To Vimana Shastra αφορά κείμενο που δίνει αεροναυπηγικές γνώσεις για την πτητική ικανότητα των vimana. Το συγκεκριμένο κείμενο βρέθηκε ή έγινε αναπόφευκτα δημοσίως γνωστό το 1952. Αναλυτικές λεπτομέρειες ακολουθούν στο ξενόγλωσσο κείμενο που παρατίθεται.
Περίδος 1800 - 1900 είναι εποχή ανακαλύψεων. Η σπουδαιότερη είναι η πτήση από τον άνθρωπο. Οι απόπειρες που καταγράφηκαν ήταν του μεν Santos Dumont από την Βραζιλία και των δε αδελφών Ράϊτ από τις ΗΠΑ. Ήταν όμως πρώτοι που πέταξαν οι Ράιτ όπως έχουμε μάθει ; Σύμφωνα με αυτήν την πηγή, ο Clement Ader έκανε μια αυτοτροφοδοτούμενη πτήση στα 1890 (!) Το αεροπλάνο John Stringfellow υπήρχε ήδη στα 1848 !!
Ακόμα ένα πρόσωπο που υποτίθεται ότι πέταξε ένα αυτοτροφοδοτούμενο μη επανδρωμένο αεροπλάνο ήταν στα 1895, από τον Shivkar Bapuji Talpade. Το αεροπλάνο του λεγόταν «MarutSakha». Η τεχνολογική προσπάθεια είχε στηριχθεί στις Ινδικές βέδες της αεροναυπηγικής Bhardwaja του Shastra. Το αεροπλάνο είχε κινητήρα ιόντων υδραργύρου. Ο Δημιουργός του σταμάτησε τις προσπάθειές του μετά τη συντριβή του οχήματος, λόγω ελλείψεως πιστώσεων, αυτοκρατορικής εχθρότητας και έλλειψης γενικά οποιασδήποτε χορηγίας.
Αν προσθέσουμε και λίγη ιστορία, όπως για Ινδοευρωπαϊκό πολιτισμό και άλλα συναφή, αν προσθέσουμε την Άρεια φυλή και την ..... μετανάστευσή της, αν προσθέσουμε το πάθος του Χίτλερ για την καθαρότητα της Άρειας φυλής , τις επιστημονικές αποστολές που οργάνωσε στο Θιβέτ και την μεταφορά επιστημονικών γνώσεων από τις βέδες με αποτέλεσμα να κατασκευαστούν οι πρώτοι Ιπτάμενοι δίσκοι τα γνωστά Χανεμπού, την ανάλυση των Ελληνικών μυθολογικών ιστοριών της Αργοναυτικής εκστρατείας, την εκστρατεία του Ηρακλή στις Ινδίες, τον υπερβόρειο Απόλλωνα, ίσως να είχαμε βρει μια άκρη του νήματος στην όλη παραπλάνηση, αλλά και περιπλάνηση.
Έτυχε να μπω σε ένα Ινδικό φόρουμ indiandefence σχετικό με το τίτλο του παρόντος και μερικοί διάλογοι οφείλω να πω πως είχαν ενδιαφέρον. Έγινε αναφορά μέχρι και τους μύθους του Αισώπου και στο πόσο είχαν επιρρεαστεί από την Ινδική φιλοσοφία, πάνω στην οποία έβαλε την δική του πινελιά. H αναφορά όμως αυτή όπως εξηγήθηκε, αφορούσε κατά πολύ μεταγενέστερο κομμάτι της ιστορίας, κατά την εποχή των Αράβων και τις επιρροές που κουβαλούσαν οι ίδιοι.
