Among many significant
contributions of ancient Indian scientists, Vymanika Shastra is notably a
towering work dealing with vimanas and allied topics. Aviation as a subject, wrests its own charm over other disciplines
even today. This makes the presence of this work even more glamorous. For a casual reader this work may appear to
be a fantasy, for a researcher on first reading, curiosity gets kindled. Successive readings see the cream slowly
surfacing commensurate with ones ability to comprehend concepts, tolerance to
appreciate the depth of basic researches preceding the technologies and systems
of aviation science
It is the firm view of many
researchers that mere knowledge of Sanskrit or science or both synthesized
plays little role in true understanding of such works. The authors were intelligent to use coded
terms, symbolic expressions, archaic language to safeguard knowledge falling to
unauthorized sources. For right understanding
true flair and that much of extra perception to decode and interpret with
reference to context plays the decisive role. This is where many with correct
approach succeeded while others failed.
This logic remains the same be it a scientific work such as this or
Indian philosophy. Both form two sides
of the same coin, the coin being ‘Knowledge’.
As study of philosophy demands faith, perseverance, genuine insight,
ancient Indian science is no different
No one ventures into
pronouncing a scientific work unless one has something meaningful to
convey. The author, whether he was
Maharshi Bharadwaja or Mr. X must have known this too.
The work “Vymanika shastra”
is not meant for the biased scientist of the day who prefers to believe what he
want to believe.
It all started on a pleasant
winter evening of 1998. During a
discourse on renowned mythological epic Mahabharata, the eminent scholar
sidestepped to make reference to the existence of vimanas in epic era. He further elaborated to aver the existence
of ancient Indian treatise “Vymanika shastra” dealing with Aviation science and
Technology. He indicated that this work
had been ascribed to Maharshi Bharadwaja and conveyed to the world, in Sanskrit
narration, through Late Pandit Anekal Subbaraya Shastry in the first decade of
twentieth century. Not many in the
audience had known this before. At the
end of the discourse most of them had appreciated what they had heard, but
forgot it as well. There were exceptions
too. Musing over the interesting
revelations, probing started in right earnest.
The scholar delivering the lecture had nothing more to contribute. Nevertheless, he was firm on what he had
conveyed.
Perseverance led to location
of the work in a primitive library and a solitary bookstall in Bangalore. Cleaning the dust-clad copy of the work was
not a pleasant experience. A few copies
had reached the curious brains long ago, many of them being foreigners. The rest had found their way to the condemned
cellar.
Debut reading of the work
conveyed mixed feeling of amazement and skepticism. Patient successive readings generated conviction and added
interest. The eerie feeling ‘Is it a wild
goose chase? however, lingered on for a while. On gathering more information
about the work, it was discovered that we were not alone in our pursuit. We had company. Reportedly many had studied
the work. Some liked it and others
dumped it. Many others not willing to be bystanders, went skin - deep and wrote
derogatory reviews. It was not their
cup of tea. They had no clue of
understanding such works. They trailed
from where others moved ahead. Their
success was merely in creating roadblocks to genuine researchers.
Scientists with true resolve
carried on with incessant efforts. This
group included freelance researchers, science laboratories, and scholars. Dedicated topics were taken up for study as
specific projects. While freelancers, with their limited resources, came out
with impressive results, science laboratories succeeded in fabricating hardware
from the treatise as per prescribed formulae.
Scholars and scientists from abroad did not lag behind. “Vymanika Shastra” is quoted by many of them
for its relevance in many scientific literatures, particularly in USA. Germans
were reported to have bought fifteen copies of the work within few days of its
release in 1973.
Just quoting the summarized
findings from a report of Birla Science Centre, Hyderabad, relating to
researches on three types of alloys developed by them as described in the
textual content of this work, they find:
“As these materials were
found to be novel in their compositions and preparations patents have been
asked for them. The experimental
results in BISR laboratory established the originality and textual description
of the materials in “Vimana Shastra”.
Therefore there is a strong possibility that the large number of
descriptions of other new materials described may also yield good experimental results
in the laboratory.”
The study team found company
and enough company too, inland and foreign.
What is sighted at the turn of the century appears to be still the tip
of the iceberg. There is more and much
more the work “Vymanika Shastra” has to convey, hidden in the potent future
Acknowledgements:
Special Acknowledgements
The Project Study Team
gratefully acknowledges the keen interest evinced by The Aeronautical Society
of India, Bangalore and AR & DB, Ministry of Defence (R&D) for
sanctioning the study project. We are
thankful to Dr. K. Ramchand, Director, The Centre for Airborne Studies,
Bangalore and Air Marshal P. Rajkumar, PVSM, AVSM, VM, President AeSI
Bangalore, for their valuable support.
1. Dr. T.N.
Prakash, panel coordinator AR & DB.
2. Wg.Cdr.
A.E. Patrawalla, Honorary Secretary, AeSI, Bangalore.
3.
Sri.
Bannanje Govindacharya, Eminent Scholar on Indian Philosophy, Bangalore.
4.
Dr. V.
Prabhanjanacharya, Professor of Sanskrit and Illustrious scholar on Indian
Philosophy.
5. Dr.
P. Ramachandra Rao, Director, NML, Jamshedpur.
6. Air Cmde. P.S. Subramanian. V.M, Bangalore.
7. Dr. B.G.Siddarth, Director Birla Science Centre, Hyderabad.
8. Dr. Maheshwar Sharon, Dept. of Chemistry, IIT, Bombay.
9. Dr. V.K.
Didolkar, Sri. Deepak Deshpande, Sri. M.K. Kawadkar. (Bharatiya Boudhika Sampada) Nagpur.
10.
Dr. R.
Ganesh, Eminent Scholar on Indian Philosophy, Bangalore.
11. Dr. K.H. Krishna Murthy, Former Professor of
Ayurvedic Medicine, Pondichery Medical College, Bangalore.
12. GP. CAPT. M. Matheswaran VM. Indian Air Force.
13. Wg. Cdr. S.S. Yegnaswami, Bangalore
14. Hindustan Aeronautics Ltd., Bangalore.
15. Sri. N.G. Sheth, Bombay.
16.
Oriental
Research Libraries, Pune and Baroda.
17.
Sri.
Shraddhalu Ranade, Aurabindo Ashram, Pondichery.
18.
Veda-vignana
Parishat, Bangalore.
19.
Sri. S.
Krishna Murthy, Director, Public Relation, ISRO, Bangalore.
20. Sri. M. Madhu Rao, Bangalore.
21.
Dr.
Upendra Shenoi, Bangalore.
22. Indian Institute of World Culture, Bangalore.
23. Sri. K. Rajagopal, Bangalore.
24. Sri. Ahobala Shastry, Bangalore
25. Sri. P.V. Ramaprasad, Pune.
26.
Mr. M.
R. Narendra, Bangalore.
27.
Mrs
Muktha Badrishprasad, Bangalore.
28.
Mrs
Sudha P Rao, Bangalore.
29.
Mr
Satyanand. M. P., Bangalore.
30.
Mr
B.V. Rajesh, Bangalore.
NOTE: Copies or extracts of this
report shall not be taken without the written consent of the principal
investigator
VYMANIKA SHASTRA - A
BACKGROUND
The work “Vymanika Shastra”
has appeared in twentieth century in Sanskrit transcript form and subsequently
translated versions in Hindi and English have been derived. There are different versions with different
titles leading to possible confusion among the readers and research
scholars. We have therefore devoted
some effort to place the facts in the right perspective.
In this process, it is appropriate
to commence this topic with the narration front-lined on G.R. Josyer’s
publication, which reads as follows.
“Maharshi Bharadwaja’s
‘Vymanika Shastra’ or ‘Science of Aeronautics’ as revealed to venerable
Subbaraya Shastry and recorded in hand written Sanskrit script form, translated
to English by G.R. Josyer.M.A [hons] FRES, MRSE.
Four variants with different
titles are as follows:
A] Vymanika prakaranam
B] Vymanika shastra
C] Vimana shastra
D] Bruhad Vimana Shastra
We clarify here that the
base work for all the four versions are common-sourced from the Sanskrit
transcript of Pandit Subbaraya Shastry’s revelations and recorded by his close
associate and Sanskrit scholar Sri. G. Venkatachala sharma. They were recorded in 23 exercise books
during the period 1903 to1918.
Manuscript copies of this were sent as Vymanika Prakaranam to two
Oriental Institutes in India. One was
sent to Oriental Library at Baroda on 3rd June 1919 and the second
sent to Oriental Research Institute, Poona on 19th August 1919. Hence the work has been referred to by many
as Vymanika Prakaranam even though only Sanskrit parts of the published
versions carry this tittle. These
exercise books suffered long hybernation.
A work called “Vymanika shastra” in Sanskrit alone seems to have come
out from Dayanand Bhavan, Delhi in 1943.
This is the second variant.
The third variant is based
on the copy of “Vymanika prakaranam” sent to Baroda Oriental Library. A Hindi translated version of this book
titled ‘Brihad Vimana Shastra’ was edited by Swami Brahma Muni Parivrajak
Gurukul Kangdi, Hardwar and published by Sarvadeshika Arya Pratinidhi Sabha,
Dayanand Bhavan, New Delhi in the year 1959.
In the publication of this Hindi version, the initiative taken by Air
commodore S. N. Goyal of the Indian Air force has been particularly
appreciated. ‘Bruhad Vimana Shastra’
became the reference work for many researchers in North India.
