocation enjoying great religious prestige. It was only much later that the devadasis condescended to perform in royal courts, in the presence of the elite and the nobility.
   
A devadasi not only performed on all festive occasions, but also had to be present for the daily rituals, connected with the deity. She was paid from temple funds; moreover the temple supplied the food grains for her and her family. To render a realistic touch a devadasi was ceremonially wedded to the deity. She was consecrated to her lord and thus out of bounds for mortals.
During those bygone times the temples vied with one another for pressing the best dancers and musicians into their services. Temple dancing was institutionalised and the dancing girls were liberally patronised by the kings, elites and mahajans (money-lenders). They were paid lifetime tributes by means of inscriptions engraved in the temples of those times. For instance, the famous temple of Belur ( in modern Karnataka) has several epithets glorifying the Hoysala queen Shantala who was an accomplished dancer and a musician herself. The walls of these temples are also adorned with images of this queen and her spouse, king Vishnuvardhan.

   
The ancient and medieval temples of Khajuraho, Bhubaneswar and Puri echoed with the famous lyrics of poet Jayadeva, (the 12th century poet who belonged to Kenduli village in Bengal, but eventually settled down in Puri, Orissa).The earliest historical illustrations of Nataraja preaching Natyagama (the fundamentals of dance) in its pure form originates in the Chalukyan temple carvings at Badami and Aihole (both in present Karnataka) in the middle of the 6th century A.D. The devadasi system in these temples flourished well and was a living tradition almost till recent times. Unfortunately, decay set in silently. Owing to several socio-political factors like economic constraints, predominance of tantric practices and licentiousness of the siddhas (saints), jangamas ( Devotees of Lord Shiva, holy men of the Lingayat sect, founded by Saint Basavanna) charanas (bards), patrons (mainly royalty and aristocracy) and priests, the devadasis were sexually exploited and degraded to the level of prostitutes. Shockingly enough, the term devadasi (which had a divine connotation) was replaced by the term Bhogastree (literally = women for enjoying); their knowledge of classical dance and music were treated merely as assets useful for attracting clients.
   
The British government in India, in order to ameliorate the condition of women, impart to them enlightenment and education and, above all, to protect them from social evils, abolished the Devadasi system during the early 1900s.





Vrikshayurveda or the science of plants



Vrikshayurveda or the science of plants is another achievement of the ancients, based on sound sense and practical knowledge. The Brihatsamhita of Varamahira devotes a chapter to the subject. One passage reads - 'Prantacchayavinirmukta na manojna jalasayh, yasmadato jalaprantesvaramanviniveseyet.' The gist is that parks and gardens are best situated along lakes and rivers. Another recommends mellow soil for plants, and suggests a means of acquiring this - 'Mrdui bhuh sarva-vrksanam hita tasyam tilan vapet, Puspitamstamsca mrdniyat karmaitat prathamam bhuvah.' Sesanum (tila) seeds should be planted and later, the flowering plant trampled into the soil. There is a verse dealing with the ideal season and stage of growth for cuttings - 'Ajatasakhan sisire Jatasakhan himagama, varsagame ca suskandha yathadiksthan praropayet' i.e. Mid-January to mid-March (the season of dews) is the season for making cuttings of plants that have not yet flowered or spread their branches. The plants with branches should be prepared for cuttings in the season of the mists, i.e, Winter (mid-November to mid-January), while those with well-grown branches should be transplanted during the rainy season. Also, the clones should be planted or mounted facing the same direction as they did on the parent tree. A medicament for the cloning material - "Ghrtosiralaksaudravidangaksiragomayaih amulaskandhaliptanam sankramananropanam.' The berries of sesanum, andropogon, and Embelia ribes (vidanga) together with cowdung are to be formed a paste of and applied. (This was a protection against fungal and other diseases). The chapter also suggests a way to ensure healthy germination and later fructification of the seed - the repeated application of oil followed by the drying of the seed in good sunlight. The oils recommended are of Alangium hexapetalum (Angola) or Cordia myxa (Slesmataka).
The hopes of tracing any independent text of Vrikshayurveda were given up by scholars, till Y L Nene (Chairman, Asian Agri-History Foundation) procured a manuscript of Vrikshayurveda of Surapala from the Bodleian Library, Oxford, UK. Sadhale undertook the translation of the text at Nene's request.
The manuscript is written in an old form of Nagari script. The script of the manuscript represents, most probably, the stage immediately preceding the modem form of Nagari. The script consists of sixty pages with margin on both sides. Each page contains six lines in general (occasionally five or seven). There are about thirty characters in each line written boldly with a thick pointed pen.

