Einstein on BhagwadGeeta

There are many mosques all over India which are known to local tradition and the Archaeological Survey of India as built on the site of and, quite frequently, from the materials of, demolished Hindu temples. Most of them carry inscriptions invoking Allah and the Prophet, quoting the Quran and giving details of when, how and by whom they were constructed. The inscriptions have been deciphered and connected to their historical context by learned Muslim epigraphists. They have been published by the, Archaeological Survey of India in its Epigraphia Indica-Arabic and Persian Supplement, an annual which appeared first in 1907-08 as Epigraphia Indo-Moslemica.

The_following_few_inscriptions_have_been_selected_in_order_to_show_that:-

(1) destruction of Hindu temples continued throughout the period of Muslim domination;

(2) it covered all parts of India-east, west, north and south; and

(3) all Muslim dynasties, imperial and provincial, participated in the “pious performance.”

1. Quwwat al-Islam Masjid, Qutb Minar, Delhi: “This fort was conquered and the Jami Masjid built in the year 587 by the Amir… the slave of the Sultan, may Allalh strengthen his helpers. The materials of 27 idol temples, on each of which 2,000,000 Delhiwals had been spent were used in the (construction of) the mosque…” (1909-10, Pp 3-4). The Amir was Qutbud-Din Aibak, slave of Muizzud-Din Muhammad Ghori. The year 587 H. corresponds to 1192 A.D. “Delhiwal” was a high-denomination coin current at that time in Delhi.

2. Masjid at Manvi in the Raichur District of Karnataka: “Praise be to Allah that by the decree of the Parvardigar, a mosque has been converted out of a temple as a sign of religion in the reign of… the Sultan who is the asylum of Faith … Firuz Shah Bahmani who is the cause of exuberant spring in the garden of religion” (1962, Pp. 56-57). The inscription mentions the year 1406-07 A.D. as the time of construction.

3. Jami Masjid at Malan, Palanpur Taluka, Banaskantha District of Gujarat: “The Jami Masjid was built… by Khan-I-Azam Ulugh Khan… who suppressed the wretched infidels. He eradicated the idolatrous houses and mine of infidelity, along with the idols… with the edge of the sword, and made ready this edifice… He made its walls and doors out of the idols; the back of every stone became the place for prostration of the believer” (1963, Pp. 26-29). The date of construction is mentioned as 1462 A.D. in the reign of Mahmud Shah I (Begada) of Gujarat.

4. Hammam Darwaza Masjid at Jaunpur in Uttar Pradesh: “Thanks that by the guidance of the Everlasting and the Living (Allah), this house of infidelity became the niche of prayer. As a reward for that, the Generous Lord constructed an abode for the builder in paradise” (1969, p. 375). Its chronogram yields the year 1567 A.D. in the reign of Akbar, the Great Mughal. A local historian, Fasihud-Din, tells us that the temple had been built earlier by Diwan Lachhman Das, an official of the Mughal government.

5. Jami Masjid at Ghoda in the Poona District of Maharashtra: “O Allah! 0 Muhammad! O Ali! When Mir Muhammad Zaman made up his mind, he opened the door of prosperity on himself by his own hand. He demolished thirty-three idol temples (and) by divine grace laid the foundation of a building in this abode of perdition” (1933-34, p.24). The inscription is dated 1586 A.D. when the Poona region was ruled by the Nizam Shahi sultans of Ahmadnagar.

6. Gachinala Masjid at Cumbum in the Kurnool District of Andhra Pradesh: “He is Allah, may he be glorified… During the august rule of… Muhammad Shah, there was a well-established idol-house in Kuhmum… Muhammad Salih who prospers in the rectitude of the affairs of Faith… razed to the ground, the edifice of the idol-house and broke the idols in a manly fashion. He constructed on its site a suitable mosque, towering above the buildings of all” (1959-60, Pp. 64-66). The date of construction is mentioned as 1729-30 A.D. in the reign of the Mughal Emperor Muhammad Shah.