The variant referred to as
‘Vymanika Shastra’ published in Sanskrit- English languages had its base on the
copies sent to Oriental Libraries in 1919 and something more. The work remained in manuscript form till
1923 and even later. But between 1919
and 1923 there is evidence of ‘add on’ textual content to the work in the form
of description and diagrams of four types of representative vimanas--Sundara,
Shakuna, Rukma and Tripura vimana. The work of making drawings was entrusted to
a draughtsman T.K. Ellappa working in an engineering school. The drawings were prepared by him and appended
as approved by Sri Subbaraya Shastry on 2nd December 1923. This is the last occasion that any material
went into the Sanskrit transcript. The
transcripts remained in exercise-book-form for the next three decades under the
joint custody of Sri Shastriji’s adopted son and Sri Venkatachala Sharma. It was in 1952 that the books found the
light of the day when they were brought into an exhibition of antique works
conducted by International Academy of Sanskrit Research, Mysore. Mr. G. R. Josyer, being the Honorary
Director of the Academy showed tremendous initiative. Translation work took a
long time and eventually “Vymanika Shastra” was published on 15th
March 1973. This book became the reference work for many in South India &
abroad.
A short brochure of about 30
pages was reportedly published by Acharya Charanathirtha Maharaj from Sri
Bhuvaneshwari Ayurveda Vidya Peetha, Gondah in Sourastra in September 1952.
Swany Dayananda Sarswathi, a
towering scholar of the last century, while referring to flying machines in his
commentary on Rig-Veda Bhashya Bhumika, narrates certain aspects of propulsive
thrust of vimanas in directional control.
This was in 1875.
Another book called ‘Vimana
vamanam’ authored by Nathumal Brahmachari, finds its place in Udaipur palace
library.
For practical purposes, only
“Vymanika Shastra” and ‘Bruhad Vimana shastra’ can be taken as reference, the
other titles are only of academic nature.
Sri Josyer’s publication is taken for reference by the study team.
Going into essential differences
between the two variants, apart from English-Hindi translations, Maharshi
Bharadwaja’s original version extracted from ‘Yantra Sarwaswa’ contained 500
Sutras {rules}, 8 Chapters and 10 Adikaranas. ‘Vymanika Shastra’ [English
version] contains six chapters, 2972 verses.
Bruhad vimana shastra contains 40 rules in 3 chapters and 2657
verses.
In substance, Bruhad Vimana
Shastra has 315 verses less. This is
possibly because of addition of descriptions of 4 vimanas that ‘Vymanika
Shastra’ contains today. This
difference will not matter as much as the difference we see from the original
work to the transcripted work. The reasons for this could be ascribed to
various factors:
The period of transcripting
spanned for over 15 years and the manuscript copies waited in the freezer for 3
to 4 decades. As G. R. Josyer observes
‘The transcripts came in various forms of decay’. Loss of such literature
through pests, quality of paper, loss during transit, change of hands could
well be imagined. Further, such works
that claimed to be of ancient Indian origin did not find recognition during the
British colonial rule facing freedom struggle.
It is said that even possession of such literature was considered
Anti-British. The scholars who
possessed such works had to keep them concealed. Loss of sheets, obliteration of manuscripts, environmental
influences could have taken a heavy toll.
AUTHORSHIP AND DATING
—VYMANIKA SHASTRA
The work
‘Vymanika Shastra’ has been ascribed to the great sage of ancient India,
Maharshi Bharadwaja. From the data
available, references related to the work have transited through earlier times
of known history. It is also claimed
that the work is among forty topics of ‘Yantra Sarwaswa’ that dealt with ‘All
about machines’. It is not a matter of
dispute that basic work for translated variants of Vymanika Shastra (English & Hindi) published in the
country was originated from Sanskrit manuscript dictated by Pundit Anekal
Subbaraya Shastry to a Sanskrit scholar, Sri G Venkatachala Sharma.
There have been
doubts and controversies raised in some earlier reviews regarding the
authorship and dating. Treatises of this nature where documented records of the
past are not available due to various reasons naturally attract such issues.
This aspect needs careful and logical scrutiny. This is especially so in the
face of some critics having made generalised statements that Indians have a
habit of eulogising the authors and works of such genesis.
Many scientists
today look at Mythology with scepticism and accept only recorded history as
gospel truth even if recorded history itself has suffered distortions. They are
antagonistic to the belief that Mythology preceded history in civilisations the
world over. This is primarily because
the links between history and mythology are loose and not conclusively
established. Periods of vacuum between
mythology and history have compounded the problems in the efforts to bridge the
gap. Repeated invasions before and during the Mogul rule, colonial rule under
the British put together spanning nearly ten centuries (with occasional
breathers of domestic supremacy) contributed a great deal towards suppression
and hybernation of ancient Indian works, Scientific, Spiritual and literary.
It is in the
backdrop of such observations that this study exercise has probed into the
subject of authorship and dating. It is
for this reason alone that ‘Background of the work’ conforming to recorded data
from the genesis of Sanskrit manuscripts conveyed by Pundit Sri Subbaraya
Shastry has been separately dealt with in earlier discussion.
Discussions: Several natural questions
do come up in this context.
Collection of answers to questions
of this nature brought out interesting answers both from Mythology and History.
Regarding Maharshi
Bharadwaja:
He is known to be a towering
scholar both in science, philosophy and warfare. His is an august name in the
pantheon of Hindu sages who recorded knowledge in the spiritual, intellectual
and scientific fields. During his period, knowledge was transmitted from mouth
to mouth and ear to ear.
Maharshi
Bharadwaja, according to some scholars, belonged to Thretha Yuga and to Dwapara
Yuga to some others, linking him with Dronacharya’s ancestry. He is known to
belong to sixth mandala of Rigveda. He
has also authored Srauta shastra and smriti work. He figures in the genealogy
of Bruhaspati, the principal preceptor of all Hindu deities and his son being
seer Bharadwaja. Bharadwaja’s son Dronacharya, again was the preceptor of
Pandavas and Kauravas during Mahabharata era. It should be no surprise that a
seer with this background of generation possessed a vast variety of knowledge
to author a work such as ‘Yantra Sarwaswa’.
In this connection, discussions on the subject with a well-known scholar
of Bangalore Dr.V.Prabhanjanacharya spotlight the subject. This is enclosed as an appendix to this
chapter, which clarifies many doubts.
Maharshi
Bharadwaja transcended from one Yuga to another. He is among the seven prime seers of Mythological era. Whether there were other seers by his name
is not known. It is possible that seers succeeding him in his Gothra could have
been known by the same name. Nevertheless, he is the only Bharadwaja referred
to as one among Maharshis. He has also
authored ‘Anshu Bodhini’ dealing with cosmology, few sections of which are
still available. Its reference is made to several topics in ‘Vymanika Shastra’.
It again features commentary from Bodhananda. The style of Sanskrit in
‘Vymanika shastra’ and ‘Anshu Bodhini’ have been studied by Sanskrit scholars
for a possible commonality of authorship. Their opinion confirms common
authorship.
The introductory
part of the subject work clearly avers as follows. Maharshi Bharadwaja’s
‘Vymanika shastra’ or ‘Science of Aeronautics’ is a part of his unknown work
‘Yantra sarwaswa’ or ‘all about machines’. Here we see no reason why anyone
should be attributing the work to him without any gain for himself. No one else
down the line has claimed the authorship nor has anyone disputed.
Deliberating on the dating
aspect of the work, the data gathered by the study team explains certain
crucial issues. The work itself is not
a part of Vedas as is misunderstood by many.
No where it is claimed so either. It is claimed to be the essence and
offshoot from the principles of Vedic knowledge. It is necessary to understand
that Vedas are ‘Anaadi’ or ‘from-time-immemorial’, they had no relationship
with time cycle.
The basic structure of Vedas
has remained unaltered, interpretations however could be different.
Nevertheless, essence could have been communicated by preceptors at many points
of time, in any style of Sanskrit, which could be even in a contemporary structure
of the language. It could even be in a
different language conveyed to someone distant in any part of the world. Hence, going into the exercise of verifying
the number of Vedic Sanskrit words Vis-a-Vis medieval or modern Sanskrit
language is a tangential approach and serves no useful purpose. In fact,
Sri.G.R.Josyer who was himself an eminent Sanskrit scholar has paid tributes to
the high fidelity of Sanskrit language of the text.
Despite being one of the
most knowledgeable seers himself, Maharshi Bharadwaja has chosen to quote lucid
definitions, rules or soothras of other sages and preceptors. Bodhananda’s
commentaries have referred to expressions from these sages and Acharyas and
works on related ancient sciences.
Brief descriptions of other scientific guides / works in this book have
been given in another work of Sri. Madhusudhana Saraswati, ‘Prasthana
Thraya’.
Discussing the dating of the
work, all that can be said with a fair degree of certainty is that the work,
being a part of ‘Yantra Sarwaswa’ featured at several points of time in known
History. Science of aeronautics was in
existence even earlier than Bodhananda.
Bodhananda chose to write ‘Vritti’ or commentary or explanatory notes on
the seer’s pronouncements for ease of understanding by the users. This was a
traditional treatment given to very many works of philosophy as well. Bodhananda was known to be in 10th
century AD according to some research sources.