Brhatsamhita of Varahamihira of the sixth century also contains a chapter titled Vrikshayurveda. It also contains chapters on allied subjects such as divining groundwater, productivity and non-productivity of land as indicated by natural vegetation, etc. However, beyond establishing the antiquity of the sastra, it cannot give any definite clues to any full-fledged, independent texts onVrikshayurveda.

An anthological compilation of Sarngadharapaddhati (written by Sarngadhara), belonging to the thirteenth century, is yet another ancient text which in its chapter "Upavanavinoda" deals with an allied subject, viz., "arbori-horticulture". The chapter discusses such topics as planting, soil, nourishment of plants, plant diseases and remedies, groundwater resources, etc. Thus it shares withVrikshayurveda of Surapala almost all the topics. Many verses are identical and several others, although worded differently have an identical content. In spite of the striking resemblance between Upavanavinoda and Vrikshayurveda of Surapala, the former cannot be considered as a complete and independent text on Vrikshayurveda.

Surapal's Vrikshayurveda is a systematic composition starting with the glorification of trees and tree planting. It then proceeds to discuss various topics connected with the science of plant life such as procuring, preserving, and treating of seeds before planting; preparing pits for planting saplings; selection of soil; method of watering; nourishments and fertilizers; plant diseases and plant protection from internal and external diseases; layout of a garden; agricultural and horticultural wonders; groundwater resources; etc. The topics are neatly divided into different sections and are internally correlated. The author has expressed indebtedness to the earlier scholars but claims that in writing the present text he was guided by his own reason.

All these observations lead one to accept the text as an independent, full-fledged work on the subject of Vrikshayurveda. Sadhale informs that there are frequent references to this science in ancient Indian literature such as AtharvavedaBrhatsamhita of Varahamihira, Sarngadharapaddhati of Sarngadhara, etc. which bring out the botanical and agricultural aspects; works such as the Samhitas of Caraka and Susruta which bring out the medicinal aspect; and works such as GrhyasutrasManusmrtiArthasastra of Kautilya, SukranitiKrishisangraha of Parasara,Kamandakiya NitisaraBuddhist JatakasPuranas (Matsya, Varaha, Padma, Agni, etc.).

The colophon of the manuscript mentions Surapala as the writer of the text. He is described as a scholar in the court of Bhimapala. Surapala is stated to be "Vaidyavidyavarenya", a prominent physician.
Like several other Sanskrit texts the manuscript gives no clue to the date or place of the author. The subject deserves an in-depth study; however, any attempt at fixing a date of an author is bound to be at best a conjecture for want of definite proof.

Surapala's language, style, vocabulary, and expression also do not help much in providing any clue to his time or place. Interestingly, it is in Subandhu's Vasavadatta – a Sanskrit prose romance of the seventh century – that we come across the name Surapala. This might be a reference to some Surapala who through his writings or commentary could throw light on the plant. At least, there is a reasonable ground to accept such a proposition. An ancient work on plants mentioning Ganikarika may have existed on which Surapala might have written a vrtti and might have earned credit for identifying or throwing more light on the plant. Even though it is a reasonable conjecture, Sdahale thinks that the reference must have been to some other Surapala of the seventh century. Without going into the translators detailed arguments, Sadhale places Surpala in the 10th Century AD.

