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This text is recommended to all who doubt the existence of flying machines in antiquity. The mindless cry that there were no such things would have to fall silent in shame. Pyramids reminiscent of the Mayan pyramids in the Central American jungles in the center of Parhaspur.
In a book by David W. Davenport, an Englishman born in India, was published in Italy. Davenport claimed to have proof that Mohenjo Daro , one of the oldest cities in the history of human civilization, had been destroyed by an atomic bomb.
Davenport shows that the ruined site known as the place of death by archaeologists was not formed by gradual decay.
Originally Mohenjo Daro , which is more than years old, lay on two islands in the Indus. Within a radius of 1. Enormous heat unleashed total destruction at the center. The possibility of a volcanic eruption is excluded because there is no hardened lava or volcanic ash in or near Mohenjo Daro.
Davenport assumed that the brief intensive heat reached degree C. It made the ceramic vessels melt. He further says that in the suburbs of Mohenjo Daro skeletons of people lying flat on the ground, often hand in hand were found, as if the living had been suddenly overcome by an unexpected catastrophe.
In spite of the interdisciplinary possibilities, archaeology works solely by traditional methods in Mohenjo Daro. They ought to use the former, for it would produce results. If flying machines and a nuclear explosion as the cause of the ruins are excluded out of hand, there can be no research by enlarged teams with physicists, chemists, metallurgists, etc.
As the iron curtain so often falls on sites that are important in the history of mankind, I cannot help feeling that surprising facts endangering existing ways of thinking might and should be discovered. Bhargava jointly released a statement on scientific temper at the Nehru Centre in Bombay on July 19 which was later on reprinted in several issues of the Mainstream weekly.
Scientific temper is not just a collection of knowledge or facts; it is also not rationalism, although it promotes knowledge and rational thinking. It is an attitude of mind which calls for a particular outlook and pattern of behaviour. It is further an application of scientific methods to acquire knowledge and permeate through the society and influence the way people think and approach their political, social, economic, cultural and educational problems.
Thus the spirit of inquiry and the acceptance of the right to question and be questioned are fundamental to scientific temper. It is an attitude of mind which helps to develop the ability in man to unravel the mysteries of the surroundings.
Thus, it is a part of human culture, philosophy and existence. It considers knowledge as an open-ended and ever-evolving system.
Scientific temper in a society helps people think rationally and objectively thereby creating an egalitarian, democratic and secular environment for growth and prosperity.
Prasad, However, the idea of science as it functions today is more like a didactic language game. The problem of science is that it is a new language game which emerged out of a specific socio-historic context. What we understand as the idea of science today emerged in the 19th century in a particular socio-political context.
Rao, Looking back to the history of how the present identity of the concept of science evolved helps us to understand the structural idea of science which makes it different from knowledge. Lakatos and Musgrave, The exponents of this socio-political movement were mainly inspired by the French Revolution that propagated this idea that science is very much different from philosophy as they vied with each other to have a separate identity. Terms like scientia or scientism reflect this idea that science as a systematic system of knowledge relies on rational, logical, experimental, and empirical methods based on observations, facts, findings and analysis.
Even Social Sciences, Language and Mathematics fit into this definition, as all these disciplines share common characteristics.
Even Vedic knowledge is syste-matic; it has its own logicality. There is logicality even in a story, say in Alice in Wonderland, as it follows a basic premise which is to be followed further by a major premise. It is not that Vedic knowledge is bereft of deductions, inductions, assumptions and analysis. Nor has it been claimed that Vedic knowledge is no knowledge. It, in fact, is knowledge. It is a form of knowledge. The moment we call it science, or a systematic knowledge, we are defining systematic knowledge in a very different way.
Being systematic has a different implication in science.
We observe a problem, and then look multitudes of the same problem, and then see as how that multiplicity affects the observation of the problem. It also includes collecting similar and dis-similar experiences of that problem alongside analysing them. As part of the systematic process of science, we conduct an experiment controlling all its extraneous variables thereby reaching analysis.
This is the Positivist idea of science.
Chalmers, Being systematic does not mean only that you get the same result. Science works within a paradigm. And to be scientific, understanding the paradigm is essential.
We have hundreds of names for Pea plant in different languages and dialects. But someone from Botany will call it Pisum sativum—the scientific name of the Pea plant. For a person who is trained in the paradigm of Science, Pisum Sativum will mean the same across the world. It is like the functioning of an idioglossia—denoting private languages spoken and shared by only a few people.
Should it anyway mean that science is the largest and longest body of private language? Such a question, however, may require a separate debate.
But the point here is that science abides by a paradigm which pre-determines what the system, according to it, is. Before going into the problem and anomaly of putting these two—Veda and Science—together as Vedic Science, it is important to discuss the term ideology.
Any concept understood by any person is an idea. As we share it, it takes the form of knowledge. Thereafter, such forms of knowing get together to institutionalise knowledge. But the difference is that if you understand an idea with or without believing that there could not be any other idea, it becomes an ideology.
Why any religion should have a problem with the existence of any other religion? Because the paradigm of every religion states that its god is the most powerful one, which makes it impossible to accept the existence of another form of god. Needless to mention, the question of relative supremacy has already arisen.
Even in Hindu mythology, where there are 33 billion gods, every god has his own department. Similarly, if you believe that the world is created through Big Bang, you cannot believe that it was created by Bramha. These are two different paradigms.
Latest London - Sanatan Society. Our Yantra Teacher Yantra is a mystic diagram composed of geometric Chant the same mantra daily for as long as advised. A Sampoorna Mahamrityunjaya yantra for health. Lord Shiva used the yantra symbol Yantra Udyog.
They must be cleaned and empowered periodically like gemstones by the user. Yantra Company Profile. Yantras and Techniques for Greater Success in Life.
This yantra resembles a mountain in its shape and has also been