Confirmation on
references to the textual content of the work during the 19th century
is discovered by an observation in which Maharshi Dayananda saraswati had given
clarification on the direction of thrust of propulsive devices of Vimanas
quoting Rig-Bhashya Bhumika. This was dated to be in 1875. As we notice from that text of ‘Vymanika
Shastra’ it is a work based on many disciplines of science and technology,
described by core researchers of several fields. Each ‘sootra’ or ‘rule’ contains references to several topics of
science or technology. Under the given
conditions, there is adequate logic to accept that ‘Yantra Sarwaswa’ was an
offshoot of Vedic knowledge. The Vymanika shastra came into being in manuscript
form between 1903 to 1918 as revelations by Mystic scholar Anekal Subbaraya
Shastry.
While this much
of discussion is devoted for protagonists of Vedas, mythology, the seers and
the like, let us turn to the antagonistic scholars and scientists who prefer to
view the subject of authorship and dating under their self-imposed scientific
frame work. If it is appropriate and tenable to go by recorded history and
ignore the mythological relationship, let us go by the validation of textual
content and correlate with modern science wherever possible. Let not such critics be concerned with Bharadwajas
of the distant past.
Life-
sketch of Sri Anekal Subbaraya Shastri:
In the chain of relating the
work to Pundit Anekal Subbaraya Shastry’s revelations, propriety demands
deliberations on his life sketch as well as linking his work up to the stage it
was printed and published in 1973. This data has been collected from his
biographical sketch, his descendants, younger associates of his time and other
detailed inquiries during the probe of the study.
An autobiography
of Sri Anekal Subraya Shastry was published by Sri M.C. Krishna Swamy Iyengar
and Sri Venkatachala Sharma on 12th March 1972. This was an English version; translated by
Sri G.V. Sharma based on the narration of Sri Shastriji in his vernacular. From this autobiographic sketch it is evident
that Sri Shastriji had committed to Dr Jagdeesh Chandra Bose, an eminent
scientist of the yester years, that he would send his biographic script. This has been addressed separately to both
Dr. J.C. Bose and Sri Babubhai Iswardas Ichcharam whom Sri Shastriji had met at
Bombay and had close interaction. Sri
Ichcharam, besides being his ardent disciple had supported him financially
too. This biographic sketch, though in
minute detail, has an abrupt ending. It
covers his life story up to the year 1918.
Curiously, this sketch does not include a significant part of a special
message conveyed by his godfather Sri Guruji Maharaj. This special message, however, features in another Biographic
sketch (a much-abridged version) also brought out by Sri Krishna Swamy Iyengar.
According to his autobiography
Sri Shastriji was born in 1866 AD in a village called Togare Agraharam in Hosur
Taluk, Dharmapuri Dist of Tamil Nadu.
He was born as the eldest son in a large orthodox Brahmin family. His father was a learned and benevolent
individual who supported many students at home. As his own family grew in size, he found it increasingly
difficult to maintain. Eventually he
became penniless even when children were still urchins. Sri Shastriji lost his parents early in life
and had to bear the brunt of supporting all his younger ones. From then onwards, it is a story of misery
and poverty. Soon he had to take up
begging. Compounding his travails was
his marriage with an eight-year-old girl, his own age being twelve. Fortunately his infant wife had not yet
joined him to undergo suffering. It did
not take very long for the lot of children to choose the pavements for their
living. As though this was not enough,
cholera and small pox broke out in the district, killing people in
hundreds. Sri Shastriji’s family was
not spared. All but two brothers fell
prey to the deadly epidemic. Eventually
it was his turn to invite infection.
His body became a home of infectious blisters, puss oozing out. His sight was abhorring. People drove him out. He survived on tender leaves and vegetation
around. In short he felt that the world
just discarded him. Left with no
option, he sent his brothers away to fend for themselves.
Then came the ultimate
decision to call it a day from this world.
He kept walking for days and reached a forest near a place called Avani
in Kolar Dist. He lived in the wild,
visited often by snakes and tigers. He
wondered how he survived in this deadly company, living on vegetation and water
for many years.
There is an end for
everything and possibly, for his travails too.
One day, while he was roaming in the forest, he entered a cave and after
some distance he found a vast under-ground enclosure. There, he came across a woman whom he recalls as his dead
mother. He was consoled and taken care
of for some time and she vanished as mysteriously as she had appeared.
According to Sri Shastriji’s life sketch it was in this underground cave that he sighted Sri.Guruji Maharaj who bore super human features. Sri Guruji played a significant role in the rest of his life. He took care of him and cured his obnoxious disease with one healing touch. The young lad recovered his normal health.
During this unspecified
period of association with Sri Guruji, he learnt a number of rituals, physical
sciences or Bhoutika Shastras. Sri
Guruji, while precepting Bhautika Shastras had put a stringent condition that
his disciple should assure him of protecting these shastras from use on for
destructive purposes. He had even
imposed total restraint on his participation in debates, social gatherings,
associations with political parties etc., Thereafter, Sri. Guruji administered
a brilliant light on him, which touched his ‘Saraswati-Nadi’. He started making utterances in Sanskrit,
involuntarily.
Then Sri Guruji wrote
something on his tongue with a twig.
This consummated the process of Divine Enlightenment. This was followed
by teaching of Bhoutika shastras. On
completion of these rituals, Sri Shastriji felt that Bhautika Shastras were
visible and accessible to him. At this
juncture, he honestly expresses that till that point of enlightenment in life,
he was an illiterate, not having gone to any school nor learnt any
language. He was amazed to discover in
himself not only the knowledge of – Sanskrit but also to convey Bhoutika
Shastras through that medium. In his
own admission he reveals that he learnt the alphabets of Kannada and Telugu
after his return to his village during the post-enlightenment period. There ended the divine association of Sri.
Shastriji and Sri Guruji Maharaj in the wild forest. He was sent back after serene blessings to return to his village
and continue his mission in pursuit of propagation of knowledge of Bhautika
shastras. Though unwilling to part from
the company of Sri. Guruji, he returned to his village with a heavy heart, but
with a mission ahead. Strangely, a
native Brahmin of a village Malavalli had a premonition that a young lad of a
particular description would appear in the village and he should take care of
him for two months and let him proceed on his mission.
On completion of his sojourn
with the noble Brahmin at Malavalli, Sri. Shastriji left that village again to
face the wide world, under more positive circumstances this time. Feeling physically fit, psychologically
sound, he decided to go to Hosur.
There, he met his surviving brother.
A little latter he joined his wife at Anekal and started a family life. Sri Shastriji spent subsequent twenty-five
years at Anekal. During this period he
had three sons and three daughters. All
his sons and one daughter died very young.
He moved to Bangalore and stayed in a locality called Cottenpet in the
midst of the old city. For some time he
remained an unknown individual, but not for long.
The news of his potent
knowledge of Bhoutika Shastras had reached many intellectuals. Visitors streamed in to discuss with
him. His recitations and pronouncements
from Bhautika Shastras impressed many.
The breakthrough in his life came with a visitor from Bombay, Sri. Poonjilal Giridhar, a noted industrialist of Bombay and Ahemdabad. He had come at the instance of one Sri. Babubhai Iswardas Ichcharam, who invited Sri. Shastriji to go over to Bombay. On acceptance of their invitation, elaborate arrangements for a sizeable retinue of Sri Shastriji was made. He received a rousing welcome and was their guest for several months.
A significant meeting at
Bombay was with Dr. Talpade who had conducted experiments on constructing
aeroplanes. Dr. Talpade consulted him
in this matter. It was here that Sri.
Shastriji first referred to Sri. Maharshi Bhardwaja’s Vymanika Shastra, which
he explained it to Dr. Talpade. The
latter continued his experiments but suffered a serious set back in the
progress due to ill health. The project
came to a halt on his demise. By then
he had conveyed that vimanas were not toys of someone’s fancy nor were objects
of mythology. Possibly this is the
first attempt of construction of aeroplane around 1900AD by an Indian.
Unconfirmed reports have talked of Dr. Talpade’s sucessful flying of aeroplane
over Chowpati beach, Mumbai in the last decade of the nineteenth century
The visitors at Sri
Shastriji’s flat at Bombay multiplied day by day. They included Philosophers, Scientists, Rulers of erstwhile
princely states of India and the elite of Bombay and outside. He thanks Sri
Guruji Maharaj for his guidance in answering questions of his visitors and
discussions with them. His audience was
spell bound by his mystic knowledge.
Some called him a walking lexicon, a genius and a super human.
A number of Sri.Shastriji’s
followers met at Bombay to decide that the treasure of spoken knowledge of
“Bhoutika Shastras” should be scripted by him and published. Sri Babubhai agreed with this proposal and
offered to fund the activity. Sri
Shastriji agreed to undertake this request but not before he got the consent
from his Guru. It is thus seen in his
life that before taking any major decisions Sri. Guruji had guided him all
along. He agreed to do so on his return
to Bangalore.
Sri Shastriji returned to
Bangalore after an emotional farewell from a host of his admirers. In the next three years not much of progress
could be made in writing of Bhoutika Shastras for various reasons. All through this period Sri Bhabubhai had
been regularly funding him.
This is where the
autobiography being conveyed to Dr. J. C. Bose ends abruptly. In the concluding paragraphs Sri Shastriji
recalls his meetings with Dr. Bose at Bombay.
From his life sketch it becomes evident that he was a honest and
unassuming person. All along he
maintained that he was a mere conveyer of the Shastras pronounced through him
by divine source.