Επίσης ότι η Ινδία των σανσκριτικών, εκτείνετο μέχρι την Ελλάδα και την Ρωσία. Ήταν χώρα αχανής και πολυφυλετική, με αποτέλεσμα δύσκολα να ξεχωρίσουν οι φυλές μέσω του DNA. Εν τούτοις στην περιοχή του Κασμίρ, βάσει πειραμάτων και ταφικών ευρημάτων, επιβεβαιώνεται πως η 10η φυλή του Ισραήλ βρέθηκε και στέριωσε στην περιοχή, αφού βάσει αποτελεσμάτων υπερισχύει το Εβραϊκό DNA. Ένα βουνό που υπάρχει στο Κασμίρ ονομάζεται Takht-i-Suleiman (θρόνος του soloman. Έχει ετυμολογική ομοιότητα το Suleiman με το Soloman ;;;;) στο οποίο βρίσκονται ερείπια ενός αρχαίου ναού που φέρει μια παράξενη ομοιότητα με τον αρχαίο ναό του Σολομώντα της Ιερουσαλήμ. Πολλοί ερευνητές, συμπεριλαμβανομένου και του Ντένικεν, πιστεύουν ότι οι κάτοικοι του Κασμίρ είναι πράγματι μία από τις φυλές των Εβραίων που είχαν μεταναστεύσει στην Ινδία, μετά την πτώση της Βαβυλώνας στο 586 π.Χ. Υπάρχει επίσης τάφος στο βόρειο Κασμίρ, για τον οποίο οι ντόπιοι λένε ότι ανήκει στον yashua (Ιησούς) της nazareth, αφού σύμφωνα με κάποιον ερευνητή τον Μπενγκάλι, στο βιβλίο του "αρχαίοι αστροναύτες" κάνει αναφορά πως ο Ιησούς δεν πέθανε στον σταυρό και πως μετά την .... ανάσταση ταξίδευσε στις Ινδίες.
Κατά πως φαίνεται, πολλές χιλιάδες χρόνια πριν, αυτοί που ονομάζοντο Άρειοι - ζήτημα αν υπάρχουν σήμερα και, οι ανεπτυγμένοι της εποχής Έλληνες θα είχαν ανταλλάξει μεταξύ τους τεχνογνωσία και όχι μόνον, ιστορικά στοιχεία που μας είναι εντελώς άγνωστα μέχρι τις μέρες μας.
Σημαντικά αμφισβητήσιμα σχόλια γίνονται όσον αφορά και τις αεροναυπηγικές γνώσεις των βεδών, την ασάφεια και το μπέρδεμα που προκαλείται, παρά να λύνει ερωτήματα. Χαρακτηριστικά σχολιαστής αναφέρει ότι το Ινδικό Ινστιτούτο Επιστημών, Bangalore έχει θεωρήσει τα σχέδια μοντέλου πτήσης των vimana, να είναι πρακτικά ανίκανα ως προς την εφαρμογή τους για κάποια πτήση.
Μέσα από όλα αυτά, προσθέτοντας και τις Σουμεριακές απεικονίσεις, προσωπικά καταλήγω (έχω καταλήξει δηλαδή από χρόνια) στο συμπέρασμα των μεγάλων γήϊνων πολιτισμών, οι οποίοι καταστράφηκαν και τα μυστικά τους τα πήραν μαζί τους οι δημιουργοί. Οι διασωθέντες μόνον προφορικές πληροφορίες μπορούσαν να μεταδώσουν, μέσα από τα μάτια της αντίληψή τους. Στην γη γεννήθηκε η ζωή από την αρχή κάθε φορά που συνέβη η με όποιο καταστροφή, με τα τυχόν μυστικά που βρέθηκαν τυχαία ή από ανασκαφές ή ακόμα και σε άγνωστες στο ευρύ κοινό περγαμηνές, θέματα που παραμένουν επτασφράγιστα μυστικά, έτσι ώστε οι υποθέσεις και οι θεωρίες να αυξάνονται αντί να μετριάζουν, για να μπερδεύεται ο άνθρωπος και να μην μπορεί να ξεχωρίσει την πραγματικότητα από το ψέμα και την υπερβολή.
Έχοντας στραμμένη την πεποίθηση στην ιδέα του προ-προ-προγόνου σπηλαιανθρώπου, είμαστε εντελώς ανίκανοι να σκεφτούμε γιατί όχι να παραδεχθούμε, πως οι αρχαίοι των αρχαίων και οι αρχαίοι των συγχρόνων, υπήρξαν ευφυή άτομα με πολύ ανεπτυγμένους ανώτερους πολιτισμούς, με το "π" κεφαλαίο.
