India, Tibet and China : Nehru’s Flawed Policy on Tibet

India, Tibet and China – and the complications of this is something  that will engage Indians for almost all times and the problem  will now remain intricate  for both China and India affecting relations between these two neighbours.

Former Indian Ambassador Preet Malik, given his vast experience in diplomacy has in his essay Nehru’s Flawed Policy on Tibet explained as the title suggests what went wrong. In his conclusion Preet Malik has said that


“China continues to show its aggressive intent where India is concerned, it follows a clear containment policy to keep India focused on South Asia, it adopts a softer tone only to influence India from making any long term strategic commitments to American policies including the Asia-Pacific policies, it is at the same time keeping the economic relationship in the fore front as India is a potentially large market for its goods. India has to overcome the handicaps that the overhang of Nehruvian Tibetan policy blunders have left it to face. The strengthening of India’s defence and infrastructure development against an overpowering position that China has secured through its occupation of Tibet is an imperative that India can only ignore to its own peril. India’s nuclear weapons posture has to be China centric and this has to be developed both numerically and technologically to deter China and add to India’s security architecture. To this has to be added the threat that India would encourage if not directly take up China’s human rights violations in Tibet that is clearly reflected in the close to a hundred self-immolations by Tibetans.”

The essay underlines what we are up against.

Ambassador Malik has lent his more than three decades’ diplomatic experience in putting together this essay.  His career took him on assignments to the UN, where he was a Deputy Permanent Representative in the UN (1983-86), where he handled economic issues, given his earlier experience in the Ministry of Commerce (1976-79). His last Ambassadorial assignment was to Myanmar 1990-92 before returning to New Delhi in the Economic Relations division of the Ministry. He retired as Special Secretary of the Ministry in 1995.

Since then he has written several essays on strategic and international issues, notably China.

Nehru’s Flawed Policy on Tibet

By

Preet Malik

Introduction

This paper confines itself to the Tibet Issue as it stood up to the 1949-50 period, as it is essential that people in India understand and evaluate the policy failures that continue to negatively impact on India’s national interests and way lay our playing the role inherent in our being a major Asian power.

The display of aggressive intent by China in the Ladakh region of India along the Line of Actual Control of which the intrusion in the DauletBaigOldi(Depsang) area and the refusal to withdraw by the PLA over a significant period of time is an example of the trials and tribulations that are directly related to Nehru’s policy blunder on Tibet.Thanks to what he adopted as a policy of appeasement on China’s ill-founded claims on Tibet we continue to face aggression by China on our territory as envisaged even under the hazily drawn LAC. It is quite telling that the January 2012 Sino-Indian Agreement on the ‘Establishment of a working mechanism for Consultation and coordination on India-China Border affairs that has been further supplemented by the October 23, 2013 ‘Border Defence Cooperation Agreement’ do not project the Line of Actual Control even on maps. It is clear that the Chinese are keeping all options open and have the intent to keep needling India, trying its patience, to weaken Its negotiating position and forcing settlements that are largely in China’s interests.

As part of this policy of pressurisation it continues to challenge improvements both of infrastructure and the strengthening of the defence profile that would assist India in counteracting the challenges that the China’s military related developments in Tibet pose to the security of India. Then there its constant attempts at needling India on political or developmental issues relating to Arunachal Pradesh and its being part of India. It is worth recalling here that in the Ambassador R.K.Nehru-Zhou En Lai meetings in 1960 Zhou had clearly indicated that they while not “recognising the McMahon Line they would not cross that line and enter Indian Territory[1]”. This is a significant clarification, that contradicts everything that the PRC has done since then including the issuing of stapled visa’s to residents of India’s Arunachal Pradesh and the political protests that they continue to express on visits to that Indian State by India’s leadership including the President and the Prime Minister.

The actions reflected in the statements made by generals representing the views of the PLA are indications thatThe PLA is following a policy that arises out of its perception of India,as a soft power that shies away from confrontation and while it would protest aggressive intent across the LAC adopted by the PLA India would not resort to counter the incursions by the use of force.

China Uses Deceit as a Stratagem to Get Its way with Tibetin violation of The Treaty of AD 821-822

The correct way of looking at the policy pursued by China is that it is founded on the principal of achieving its objectives by deceit that is a basic attribute to its Middle Kingdom make up. Nothing sets this out in all its specifiteas its violation of the sacrosanct Sino-Tibetan Treaty of AD 821-822 that categorically states “Tibet and China shall abide by the frontiers of which they are now in occupation. All to the east is the country of China; and all to the west is, without question the country of Great Tibet. Henceforth on neither side shall there be waging of war nor seizing of territory.” In the chapeau to this Treaty the intent is clearly spelt out that the two rulers  (described as the Great King of Tibet and the Great King of China) ‘have made this ‘great treaty’ in order to fulfil their decision to restore the former ancient friendship and mutual regard and the old relationship of friendly neighbourliness.” What this Treaty sets out is the inviolability of the borders or the territories of the two countries that are further described as in a “old relationship of friendly neighbourliness” obviously underlining that they were two sovereign states.