As an appendage to his
biographic sketch, Sri G.V. Sharma had made some interesting remarks. As per this the former had been specially
chosen for his Sanskrit knowledge to transcript dictations of the latter’s
revelations and he associated with him all through his life. Even later he was a joint custodian of his
works. Sri Sharma refers to a brief
life sketch brought out in January 1911 as a part of ‘Bouthika Kala Nidhi’
published by Sri B. Suryanarayana Rao, a noted astrologer and a staunch admirer
of the pandit. Sri Sharma has also
given a list of published works of the pandit which include ‘Anshu Bodhinee’,
‘Prasthana Thraya’, ‘Bruhad Madhusudana Smriti’ ‘Raja Bhakti’, Desha Bhakti’,
‘Panchagavya Shastra’, ‘Jala Tatwa Prakashika’, ‘Maha Sankalpa Vichara’ etc.,
espounded by Sri Guruji through the pandit.
Drawing curtains on Sri
Shastriji’s life- sketch a few observations seem to be appropriate. Even though he had set forth on a mission to
convey Bouthika Shastra for the benefit of mankind, he had an innate feeling of
a lost mission. The contemporary political situation in the country must have
had adverse impact on propagation of such native scientific knowledge.
The latter part
of Sri Shastriji’s life found him to be a dejected and disappointed person with
an unfulfilled mission. Freedom struggle in the country barricaded his routes
to the elite. This legendary person left behind him a treasure of works with
his adopted son Sri Venkatrama Shastri. The surviving members of the family
living in an innocuous house in Bangalore hardly know what their illustrious
ancestor had left for the intellectual world. It is ironical that his life
story makes a pensive reading. He did
not live long to see his contribution freezing in cold storage for many
decades. It would have been even more
agonizing had he stayed long enough to see his work hibernating.
. LITERATURE SURVEY
Probes of the study team,
infact had started from early 1999. Extensive correspondence, leg work in
contacting and meeting persons connected, even remotely, with the work and its
conveyor Shree Anekal Subbarayashastri, his associates, descendants, research
workers within and outside the country was an intense exercise and interesting
too.
The starting point was, of
course, the acquisition of G.R.Joyser’s published work ‘Vymanika shastra’, from
a less known book stall in Bangalore. A few leading libraries had just one copy
in their reference sections. During this process several sources confirmed that
many a copy have been taken by foreign researchers. Over eight universities
libraries in USA and UK accessed through the Internet confirmed availability of
copies in their libraries. It was interesting that some individual research
workers had been working seriously on the work. From the collation of
information, it is noted that a majority of researches conducted abroad
belonged to post 1985 period. Here again, some of the published books abroad
indicate that researches there have been continuos and steady till current
times. One has to acknowledge the seriousness with which works of this nature
pertaining to ancient India has been taken. Needless to say that inland
scholars have a lot more to emulate. A more incisive observation is that focus
on research of this works both in India and abroad has come about pointedly
after 1988.
A study is conducted by our
team on the chronology of Indian researches from various reports and claims.
The turnkey for researchers was the publication of ‘Vymaanika Shastra’ by
G.R.Joyser (English) and ‘Brihad Vimaana Shastra’ edited by Swami Brahmamuni
Parivrajaka Gurukul Kandgi of Haridvar and published by Dayanand Bhavan, New
Delhi in Sanskrit-Hindi. The first known
research appears to from Sri Naren Sheth of
Mumbai, a freelance enthusiast. His research as claimed by him spans nearly
thirty years. Due credit goes to him for his zeal and dedication even with
meagre sources of laboratory facilities. His reports mention the assistance
sought from IIT Bombay, BARC, TIFR etc. in preparing laboratory samples of
‘Chumbakamani’, ‘Panchadharaloha’. Sri
Naren Sheth is seventy years of age now. He is keen to demonstrate the
preparation of the materials he developed for the benefit of genuine
researchers on invitation basis.
Extract of his report is appended (Appendix – A)
The second known attempt was
a ‘A Critical study’ of the work by a team of scientists from Indian Institute
of Science, Bangalore, from 1973-1974, soon after the publication of Joseyer’s
translation. Notably this review undertaken in the backdrop of principles of
modern science did not find favour with the critics. Contemporary aerodynamics
and propulsion principles were heavily superimposed during this review. Had the
study gone deeper into Yantras (machines) and advanced material technology
dealt in the text they would have had second thoughts. The text, seen under the
principles of mercury vapour propulsion, Levity, anti-gravity material,
interesting ideas being brought out by western researchers would have found
more relevance. It is to be widely
appreciated that aviation today is not only a science of structure and aerodynamic
phenomena but equally or more prominently contributed by associated sciences in
systems such as optics, guidance, navigation, tactical and strategic concepts
being developed not under one roof but being integrated out of deliveries from
discreet sources of technologies. As seen by this review team, our study team
also identified two essential aspects corrupting the understanding of the
readers. They are usage of
unstandardised units of measurement such as those relating to speed, length,
resistance, force, heat and so on adding enough confusion. Secondly the drawings of the vimanas and its
components drawn by local draughtsman under instructions from Sri. Shastriji
seem to have been influenced by his own imagination. Nevertheless, we request
I.I.Sc., team to have a relook at the work in the context of adequate
validation of other parts of the text in the last two decades. Their report published in 1974 is
appended. (Appendix – B)
Then on, there seems to be
fairly a long gap till late eighties when Dr.Roberto Pinotti a scientist from
Italy reminded Indian scientists to take ancient Indian scientific works
seriously (with reference to ‘Vymaanika Shastra’). What a paradox! Assuming that he must have
made this statement from a serious study of the work, he had extensively
noticed features other Indian scientists had missed to note. Dr.Pinotti’s
address was not to a casual gathering of orthodox Indians. He was addressing a
seminar of International Astronautical Congress in October 1988. The seminar had been organised by Indian space
research organisation at Bangalore.
Extracts of his report is appended. (Appencix – C)
It was the department of
chemistry, Indian Institute of Technology, Bombay that contributed towards laboratory development of materials like
Chumbakamani, Panchadhara-loha and Paragrandhika-drava. Dr. Maheshwar Sharon’s report throws light
on the equivalence of these materials to those developed by modern science
during the later part of 20th century. Relevant extracts of his report are appended as Appndix – F. However Dr. Sharon has expressed that many
of the tests could not be concluded because of limitations of translational
skills and decoding.
Next it was Dr. Balachandra
Rao’s turn to remark on the work in his book titled ‘Tradition, Science and
Society” published in 1988. Dr.Balachandra Rao, a professor of Mathematics at a
science college in Bangalore attacks the work, almost lethally. We request him to review the work in
consultation with experts in the field of aviation and related sciences.
Some time in 1988, Dr. David
Childres, an eminent scholar from USA, published the first edition of his Book
‘Vimana Aircraft Of Ancient India And Atlantis’. This book has been updated
with research information and published every year till 1999. In this book, he has also chosen to
reproduce completely ‘Vymaanika Shastra’ (Joyser’s English version) for the
sake of readers. Detailed discussions on propulsion conceptual techniques such
as mercury vapour propulsion, thrust vector engines, solar energy employment
etc., have been introduced for prospective contemporary thinkers. The book is
thought-provoking and makes interesting reading. He has sighted principles and
concepts that had evaded conventional Indian scientists.
The next milestone the work
‘Vymanika Shastra’ saw was a kind of miniature revolution set by a group of
scientists from Hyderabad starting with a country wide search of ancient Indian
scientific literature. During their visit to Bangalore, they obtained copies of
some of Sri. Shastry’s works including ‘Vymanika Shastra’ from the author’s
descendants. This was in 1991-92, as learnt from the grand children of the
pandit. The team from Birla Science Centre, Hydrabad composed of Dr. B.G.
Siddarth and Sri. C.S.R. Prabhu. It
appears that out of the ancient works they had gathered in their
collection-drive ‘Vymanika Shastra’ prominently struck them and from that they
found topics relating to materials suited for their research. Materials developed in accordance with
formulae given in the text validated textual contents. The brief report is appended Appendix – D
The unique treatise with a
highly technical scientific outlook on development of materials and yantras as
per ancient scientific formulae is from a task force sponsored by Indian
National Science Academy, INSA. The topic, though not directly a part of
‘Vymanika Shastra’, is related to work ‘Anshu Bodhini’ of the common author,
Maharshi Baharadwaja. Hence the special mention of this research work made
here. This piece of research is
undoubtedly a benchmark in the conduct of researching ancient Indian works. The
task force consisted of Dr. Dongre, P.G.College of Varanasi, Dr.P.Ramachandra
Rao, Director of National Metallurgical Laboratory, Jamshedpur and others. We
are appendaging their report in full as a part of our study report. We are
thankful to them for the valuable co-operation extended to us. Their report
relates to development of a novel spectrometer / monochromeater called ‘Dwanta
Pramapaka Yantra’ and an Infra-Red transparent material (non-hygroscopic)
called ‘Prakasha Stambhana bida’. Their
latest report on this research is as recent as Dec 1999. A relevent extract is appended as appendix –
E. This is undoubtedly the best report
in our literature survey and raised our curiosity into the way technical
interpretations are required to be made on works evolved by ‘Scientists’
carried through earlier civilisations.
This aspect needs a positive bent of mind than just ridiculing ancient
works with sheer desdain.
The next to appear is Sri.
M.K. Kawadkar of Nagpur whose interpretational skills and sixth sense are seen
to manifest at their best. He has taken up study of some chapters of ‘Vymanika
Shastra’ and brought out fascinating exposures on yantras, atmosphere, in
particular ‘Parivesha Kriya Yantra’ discussed in the work interpreted as
‘Auto-pilot/ Auto guidance system’. His
articles published through ‘Bharatiya
Boudhiks Samapda’ a quarterly magazine published from Nagpur are
thought-provoking and fall in line with the kind of research-insight vitally
needed in studying ancient works of Sanskrit.
