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This banner text can have markup. Search the history of over billion web pages on the Internet. This work is not current in the outer world, so far as we have been inform- ed. The process of writing the original Sanscrit has been actom- plished in the traditional Yogic manner by the instrumentality of Dhyana, which is unknown in the present times to any but a very few, who have found entrance into the Inner Court? The publi- cation has been made in deference to the wishes of Panditji T.

Subbaraya Shastri and his revered Mahatma Guru ji. As publishers wc make no claim whatsoever in regard to the original or the translation, which we ate informed are needed for th e enlightenment of the scientific world at large, of the present day.

The work bristles with numerous suggestions, many of which might lead to discoveries, by the scientists of the present day. It is for the men of science to estimate the worth of this work, hoary with age. The work which is but a portion only, represents the ideas of ancient scientists of India in the particular directions, and the scientific world will be able to estimate to what height Science had reached in the very ancient times, when the work was penned.

Medows Street, Fort, Bombay Introduction. It is a well-known fact that the ancient land of Bharata Khanda India on account of changes of time has come under the domination and influence of the Westerners and has attained a high state of civilisation. Marvellous Western Scientific achieve' ments "of universal good such as the Steam-engine, Telegraphy. With a view to bring home to the people at large the fame of India during the Empires of the monarchs of the Solar, the Lunar and the Agni dynasties lonjf before the advent of the Westerners into India, the glory of the.

Vedas and Shastras which are by the Westerners belittled as being fables and the height of civilisation that the Indians had attained by the study of such shastras, we have made an humble attempt to bring to light some of the scientist works of ancient India, which are now not widely current in this land and the first of such works is the present Amsu Bodbini Shastra dealing with the pro- perties of Solar rays and composed by the Revered Maharshi Bharadwaja.

Well, an inquisitive and enthusiastic critic may here contend that the name of this Amsu Bodhini Shastra has never been heard of anywhere, that it has not beenhnentioned injany works, such as Mecmamsa Shastra, coming under Prasthana Thraya and that, there- fore it can never be considered as an original scientific work of ancient India.

II Such critics should note that the number of Shastras of ancient India is as numerous to count as the number of stars in the heavens and that to attempt to explore and estimate the extensive wilderness of the many sided literature of ancient India, is nothing short of vanity, nay an impossibility. Eor, the more one knows about them, the more one finds, that there is yet more to be known. Calculation of Time. Time is of two kinds viz.

The unlimited Time is said to be in the form of N' r guna or unmanifest state of Brahman, in philosophical works. On the other hand, Astrology, by means of such works as Surya Siddhanta, declares that the same Unlimited Time getting the state of Limited Time and extending into the form of the Universe according to the Kalpa concerned, will assume the form of Saguna or manifest state of Brahman.

The process of creation of each of these Kalpas is alike and that of the present Swcta Varaha Kjifpa is briefly this. It got the shape of a golden globe the inner space of which was full of darkness. The Almighty Sankarshana Himself present within that globe, in the unmanifest state assumed the manifest state by name Aniruddha.

The glofae of this. It is this Brahma, existing in the middle of Brail- manda, whom the Shastras speak of severally as the First Bodied, Chaturmukha or the Four-faced, Prajapati and so on. Brahma then began creating the Universe, in accordance with the Veda gifted to him by the grace of Ishwara.

He then thought of establishing in this Universe, the Veda which explains all Dharmas capable of imparting the four attainments— Dharma, Artha, Kama and Moksha to be observed by all people of the four castes, created by him.

Varnas and Ashra mas prescribed in the Veda. Later on these Maharshis at due periods of the Maha Kalpa, Avantara Kalpas and the Manvan- taras continued to compose Shastras necessary at the times con- cerned, so that people of all castes, such as Brahmins, might be a.

M and soon. A Prasthana Thraya is therefore a Shastric work which enumerates only the principal Shastras excluding those of minor mportance current at a period of time concerned. Thus a Prasthana Thraya will be in force for about five thousand human years, at the end of which a fresh one succeeds it. Three lacs, V ninety-one thqusand, one hundred and seventy-six such Prasthana Thrayas have come and gone!

In determining th' periods of time when the various Shastric works come into existence, the calculation of time is made under three tables human, Divine and Brahman. Thus one hundred Brahman years are said to be the duration of one Maha Kalpa.

Similarly a Brahman day is considered to be one Avantara Kalpa. The time of a Manu thus extends over a period of seventy-one Divine Yugas. This is further illustrated in the following three tables of Time.

There can therefore be no Adhika or extra or additional month in this Savana year. At the end of such years, a Brahma perishes. Krita Yuga Treta Yuga This duration is equal to one daytime of Brahma while the night time is also of the same duration.

Each daytime of Brahma is equal to fourteen Manvantaras, Now that the number of human years is fixed for a Brahman Day, the number of years of a Manvantara or of the entire lifetime of a Brahma can easily be calculated.