Though sites of demolished Hindu temples were mostly used for building mosques and idgahs, temple materials were often used in other Muslim monuments as well. Archaeologists have discovered such materials, architectural as well as sculptural, in quite a few forts, palaces, maqbaras, sufi khanqahs, madrasas, etc. In Srinagar, Kashmir, temple materials can be seen in long stretches of the stone embankments on both sides of the Jhelum. Two inscriptions on the walls of the Gopi Talav, a stepped well at Surat, tell us that the well was constructed by Haidar Quli, the Mughal governor of Gujarat, in 1718 A.D. in the reign of Farrukh Siyar. One of them says, “its bricks were taken from an idol temple.” The other informs us that “Haider Quli Khan, during whose period tyranny has become extinct, laid waste several idol temples in order to make this strong building firm…” (1933-34, Pp. 37-44).

Literary_Evidence

Literary evidence of Islamic iconoclasm vis-a-vis Hindu places of worship is far more extensive. It covers a longer span of time, from the fifth decade of the 7th century to the closing years of the eighteenth. It also embraces a larger space, from Transoxiana in the north to Tamil Nadu in the south, and from Afghanistan in the west to Assam in the east. Marxist “historians” and Muslim apologists would have us believe that medieval Muslim annalists were indulging in poetic exaggerations in order to please their pious patrons. Archaeological explorations in modern times have, however, provided physical proofs of literary descriptions. The vast cradle of Hindu culture is literally littered with ruins of temples and monasteries belonging to all sects of Sanatana Dharma – Buddhist, Jain, Saiva, Shakta, Vaishnava and the rest.

Almost all medieval Muslim historians credit their heroes with desecration of Hindu idols and/or destruction of Hindu temples. The picture that emerges has the following components, depending upon whether the iconoclast was in a hurry on account of Hindu resistance or did his work at leisure after a decisive victory:

1. The idols were mutilated or smashed or burnt or melted down if they were made of precious metals.

2. Sculptures in relief on walls and pillars were disfigured or scraped away or torn down.

3. Idols of stone and inferior metals or their pieces were taken away, sometimes by cartloads, to be thrown down before the main mosque in (a) the metropolis of the ruling Muslim sultan and (b) the holy cities of Islam, particularly Mecca, Medina and Baghdad.

4. There were instances of idols being turned into lavatory seats or handed over to butchers to be used as weights while selling meat.

5. Brahmin priests and other holy men in and around the temple were molested or murdered.

6. Sacred vessels and scriptures used in worship were defiled and scattered or burnt.

7. Temples were damaged or despoiled or demolished or burnt down or converted into mosques with some structural alterations or entire mosques were raised on the same sites mostly with temple materials.

8. Cows were slaughtered on the temple sites so that Hindus could not use them again.

The literary sources, like epigraphic, provide evidence of the elation which Muslims felt while witnessing or narrating these “pious deeds.” A few citations from Amir Khusru will illustrate the point. The instances cited relate to the doings of Jalalud-Din Firuz Khalji, Alaud-Din Khalji and the letter’s military commanders. Khusru served as a court-poet of sex successive sultans at Delhi and wrote amasnavi in praise of each. He was the dearest disciple of Shaikh Nizamud-Din Awliya and has come to be honoured as some sort of a sufi himself. In our own times, he is being hailed is the father of a composite Hindu-Muslim culture and the pioneer of secularism. Dr. R. C. Majumdar, whom the Marxists malign as a “communalist historian” names him as a “liberal Muslim”.

1. Jhain: “Next morning he (Jalalud-Din) went again to the temples and ordered their destruction… While the soldiers sought every opportunity of plundering, the Shah was engaged in burning the temples and destroying the idols. There were two bronze idols of Brahma, each of which weighed more than a thousand mans. These were broken into pieces and the fragments were distributed among the officers, with orders to throw them down at the gates of the Masjid on their return (to Delhi)” (Miftah-ul-Futuh).

2. Devagiri: “He (Alaud-Din) destroyed the temples of the idolaters and erected pulpits and arches for mosques” (Ibid.).

3. Somanath: “They made the temple prostrate itself towards the Kaaba. You may say that the temple first offered its prayers and then had a bath (i.e. the temple was made to topple and fall into the sea)… He (Ulugh Khan) destroyed all the idols and temples, but sent one idol, the biggest of all idols, to the court of his Godlike Majesty and on that account in that ancient stronghold of idolatry, the summons to prayers was proclaimed so loudly that they heard it in Misr (Egypt) and Madain (Iraq)” (Tarikh-i-Alai).