Sadhale sdays that the existence of the manuscript has solved some problems but it has also given rise to some new ones. The most important problems are:
How does one explain the overwhelming resemblance between Upavanavinoda and the present text of Vrikshayurveda?
The resemblance between Upavanavinoda and Vrikshayurveda may be explained by either proposing a theory that both have made use of texts of their predecessors or by revising our opinion regarding Surapala's date.

Surapala's merits as an author of a scientific work have been brought out incidentally in course of these discussions. Thus a systematic unfolding of the subject, a balanced treatment of various topics, neatly divided sections for the respective topics with clear demarcations of commencement and conclusion, a better and more logical expounding of various topics as compared with the other two texts, regard for predecessors combined with self-confidence and independent reasoning are some of the characteristics of his writing. However, in the description of the blossoming of some trees at the loving glance or a gentle kick of a charming young girl (as per conventions in literature), Surapala's poetic talent reveals itself fully and can match with the best of the classical poetry in Sanskrit (verses 147-151). Similarly, when he describes the plan and layout of a pleasure garden (verses 293-297), the poet in him automatically takes charge of his pen.
Below we quote some prescriptions from Vrikshayurveda; the stanza numbers refer to Sadhale's translation. Some of the prescriptions sound very unconventional and should be experimentally verified. Some agricultural institute should try these methods and if found successful, should be used in regular practice.

On Soil

35. Arid, marshy, and ordinary are the three types of land. It is further subdivided into six types by colour and savour.

36. Black, white, pale, dark, red, and yellow are the colours and sweet, sour, salty, pungent, bitter, and astringent are the tastes by which land is subdivided.

37. Land with poisonous element, abundance of stones, ant hills, holes, and gravel and having no accessibility to water is unfit for growing trees.

38. Bluish like saphire, soft like a parrot's feather, white like conch, jasmine, lotuses, or the moon, and yellow like heated gold or blooming champaka is the land recommended for planting.

39. Land, which is even, has accessibility to water, and is covered with green trees is good for growing all kinds of trees.

40. Arid and marshy land is not good. Ordinary land is good as all kinds of trees grow on it without fail.

41. Panasalakucatala, bamboo, jambeerajambutilakavatakadambaamratakharjurakadalitinisamrdviketakinarikela, etc. grow on a marshy land.

42. Sobhanjanasriphalasaptaparnasephalikaasokasamikarirakarkandhukesaranimba, and saka grow well on an arid land.

43. Bijapurakapunnagachampakaamraatimuktakapriyangudadima, etc. grow on an ordinary type of land.

On Propagation

45. Vanaspatidrumalata, and gulma are the four types of plants. They grow from seed, stalk, or bulb. Thus the planting is of three kinds.

46. Those which bear fruits without flowers are vanaspati (types); those which bear fruits with flowers are druma (types).

47. Those which spread with tendrils are lata (types) (creepers ). Those which are very short but have branches are gulma (types) (bushes).

4849. Jambuchampakapunnaganagakesaratamarindkapitthabadaribilvakumbhakaripriyangupanasaamramadhukakaramarda, etc. grow from seeds. Tambuli,sinduvaratagara, etc. grow from stalks.

50. Pataladadimiplaksakaraviravatamallikaudumbara kunda, etc. grow from seeds as well as from stalks.

51. Kumkumaardrarasonaalukanda, etc. grow from bulbs. Elapadmautpala, etc. grow from seeds as well as from bulbs.

52. Seed is extracted from dried fruits, which become ripe in the natural course and season. It is then sprinkled.

68. After the ash is naturally cooled and removed, kunapa water (liquid manure) should be sprinkled and the pits should be filled with good earth.

69. Sowing seeds for makandadadimakusmanda, and alambuka is good but planting is even better.

70. In fertile lands, which are used excessively, seeds of trapusa or of other vegetables are sown intermittently.

71. Here (in these fields), saffronmaruwaka, and damanaka are similarly grown in a small carry (?).

72. Large seeds should be sown singly but smaller ones should be sown in multiples. The seed of naranga should be sown in a slanting position with hand.

73. The seeds of phanijjhaka (maruwaka) should be mixed with earth and then water mixed with cow dung should be sprinkled gradually and gently.