Είναι μια αυταπάτη ή μια αναγκαιότητα εξ αιτίας της αμάθειας ή ημιμάθειας ή της απόκρυψης, ο ανθρώπινος νους να ψάχνει για λύσεις επιλέγοντας τις ευκολότερες που του προσφέρονται ή τις βρίσκει βολικές. Μη έχοντας εμπιστοσύνη στον εαυτό του, απόλυτα εξαρτημένος, ανασφαλής και απροστάτευτος, δεν μπορεί παρά να σκέφτεται υπερφυσικές και εξωγήϊνες δυνάμεις. Ας σκεφτεί κανείς πως και στην απεικόνιση των τεράτων, των εξωγήινων κλπ, δεν κατάφερε ούτε σε αυτήν να πρωτοτυπήσει, αντιθέτως ακολούθησε την γνωστή ανθρώπινη φόρμα με κακόγουστες παραλλαγές. Τίποτα δεν άλλαξε στην καταγεγραμμένη ιστορία. Εξωγήϊνους σκέπτονταν πριν κάποιες εκατοντάδες χρόνια, εξωγήϊνους ευαγγελίζονται και σήμερα με διαφορετική νοηματική απόδοση. Οι θρησκείες μεταξύ τους έχουν λίγο πολύ αρκετές ομοιότητες με τις περισσότερες να είναι στραμμένες στην ανατολή. Καμιά τους δεν πρωτοτυπεί σε κάτι . Η μία έχει κλέψει την άλλη και όλες μαζί έχουν κοινά σημεία αναφοράς, με τις κατά περιόδους τροποποιήσεις.
Κλείνοντας την εισαγωγή, ίσως έχει πέσει στην αντίληψή σας μια είδηση σχετικά με την εξαφάνιση 8 Αμερικανών στρατιωτών (thesecretrealtruth), οι οποίοι .... ανακάλυψαν ένα vimana στο Αφγανιστάν που όπως μπορείτε και εσείς να παρατηρήσετε, η εμφάνισή του στην αριστερή φωτογραφία, δεν διαφέρει με αυτήν του ανακτορικού κτηρίου φωτογραφία στην αρχή του κειμένου. Παρ' όλο ότι έχω εκφράσει τις δικές μου τοποθετήσεις, εύχομαι να κάνετε και εσείς την ορθή επιλογή απόψεως, σύμφωνα με τα δικά σας ειωθότα. Το βίντεο επίσης διευκολύνει ακόμα περισσότερο !!Νάγια
Vimana Found in Afghanistan ? - No - Pushpaka Vimana Shastra Debunked
Ακολoυθεί ξενόγλωσσο κείμενο σχετικό με την ανάλυση του τι είναι Vimana Shastra.
Πηγή : http://vaimanika.com/blog/tag/new-light-on-vimana-shastra/
New Light On Vimana Shastra
article by C. V. Ramprasad from Baudhik Sampada
Introduction:
The world first came to know regarding the existence of the manuscript on Vimanas by Maharishi Bharadwaja through the report of Shri K N N Sastry the Mysore representative of Press Trust of India, filed on 25.08.1952 and published in all the leading dailies of India and later picked up by the other dailies of the world.
The world first came to know regarding the existence of the manuscript on Vimanas by Maharishi Bharadwaja through the report of Shri K N N Sastry the Mysore representative of Press Trust of India, filed on 25.08.1952 and published in all the leading dailies of India and later picked up by the other dailies of the world.
Later in September 1952 another article
which received wide attention is the reported successful experimental
flight of MARUTSAKHA Vimana by Shivkar Bapuji Talphade in the year 1895
on the Chowpatty beach in the Vande Matram a Gujarati Daily. However
highly informative article on Vimanas coupled with in depth analysis by
the Late G V Ketkar, the learned Editor of Kesari and Maratha of Pune,
few days later went unnoticed by the Press. I have drawn much of my
information for the present article on Ketkarji’s articles.I wish to
place on record my sincere thanks to Dr. D J Tilak the Editor/Trustee of
Kesari for having permitted to use the material for my research.
Shivkar Bapuji Talphade:
The current story regarding Shivkar Bapuji Talphade is that he
successfully flew an unmanned plane named Marut Sakha in the year 1895
in Mumbai on basis of his study of Rigveda Richas and the commentary
of Maharishi Bharadwaja thereof. According to investigations carried out
by me, the first New Light On Vimana Shastra reference to
experimental studies of Marut sakha appeared in an article authored by
Mr. Lalubhai Kansara of Valsad in an issue of Vande matram, a Gujarati
Daily in September 1952. A similar story was published in Maratha on
3rd October 1952, the Pune newspaper under the caption ‘First inventor
of Aeroplanes an Indian The article starts as under The Vividha
vritta:’ a well known Marathi weekly published at 364 Thakurdwar Bombay 2
in its issue dated 14th September 1952. On page 9 gives the following
information in an article with the above caption.