More about Sri. Kawadkar's analyses later through his comments.
Distinct commonality with
three major contributors viz., B.M. Birla Science Centre, Dr. Dongre’s research
report, Sri. M.K. Kawadkar’s Analyses lies in their way of approach in
research. They all emphasise that knowledge of Sanskrit and/ or science does
not help in understanding of ancient scientific work. In addition to the above
aspects what is even more important is the ability to interpret with reference
to context. That bit of sixth sense is a vital attribute.
This understanding alone has
contributed to their success and rendered purposeful results. Laboratory development of materials has gone
through the following process.
·
Understanding of poetic form of Sanskrit version.
·
Convert to prose form, decode the terms wherever required and arrive at
ingredients.
·
Use modern equivalents / substitutes, wherever required.
·
Determine proportions of mixing
·
Use process details to obtain the materials.
This methodology has worked
so well that it must have boosted their confidence as well. Thus a closed mind
set in studying such works will lead one nowhere. ‘Birla Science Centre’ report
claims such a high level of confidence that they are categorical to state that
most of the materials in the text can be obtained through laboratory tests.
Extrapolating this logic, if textual contents of one part of this work could
gain a high degree of validity there should be no reason why other chapters in
the same text should be any different. Adverse reviews of some critics should
be questioned under the spotlight of this logic.
One of the most exhaustive
studies made on ancient Indian aviation is by Prof. D. K. Kanjilal. His illustrious work ‘Vimana In Ancient
India’ refers to Indian epics, Vedas in great detail and describes usage of
vimanas in the prehistoric era. This
work, by itself is a milestone and makes very interesting reading.
Reports from Aurobindo
Ashram, Pondichery hint that research relating to Propulsion Systems &
Artificial Intelligence based on Vymanika Shastra are being carriedout.
In response to its request
the study team generated valuable data from inland and overseas sources
relating to studies / researches on this text.
The data has gone into our report in some form or the other. We have reasons to believe that many texts
and treatise referred to by preceptors in this work are still available in
obscure collections of individuals and libraries. Perseverance in locating them should yield useful results.
CHAPTER –
4
STUDY
TEAM’S COMMENTS AND DISCUSSIONS ON
‘VYMANIKA
SHASTRA’
It is necessary to mention that the study team has mainly referred
to “Vymanika Shastra” published in Sanskrit-English by Sri G.R. Josyer. Hindi version “Bruhad Vimana Shastra” has
not been referred to on the basis of the fact that, textual content compared,
there is no difference. The only
exception is while referring to researches made by others based on ‘Bruhad
Vimana Shastra’. Fidelity of English
translation by Sri G.R, Josyer deserves special appreciation. It is taken as accurate and correct, barring
decoding and interpretation needs. This
is with full regard to him as a Sanskrit scholar of the yester years.
The scope of the study and
presentation is confined to the extent of textual material available. Incompleteness of the text, as observed by
many researchers, will be outside the purview of this study.
A significant aspect in the
presentation of this report is to dispense with the reproduction of
Sanskrit-English version of “Vymanika Shastra”. It is decided deliberately so in order to avoid a bulky
report. The textual content has been
restricted to bare minimum. However, we
are confident that the readers will be able to comprehend what the original
text portrayed.
With the aforesaid
Introductory Reference we begin the restructuring, analyses and discussions on
the core of the scientific work “Vymanika Shastra”.
The text in the form presented
by the author covers the subject under the following topics.
1. Definition. 2.
The pilot.
3. Aerial Routes 4.
Airplane parts.
5. Clothing (for aviators). 6. Food (for
aviators)
7. Metals and heat absorbing metals. 8. Melting.
9. Mirrors. 10. Power.
11. Yantras or Machinery. 12. Parts of Yantras.
13. Varieties of Vimanas:
Shakuna, Sundara, Rukma and
Tripura.
.
CHAPTER – 5
DEFINITION OF VIMANA:
The word “Vimana” originates
from the Sanskrit words Vi-Mana, ‘Vi’ meaning ‘Bird’ and ‘Mana’ meaning
‘like’. The interpretation will be
‘like bird’. Owing to similarity with birds,
it is named ‘vimana’. The word ‘andaja’
as related to birds means ‘egg-born’.
The word vimana, though of purely ancient Indian origin, is widely
adapted and used by not only writers on this science in India, but also
extensively quoted as such by the researchers the world over. Basis of arriving at this definition is not
strange. Researchers on flying machines
from other parts of the world have also looked at flying birds as their origin
of inspiration and conceptualisation.
Ancient Indian scientists were no different in their approach.
The interesting feature of
Maharshi Bharadwaja’s soothras or rules is that he recalls various definitions
of other Acharyas or preceptors. The
table given below elucidates this.
Maharshi Bharadwaja refers
to seven acharyas connected with works on aviation science.
|
Acharyas name |
Reference to work |
Definition |
|
Narayana |
Vimana chandrika |
That which can speed on
earth, on water and through air, by its own power, like a bird |
|
Shownaka |
Vyomaayaana Tantra |
As per experts in
aeronautical science, that which can fly in air from one place to another. |
|
Vishwambhara |
|
As per experts one which
flies from one country to another, one island to another and one world to
another |
|
Garga |
Yantra kalpa |
|
|
Vachaspathy |
Yaana bindu |
|
|
Chakrayani |
Kheta-yaana Prdeepika |
|
|
Dhundinatha |
Vyomoyana-arka Prakarana |
|
Notable observations:
Besides Maharshi Bhradwaja,
several other preceptors were also associated in the field of Aviation studies
and researches. Several works quoted
herein deal with this discipline as well.
This observation holds good for all the succeeding topics of the work
where several preceptors and their quotations from related works feature.
Definition of ‘vimana’ has
been wide and comprehensive ranging from simple flying machines to spacecraft.
Knowledge of this science
was not confined to few individuals.
Ancient scientists believed interaction and communication with others in
the field and their works
Their keenness to go with
open mind and highlight views of other preceptors in the field is self-evident.
Works of the preceptors
brought out, evidently at different periods, were available for reference of
other contemporary or succeeding scholars.
CHAPTER – 6
THE PILOT
Vymanika Shastra projects
the pilot as a special craftsman whose training and qualitative requirements
are specific. He is referred to as ‘Rhahasyagnodhikari’, implying that he is
the authorised custodian of the secrets of the vimana and its systems. The qualitative requirements of training and
skills mentioned in the work have strikingly analogous to those prescribed for
modern combat pilots.
The features of the vimana are referred to as secrets, possibly
used in a generic sense. The correct
interpretation should be that the pilot is the skilled operator who alone is
entitled for the full knowledge of the features provided on the vimana. Thirty-two such secrets or features have
been mentioned. Very high levels of
proficiency and learning have been prescribed for him. Specific reference to the structural
knowledge of the vimana, flying skills including combat manouvres and
aerobatics are noticed. Vymanika
shastra quotes the work “Rahasya lahari” and other work by Lallacharya and
others.
Special observations: -
Stringent training and
operational standards stipulated are in consonance with similar standards
prescribed for modern aviators.
It is to be noted that
spectacular feats performed by the pilot are included in his skill
expectations. Evidently combat
maneuvers are being talked about at the time of verbal narration of the text
{before 1918 AD}, when the contemporary military aviation {corresponding to the
end of I-world war} was yet to conceive aerobatics and combat maneuvers.
The pilot talked about in
the text is a full-fledged combat pilot capable of engagement in military
roles. ‘Rahasya lahari’ and other works by Lallacharya are quoted in this
context.
While this work talks of the
pilot as a master aviator, Vedas, Epics and Samarangana suthradhara of Bhoja
Raja have looked at him in an identical manner. ‘Arthashastra’ of Kautilya (3rd
century BC), essentially dealing with political economics, also refers to
the pilot as ‘Saubhika’, a term derived from Soubha Vimana featuring at several
occasions in Mahabharata and Bhagawata.
The pilot is also referred to, more appropriately, as ‘Aakaasha Yodhah’,
a warrior in the sky. He is even called
a ’ fighter in the sky’. Mahabharata
stipulates at least ten types of
aerobatic movements for combatants.
CHAPTER – 7
SECRETS (SPECIAL FEATURES) OF VIMANA
One of the most distinct and
attractive essence of Vymanika Shastra is its explanation of certain special
operational features provided on Vimanas. Later in this presentation, the
features and systems provided to operate the devices are discussed under
‘Yantraadhikaranam’
The secrets or features are
: -
|
1 . MAANTRIKA |
2 . TAANTRIKA |
|
3 . KRITAKA |
4 . ANTARAALA |
|
5 . GOODHA |
6 . DRISHYA |
|
7 . ADRISHYA |
8 . PAROKSHA |
|
9 . APAROKSHA |
10 . SANKOCHA |
|
11 . VISTRITA |
12 . VIROOPA
KARANA |
|
13 . ROOPANTARA |
14 . SUROOPA |
|
15 .
JYOTHIRBHAVA |
16 . TAMOMAYA |
|
17 . PRALAYA |
18 . VIMUKHA |
|
19 . TAARA |
20 . MAHASHABDA VIMOCHANA |
|
21 . LANGHANA |
22 .
SARPAGAMANA |
|
23 . CHAAPALA |
24 .