74-75. Smeared with the pulp of a plantain ripened naturally and dried in the sun, a rope of the stalk of sastika (a rice variety that matures in 60 days) should be laid in the pits intermittently. Sprinkled with little water continuously in the hot days, it yields without fail sprouts blue like tamala.

76. The stalk should be eighteen angula, not too tender nor too hard. Half of it should be smeared with plenty of cow dung and then (it) should be planted with three-fourth part in the pit and should be sprinkled with water mixed with soft sandy mud.

77. The lower part of the stalks of satapatrika should be half-ripened and then in the month of Kartika (post-rainy season) should be planted in a carry and drenched with water for about two months.

78. When they are covered with leaves they should be uprooted and transplanted wherever desired in the month of Asadha (beginning of rains).

79-80. The branches of dadima and karavira should be bent and planted applying enough cow dung at the root. They should be watered regularly for two months. After the leaves start growing they should be cut in the middle.

81. Bulbs should be planted in pits measuring one forearm-length, breadth, and depth-and filled with mud mixed with thick sand.

82. Kadali should be planted after smearing the root profusely with cow dung. It should be planted in the pit along with the root and should be watered well.

83. Small trees should be transplanted by daytime at the proper directions when they are one forearm tall. The roots should be smeared with honey, lotus-fibre, ghee, and bidanga and then planted in proper pits along with the earth.

84. Big trees should be similarly transplanted with their roots covered during evening after reciting the following mantra the previous day.

87. Ksirikatutadadimibakula, etc. should be planted in the month of Sravana (midst of rainy season). Rajakosaamralakuca, etc. should be planted in the month of Bhadrapada (when rains are receding).

On Treatment

187. The diseases of the kafa type can be overcome with bitter, strong, and astringent decoctions made out of panchamula (roots of five plant species – sriphalasarvatobhadrapatala,ganikarika, and syonaka) with fragrant water.

188. For warding off all kafa type of diseases, the paste of white mustard should be deposited at the root and the trees should be watered with a mixture of sesame and ashes.

189. In case of trees affected by the kafa disease, earth around the roots of the trees should be removed and fresh, dry earth should be replaced for curing them.

190. A wise person should treat all types of trees affected by the pitta type of diseases with cool and sweet substances.

191. When watered by the decoction of milk, honey, yastimadhu, and madhuka, trees suffering from pitta type of diseases get cured.

192. Watered with the decoctions of fruits, triphala, ghee, and honey the trees are freed of all diseases of the pitta type.

193. To remove insects both from the roots and branches of the trees, wise men should water the trees with cold water for seven days.

194. The worms can be overcome by the paste of milk, kunapa water, and cow dung mixed with water and also by smearing the roots with the mixture of white mustard, vacakusta, andativisa.

195. The worms accumulated on trees can be treated quickly by smoking the tree with the mixture of white mustard, ramathavidangavacausana, and water mixed with beef, horn of a buffalo, flesh of a pigeon, and the powder of bhillata (bhallataka ?).

196. Anointing with vidanga mixed with ghee, watering for seven days with salt water, and (applying) ointment made out of beef, white mustard, and sesame destroy the worms, insects, etc.

197. Creepers eaten away by insects should be sprinkled with water mixed with oil cake. The insects on the leaves can be destroyed by sprinkling the powder of ashes and brick-dust.

198. A wound caused by insects heals if sprinkled with milk after being anointed with a mixture of vidanga, sesame, cow's urine, ghee, and mustard.

199. Trees suffering from (damage due to) frost or scorching heat should be externally covered. Sprinkling with kunapa water and milk is also advisable.

200-201. The broken trees should be smeared with the paste of the bark of plaksa and udumbara mixed with ghee, honey, wine, and milk and the broken parts should be firmly tied together with the rope of a rice stalk. Fresh soil should then be filled in the basin around the trees, sprinkled immediately with the milk of buffalo and flooded with water. Thus they recover.