4. Delhi: “He (Alaud-Din) ordered the circumference of the new minar to be made double of the old one (Qutb Minar)… The stones were dug out from the hills and the temples of the infidels were demolished to furnish a supply” (Ibid.).

5. Ranthambhor: “This strong fort was taken by the slaughter of the stinking Rai. Jhain was also captured, an iron fort, an ancient abode of idolatry, and a new city of the people of the faith arose. The temple of Bahir (Bhairava) Deo and temples of other gods, were all razed to the ground” (Ibid.).

6. Brahmastpuri (Chidambaram): “Here he (Malik Kafur) heard that in Bramastpuri there was a golden idol… He then determined on razing the temple to the ground… It was the holy place of the Hindus which the Malik dug up from its foundations with the greatest care, and the heads of brahmans and idolaters danced from their necks and fell to the ground at their feet, and blood flowed in torrents. The stone idols called Ling Mahadeo, which had been established a long time at the place and on which the women of the infidels rubbed their vaginas for (sexual) satisfaction, these, up to this time, the kick of the horse of Islam had not attempted to break. The Musulmans destroyed in the lings and Deo Narain fell down, and other gods who had fixed their seats there raised feet and jumped so high that at one leap they reached the fort of Lanka, and in that affright the lings themselves would have fled had they had any legs to stand on” (Ibid).

7. Madura: “They found the city empty for the Rai had fled with the Ranis, but had left two or three hundred elephants in the temple of Jagnar (Jagannatha). The elephants were captured and the temple burnt” (Ibid.).

8. Fatan: (Pattan): “There was another rai in these parts …a Brahmin named Pandya Guru… his capital was Fatan, where there was a temple with an idol in it laden with jewels. The rai fled when the army of the Sultan arrived at Fatan… They then struck the idol with an iron hatchet, and opened its head. Although it was the very Qibla of the accursed infidels, it kissed the earth and filled the holy treasury” (Ashiqa).

9. Ma’bar: (Parts of South India): “On the right hand and on the left hand the army has conquered from sea to sea, and several capitals of the gods of the Hindus, in which Satanism has prevailed since the time of the Jinns, have been demolished. All these impurities of infidelity have been cleansed by the Sultan’s destruction of idol-temples, beginning with his first holy expedition to Deogir, so that the flames of the light of the Law (of Islam) illumine all these unholy countries, and places for the criers of prayers are exalted on high, and prayers are read in mosques. Allah be praised!” (Tarikh-i-Alai).

The story of how Islamic invaders sought to destroy the very foundations of Hindu society and culture is long and extremely painful. It would certainly be better for everybody to forget the past, but for the prescriptions of Islamic theology which remain intact and make it obligatory for believers to destroy idols and idol temples.

Courtesy – Indian Express, February 19, 1989

Today is January 19 – a day that still sends shivers down our spine, a night that still gives nightmares to our elders and a day that inspires some of us to keep standing upright and fight for the survival and protection of our roots.

What am I talking about, you ask?

Find a Kashmir Hindu around you, he will tell you the significance of January 19. It was exactly 23 years ago to the day when all hell broke loose in the valley of Kashmir on the peaceful, patriotic community of Kashmiri Hindus.

Twenty four summers and winters have passed since then but the memories, scars and hopes are still fresh and alive. It was a night from hell when the gruesome threats emanated from loudspeakers mounted atop mosques all over the Kashmir valley. That night, Islamic terrorists gave our parents three choices – convert to Islam, get killed, or flee.

Which one would you have chosen?

A majority of us chose to escape because the honour and dignity of our sisters, daughters and mothers was sacred for us. Most of us seized the very first transportation we could find, hid our womenfolk in the back of the vehicles, prayed and escaped.

We believed that it would be be a temporary move. We believed that the nation will rise and protect its only patriotic symbol in the valley of Kashmir. We believed that the governments of India and the state of Jammu & Kashmir will cease appeasement policies and instead reverse the ethnic cleansing. We believed that human rights organisations will speak against the modern-day genocide and hold everyone, who perpetrated the crimes against our minority community, responsible.