The summary of the article is as under:
Shivkar Bapuji Talaphade a teacher in
the School of Arts and a scholar of Vedas and Sanskrit demonstrated an
aeroplane he prepared according to the vedic mantras at the Town Hall,
Bombay. As this was highly appreciated by the public he continued his
researches. In the year 1895, he prepared an airplane named Marut Sakha
based on Bharadwaja’s work on this subject, and demonstrated that it
could reach nearly to an height of 1500 ft. in the presence of the
Great Sayaji Rao Gaikwad, the then Ruler of Baroda, the late Justice
M.G. Ranade and Late Lalji Narayanji a prominent merchant of Mumbai
.They were very pleased with the equipment and gave reward to the
inventor.
Based on Bharadwaja ‘s work he came to
the conclusion, that the machines required for Vimanas came into full
operation, when the power of mercury aided by sun rays and another
chemical called “Naksha Rasa” were blended together. This energy seems
to be stored into something like an accumulator or “Storage batteries”
. The aeroplane itself apparently had to await a favorable wind in order
to take its flight from the ground. This plane was said to be eighth
type of Vimana (aeroplane) described by Bharadwaja and was called by him
by the name of “Marut Saka” (Friend of the wind) .Shri. Talpade died in
1917 at the age of 53. His descendents thereupon sold all his
materials to Rally Bros an important firm of exporters operating in
Bombay at that time. On this article the late G V Ketkar in his
articles on 22nd
February 1953 made thefollowing observations:
‘The news of the successful flight in
1895 is not trust worthy as the same does not find mention in Prahin
Viman kalecha Shodh a book authored by Talphade and published in 1908
and in Arya Dharma a monthly edited by Talphade from 1904 to 1908’ . The
Town Hall was opened for exhibition in the year 1905. Two important
points missed out by present day scholars of Vimanas and pointed out by
Ketkarji is that Talphadeji having conducted experiments on Marut
Sakha after 1908, consequent to his meeting with Subbarya Shastri could
not be ruled out as there is a mention of Marut sakha as the 72 nd
Adhikarana of Vimana Shastra and that there are eight types of
Vimanas according to Kansaraji’s articles.’
Pandit Subbaraya Shastri and Late Talphade:
The author of Vaidik Sampati (1932) in
his work has stated that according to Amsubodhini there are eight types
of Vimanas ,Marut Sakha been the eighth. Luckily in Bangalore I was
able to get a photocopy of Pandit Subbarya Shastri’s(expounder of
Vimana Shastra) autobiography and a photocopy of Bhautik Kala Nidhi
due to the kind permission of the Late Dr. B V Raman(in this the kind
help of the Late Dr.S R N Murthy is acknowledged) .
In his autobiography (published in 1972)
,Shastriji states that he made a trip to Bombay to help Dr.Talphade in
his experiments on Vimanas and that he died while the experiments was
going on. Shastriji also states that Dr. Talphade could have been aware
of his work on Vimanas through newspaper /magazines based on his
lectures on Vimanas . (This is corroborated by an article published in
Bhautik Kala Nidhi(BKN), a monthly on Vimanas from January 1911.) On
analysis of the autobiography, this incident can be placed between
1917-1918. According to available records Talphade died on 17-09-1917.
As for Marut Sakha, Shastriji’s has given the information of Marut Sakha in BKN as under:
The air possesses heat and velocity. These two can be separated with the help of certain Yantras (machinery) as mentioned in the Yantra Adhyaya . The air contains Seethaghana and Ooshnaghana or condensation by different process of cold and heat. All those Vimanas which can be worked by Ooshaanghana after destroying Seethaghana go under the name Marut Sakha Vargam. Shastriji gave detailed information on Vimanas to Dr. Talphade during his personal meetings as stated in the autobiography.