In a subsequent substantive paragraph the Treaty states “ This solemn agreement has established a great epoch when Tibetans shall be happy in the land of Tibet, and Chinese in the land of China. So that it may never be changed, the three precious jewels of Religion, the assembly of Saints, the Sun and Moon, Planets and Stars have been invoked as witnesses. An oath has been taken with solemn words and with the sacrifice of animals; and the agreement has been ratified.”

This treaty underlines the fact that the two nations were in a binding treaty of peace that voided change of frontiers that stood in place in AD 821. More importantly it underscores the fact that these were two independent nation states that by this treaty agreed that violations of their borders or for that matter acts to defend their independence and territorial integrity, covering the two states, maintain that any violation by one party could result in retaliation and that ‘nothing that the other party may do by way of retaliation shall be considered a breach of the treaty on their part.’

This in itself suggests that the Tibetan’s have the right to defend violations of the treaty by the Chinese who are today in unlawful occupation of Tibet in violation of the provisions of the Treaty of AD 821 and that it permits the Tibetan’s under its provisions to resort to any means to defend their territory and to force if possible the Chinese occupiers from Tibet.

Chinese Claims over Tibet based on Falsehood

The Chinese claims to Tibet are based on the false understanding of the relationship that came to exist between the Mongol rulers of China and the presence in their courts of a Tibetan Religious Hierarch. The realty was that this relationship was that of a Guru and his RoyalDisciple and did not in anyway grant China the right to treat Tibet as an appendage or a part of the Chinese kingdoms. It is true that the Manchu rulers came to the support of Tibet when it was under threat from Nepal, but the intervention was at the behest of the Tibetan Authorities and not because it was part of China or seeking a political arrangement with China. It was in fact the Tibetan Guru seeking assistance to neutralise a threat to Tibet of his Royal Disciple who happened to be the Emperor of China.

Britain Adopts the Route of China’s Suzerainty over Tibet To Meets its Own Ends

At this stage what needs to be put in place is the fact the suzerain relationship was put in effect by the British Government as it tried to maintain a balance between Tibet as a buffer state keeping the Russians away from posing a threat to Tibet’s borders with British India and the trade interests that Britain considered a paramount component of its relations with China. However the British Authorities maintained through out that Tibet was an autonomous state exercising all controls of a defacto independent state, with China only having the right to advise Tibet on its foreign affairs.

For British India Tibet was a buffer State securing India’s northern frontiers while also granting India treaty-determinedrights over Nepal, Bhutan and Sikkim. Article IX of the 1904 Indo-Tibetan Convention in actual fact recognised Tibet as an independent country that was treaty bound to prevent any external attempts to position themselves on the territory of Tibet and implies that British India would help Tibet maintain that position.

To be precise the British defined Tibet’s position in official terms to Imperial China as follows:

• That HMG formally recognised the suzerain rights of China in Tibet;”
• “Never recognised, and not prepared to recognise right of China to intervene actively in the administration of Tibet, which should remain as contemplated by the Treaties in the hands of Tibetan Administration.”
• While the right of China to station a representative with a suitable escort at Lhasa, with authority to advise the Tibetans as to their foreign relations is not disputed.”
• The British Government was not prepared “to acquiesce in the maintenance of an unlimited number of Chinese troops either at Lhasa or in Tibet generally”

The British Envoy to the Imperial Court at Beijing who spelt out the British position was Sir John Jordan. He reiterated this position in 1909 when he stated that Great Britain “ would not tolerate any attempt to reduce Tibet, who had independent treaty relations with Great Britain to the condition of a province of China and he warned the Chinese Government that grave complications might ensue if the Chinese expedition crossed the frontier into Tibet.”