But alas! None of that was to be.

Twenty two years have passed and we are still longing for our homes and hearths. Many of our parents and grandparents have succumbed to the mental torture and moved on to their final journey. Many of our older folks are still lost in depression, hoping to die in their sacred place of birth. Many of our mothers are still hanging on to the set of keychains, hoping to use them to open their beloved homes in their homeland. Many of our fathers are still holding on to that sacred soil from their home in a pot that they carried with them as a sign of their roots. They still touch and feel that soil everyday to feel that eternal connection with their place of birth.

They still hope and dream. They still dream that the next Shivratri will be celebrated back in their ancestral home – their abode.

How many winters shall one languish in refugee camps before Amnesty International takes note? How many summers shall one bear the stark violation of one’s human rights before Human Rights Watch ‘watches’ and takes action? How many souls shall a community lose before the nation takes notice?

Depends – depends upon your political clout; depends upon your religious background; depends upon your ability to create perpetual noise; and depends upon how huge your vote bank is.

If you have no political clout, do not have a vote bank and belong to the Kashmiri Hindu community from Jammu & Kashmir, then you are doomed. You will languish in refugee camps and no one will take notice. Your human rights will continue to be violated and no one will take notice. Your community will continue on the path to extinction, will lose its cultural heritage and identity and still no one will take notice.

Intellectuals, human rights activists, politicians, academicians and peaceniks will periodically gather at various conferences, workshops and conventions, make long statements, issue declarations condemning human rights violations and then will go home and watch the ever so popular reality shows. While these so-called human rights watchdogs observe these periodic rituals, the Kashmiri Hindu community continues to be ethnically cleansed from its homeland of Kashmir. From a population of about 700,000, there are only about 2,000 Kashmiri Hindus left in the valley now. And those too are threatened and living the life of a Kashmiri Hangul (Deer) – to become extinct any day, any time.

Will the nation wake up? Will the people of the nation wake up?

Or, is it a forgone conclusion that Kashmiri Hindus will soon become a small insignificant footnote in the history of Kashmir and India?

The choice is ours.

-A Kashmiri pundit friend of mine.

January 19th, 1990 that announcement was made across all mosques in Kashmir through loudspeakers ,asking Kashmiri Pandits to leave the valley. They shouted “Asyi Gassyi Pakistan .. Batav Roch te Batnyav Saan” [ We want Pakistan ..Without Hindus but with their womenfolk ]. “Yahan Kya Chalega – Nizam E-Mustafa” [ Islamic rule would prevail ] , etc etc……

Thousands of Kashmiri Pandits were subsequently killed and almost the entire Kashmiri Pandit population of 7,00,000 fled from valley,almost overnight.
A genocide followed by exodus of one of the most patriotic community happened.

Today marks the 24th anniversary of that event. Kashmiri Pandits are living as refugees in their own country ,where they stand ignored and neglected.
On this 24th anniversary of exodus of Kashmiri Pandits from Kashmir , the Indian media completely ignored them as well. Indian media is well known for their Psuedo secular policies as most of the people in media are known leftist supporters . For them it has been a fashion to speak about Gujarat and problems to Kashmiri muslims , however give prompt them to speak about Kashmiri Pandits and they would fume.
They have a dead conscience.
Here I take an opportunity to show what all they prefer to discuss today ,and at the same time not even a word is being discussed about Kashmiri Pandits.
What else to prove of how biased the Indian media is against Kashmiri Hindus .

P.S:For the skeptical ones,have a look at the twitter accounts of respective media channels and their celebrity journalists whom you see barking everyday on your idiot box.