The air possesses heat and velocity. These two can be separated with the help of certain Yantras (machinery) as mentioned in the Yantra Adhyaya . The air contains Seethaghana and Ooshnaghana or condensation by different process of cold and heat. All those Vimanas which can be worked by Ooshaanghana after destroying Seethaghana go under the name Marut Sakha Vargam. Shastriji gave detailed information on Vimanas to Dr. Talphade during his personal meetings as stated in the autobiography.
The autobiography has not given any
details of the Vimana prepared by Dr. Talphade . It is quite sad that no
scholar perused the line suggested by Ketkar. My reasons for
identifying Talphade and Dr. Talphade as one and the same person is that
the both were residents of Mumbai, period of death is the same and
according to my studies during the last twenty five years, no name of
Talphade has come to my notice who was interested in study of Vimanas
like late Shivkar Bapuji Talphade .It may be noted that surname Talphade
is found among Pathare Prabhu only. Regarding the experimental
studies of Dr. Talphade, Subbaraya Shastri writes in his
autobiography as under :
Had providence been a bit more favorable
there was every likelihood of his being successful to make the Indian
percept Vimana an object of reality .Further on Dr. Talphade he writes “
This was the end of the career of an enterprising Scientist ,who for
the first time , in this age of Kali, was able to prove to the world
that the Vimana was not merely an object of mythology or a toy of the
fairy tales, but which under suitable conditions , could be brought into
existence and made a reality and marketable commodity. An important
event took place in 1918. On this Late Devudu Narsimha Shastri , a close
associate of Shastriji wrote for Shilpa Sansar ( a weekly for
propagation of ancient sciences and edited by the Late Major
N B Gadre) 31.12.1955 as under:
N B Gadre) 31.12.1955 as under:
Sri Sastry was prevailed upon by Sri
Puttanna Chetty , who was an ardent admirer of Sri Sastry , to produce
blue prints of the Vimanas he was talking about and he did with few
notes. When Lord (then Mr.) Montague visited India in about 1918, this
subject was put before the Government in Bombay by a Parsi gentlemam
with the result Sri Sastry was put under arrest and only influence with
the highest level could save him from further prosecution. Naturally
from that time onwards ,caution made him talk that he was only a
theorist.
A letter of Sardar M V Kibe, of Indore.
published in Kesari on 24.10.1952 and refereed to by Ketkarji states
that the Late Purushottam Vishram Mavji wanted to conduct experiments
on energies used to run the Vimanas. He intended to spend one crore
rupees for the same. Due to loss in his business and his death in 1929
the project did not take off. Mavji been influenced by the above
experiment by Dr. Talphade cannot be ruled out . It may be noted that
Mavji had helped Talphade financially earlier and stopped the same after
a scientific review of his work (Ref :Kesari 10th May 1953, Article by
Pandit S D Satawelekar) It may be noted that according to the
autobiography a publication committee was formed in Mumbai to publish
the works available with Shastriji. immediately after the death of Dr.
Talphade. This is a pointer to the fact that Dr. Talphade’s experiments
results were encouraging and not a failure as claimed by some
scholars.
Shastrjii and his source of Knowledge:
The knowledge of Bhautik Shastras was
transmitted to Subbaraya Shastriji by his guru Yogi Bhaskaranandji also
referred to as Guruji Maharaj in writings of Shastriji somewhere between
1879 to 1885. In fact he deferred the publication of Vimana Shastra and
other ancient works as his Guru had not given him permission, though
the Late Prof. B Suryanarian Rao was requesting him to help him publish
the same from 1885 the year they first met . Prof Rao published the
same in about 18 issues through Bhautik Kala Nidhi a monthly specially
started by Prof Rao to acquaint the public with
the rich ancient scientific tradition available with Shastryji from January 1911 onwards. The scientific and research community should be thankful to Late Prof B Suryanarayana Rao founder editor of Astrological Magazine for having discovered a Gem called Pandit Subbarya Shastri for us. Subsequently Shastriji came into contact with people. He was appointed as a Lecturer on Hindu Religion subjects by the Government of Mysore on 27th November 1902. This disproves the theory that he was not a Pandit.
the rich ancient scientific tradition available with Shastryji from January 1911 onwards. The scientific and research community should be thankful to Late Prof B Suryanarayana Rao founder editor of Astrological Magazine for having discovered a Gem called Pandit Subbarya Shastri for us. Subsequently Shastriji came into contact with people. He was appointed as a Lecturer on Hindu Religion subjects by the Government of Mysore on 27th November 1902. This disproves the theory that he was not a Pandit.