The Eden Memorandum is Categorical in Defining Trilateral Relations That Followed on The Shimla Agreement of 1914

The matter was clarified in categorical terms in a memorandum addressed by the British Foreign Secretary Anthony Eden to Dr T.V.Soong the Chinese Foreign Minister dated 5th August, 1943. The Eden Memorandum was in response to Dr Soong querying Britain’s ‘attitude’ towards Tibet. Eden respondingstated, “since the Chinese Revolution of 1911, when Chinese forces were withdrawn from Tibet, Tibet has enjoyed de facto independence. She has ever since regarded herself as in practice completely autonomous and has opposed Chinese attempts to reassert control.” What is more the Eden Memorandum makes the following significant points:

1. That the ‘rock on which the Convention (Tripartite Convention between India-Tibet- China of 1914) and subsequent attempts to reach an understanding were wrecked was the question of the boundary between China and Tibet, since the Chinese Government claimed sovereignty over areas which the Tibetans claimed belonged to their autonomous jurisdiction.”
2. That in 1921 Lord Curzon as Foreign Secretary of Britain’s Government informed the then Chinese Minister Dr. Wellington Koo, “that the British Government did not feel justified in withholding their recognition of the status of Tibet as an autonomous State under the suzerainty of China, and intended dealing on this basis with Tibet in the future.”
3. That in principle they were prepared to “recognise Chinese suzerainty over Tibet but only on the understanding that Tibet is regarded as autonomous.”
4. That while India and Britain did not have any territorial ambition in Tibet they were “interested in the maintenance of friendly relations with, and in the preservation of peaceful conditions in an area that was coterminous with the North-East frontiers of India.”

The key elements of British policy that were also the policies of British India were clearly: the stress on complete Tibetan autonomy and a loose suzerainty over it to be exercised by China. This followed the realisation that in actual fact China had no control over Tibet who had refused to recognise the Anglo-Tibet Treaty of 1890 or the Regulations governing trade between India and Tibet that had been worked out by Britain with the Chinese without the involvement of Tibet. The other important aspect was British India ensuring that the Chinese presence in Tibet did not reflect on the position that Tibet acquired as a consequence of the 1904 and the 1907 Treaties as a buffer state for India against Russian ambitions or an overwhelming Chinese position that went against the understanding on the Autonomy enjoyed by Tibet.

Independent India and its Tibet Policy Contradictions Et Al

In what follows we throw light on the problems that we have inherited by the blunderscommitted by Nehru and the Socialist fellow traveller K.M.Pannikar on Tibet It would be justified to treat Nehru’s Tibet Policy as one of appeasement that recognised claims of China over Tibet without questioning them as contradictory to historical facts that spelt of Tibet being a defactoindependent nation and the Chinese claims being imperial in nature in violation of its long standing Treaty relations that were entered into as by both as Sovereign Nations.

There is a mythology built around Nehru and his prowess as a global foreign policy thinker and leader, his conceiving nonalignment as the guiding principle of India’s foreign policy, and the one who defined the core principals that projected India’s national interest. However his policies when placed under the microscope of independent scrutiny fail to meet the real demands of safeguarding India’s national interests in fact he left India facing permanent ordeals that have cost and continue to cost the country dear.

Two outstanding examples of his failures were the Kashmir issue that he without need internationalised and the burden of that failure is continuing to plague India; the other was the Tibet issue where he failed to leverage India’s prevailing position to strike a deal on the borders with the PRC before he acceded to the Chinese claims on Tibet, instead he ended up creating a permanent problem that China continues to exploit. The reality is that Nehru failed to safeguard India’s interests in Tibet and gave up those interests without leveraging them to at the very least have the borders between the two countries defined and settled logically along the watershed principle.

He also failed to support the Tibetan People and their aspirations to remain an independent nation that was being forcibly occupied by a militarily stronger power that was following in the footsteps of colonial powers that both India and China had fought to oust in their national struggles to become truly independent countries disavowing colonialism.


The relations with Tibet that India inherited on the British withdrawal at the time of India’s Independence granted India inherent rights arising out of the Anglo-Tibet Conventions of 1904 that were endorsed by the Anglo-Chinese Convention of 1906. These rights were linked to the projection of Tibet as an autonomous country that had a relationship with Imperial China and subsequently with Republican China that accepted China’s loose suzerain rights over Tibet limited essentially to Tibet’s External Relations. What is more Nehru failed to take into account the strategic importance of Tibet remaining a buffer State safeguarding India’s borders with Tibet. Let us not forget that the PRC not only laid claim to Tibet as a part of China despite its undertaking that Tibet would not become a province of China thus retaining its autonomy but at the same laid claim to Ladakh and the areas to the North of Assam with Brahmaputra being India’s northern frontier thereby claiming the then Union Territory of NEFA that subsequently became the State of Arunachal Pradesh as part of China. These claims were not taken into account by Nehru who was willing to go along with the position adopted by Zhou that these were claims that were reflected on old maps and they would be rectified in due course. Pannikar as India’s envoy to China advised that he was in agreement with Premier Zhou’s views and it was in India’s interests to let this issue alone as the Chinese were not questioning India’s position.