Longest Word in World Literature is Sanskrit Word
————-
nirantarāndhakāritā-digantara-kandaladamanda-sudhārasa-bindu-sāndratara-ghanāghana-vr̥nda-sandehakara-syandamāna-makaranda-bindu-bandhuratara-mākanda-taru-kula-talpa-kalpa-mr̥dula-sikatā-jāla-jaṭila-mūla-tala-maruvaka-miladalaghu-laghu-laya-kalita-ramaṇīya-pānīya-śālikā-bālikā-karāra-vinda-galantikā-galadelā-lavaṅga-pāṭala-ghanasāra-kastūrikātisaurabha-medura-laghutara-madhura-śītalatara-saliladhārā-nirākariṣṇu-tadīya-vimala-vilocana-mayūkha-rekhāpasārita-pipāsāyāsa-pathika-lokān
from the Varadāmbikā Pariṇaya Campū by Tirumalāmbā,

In transliteration composed of 431 letters, thus making it the longest word ever to appear in worldwide literature.
Each hyphen separates every individual word this word is composed of.
The approximate meaning of this word is: “In it, the distress, caused by thirst, to travellers, was alleviated by clusters of rays of the bright eyes of the girls; the rays that were shaming the currents of light, sweet and cold water charged with the strong fragrance of cardamom, clove, saffron, camphor and musk and flowing out of the pitchers (held in) the lotus-like hands of maidens (seated in) the beautiful water-sheds, made of the thick roots of vetiver mixed with marjoram, (and built near) the foot, covered with heaps of couch-like soft sand, of the clusters of newly sprouting mango trees, which constantly darkened the intermediate space of the quarters, and which looked all the more charming on account of the trickling drops of the floral juice, which thus caused the delusion of a row of thick rainy clouds, densely filled with abundant nectar.”

MACCHA-YANTRA – THE ANCIENT INDIAN MARINER’S COMPASS
=============
There were Sanskrit terms for many parts of a ship. The ship’s anchor was known as Nava-Bandhan-Kilaha which literally means ‘A Nail to tie up a ship’ . The sail was called Vata Vastra a which means ‘wind-cloth’. The hull was termed StulaBhaga i.e. an’expanded area’. The rudder was called Keni-Pata, Pata means blade; the rudder was also known as Karna which literally means a ‘ear’ and was so called because it used to be a hollow curved blade, as is found today in exhaust fans. The ship’s keel was called Nava-Tala which means ‘bottom of a ship’. The mast was known as Kupadanda, in which danda means a pole.
Even a sextant was used for navigation and was called Vruttashanga-Bhaga. But what is more surprising is that even a contrived mariner’s compass was used by Indian navigators nearly 1500 to 2000 years ago. This claim is not being made in an overzealous nationalistic spirit. This has in fact been the suggestion of an European expert, Mr. J.L. Reid, who was a member of the Institute of Naval Architects and Shipbuilders in England at around the beginning of the present century. This is what Mr. Reid has said in the Bombay Gazetteer.

“The early Hindu astrologers are said to have used the magnet, in fixing the North and East, in laying foundations, and other religious ceremonies. The Hindu compass was an iron fish that floated in a vessel of oil and pointed to the North. The fact of this older Hindu compass seems placed beyond doubt by the Sanskrit word Maccha Yantra, or fish machine, which Molesworth gives as a name for the mariner’s compass”.
It is significant to note that these are the words of a foreign Naval Architect and Shipbuilding Expert. It is thus quite possible that the Maccha Yantra (fish machine) was transmitted to the west by the Arabs to give us the mariner’s compass of today.

Indian shipping has thus had a long and brilliant history covering a period of about five millennia from the very dawn of India’s civilization in the Indus Valley. Both Hindu and Buddhistic texts are thus replete with references to the sea-borne trade of India that directly and indirectly demonstrate the existence of a national shipping and shipbuilding. It was one of the great national key industry of India. Indeed, all the evidence available clearly shows that for full thirty centuries India stood at the very heart of the commercial world, cultivating trade relations successively with the Phoenicians, Jews, Assyrians, Greeks, Egyptians, and Romans in ancient times, and Turks, Venetians, Portuguese, Dutch and English in modern times.

Navigation in ancient India
————————-
The art of Navigation was born in the river Sindhu 6000 years ago. The very word Navigation is derived from the Sanskrit word ‘Navgatih’. The word navy is also derived from Sanskrit ‘Nou’.