| SR NO | Name of text | Author | Commentor |
| 1 | Agatatwa Lahiri | Aswalayana | Bodhananda |
| 2 | Amsubodhini | Bharadwaja | Bodhanada |
| 3 | Yantra Saraswa | Bharadwaja | Bodhanada |
| 4 | Sakti Tantram | Agastya | Bodhanada |
| 5 | Aaptatwa | Aswalayana |
In BKN he wrote articles on the following subjects:
The above should remove the
misconception that Shastriji dealt only with Vimanas. In fact in BKN he
writes that the suggestions in the article on Agattawalahiri should be
welcome by all lovers of national prosperity as it would help in
improved cultivation and increases returns.The experimental studies on
Amsubodhini is published in the last issue 41 of Bharatiya Bhaudik
Sampada. The source text was published in the year 1931 from Mumbai. A
vigorous search should be conducted to retrieve all the 18 issues of
BKN. This will help scholars to understand ancient sciences’ Shastra
better In it he has giving a detailed description of Bhamani Vimana the
seventh Vimana according to Bharadwaja. Only the English version
appeared in the year 1940 in Astrological Magazine and republished in
the year 1960 from Saraswati Mahal Library, Thanjavur. Copy is supplied
by shri G.G.Joshi Shilpa Sanshodhan Pratisthan Nagpur. This Vimana uses
13 Manis and certain oil as fuel. At the request of the publication
committee Shastriji took to the work of dictating the Vimana Shastra.
On non publication of Vimana Shastra, Subbaraya Shastri writes in
Prastana
trayee as under:
In course of time an humble attempt was
made to bring out the Vimana Shastra or a scientific work dealing with
air-ships and other scientific works but the Lord Almighty being
unwilling not only nothing could see the light of day but the attempt
had to be abandoned. However the massive amount of money that his
disciples were looking for did not come their way. On this B Subbanna
retired Judge of the Chief Court of Mysore writes in his foreward for
Prastahana Trayee as under “If indeed the Government of Mysore who were
approached for assistance on behalf of Panditji had accorded their
patronage several volumes of great interest and value could have been
placed before the public by this time’’ The publisher of two of
Subbaraya Shastri’s work Rasiklal R Mody states that the Manuscript of
Vimana Shastra was lying with a gentleman who was not allowing its
publication. After sometime the manuscript came back to Shastriji, he
died. (ref Ketkar Kesari 1953). The information on Yantra Vimana
Shastra published in 1932 in the
text Prasthana Trayee is as under:
YANTRA SARWEASWAM
This Shastra in 8 chapters is expounded
by the revered Bharadwaja Maharshi. In it the 28, 339 kinds of vehicles
and yantras useful in traveling on land, 783 kinds of vehicles such as
Nauka, Dauka, Dola, Jala, etc useful in visible and invisible voyages on
the surface of water, below water, on the land below water etc., in
seas, oceans and like ; the 101 varieties of air-ships classed under the
three groups viz. Mantric, Tantric and Kritaka or artificial ones,
useful in flying in air by the celestial beings, Gandharvas, Yakshas,
Rakshasas, Kinnaras, Kimpurushas, human beings and so on ; machinery
and others appliances to produce and store one thousand kinds of
electricity of subtle, gross, visible invisible kinds; machines which
attract metals such as gold, copper, silver, iron etc; Printing press,
Lethographs, Paka, Yantra, Kuttinee yantra, Shodhana yantra and also
machines to extract oils, acids, essences etc and those which attract
sound, likeness of things (photographs), shadows, ideas, transmitting
messages etc are dealt with. According to Shastryji Madhusudana
Sarawati, a learned personage who lived eight centuries ago revived the
scientific texts from the bits available in his time and wrote the
Prastana Trayee . This text gives information of about 42 scientific
texts of ancient India. I request scholars to study this work and come
out with their conclusion.