203. If the branches fall off, the particular spot should be anointed with the mixture of honey and ghee and sprinkled over by milk and water so that the tree will have its branches reaching the sky.

204. If the branches are burnt they should be cut off and the particular spots should be sprinkled with water and grape, crystalline sugar, and barley (and then watered with the same ?).

239. The white flowers of a tree turn into a golden colour if the tree is watered with the mixture of turmeric powder, kimsuka, cotton seed, manjista, and lodhra.

240. The white flowers of a tree turn into a golden colour if it is smeared at the roots with the mixture of manjistadarada, milk, kanksi (kind of fragrant earth), and flesh of a pigeon.

241. Trees watered continuously with the liquid of triphala, barley, mango seed, and indigo; and also filled at the root with the powder of the same mixture produce fruits resembling collyrium (see anjana).

242. Trees treated with water and paste containing the mixture of barley, kimsukamanjista, turmeric, and sesame and also smeared with the same paste bear red fruits.

243. Trees watered and smeared at roots with the mixture of the bark of the salmali tree, turmeric, indigo, triphalakusta, and liquor bear fruits having the shades of a parrot.

244. Trees watered after being sprinkled at the root with the mixture of indigo, turmeric, lodhravara (triphala), sesame, asanakasisa and yasti – all powdered together – produce fruits of golden colour.

245. Bakula trees blossom forth producing lots of champaka flowers if continuously fed with fresh water after filling the bottom with plenty of mud mixed with kalaaya and the skin of a python or snake.

246. Plantain trees create wonder by producing pomegranate fruits if fed by water mixed with the urine of a hog and ankolha.

247. A castor tree produced from a seed cultured by the marrow of a boar, treated further by the process in the previous verse, produces karavella fruits.

248. Fragrance of the blossom can be changed by filling (the base near) the roots of the trees with the earth scented with the desired fragrance and then fed with water mixed with jaladamura,natavalaka, and patraka.

249. All types of flowering plants produce excellent fragrance if earth strongly scented by their own flowers is filled around the base (of the trees) and then fed with water mixed with musta,muranata leaves, and wine.

250. The same treatment used in the evening at their blossoming time along with fat, milk, blood, and kusta intensifies the natural fragrance of the blossoms of punnaganagabakula, etc.

251. A big and strong mud pot should be filled with the mixture of mud and plenty of beef; and the karavira plant should be grown there with effort by watering profusely with cow dung and good quality beef.

252. The above stated plant of karavira should then be shifted to a pit, previously prepared by filling with cow bones, well-burnt ashes and then wetted by water mixed with beef. Thereafter, the plant should be fed with plenty of water mixed with beef. So treated, it is transformed into a creeper to blossom profusely and perennially.

253. A tamarind plant is grown into an excellent creeper if fed with water, mixed with the powder of triphala.
ecology
Thanks for ancient ind tech,

DISTANCE OF EARTH IN HANUMAN CHALISA BY TULSIDAS Ji.


It is a poem written by Tulsidas in the Awadhi language, and is his best known Hindu text apart from the Ramcharitmanas. The word "chālisā" is derived from "chālis" in Hindi, which means 40, as the Hanuman Chalisa has 40 verses. Hanuman Chalisa (Hindi: हनुमान चालीसा "Forty chaupais on Hanuman") , composed by great devotee and sage Goswami Tulsidas, is a devotional prayer recited daily by Millions Hindus in morning prayers. Devotees also recite at the times when they have to ask protection and help from Lord Hanuman who is servant of Ram. Hanuman is the Param-Bhagavat, the topmost devotee in this cosmos. Hanuman Ji is himself Lord Shiva and thus also comes in Ishwara-Koti.

While describing greatness of lord Hanuman in Hanuman Chalisa, Goswami Tulsidas, the greatest devotee of lord Ram in Kaliyuga, mentioned the distance between SUN and EARTH very correctly in simple words. This shows not only spiritual greatness but also scientific knowledge and enlightement of Goswami Tulsidas.
Thank you for ancient indian technolgy.