How contradictory was Nehru’s position comes out his treatment of Tibet in 1947-1948 that reflected the understanding in India of Tibet being a “neighbouring country” with whom India had relationship inherited as a continuum of the relations between Tibet and British India; it was in keeping with these relations thatit invited Tibet to the Asian Relations Conference that was held in Delhi in March 1947. Obviously at this stage Tibet was treated as an independent state and was treated as such despite protests by Republican China.

The Treaty Rights that British India had acquired in Tibet were automatically passed on to India on August 1947;this was similar to what happened at the same time to India’s relations with Nepal, Bhutan and Sikkim that were inherited from British India. Why then did Nehru take a unilateral decision on Tibet when the PRC was formed and renewed its claim to Tibet that it undertook to enforce through the use of force?It was also completely contradictory the position that Nehru adopted in the case of Sikkim and Bhutan where he refused to countenance any claims that were put forward to those two states by the PRC.

It is a fact that in 1947, prior to 15 August when India secured its independence initially as a Dominion and subsequently adopting a Constitution that established India as an independent republic, Nehru treated Tibet as andefacto independent nation. It is of interest to focus on this aspect and to project what were the driving principles that made him change his mind, to the extent that he failed to support Tibet’s attempt to stand up to the PLA when it effectively occupied Tibet in violation of all its time honoured commitments to recognise Tibet as an Autonomous state that was not a part of China. In 1950 China while playing lip service to the commitment on autonomy colonised Tibet, treating Tibet against all its past commitments as a defacto province of China. On several occasions China had shown that it adopted a pragmatic stance on the issue of autonomy that it reversed in its own interests whenever it felt strong enough to ignore external pressures like the one’s that the British had employed on the subject of autonomy for Tibet.

Nehru perhaps driven by the twin desires of a bilateral relationship with China that would drive Asia back to being central to global power equations and policy formulation, and his feeling that the inherited rights in Tibet being the fruits of colonial policies adopted by British India should be disavowed and there should be no bargaining with China on the shoulders of such rights, only go to prove that the romantic in Nehru overshadowed the reality that was China’s intent to colonise Tibet.

The reality was that the Peoples Republic of China was intent on having its way with Tibet and certainly had no desire to recognise the borders that Tibet had with India particularly as Maoist China saw itself as the precursor of global domination as a Communist country that would ride to the top on the destruction of democratic and capitalist countries. It therefore was in China’s interests to keep India and Nehru in a pliant mood that would not question the PRC’s imperialist designs and actions against China. The irony was that the Foreign Policy establishment at the level of two of the first Secretary Generals had pressed Nehru that pressure should put on China to accept Tibet’s borders with India in keeping with the Shimla agreement of 1914. The only explanation of the contradictions that highlightedNehru’s blunders on Tibet can be derived from his emphasis on the Asia policy and his assumption that China had to be central to his ambitions for Asia. The only other assumption that would be even more dangerous in intent is that he permitted his socialist bent of mind that coincided with two of his closest advisors on China who were effectively communist sympathisers if not card carrying members, they being Pannikar and Krishna Menon. Whatever may be the reality history can not ignore the fact that Nehru was wrong and his Tibetan policy was gravely flawed and was responsible for the aggravations that India continues to remain at the receiving end of China’s actions that are against India’s national interests.

Conclusion

Nehru failed to keep the strategic aspects of India’s interests on Tibet, he did not take the warning that Vallabhbhai Patel provided to him in a letter that is an outstanding analysis of what India was faced with as a result of the Chinese invasion and forcible occupation of Tibet. His warning that this posed a security threat to India and the need to strengthen India’s defences and armed forces fell on deaf years. Nehru also failed to take into account the schemata that underlay British policy and the eventual adoption by it to force China’s hands in order to secure India’s borders with Tibet and to re-enforce Tibet as a buffer state that would have secure borders with China and would retain its defacto independence. Nehru permitted either his socialist leanings or his romantic conception of a China that along with India would restore Asia to its past position as a global power that would secure international peace and security, to overcome the need to secure India’s borders against occupied Tibet. It is ironical that while he let Tibet down by not standing up for its independence, refused in the process to support Tibet’s attempts to bring the UN in as a party that would secure Tibet from China’s occupation, or took up the issue of human rights violations by China in Tibet, in contradiction to these positions permitted support to the Khampha revolt and permitted the Dalai Lama to remain in India. Logically, given the view that he had refused to stand up to the rights in Tibet that he had unilaterally given up he should have refused to let the Dalai Lama enter India. Instead he was officially received and escorted to safety in India. All of this only goes to show that Nehru had sensitivity but was a bundle of contradictions who allowed his role as a global leader to overshadow his responsibilities to the security, the strategic interests and the defence of India against a aggressive and authoritarian China that only understood power but not logic or clever negotiating skills as a substitute for safeguarding a nations interests.