SARVATOMUKHA |
|
25 . PARASHABDA GRAHAKA |
26 .
ROOPAKARSHANA |
|
27 .
KRIYAAGRAHANA |
28 .
DIKPRADARSHANA |
|
29
.AAKAASHAAKAARA |
30 . JALADA
ROOPA |
|
31 . STHABDHAKA |
32 . KARSHANA |
|
|
|
CHAPTER – 8
SPECIAL
STUDY ON ROLE- SPECIFIC FEATURES OF
VIMANAS
Narration of specific features
(32 features) deserves special attention. Hence this part of the report is
dedicated specially to these features of the vimanas. Original text is placed
under quotes and comments / observations of the team are noted below each item.
1. Mantrika. : “As prescribed in
‘Mantradhikaranam’, by invoking the mantras of chhinna masta, Bhairavi,
Veginee, Siddanatha, acquire the powers of ghutikaa, paadukaa, visible and
invisible and other mantraas with potent herbs and efficacious oils, and
Bhuvaneshwaree mantra which confers spiritual and mesmeric powers, to construct
aeroplanes, which don’t break, cannot be cut, cannot be burnt, and cannot be
destroyed.”
n By invoking
certain identified mantras to obtain spiritual
and mesmeric powers to construct flying machines that cannot be
destroyed by any means.
2. Tantrika. : “ By acquiring Mahaamaaya,
shambara, and other taantric powers, to endow the plane with those powers.”
n By invoking
specific tantric powers to endow the vimana with some special powers.
Note: The above two
categories as clarified in the later part of ‘Vymanika Shastra’ have no
relevance in the current Yuga (a scale to measure the cluster of years
representing certain generations of mankind). They are ascribed to the earlier
yugas. For this reason as well as lack
of literature on these disciplines the
study team keeps them out of its scope in this present report.
3. Kritaka. : “ By study of architects
like Viswakarma, Chaayaapurusha, Manu, Maya and others, to construct planes of
various patterns.”
· Definition is suggestive of real hardware, without intervention of super natural or extraordinary powers.
4. Antaraala. : “ In the wind swept atmospheric region of the sky, in the clash
at the borders of the mighty currents, an inadvertant plane is likely to be
smashed to pieces. But by getting warned of the approach of such danger spots,
the plane could be halted and steered with care”
5. Goodha : “As explained in ‘Vayutatva prakarana’, by harnessing the powers,
yaasaa, prayaasa in the eighth atmospheric layer covering the earth to attract
the dark content of the solar ray, and use it to hide the vimana from the
enemy”
6. Drishya : “By collision of the
electric power and wind power in the atmosphere, a glow is created, whose
reflection is to be caught in the ‘vishwa kriya darpana’ or mirror at the front
of the vimana, and by its manipulation to produce a maaya-vimana or camouflaged
vimana”
7. Adrishya. : “According to ‘Shakti
tantra’, by means of the Vymarathya Vikarana and other powers in the heart
centre of the solar mass, attract the force of the etherial flow in the sky,
and mingle it with Balaahaavikarana shakti in the aerial globe, producing
thereby a white cover which will make the vimana invisible.”
8. Paroksha. : “According to ‘Meghotpatti
prakarana’ or the science of the birth of clouds, by entering the second of the
summer cloud layers, and attracting the power therein with the shaktyaakarshana
darpana or force attraction mirror in the vimana, and applying it to the
parivesha or halo of the Vimana a paralysing force is generated, and opposing
vimanas are paralysed and put out of action”
9. Aparoksha. : “According to
‘Shakti-tantra’, by projection of the Rohinee beam of light, things in front of
the vimana are made visible.”
10. Sankocha or Contraction. : “As prescribed in
the Yantraangopasamhaara section, when the vimana is flying at a speed with
fully extended wings and there is danger ahead, turning the seventh switch in
the vimana, its parts can be made to contract.”
11. Vistrita. : “According to
‘Akaashatantra’, when the vimana is in the central air flood in the third and
first regions of the sky, by turning the switch in the eleventh section of the
plane, it becomes expanded suitably according to ‘Vaalmeeki Ganita”.
12. Viroopa karana. : “As stated in ‘Dhooma
prakarana’, by producing the thirty second kind of smoke through the mechanism and
charging it with light of the heat waves in the sky and projectiong it through
the padmaka chakra tube to the bhyravee oil-smeared Vyroopya-darpana at the top
of the vimana, and whirling with 130 second type of speed, a very fierce and
terrifying shape of the vimana will emerge, causing utter fright to onlookers.
13. Roopaantara: “As stated in
‘Tylaprakarana’, by preparing griddhrajihwaa, kumbhinee, and kaakajangha oils
and anointing the distorting mirror in the vimana with them, applying to it the
nineteenth kind of smoke and charging with the kuntinee shakti in the vimana,
shapes like lion, tiger, rhinoceros, serpent, mountain, river will appear and
amaze observers and confuse them.”
14. Suroopa. : “By attracting the thirteen
kind of karaka force mentioned in ‘Karaka prakarana’ applying snow-surcharged
air and projecting it on the right side of the vimana and focusing on it the
suragha beam, a heavenly damsel bedecked with flowers and jewels will appear to
onlookers of the vimana.”
15. Jyothirbhaava. : “As stated in
‘Amshubodhinee’, out of Samgnaana and other sixteen digits of the solar glow,
by attracting the twelveth to the sixteenth digits and focusing them on the air
force in the Mayookha section in the fourth pathway in the sky and similarly by
attracting the force of the etherial glow and mingling it with the glow in the
seventh layer of air mass and then by projecting both these forces through the
five tubes in the vimana on to the section of the guhaa-garbha mirror, a rich
glow like the morning glow of the sun will be produced.
16. Tamomaya. : “As described in ‘Darpana
Prakarana’, by means of the dark force mirror, capture the force of darkness,
pass it through the Thamo Yantra in the north-west side of the vimana and by
turning a switch produce at noon-day the utter darkness of the night of the
new-moon.”
17. Pralaya, : “As described in the magic
book of destruction, attract the five kinds of smoke through the tube of the contracting
machine in the front part of the vimana and merge it in the cloud-smoke
mentioned in ‘Shadgarbha Viveka’. Pushing it by electric force through the five
limbed aerial tube, destroy everything as in a catacyclism.”
18. Vimukha. : “As mentioned in
‘Rig-hridaya’, by projecting the force of Kubera, Vimukha and Vyshawaanara
poison powder through the third tube of the roudree mirror and turning the
switch of the air mechanism, produce wholesale insensibility and coma.”
19. Taara. : “By mixing with ethereal
force ten parts of air force, seven parts of water force and sixteen parts of
solar glow and projecting it by means of the star-faced mirror through the
frontal tube of the vimana, the appearance of a star-spangled sky is created.”
20. Mahaashabda Vimochana. : “By concentrating
the air force in the seven tubes of the vimana and turning the switch, produce,
as stated in ‘Shabda Prakaashikaa’ a crescendo of thunderous din, which stuns
people and makes them quake with fear and become insensible.”
21. Langhana. : “As stated in ‘Vaayu tattva prakarana’ when crossing from one air
stream into another, the vimana faces the baadaba glow of the sun and catches
fire. In order to prevent that, the
electric force and air force in the vimana should be conjoined and centred in
the life-centre of the vimana, and by turning the switch, the vimana will leap
into safety.”
22. Sarpa-Gamana. : “By attracting the
Dandavaktra and other seven forces of air and joining with solar rays, passing
it through the zig-zagging centre of the vimana and turning the switch, the
vimana will have a zig-zag motion like a serpent.”
23. Chaapala. : “On sighting an enemy plane,
by turning the switch in the force centre in the middle section of the vimana,
a 4,087 revolutions an hour atmospheric wave speed will be generated and shake
up the enemy plane.”
24. Sarvatomukha. : “When a formation of enemy
planes comes to attack one’s viamana, by turning the switch at the crown of the
vimana, make it revolve with agility and face all sides.”
25. Parashabda Grahaka : “As explained in
‘Sowdaaminee kalaa’ or science of electronics, by means of the sound capturing
yantra in the vimana, to hear the talks and sounds in enemy planes flying in
the sky .”
·
Guiding
principle is ‘Soudaminee Kala’ ( of Anshubodhinee).
26. Roopakarshana. : “By means of the
photographic yantra in the vimana to obtain a television view of things inside
an enemy plane.”
27. Kriyaagrahana. : “By turning the key at the
bottom of the vimana, a white cloth is made to appear. By electrifying the three acids in the
north-east part of the vimana and subjecting them to the seven kinds of solar
rays and passing the resultant force into the tube of the Thrisheersha mirror and
making the cloth screen face the mirror and switching on the upper key, all the
activities going on down below on the ground, will be projected on the screen.”
28. Dikpradarshana : “Turning the key at the
front of the vimana Dishaampati yantra
will show the direction from which the enemy plane is approaching.”
29. Aakaashaakaara. : “According to
‘Aakaasha-tantra’, by mixing black mica solution with neem and bhoonaaga
decoctions and smearing the solution on the outer body of the vimana made of
mica plates and exposing to solar rays, the plane will look like the sky and
becomes indistinguishable.”
30.
Jalada Roopa. : “Mixing
pomegranate juice, bilva or bael oil, copper-salt, kitchen smoke, granthika or gugul
liquid, mustard powder and fish scale decoctions and adding sea-shell and
rock-salt powder and collecting smoke of the same solution and spreading it
with solar heat enveloping the cover, the vimana will have the appearance of a
cloud.”