In those days India had colonies, in Cambodia (Kambuja in Sanskrit) in Java, (Chavakam or Yava dwipa) in Sumatra, in Borneo, Socotra (Sukhadhara) and even in Japan. Indian traders had established settlements in Southern China, in the Malayan Peninsula, in Arabia, in Egypt, in Persia, etc., Through the Persians and Arabs, India had cultivated trade relations with the Roman Empire.

Sanskrit and Pali literature has innumerable references to the maritime activity of Indians in ancient times. There is also one treatise in Sanskrit, named Yukti Kalpa Taru which has been compiled by a person called Bhoja Narapati. (The Yukti Kalpa Taru (YKT) had been translated and published by Prof. Aufrecht in his ‘Catalogue of Sanskrit Manu scripts.

A panel found at Mohenjodaro, depicting a sailing craft. Vessels were of many types Their construction is vividly described in the Yukti Kalpa Taru an ancient Indian text on Ship-building.
This treatise gives a technocratic exposition on the technique of shipbuilding. It sets forth minute details about the various types of ships, their sizes, the materials from which they were built. The Yukti Kalpa Taru sums up in a condensed form all the available information

The Yukti Kalpa Taru gives sufficient information and date to prove that in ancient times, Indian shipbuilders had a good knowledge of the materials which were used in building ships. Apart from describing the qualities of the different types of wood and their suitability in shipbuilding, the Yukti Kalpa Taru also gives an elaborate classification of ships based on their size.

The primary division is into 2 classes viz. Samanya (ordinary) and Vishesha (Special). The ordinary type for sea voyages. Ships that undertook sea voyages were classified into, Dirgha type of ships which had a long and narrow hull and the Unnata type of ships which had a higher hull.
The treatise also gives elaborate directions for decorating and furnishing the ships with a view to making them comfortable for passengers. Also mentioned are details about the internal seating and accommodation to be provided on the ships. Three classes of ships are distinguished according to their length and the position of cabins. The ships having cabins extending from one end of the deck to the other are called Sarvamandira vessels.

These ships are recommended for the transport of royal treasure and horses. The next are the Madhyamarnandira vessels which have cabins only in the middle part of their deck. these vessels are recommended for pleasure trips. And finally there is a category of Agramandira vessels, these ships were used mainly in warfare.

Darbha Grass or Kusha Grass is scientifically known as Desmostachya bipinnata, commonly known in English by the names Halfa grass, Big cordgrass, and Salt reed-grass, is an Old World perennial grass, long known and used in human history.

In Ayurveda, Darbha grass is also used as a medicine to treat dysentery and menorrhagia, and as used as a diuretic (to promote free flow of urine).
Since Vedic age, Darbha grass is treated as sacred plant and according to early Buddhist accounts, it was the material used by Buddha for his meditation seat when he attained enlightenment under Bodhi tree.
This grass was mentioned in the Rig Veda for use in sacred ceremonies and also to prepare a seat for priests and the gods.
Darbha or Kusha grass is specifically recommended by Lord Krishna in the Bhagavad Gita as part of the ideal seat for meditation.
It is believed to block energy generated during meditation from being dischared through our body (mostly through legs and toes) into ground.

Darbha grass ringIn recent medical research, Darbha or Kusha grass has been observed to block X-Ray radiation.
Darbha is used by hindus as mat, ring on right hand ring finger while chanting vedic mantras, performing homam and all religious rituals.
For ceremonies related to death only Single leafed Darbha is used; for Auspicious and daily routine a ring made of two leaves is used; for inauspicious but not death related functions, (like Amavasya Tharpanam, Pithru Pooja etc) a three leaf Dharbham ring (Pavitram) is used and for the prayers in a temple, a Four-leaf Darbha ring is used.
Darbha has the highest value in conducting the phonetic vibrations through its tip.
Priests in India dip this tip in water and sprinkle allover the house or temple to purify the place.
During Fire-ritual (Homa), darbha is placed on all four sides of fire to help block all negative radiations.
During eclipses, darbha are placed on vessels containing water and food, so that negative effect of rays from eclipse does not spoil them.

Darbha is not cultivated everywhere but it grows naturally in selective places and is available in northeast and west tropical, and northern Africa ; and countries in the Middle East, and temperate and tropical Asia

For religious purposes, it is not cut or plucked on everyday, but only on Krishna Paksha Padyami (Next day after FullMoon day).