China continues to show its aggressive intent where India is concerned, it follows a clear containment policy to keep India focused on South Asia, it adopts a softer tone only to influence India from making any long term strategic commitments to American policies including the Asia-Pacific policies, it is at the same time keeping the economic relationship in the fore front as India is a potentially large market for its goods. India has to overcome the handicaps that the over hang of Nehruvian Tibetan policy blunders have left it to face. The strengthening of India’s defence and infrastructure development against an overpowering position that China has secured through its occupation of Tibet is an imperative that India can only ignore to its own peril. India’s nuclear weapons posture has to be China centric and this has to be developed both numerically and technologically to deter China and add to India’s security architecture. To this has to be added the threat that India would encourage if not directly take up China’s human rights violations in Tibet that is clearly reflected in the close to a hundred self-immolations by Tibetans.

By Former India Ambassador Preet Malik 


[1]Taken from the book ‘My China Years’ 1956-88 page 100 by K. Natwar Singh

Ancient Indian Scientists

From various archaeological findings we can find that during the growth of the ancient civilizations, ancient technology was the result of incredible advances in engineering in ancient times. These advances in the history of technology stimulated societies to adopt new ways of living and governance. This is all over the world either Gaza or Mohen-Jo-daro In this arcticle i will pick Indian References mostly for two reasons first - i know it better than others and Indian Civilization is most ancient of all.

However, many ancient inventions were forgotten, lost to the pages of history, only to be re-invented millennia later. when i think why these advancements kept so secretive i only come with one answer and that is " we were not ready to know such truth" or still not for many of them. We can see how we ruined the millions of lives, ecosystem and even now space too with the knowledge of many technology. However there can be a big debate  on this issue and i don't want to go there, for now. 

Many of their findings were presented to the public by wrapping them in relegional flavor so that people follow them due to fear of god, as it was most easy way to spread their scientific findings without getting revealing the techniques behind it. 

Here are the best examples of ancient technology and inventions that demonstrate the ingenuity of our ancient ancestors. So, get ready to be awed...

Saints or scientists?

I will start from the scientists of ancient times. Who were they ? Ofcourse they are not Scientist by the guidelines of present line -length defined by western standards. After reading texts and references you will realize they are those saints/Sages. Now another question is How they do it ?  The land of India is known to be the land of saints and Gods. It is filled with various types of unexplainable things. In ancient times, various saints after doing years of hard meditation, their work and with their patience found the secrets hidden in the Vedas 1,000 years ago. These inventions later came to be known as modern science. Some of the saints came out with such amazing inventions that shocked the kings of those times as well.

I know it is a very debatable issue that how Meditation can do such things. But i believe it can and in fact it is the best way. By meditation you increase the percentage of usable brain capacity and more you have ability to use your brain more you be nearer the truth. We can experience this in our own life as a child/Teenager we do a lot of things which we didn't do later in our life because then we were aware of other aspects of our actions.

The Indian Sage who developed Atomic Theory 2,600 years ago

John Dalton (1766 – 1844), an English chemist and physicist, is the man credited today with the development of atomic theory. However, a theory of atoms was actually formulated 2,500 years before Dalton by an Indian sage and philosopher, known as Acharya Kanad. Acharya Kanad was born in 600 BC in Prabhas Kshetra (near Dwaraka) in Gujarat, India. His real name was Kashyap. It was Kanada who originated the idea that anu (atom) was an indestructible particle of matter.An interesting story states that this theory occurred to him while he was walking with food in his hand. As he nibbled at the food in his hand, throwing away the small particles, it occurred to him that he could not divide the food into further parts and thus the idea of a matter which cannot be divided further came into existence. He called that indivisible matter anu, i.e. molecule, which was misinterpreted as atom. He also stated that anu can have two states - Absolute rest and a State of motion.

Bhaskaracharya

He calculated the time taken by the earth to orbit the sun hundreds of years before the astronomer Smart; Time taken by earth to orbit the sun: (5th century) 365.258756484 days. Born in the obscure village of Vijjadit (Jalgaon) in Maharastra, Bhaskaracharya's mathematical works called "Lilavati" and "Bijaganita" are considered to be unparalleled. In his treatise "Siddhant Shiromani" he writes on planetary positions, eclipses, cosmography, mathematical techniques and astronomical equipment. In the "Surya Siddhant" he makes a note on the force of gravity.