·
Intended
to be employed against detection while flying through overcast skies.
31. Stabdhaka. :
“By projecting apasmaara poison-fume smoke through the tube on the
north side on the vimana and discharging it with stambhana-yantra, people in
enemy planes will be made unconscious.”
32. Karshana. : “When enemy planes come in strength to destroy one’s vimana, by
setting aflame the Jwaalinee shakti in the Vyswamara naala or pipe located at
the navel of the plane, and switching the keys of the two wheels to 87 degrees
of heat, the burning shakti will envelope the enemy plane and destroy it.”
Summmary of observations on
32 special features:
·
Most of the secrets (or features) are based on principle-specific
texts, an indication that each principle was broad-based and evolved on
scientific perceptions.
·
Strategic/ Tactical / reconnaissance /communication roles of employment
for attack/ defence purposes are clear.
·
Many features are safe-flying requirements, many of them relating to
atmospheric zone
·
A number of advance warning features are enunciated.
·
Many interesting avoidance features are seen
·
Biological warfare concept is in clear manifestation
·
Utilisation of energy and properties of sunrays, ethereal flow, air and
cloud energy are seen.
·
Read in correlation with system- specific yantras under the
yantradhikaranam the study will be interesting.
CHAPTER – 9
THE ATMOSPHERE (AERIAL ROUTES) - AAVARTAAS
Knowledge on atmosphere is
an integral part of aviation science.
This need has evidently been felt by ancient Indian scientists of
Vimaana shastra. An exclusive section,
though brief, has been dedicated for discussion on aerial routes and ‘Whirl
Pool’ or ‘Aavartaas’.
Seer shownaka’s
classification of five layers of atmosphere is
Rekha
patha
Mandala
Kakshya
Shakti
Kendra
Discussion:
Knowledge of this branch of
science was mandatory in the training of
the pilot of vimaana.
Air routes at each
atmospheric zone running into lakhs of routes and suitability of vimaanas of
different lokaas for flight compatibility in atmospheric zones have been
covered under the topic. However it is
not very clear as to what are being called aerial routes numbering into several
lakhs under each zone mean. Mention of
seven lokas or world is noticed. As a
ground rule, study team has chosen only aspects relating to earth (Bhooloka)
and related matters and kept others out of scope of the study.
Dhundinatha and ‘Valmeeki
Ganita’ are quoted in support of aerial routes in five zones of atmosphere.
Interesting feature on
aavarthas or whir-pools is the correlation stated between the zones of
atmosphere and the zones of energy.
Rekha
pathaa : Shaktyaavarta or whirlpool of
Energy.
Mandala pathha :
Vaataavarta whirl pool of winds.
Kakshya patha :
Kiranavarta whirl pool from
Solar rays
Shakti patha
: Shaktyaavarta or whirl pool of
Cold Currents.
Kendra patha :
Gharshanaavartha or whirl pool
by collision.
Here it is relevant to bring
in interesting analyses made by sri.M.K. Kawadkar, a researcher with incisive
interpretational skills. This is taken
from his article in Bharatiya Bouddika Sampada, a quarterly journal from
Nagpur. The exclusive efforts being
contributed by their team is laudable. Considering the yeoman service being
rendered by their group in the field of unraveling the veil around ancient
scriptures, we prefer to reproduce the entire report concerning this topic.
Description of Atmospheric
layers in ancient Indian Vimana shastra—By M.K. Kawadkar.
It may be mentioned here
that original text of Bharadwaj Muni on Viman Shastra contained 500 rules in
eight chapters and 100 adhikaranas. The
currently available copy of the book contains only 40 rules in three chapters
and 17 adhikaranas. This shows the
extent of loss of literature. I have selected only one topic for the present
study i.e., knowledge of air routes (Description of Atmospheric layers) in
ancient Indian Viman Shastra.
Maharshi Bharadwaj
summarises this subject in a keyword ‘Panchadnyasch’ and ‘avartashek’ i.e., one
must know the five parts of the sky to be able to pilot a flying machine into
the skies and turbulence in it.
The secret science as stated
in earlier verse is provided here.
= In this text the five
eddies are stated.
=With the knowledge of these
sciences the technological expertise is measured.
=For the proof two verses
are quoted.
=The five eddy concept is as
per ‘Shounak’.
=The Rekha and other five
routes are described here.
=The five routes are 1.
Rekha. 2. Mandal. 3.Kakshya. 4. Shakti and 5. Kendra.
Shounakiya:
= I sequentially state the
air routes, Rekha, Mandal , Kaksha, Shakti, Kendra each one contains different
powerful currents. As a winged
projectile gets stalled vertically up words (Baman avashtombhya) it is from 41
@ Horizon to 51 lacks, 9 thousand, 8 hundred by numerical measurement. This area contains all the routes in which
seven types of viman (aircraft) fly Viz., Bhuviman and others
Five different routes are
stated here. The statements of
‘Dhudinath’ are stated here. ‘Rekha
Marga’ is seven crores, three lacks, eight hundred units. ‘Mandal Marg’ is
twenty crores eight lacks and two hundred units. ‘Kaksha Marg’ is two crores, nine lacks, three hundred units,
‘Shakti Path’ is ten crores, one lack, three hundred units, ‘Kendra Mandal’ is
thirty lacks, eight thousand, two hundred units. Thus, from Rekha to Kendra mandals have been stated serially as
per ‘Valmiki’s Ganita’ (maths) in these verses.
Now the air traffic
practices are stated. Summary = There
are six types of Aeroplanes as for 1] Bhuvaloka. 2] Suvarloka. 3] Maholoka. 4]
Janoloka. 5] Tapoloka and 6]
Brahmaloka. In Rekha Patha from type
one to type four can fly in Kakshya Patha from type two to type five can fly in
Shakti patha from type one to type six can fly in Kendra patha, from type three
to type eleven can fly. There are air
routes stated by experts of Valmiki Ganit and other mathematicians.
Note:
These verses are incomplete
because nothing has been said about Mandal path.
There is some distortion
about “Ekadashantam”.
These sets of verses have
ample room for different interpretation.
That the six lokas are above five paths making it total eleven. I leave it to the readers.
=Thus five air routes have
been stated serially. Now is stated the
decision of eddies. There are many
types of eddies, depending upon the path, however, only the five which are
important for air routes are described.
=Whenever two currents meet
each other the eddies are produced. Now
they are stated serially. In Rekha path
there are eddies which cause power loss, in Mandla there are air turbulence, in
kakshya there are radiation eddies, in shakti path there are cold turbulence
and in kendra path there are frictional or impact turbulence. Thus there are five types of
turbulences. The Brahman Granth also
confirms that the turbulances are five in number (This Brahman Granth is
supposed to lost ) The aeroplanes called as Brahmaloka vimana.
In the transit zones the
high and low temperatures can be erratic.
And these can cause heavy turbulence.
The turbulences are named as Shakti, Vata, Anshu, Shaitya and
Gharshana. It is necessary to know
these specifically, because they are obstructions in the air routes.
Relevant abstracts from Marg
Nibandha:
A chart showing the
comparison between the modern concept of atmosphere and viman shastra of
Maharshi Bharadwaj, is shown below:
Chart showing comparative
heights of Atmospheric layers between Vimana Shastra and today’s science
|
Great-Grand Energy-Reservoir Aa pourusheya Shakthi Kshetra |
KM 60000 50000 40000 30000 20000 10000 |
Total void Great sink Magneto Pause Void Magneto Sphere |
|
Ye-ha-sa Bindu Sankash Brahma Kshetra Veda Garbha Shakthi Ardha chan- Drak brahm Kshetra –ee-ha Vu-ha Kundli-Brahm - Kshetra aa-ha-dhandak brahma kshetra |
1500 1400 1300 1200 1100 1000 900 800 700 600 500 400 300 200 |
Van Allen belts (High) Magnetosphere |
|
Tadak/Tarak Brahma Kshetra Ma-haKendra path Gharshana Vartha-3008200 Chow-Dhand Ra-ha Shaktipath Shaktyavarth 100100300 chow-Dhand Ya-ha Kaksha patha Kiranavartha Va-ha Mandala- Path Vathavartha 220800200-Chow Dhand La-ha rekha path Shakatyavartha 70300800 Sara sari samudra Pathali |
100 90 80 70 60 50 40 30 20 10 |
Van Allen belt Lower Ionosphere/Thermo-Sphere (Ozone U.V.-Heat) mesopause Mesosphere Extreme Cold Stratopause Stratosphere Clear air Turbulence Cat jets Min Speed = 30M/sec Tropopause Turbulence Troposphere High air
density M.S.L. |
It can be seen from the
comparison chart that there is a good amount of agreement between the two. It
may be noted that in the modern distribution there are five divisions viz.,
1.Troposphere. 2.Stratosphere. 3.Mesosphere. 4. Thermosphere and 5. Van Allen belts
and the ancient distribution is also in five belts.
The lowermost Rekha patha
matches very well with the Troposphere, along with the Tropopause and the
uppermost kendramandal matches very well with the Van Allen belts (lower). The distribution Shaktipatha matches very
well with thermosphere. Kakshapatha
with mesosphere and mandal with stratosphere, differ in their heights. This is possible because there is a
difference of about 2500 years in between and the philosophical segregation
also might be different. It is also
likely that the atmosphere itself has under gone a change over this period.