The eight types of Vimanas are as under:
| SR NO | Name Of Type | Fuel used | Names of sub Type Vimanas |
| 1 | Shakatyudgama Vargam | Electrical energy | Shakti, Garbho, Vegayut Mandali, Panchapa, Iravata |
| 2 | Bhuta Vargam | Pancha mahabutas | Five Major Elements, Fire, Air, Water, Earth, Ether(Sky) |
| 3 | Dhoom Vargam | Propelled by steam or smoke | Viswasa, Paribhadra, Garuda AjaMukha, darija |
| 4 | SikhedgamaVargam | Oils of certain seeds of some trees like Panchasikhi, Sikhari,Sikhavali, Kundasikhi, as in vanaspati shastram |
shirvaLI, panchmukhi, Bhairavi, Nandaka, Brindavana |
| 5 | Amsuvaha Vargam | Propelled by solar energy | Prabhavati, Jyochanka, Amsugarbha, Mayoorka, Saharaksha |
| 6 | Taramukha Vargam | Using Manis falling from constellation called Manigarbha Nakshatras | Taravali,Damboli Tarakasha,Sumangala Panchsirsha |
| 7 | Manivahak Vargam | Using natural and artificial Manis | Bhamani, Bhashamanasha,Bhamati ,Bharat |
| 8 | Marut Sakha | Details given above | Kurma, Varaha, Matsya, Narasihma, Marudvridha |
It may be noted that the above
classification form part of the sixth chapter from the 63 rd adhikarna
onwards. From this is clear that till the 62 nd adhikarna the actual
working of Vimanas has not been discussed. The present published texts
gives the description of 4 Vimanas not mentioned above. The adhikarna
list mentions them. Except Tripura the others are not even mentioned
even as adikarna. They have been mentioned as part of
Jatyadhikarna(varieties of aircrafts).It is quite possible that he would
taken it from some other commentaries to give a better picture of these
aircrafts.
In Amsubodhini’s translator’s note, late G V Sarma writes as under:
The English portion of this work is
only a commentary and not a translation in the strict sense of the term.
For many of the explanations of the original sutras or aphorisms , not
found in the Bodhananda’s commentary given in this work , have been
taken from other commentaries on the work , by the expounder of this
shastra, Pandit T. Subaraya Shastriji, who is therefore the real
translator of this work. This can be applied for Vimana Shastra as well.
It is well known that the late G G Joshi took the reported experimental
studies on Marut Sakha as a non event, based on Pandit Satawelekar ‘s
article in Kesari(10 May 1953. It appears that he did not have faith in
the contents of Vimana Shastra due to its Yogic origin.
However present experimental studies shows that it is quite possible that the successful experimental studies on Chumbak Mani based on Vimana Shastra conducted at IIT Mumbai in the seventies was not known to him and autobiography of Shastriji not available to him. Had it been known , he would have revised his stand. (The article on Bhamani published from Thanajavur was in his collection .)This however does not lessens his contributions to ancient sciences. He will always be source of inspiration to me.
However present experimental studies shows that it is quite possible that the successful experimental studies on Chumbak Mani based on Vimana Shastra conducted at IIT Mumbai in the seventies was not known to him and autobiography of Shastriji not available to him. Had it been known , he would have revised his stand. (The article on Bhamani published from Thanajavur was in his collection .)This however does not lessens his contributions to ancient sciences. He will always be source of inspiration to me.
Conclusions:
In short we have to conclude that
Talphade was the first experimenter on Vimana Shastra. In this regard it
is worth mentioning that the late S V Shetty wanted to construct a
modern plane in 1916 for which permission was denied. In this background
the experiment may have been known to a limited circle. It is possible
that Kansaraji got his information from this circle as the Marut Sakha
been the eight aircraft is correct . Use of solar rays as a source of
energy has been mentioned by Kansaraji. This was not known to modern
science when Kansaraji wrote his article in 1952. However as stated
above Chumbak Mani was prepared on the basis of Vimana Shastra. Hence
Kansaraji’s article cannot be dismissed outright. It is necessary to
make further research to see whether Kansarji wrote any article giving
the source of his information. The readers are familiar with the
metallurgical and ceramic marvels of Vimana Shastra. However
constructing a Vimana is still a distant dream given the little
information the present published texts gives us. In this background had
the present scholars/scientists access to Talaphade’s notes, things
would have been different. I request scholars specially from Mumbai ,
Bangalore and Chennai to trace Shastriji’s and Talaphade’s writings and
notes. I have not been able to incorporate all the information, given
the space constraints. Presently I am trying to collect all published
works of Pandit Subbaraya Shastri. I request readers to help me in this
regard.
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