Newton’s Law, 1200 Years before Newton

“Objects fall on the earth due to a force of attraction by the earth. Therefore, the earth, planets, constellations, moon and sun are held in orbit due to this attraction.” The meaning of these lines is parallel to that of Newton’s Law of Gravity. But these lines are not said by the European scientist. They are said by an Indian - in Surya Siddhanta, dated 400-500 AD, the ancient Hindu astronomer Bhaskaracharya states these lines. Approximately 1200 years later (1687 AD), Sir Isaac Newton rediscovered this phenomenon and called it the Law of Gravity.

Acharya Charak: Father of medicine

Acharya Charak has been crowned as the Father of Medicine. His renowned work, the "Charak Samhita," is considered as an encyclopedia of Ayurveda. His principles, diagnoses, and cures retain their potency and truth even after a couple of millennium. When the science of anatomy was confused with different theories in Europe, Acharya Charak revealed through his innate genius and inquires the facts on human anatomy, embryology, pharmacology, blood circulation and diseases like diabetes, tuberculosis, heart disease, etc.

Charak Samhita

In the "Charak Samhita" he has described the medicinal qualities and functions of 100,000 herbal plants. He has emphasized the influence of diet and activity on mind and body. He has proved the correlation of spirituality and physical health contributed greatly to diagnostic and curative sciences. He has also prescribed and ethical charter for medical practitioners two centuries prior to the Oath. Through his genius and intuition, Acharya Charak forever remains etched in the annals of history as one of the greatest and noblest of rishi-scientists.

Sage Bharadwaj

In 1875, the Vymaanika-Shaastra, a fourth century BC text written by Maharshi Bhardwaj, was discovered in a temple in India. The book dealt with the operation of ancient vimanas and included information on steering, precautions for long flights, protection of the airships from storms and lightning, and how to switch the drive to solar energy, or some other “free energy” source. Vimanas were said to take off vertically or dirigible. Bharadwaj the Wise refers to no less than 70 authorities and 10 experts of air travel in antiquity.

Rishi Kanva

The science of wind has been explained by Sage Kanva in Rigveda sections 8/41/6 in Jagati meter of God wind. Sage Kashyapa has described the features and properties of this substance in Rigveda 9/64/26 in the hymns of God Pavamana Soma in meter Gayatri. Kanva was a great Rishi, a descendent of Sage Angirasa. He looked after Shakuntala when she was abandoned by her mother and father (rishi vishwamitra). Bharat, the son of Shakuntala was also brought up by him.

Sage Kapil Muni: Author of the Sankhya Darshan

Kapil muni was born equipped with rare intellect, dispassion and spiritual powers. He authored Sankhya Darshan that defined the term "Dhyaan or Meditation" as “the state of mind when remains without any subjectivity / objectivity i.e. without any thought (when the mind is away from worldly objects), is called the "Dhyaan or Meditation”. He teaches that there is an unbroken continuity from the lowest inorganic to the highest organic forms. The source of world according to him is Prakriti (fundamental nature).

Kapil Muni: Finding how the Universe was created

According to Kapil Muni, there are twenty-five principles responsible for the manifestation of the Creation (Samasara), out of which Purusha and Prakriti are eternal and independent of each other. Kapila is not concerned to deny the reality of personal God or Maheshwara. Yet his assertion is that, no arguments can irrefutably establish God's reality. Therefore, in his model of creation the Purusha (Spirit) and Prakrity (matter) are held solely responsible for creation, without acknowledging an Almighty and intelligent Creator, the God.

Patanjali: The father of Yoga

The Science of Yoga is one of several unique contributions of India to the world. It seeks to discover and realize the ultimate Reality through yogic practices. Acharya Patanjali, prescribed the control of prana (life breath) as the means to control the body, mind and soul. This subsequently rewards one with good health and inner happiness. His 84 yogic postures effectively enhance the efficiency of the respiratory, circulatory, nervous, digestive and endocrine systems and many other organs of the body.

Aryabhatt

He was a master Astronomer and Mathematician, born in 476 CE in Kusumpur (Bihar). In 499 CE, he wrote a text on astronomy and an unparallel treatise on mathematics called "Aryabhatiyam" He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim that the earth is round, it rotates on its axis, orbits the sun and is suspended in space - 1,000 years before Copernicus published his heliocentric theory.