Formula for Electric battery in Agastya Samhita
=======

The ancient text of Agastya Samhita describes the method of making electric battery, and that water can be split into oxygen and hydrogen.dry electric cell agastya samhita
Modern battery cell resembles Agastya’s method of generating electricity.
For generating electricity, Sage Agastya had used the following material:

1.One earthen pot
2.Copper plate
3.Copper sulphate
4.Wet saw dust
5.Zinc amalgam

His text says : “Sansthapya Mrinmaya Patre
Tamrapatram Susanskritam
Chhadyechhikhigriven Chardrarbhih
Kashthpamsubhih.
Dastaloshto Nidhatavyah
Pardachhaditastah
Sanyogajjayte Tejo
Mitravarunsangyitam”

Which means, “Place a well-cleaned copper plate in an earthenware vessel. Cover it first by copper sulfate and then by moist sawdust. After that, put a mercury-amalgamated zinc sheet on top of the sawdust to avoid polarization. The contact will produce an energy known by the twin name of Mitra-Varuna. Water will be split by this current into Pranavayu and Udanavayu. A chain of one hundred jars is said to give a very effective force. (p. 422)”

When a cell was prepared according to Agastya Samhita and measured, it gives open circuit voltage as 1.138 volts, and short circuit current as 23 mA.

Anen Jalbhangosti Prano Daneshu
Vayushu
Evam Shatanam
Kumbhanamsanyogkaryakritsmritah.

if we use the power of 100 earthen pots on water, then water will change its form into life-giving oxygen and floating hydrogen.

Vayubandhakvastren Nibaddho
Yanmastake
Udanah Swalaghutve
Bibhartyakashayanakam.

If hydrogen is contained in an air tight cloth, it can be used in aerodynamics, i.e. it will fly in air. (Today’s Hydrogen Balloon)

Process Of Electroplating by Maharshi Agastya in Agastya Sanhita:

Excerpt from “Technology of the Gods: The Incredible Sciences of the Ancients” – By David Hatcher Childress

“In the temple of Trivandrum, Travancore, the Reverend S. Mateer of the London Protestant Mission saw ‘a great lamp which was lit over one hundred and twenty years ago’, in a deep well in side the temple. ……. On the background of the Agastya Samhita text’s giving precise directions for constructing electrical batteries, this speculation is not extravagant.”

Pingala the Mathematician-Inventor of Binary System
===

Pingala (Devanagari: पिङ्गल) is the author of Chandaḥśāstra (Chandaḥsūtra), the earliest known Sanskrit treatise on prosody.
Very less historical knowledge is available about Pingala, though his works are retained till date.
He is identified either as the younger brother of Pāṇini (4th century BCE), or of Patañjali, the author of the Mahabhashya (2nd century BCE).

His work, Chandaḥśāstra means science of meters, is a treatise on music and can be dated back to 2nd century BCE.
Main commentaries on ‘Chandaḥśāstra‘ are ‘Vrittaratnakara‘ by Kedara in 8th century AD, ‘Tatparyatika‘ by Trivikrama in 12th century AD and ‘Mritasanjivani‘ by Halayudha in 13th century AD. The complete significance of Pingala’s work can be understood by the explanations found in these three commentaries.

Pingala (in Chandaḥśāstra 8.23) has assigned the following combinations of zero and one to represent various numbers, much in the same way as the present day computer programming procedures.

0 0 0 0 numerical value = 1
1 0 0 0 numerical value = 2
0 1 0 0 numerical value = 3
1 1 0 0 numerical value = 4
0 0 1 0 numerical value = 5
1 0 1 0 numerical value = 6
0 1 1 0 numerical value = 7
1 1 1 0 numerical value = 8
0 0 0 1 numerical value = 9
1 0 0 1 numerical value = 10
0 1 0 1 numerical value = 11
1 1 0 1 numerical value = 12
0 0 1 1 numerical value = 13
1 0 1 1 numerical value = 14
0 1 1 1 numerical value = 15
1 1 1 1 numerical value = 16

Other numbers have also been assigned zero and one combinations likewise.
Pingala’s system of binary numbers starts with number one (and not zero). The numerical value is obtained by adding one to the sum of place values. In this system, the place value increases to the right, as against the modern notation in which it increases towards the left.