Viman shastra has mentioned
‘Avarta’ as ‘Avarthascha’ which means various currents in the five subdivisions
of the atmosphere, which a pilot must know.
The names of various
currents in the five belts are:
(Shounaka)
1.Rekha patha –
Shaktyavarta
2. Mandal – Vatavarta
3. Kaksha –
Kiranavarta
4. Shaktipatha
–Shaityavarta
5. Kendramandal –
Gharshanavarta
It is said explicitly that
these currents are injurious to the flying machines and can damage and destroy
it (shounaka). The shaktyavarta of
rekha patha is probably synonymous with high air density requiring a great
amount of power for propulsion. The vatavarta
of mandal are clearly synonymous with the clear air turbulence (CAT) of the
stratosphere. There is some ambiguity
about the kiranvarta of kaksha. The
shaityavarta of shaktipatha matches very well with the extreme cold zone of the
mesosphere. The gharshanavarta of
kendramandal is supposed to be synonymous with extreme heat of the Thermosphere
and if kiranavarta is taken with the radiation belt of the Allen’s then
everything matches very well. The
corrected sequence will appear as under.
Rekha patha Stratosphere High air density Shaktyavarta
Mandalpatha Stratosphere Clear Air Turbulence Vatavarta.
Kendra patha Mesosphere Extreme
cold Shaitya varta.
Shaktipatha Thermosphere Extreme Heat
Gharshanavarta.
Kakshapatha Van Allen belt Radiation hazards
Kiranavarta.
Rekha marg – Large number of
powerful turbulence are produced due to very high speed and they damage the
aeroplane called as Bhulokaviman.
Mandal Marg – There are many
high speed powerful air currents and they damage the airplanes of three types
as Bhuloka, Svarlok and Maholok.
Kakshya Marg – There are
radiation bonds in this region which damage the Jonolok Viman.
Shakti Marg - Extreme cold
zones produce the turbulence in contact with the tracks and they damage the Kheta
Vimana (There is difference between “Khet” and
“Khest” Khet=low grade and
Khest=Orbiting ship)
Kendra marg – There are many
turbulences, which strikes the planes from many directions, and these damage
the aircraft.
Bodhananda develops it
further and with appropriate reference from Shounak states that the depth of
the sky (with respect to earth’s surface) is divided into five parts – (i)
Rekha patha (ii) Mandal (iii) Kaksha (iv) Shakti (v) Kendra. The bottom of Rekha path is earth’s surface
called as ‘Kurma’ and the top of the Kendra is called ‘Varunanta’ i.e., the end
of the atmosphere. Maharshi Sounaka has
provided the measure of ‘Kurma’ and ‘Varunanta’ as 41 lacks and 51,09,800
(measurement units have not been specified.)
But since, this measurement is in connection with earth's’surface, it is
reasonable to accept that this is the circumference of earth i.e., 24,902 miles
or 40,900 K.M. or about 41,000 K.M.approximately. The kurma of shounaka is one hundred times larger. Therefore the unit selected by ‘Shounak”
appears to be about 10 meters or 32.8 ft.
This is very near to an ancient measure known as ‘Danda’. Hence, the earth’s diameter = 41,00,000
(Shounaka) divided by pye = 1305070.5 ‘danda’.
For Varunanta, a circumference of 51,09,800 divided by Pye =1626499.8
‘danda’ is the diameter of outer atmosphere around the earth. Therefore, the height of the atmosphere
above the earth’s surface = (1626499.8 – 1305070.5) divided by 2 = 160714.65
‘danda’ or 1607 k.m. (shounaka). This
corresponds with the upper Van Allen Belts as per modern science’s
estimates. This is probably the Valmiki
Ganit (maths) as referred by Dhundinath.
Now, we can proceed further
to evaluate the thickness of various belts of atmospheres. As stated above the following figures are
mentioned for each of the five sub-divisions of the cross section of the
atmosphere.
Here we have to draw a circle
Rekhapath = 70300800
Mandal
= 220800200
Kaksha = 20900300
Shaktipath = 10,0100300
Kendra mandal = 30,08200
Observing the above diagram,
it appears that the provided measures are the areas of five air route
spaces.
Rekhapath = 7,03,00800
divided by 41,00,000 = 17.15 & cumulative height 17.15.
Mandal = 22,08,00,200
divided by 41,00,000 = 53.85 & cumulative height 71.00
Kaksha = 2,09,00,300 divided
by 41,00,000 = 5.09 & cumulative height 76.09.
Shaktipath = 10,01,00,300
divided by 41,00,000 = 24.39 & cumulative height 100.48.
Kendramandal = 30,08,200
divided by 41,00,000 = 0.73 &
cumulative height 101.21.
The circumference of the
earth has to be increased progressively as height increases. However, because last figure 101 is too
small with respect to 41,00,000 and also because of approximation this is
neglected.
There will be a temptation
to take these measures also as ‘Danda’.
However, looking to the fact that the period of Shounaka is about 500
BC. and that of Dhundinath not earlier than 1600 AD. There is a time gap of about 2100 years. Therefore, it is highly probable that the
units may be totally different. A
comparison with the modern belts of atmospheres shows that these air-routes
match very well, if these measures are taken in kilometers. This is only a matter of coincidence.
It is note worthy that the
kendra means a centre and kaksha means outermost layer and thus the correction
appears to be valid.
For introducing such
correction, the other references will have to be seen (if available). Such a slip is likely to take place within a
span of about 2500 years.
This topic is further
elaborated by Lalla. He has suggested
that there are five different types of Vimanas built appropriately for each
type of atmosphere. He has considered ‘Bhuloka
Vimana’ for flying in Rekhaptha or Stratosphere, which are damaged if the speed
increases beyond a critical value.
Janolok Vimana are those which can go up to the “kaksha”, above which
they may be damaged by the radiation’s or “Kiranavarta” of modern Van Allen’s
belts and the third type is ‘Brahmlok Vimana’ which can go up to ‘Shaktipath’
where it encounters the extreme cold of ‘Shytyavarta’ and the extreme heat of
the ‘Gharshanavarta’ which is mesosphere of the modern concept and these planes
are damaged by extreme cold and extreme hot conditions alternatively. It is also stated that all the three types
of planes are damaged by the ‘Vatavarta’ of the Mandalpatha or the CAT currents
(modern concept). One more type stated
as ‘Khetayan’ can be damaged in ‘Shaktipatha’ due to ‘Shytyavarta’ i.e., the
extreme cold of the mesosphere. One
will have to be very cautious to interpret the work khet as Khet or Khest. As pointed out in the translation of the
appropriate verse Khet means a low quality and Khest may mean any vehicle
plying regularly in sky.
As a matter of conclusion,
it may be said that this study has not revealed any information not known to
modern science. It has only confirmed
that an ancient Indians knew the structure of the atmosphere to a degree of the
precision. This exercise has showed a
necessity of learning such techniques as Valmiki Ganit for the interpretation
of ancient text, which need a very wide search of source material. This has shown a need to collect the ancient
texts wherever possible. The engine and
power section needs such an enrichment and correction. This may offer an opportunity for such
subsequent articles.
The metallurgical study of
viman shsatra also deserves a careful consideration. This may provide some important clues to the avaition materials.
One more interesting and
beneficial study from Vimana Shastra and the associated literature will be a
study of toxicity during air flights. The total number of toxic forces, which
exist in the atmosphere, is stated as 7,58,00,700 and the same number of nourishing
forces. This is also stated as per Valmiki Ganita system. This study was not contemplated for this
article. However, if some reader of
this article knows about the source “Visha Nirnaya Adhikara”, he is requested
to get in touch with the author.
After the interesting
analysis of Sri. M.K. Kawadkar, we resume our discussion on the same topic.
Possession of a
comprehensive knowledge on atmospheric science among ancient scientists is
substantiated from references to the subject in other ancient works.
Doubts have been expressed
in many quarters, whether ancient Indians did know that the planet earth is
spherical and rotates around its axis.
Ancient Greeks and much later Galileo are accredited with this
discovery. Contrary to this belief it
is seen that chapter 13 of “Surya-Siddanta” talks of a model of earth in
spherical shape with an axial rod driven through and the body rotating around a
pivot. Vymanika Shastra itself in its
discussion on ore–bearing crest of the earth, gives the natural conditions of
gravitational forces of rotating earth and even other planets contributing into
formation of different layers of earth.
Rigveda is quoted to deal
with discussion on atmospheric phenomenon such as climate, seasons, rains,
clouds, lightening and so on. Knowledge
of different types of cumulus clouds is confirmed to have existed. Cyclic phenomenon of rain was fully known. Atharvana Veda cites a particular type of
whirlwind as ‘Resma’. Vishnu purana
gives details of lightening in different form.
Lightening is also classified based on its acoustic and electrical
characteristics. A deep knowledge of
climatology came from different sources of ancient works, hinting that even
many scientists and works dealt with it.
Briefly narrating knowledge
of cloud classification, the cloud not contributing rain was called ‘Avarta’ to
the type providing heavy rains ‘Samvartaka’ (corresponding to cumulo-nimbus)
and that can not provide little rain was called ‘Puskara’ corresponding to
cirrus, clouds causing rains very helpful to crops called ‘Drona’ corresponding
strato-cumulous.
Varahamihira gives certain
principles formulated by ancient sages Kashyapa, Garga and others for
determination of rain fall in an area.
Disposition of planetary positions in Zodiac guided such predictions of
rainfall. Natural phenomenon such as
earth quake, eclipses and meteorite fall also contributed in this science of
forecast.
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