Sushruta

Born to sage Vishwamitra, Sushruta is the father of surgery. 2600 years ago, he and health scientists of his time conducted complicated surgeries like cesareans, cataract, artificial limbs, Rhinoplasty (restoration of a damaged nose), 12 types of fractures, 6 types of dislocations, urinary stones and even plastic surgery and brain surgery. Usage of anesthesia was well known in ancient India. He is the author of the book "Sushruta Samhita", in which he describes over 300 surgical procedures and 125 surgical instruments.

Varahamihira

Varahamihir's book "panch siddhant", noted that the moon and planets are lustrous not because of their own light but due to sunlight. In the "Bruhad Samhita" and "Bruhad Jatak", he has revealed his discoveries in the domains of geography, constellation, science, botany and animal science. In his treatise on botanical science, Varahamihir presents cures for various diseases afflicting plants and trees.

The galaxy is oval, Earth is spherical

Yajur Vedic verse: "Brahmaanda vyapta deha bhasitha himaruja..." describing Shiva as the one who is spread out in Brahmaanda. Anda means an egg depicting the shape of the galaxy. It was the middle east Europians and Greeks who wrongly believed that earth was flat. But Indians, since long have always known that it was spherical. In many scriptures, the word Bhoogala is used, Gola meaning round.

Existence of Atomic and Sub atomic particles

The world accounts discovery of atoms and sub atomic particles to Western scientists who coined these words and theories only in the early 17th century. An excerpt from Lalitha Sahasranama, told by Hayagreeva to Agasthya muni, dating back to the distant ages of the past,describes the Goddess as the super consciousness/Brahman that pervades even the sub atomic particles within matter. "Paranjyotih parandhamah paramanuh paratpara". The word "anuvu" means atom. Paramanu is sub-atomic particle, finer than the finest of atom, meaning electrons and the others.

Ancient times and nuclear weapons

Radiation still so intense, the area is highly dangerous! A heavy layer of radioactive ash in Rajasthan, India, covers a three-square mile area, ten miles west of Jodhpur. For some time it has been established that there is a very high rate of birth defects and cancer in the area under construction. Scientists have unearthed an ancient city where evidence shows an atomic blast dating back thousands of years, from 8,000 to 12,000 years, destroying everything most of the buildings and probably a half-million people.

Radiation still so intense, the area is highly dangerous! A heavy layer of radioactive ash in Rajasthan, India, covers a three-square mile area, ten miles west of Jodhpur. For some time it has been established that there is a very high rate of birth defects and cancer in the area under construction. Scientists have unearthed an ancient city where evidence shows an atomic blast dating back thousands of years, from 8,000 to 12,000 years, destroying everything most of the buildings and probably a half-million people.The Mahabharata clearly describes a catastrophic blast that rocked the continent. "A single projectile charged with all the power in the Universe...An incandescent column of smoke and flame as bright as 10,000 suns, rose in all its splendor...it was an unknown weapon, an iron thunderbolt, a gigantic messenger of death which reduced to ashes an entire race.” Historian Kisari Mohan Ganguli says that Indian sacred writings are full of such descriptions.

Ancient ultrasound machines? 

Using a variety of complicated instruments, gynecologists have gradually come to know how the embryo grows during the period of pregnancy. But the Shrimad Bhagavatam, 3rd canto, 30th chapter, gives a vivid description of the growth of the embryo in the mother's womb. If we compare the information given therein with the information given in a standard textbook such as the embryology section of Gray's Anatomy, there are striking similarities in the information obtained from the two sources.

Ancient science knows more than modern science?

The Vedas claim that there are living entities everywhere - even in fire. Modern science, however, presumed that no life could exist in fire. This presumption is in fact the basis for the process of sterilization. But recent advancements in the field of medicine have shown that microbes called 'fire bacteria' survive even in fire.

The incredible powers of the Ancient Siddhars!

Siddhars are a type of saint in India who are said to have had many powers and achieved a ‘god-like’ state through specific secret practices that were known only to them. These powers spanned from controlling time and space, to transforming the body, manipulating matter at the molecular level and achieving immortality. The Siddhars were followers of the God Shiva and according to different texts there were 18 of them. Their teachings and findings were written in the form of poems in the Tamil language.

There is a debate as to who was the first Siddhar. Some legends talk about Sri Pathanjali, who was considered to be an incarnation of Adiseshan, the celestial five-headed snake associated with God Vishnu. But the prevailing tradition refers to Agasthya (or Agasthyar) as the first Siddhar, one of the seven sages (or Saptarshis) as mentioned in the Vedic texts, and he was the son of the god Brahma of the Hindu creation story. 