In this Sweta Varaha Kalpa six Manvantaras have already passed and the seventh vis. In this present Kaliyuga of the Vaivaswata Manvantara, the Prasthana Thraya or the catalogue of Shastric works containing the quintessence of all literary works, now in force is the th in order.

So it is not possible to say that this work is not a Shastra of ancient India. VII It has been stated above that there have been millions of Prasthana Thrayas, each of which is a catalogue of many Sbastras. The readers may therefore guess for themselves the number of Shastras which the philanthrophic sages give out to the world, at proper periods in the qourse of a Maha Kalpa.

Many of the scientific works mentioned in the Prasthana Thraya now in force have been lost, on account of various reasons. To revive the Scientific Shastras Mr. Faredun K. Dadachanji, B. Ramniklal R. In course of time they enquired of me also, if anything could be done for the revival of the ancient Indian Scientific Shastras. These Shastras are : — 1. Shakti Tantra, by Maharshi Agastya. Soudaminee Kala. Suddha Vidya Kalapa, by Maharshi Aswalayana.

This Shastra deals with the following points ; the state of the Universe prior to creation, the cause of its creation and its varie- ties and the wonders of the creation of Iswara and that of Jeeva.

Many other very interesting points are also treated in this work 4. Brahmanda Sara, by Maharshi Vyasa. Anda Kaustubham, by Maharshi Parasara. Koumudi, by Somanatha. Meghotpatti Prakarana, by Angeerasa 9. Akasha Tantra, by Bharadwaja. Loka Sangraha, by Vivaranacharya. Agatatwa Lahari, by Aswalayana.

Prapancha Lahari, by Vasishtha. Lohatantra, by Shakatayana. Kheta Sarwaswa, by Jaimini. Karmabdhi Sara, by Apastamba. Righrudayam, by Atri. Vaishwanara Tantra, by Narada- Dhooma Prakarranam, by Narada. Oshadhi Kalpain by Atri.

These Shastras are full of scientific research and achievements of ancient India, such as Vayu vega or travelling as fast as the wind or mind, flying in the sky, entering into the body of another, and so on which are far beyond the reach of the highly civilised up-to-date Western Scientists On learning from me the names of these scientific works of anci- ent India, the said two pious and god-fearing solicitors of Bombay felt exceedingly delighted and feeling sorry at the same time that these Scientific Shastras have now become almost extinct in India, whereby her civilisation is undervalued by the Westerners, they" made up their mind to bring these works to light and thereby establish the fair name and fame enjoyed by India and which-is still due toiher.

With this determination they desired me to write and get them these Shastras, so that they would publish them at any cost, to which I said that 1 would consult my Guruji Maharaj and let them know what he commanded on this point. In due course I sought the presence of my Guruji Mahara. Faredun K- Dadachanji and Mr.

Mody are both pious people. They have a meritorious past. They will get all their desires fulfilled by the very idea of getting these Shastras published. They need no other spiritual observances for their edification and future good. Inform them that they are quite welcome to do this. You should write and give them which' ever Shastra they desire to publish- By this 1 am spre this sacred land will be regenerated jn.

To begin with Amsu Bodhini Shastra, which deals with the properties of Solar rays was selected, since in this Sweta Varaha Kalpa all creation takes place through solar rays. Sq far the twp devotees have been able to get the first chapter of this Shastra printed at Bangalore, with an English version of the same. The main points dealt with and established, on the authority of the Shruti, in this Chapter are that Soorya or the Sun is proved to be identical with Brahman, that he is the Lord of creation of Sthis Sweta Varaha Kalpa and that creation of the entile Universe takes place by means of the Agni Shoma Shakti of the Brahman.

May the Lord on High shower His choicest gifts on the publishers so that they may bring to light many more Shastras of this type for Universal good.

The following pages will prove the extent of the presence or absence of these merits on the part of the trans' lator, who is not unaware of his drawbacks for this task. He is therefore sincerely of opinion that better justice would have be5n done to the subject, if it had been undertaken by one to whom knowledge unfolded her ample page rich with the spoils of time. The English portion of this work is only a commentary and not a translation in the strict sense of the term. Subraya Shastriji, who is therefore the real translator of this work.

This charge is further supported by the fact that the ancient Indian sages were mainly bent on spiritual pursuits and never on secular ones and that their scientific works or achieve' ments, if. Of these, the Religious and philosophical works deal with Brahman as the primary object and scientific truths as a secondary one, while the scientific; works treat about scientific principles primarily though the ultimate object thereof is Brahman itself.

Further the philosophic, psychic, religious.


Amsu Bodhini Shastra,chapter I



ISBN 13: 9789333392297



Amsu Bodhini Shastra 1931 [Hardcover]


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