The procedure of Pingala system is as follows:

Divide the number by 2. If divisible write 1, otherwise write 0.
If first division yields 1 as remainder, add 1 and divide again by 2. If fully divisible, write 1, otherwise write 0 to the right of first 1.
If first division yields 0 as remainder that is, it is fully divisible, add 1 to the remaining number and divide by 2. If divisible, write 1, otherwise write 0 to the right of first 0.
This procedure is continued until 0 as final remainder is obtained.
Example to understand Pingala System of Binary Numbers :

Find Binary equivalent of 122 in Pingala System :

Divide 122 by 2. Divisible, so write 1 and remainder is 61. 1
Divide 61 by 2. Not Divisible and remainder is 30. So write 0 right to 1. 10
Add 1 to 61 and divide by 2 = 31.
Divide 31 by 2. Not Divisible and remainder is 16. So write 0 to the right. 100
Divide 16 by 2. Divisible and remainder is 8. So write 1 to right. 1001
Divide 8 by 2. Divisible and remainder is 4. So write 1 to right. 10011
Divide 4 by 2. Divisible and remainder is 2. So write 1 to right. 100111
Divide 2 by 2. Divisible. So place 1 to right. 1001111
Now we have 122 equivalent to 1001111.

Verify this by place value system : 1×1 + 0×2 + 0×4 + 1×8 + 1×16 + 1×32 + 1×64 = 64+32+16+8+1 = 121
By adding 1(which we added while dividing 61) to 121 = 122, which is our desired number.
In Pingala system, 122 can be written as 1001111.

Though this system is not exact equivalent of today’s binary system used, it is very much similar with its place value system having 20, 20, 21, 22, 22, 23, 24, 25, 26 etc used to multiple binary numbers sequence and obtain equivalent decimal number.

Reference : Chandaḥśāstra (8.24-25) describes above method of obtaining binary equivalent of any decimal number in detail.
These were used 1600 years before westeners invented binary system.

We now use zero and one (0 and 1) in representing binary numbers, but it is not known if the concept of zero was known to Pingala— as a number without value and as a positional location.
Pingala’s work also contains the Fibonacci number, called mātrāmeru, and now known as the Gopala–Hemachandra number. Pingala also knew the special case of the binomial theorem for the index 2, i.e. for (a + b) 2, as did his Greek contemporary Euclid.

Halayudha (10th century AD) who wrote a commentary on Pingala’s work understood and used zero in the modern sense but by then it was commonplace in India and had also begun to make its way to West Asia as well to countries like Indonesia, Cambodia and others in East and Southeast Asia. It took several centuries more before being accepted in Europe. It was Leonardo of Pisa, better known as Fibonacci who seems to have introduced it in Europe in the 13th century. (He learnt it from the Arabs but noted that it came from India. His successors were not so careful, and for centuries they were known as Arabic numerals.)

Halayudha was himself a mathematician no mean order. His discussion of combinatorics of poetic meters led him to a general version of the binomial theorem centuries before Newton. (This was the integer version only and not the full general version with arbitrary index given by Newton.) This too traveled east and west with the Persian mathematician and poet using the results in the 13th century.
Halāyudha’s commentary includes a presentation of the Pascal’s triangle for binomial coefficients (called meruprastāra).

Chandaḥśāstra presents the first known description of a binary numeral system in connection with the systematic enumeration of meters with fixed patterns of short and long syllables (Short = 0, Long = 1).

Use of zero is sometimes mistakenly ascribed to Pingala due to his discussion of binary numbers, usually represented using 0 and 1 in modern discussion, while Pingala used short and long syllables.
As Pingala’s system ranks binary patterns starting at one (four short syllables—binary “0000″—is the first pattern), the nth pattern corresponds to the binary representation of n-1, written backwards. Positional use of zero dates from later centuries and would have been known to Halāyudha but not to Pingala.

Picture:Kushan Sculpture of Pingala
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