The Samrat yantra


The Samrat yantra or the 'Supreme Instrument' is Jai Singh's most important creation. The instrument is basically an equinoctial sundial, which had been in use in one form or the other for hundreds of years in different parts of the world. In India, Brahmagupta (AD 598) describes Kartari yantra, an equinoctial sundial, which operates on the same principle as the Samrat. Jai Singh however, turned the simple equinoctial sundial into a tool of great precision for measuring time and the coordinates of a celestial object.

The Jantar Mantar was the largest of the five Astronomical Observatories built by Jai Singh. The Samrat Yantra is the world's largest sundial, standing 27 meters (73 feet) high.The Samrat Yantra, pictured far right and in illustrations, below, is the largest sundial in the world. It’s gnomon rises over 73 feet above its base, and the marble faced quadrants, 9 feet in width, create an arc that reaches 45 feet in height.The primary object of a Samrat is to indicate the apparent solar time or local time of a place. On a clear day, as the sun journeys from east to west, the shadow of the Samrat gnomon sweeps the quadrant scales below from one end to the other. At a given moment, the time is indicated by the shadow’s edge on a quadrant.

The Jaipur observatory is the largest and best preserved of these. It has been inscribed on the World Heritage List as "an expression of the astronomical skills and cosmological concepts of the court of a scholarly prince at the end of the Mughal period"


The above One shows the principle of a Samrat yantra.
The instrument consists of a meridian wall ABC, in the shape of a right triangle, with its hypotenuse or the gnomon CA pointing toward the north celestial pole and its base BC horizontal along a north-south line. The angle ACB between the hypotenuse and the base equals the latitude lambda of the place. Projecting upward from a point S near the base of the triangle, are two quadrants SQ1 and SQ2 of radius DS. These quadrants are in a plane parallel to the equatorial plane. The center of the two 'quadrant arcs' lies at point D on the hyptenuse. The length and radius of the quadrants are such that, if put together, they would form a semicircle in the plane of the equator.


The tangential scale over Samrat gnomon. The scale indicates angle of declination.

The quadrants are graduated into equal-length divisions of time measuring units, such as ghatikas and palas, according to the Hindu system, or hours, minutes and seconds, according to the Western system. The upper two ends Q1 and Q2 of the quadrants indicate either the 15-ghatika marks for the Hindu system, or the 6 A.M. and the 6 P.M. marks according the Western system. The bottom-most point of both quadrants, on the other hand, indicates the zero ghatika or 12 noon. The hypotenuse of the gnomon edge AC is graduated to read the angle of declination. The declination scale is a tangential scale in which the division lenghts gradually increase according to the tangent of the declination angle as illustrated in figure 2. The zero marking of this scale is at point D. Further, the gnomon scale AC is divided into two sections, such that the section DA reads angle of declination to the north of the celestial equator, and the section DC reads the declination to the south, as illustrated in the figure 2. 


Samrat Yantra perspectives. The primary objective of a Samrat is to indicate the apparent solar time or local time of a place. On a clear day, as the sun journeys from east to west, the shadow of the Samrat gnomon sweeps the quadrant scales below from one end to the other. At a given moment, the time is indicated by the shadow's edge on a quadrant scale.
The right ascension (RA) of an object is determined by simultaneously measuring the hour angle of the object and the hour angle of a reference star. From the measurements, the difference between the right ascension of the two is calculated. By adding or subtracting this difference to the right ascension of the reference star, the RA of the object is determined.


To measure the declination of the sun with a Samrat, the observer moves a rod over the gnomon surface AC up or down until the rod's shadow falls on a quadrant scale below. The location of the rod on the gnomon scale then gives the declination of the sun. Declination measurements of a star or a planet require the collaboration of two observers. One observer stays near the quadrants below and, sighting the star through a sighting device, guides the assistant, who moves a rod up or down along the gnomon scale. The assistant does this until the vantage point V on a quadrant edge below, the gnomon edge above where the rod is placed, and the star - all three - are in one line. The location of the rod on the gnomon scale then indicates the declination of the star.