Agathiyar is considered to be the author of a lot of the first Siddhar literature and he was supposed to have lived in the 7th century BC. About 96 books are attributed to him and that includes writings in alchemy, medicine and spirituality. Apart from the legends that exist, the beginnings of the Siddhars’ are lost in time. 

Ashta Siddhis of Siddhars

The powers that the Siddhars possessed were separated in categories. The main category included 8 powers called ashta siddhis: 

• To become tiny as the atom within the atom (Anima)
• To become big in unshakeable proportions (Mahima)
• To become as light as vapour in levitation (Laghima)
• To become as heavy as the mountain (Garima)
• To enter into other bodies in transmigration (Prapti)
• To be in all things, omni-pervasive (Prakamya)
• To be lord of all creation in omnipotence (Isatvam)
• To be everywhere in omnipresence (Vasitvam)

There are Ten secondary siddhis as described in Bhagavata Purana that include the following: 

• Being undisturbed by hunger, thirst, and other bodily appetites; 
• Hearing things far away; 
• Seeing things far away; 
• Moving the body wherever thought goes (teleportation/astral projection); 
• Assuming any form desired; 
• Entering the bodies of others; 
• Dying when one desires; 
• Witnessing and participating in the past times of the gods; 
• Perfect accomplishment of one's determination; 
• Orders or commands being unimpeded

A famous Siddhar was Tirumular, who was a Tamil mystic and writer of 6th century AD and was also one of the 18 Siddhars according to the Tamil Siddha tradition. His main work is named “Tirumantiram”, a 3,000 verse text, which is the foundation of the Southern Shaiva Siddharta School of philosophy. Another Siddhar, Bhogar (Bhoganathar), who lived between the 3rd and 5th century AD is said to have discovered the elixir of immortality – one his main works is the Pharmacognosy.

Few of those quality can easily seen in many saints in India and even some Buddhist Monks and other Parts of World.

The mystery remains…! 

Due to the closely-guarded nature of the Siddhar records, the original knowledge of this enigmatic group of saints has remained shrouded in secrecy. The question remains whether their powers were real and, if so, how they managed to attain them. Manipulating space, time and matter would require knowledge far beyond what we have today. Now Modern Science started to have hint of such capabilities can exist, it will be intresting what we can know about them.

But i feel some how it is good for Humankind and its future , may be we are not mature enough to handle such knowledge as we are struggling with Our advancements we have made so far.....

The Myopic and Damaging Politics of Sanskrit

(This article is from Ranojay Bhattacharya ; He is graduate in Sanskrit from St. Stephen's College, Delhi and a post graduate in Ancient Indian History from C.H.S JNU. He also happens to be an accomplished Tabla player. At present he is working as a research scholar at Indus Research Center, New Delhi.)

The Sanskrit debate is back, and our civil society isn’t getting enough of flashing its diplomas in subaltern studies.

To begin with, there are two major arguments against the implementation of Sanskrit in schools. The first one is a racial argument. According to it, white Aryans invaded India. The aboriginals were all black.  The Aryans were Sanskrit speakers and not only imposed Sanskrit on the aboriginals but also drove them down south. This view gained coin back in the 19th century and continues to dominate the psyche of Indians thanks to our—to quote sociologist Dipankar Gupta—“westoxicated” academicians and middle class.

The theory of racial invasion has been severely critiqued and has been mostly given up in mainstream academia. The contributions of Dr B.R Ambedkar in breaking this theory are commendable. Anyone in doubt must read his work Who Were the Shudras? to understand the untenable nature of the racial invasion theory.

This however does not mean that the invasion theory is terminated in its entirety. It has its stock of variants which are invoked to ignite communal and ethnic issues as and when required.

The second argument against Sanskrit, the Brahamnical Sanskrit theory, is one such variant, still alive and doing well. It goes way back to the 19th century and has been nicely preserved in the early Marxist Indian historiographies of D.D. Kosambi and R.S. Sharma, though their invasion theory has been sidelined. The theory that Sanskrit language represents Brahmanic hegemony and therefore is the medium of subjugation of the ancient subalterns (who are only remotely connected to the present ones: see Ambedkar’s Who Were the Shudras?) is based on the following gross observations in the Sanskrit texts, especially Sanskrit plays.

Prakrit was the language of the masses. Only upper caste men are depicted as conversing in Sanskrit. Women and lower castes regardless of their gender are depicted as conversing in Prakrit. Other than these observations, our anti-Sanskrit champions sight the prohibitions sighted in the law books like that of Manu to conclude that Sanskrit belongs to the upper castes. Well, these arguments overlook the some telling exceptions.

The Brahmana court jester depicted in Sanskrit plays invariably converses in Prakrit. Merchants and courtiers are also made to speak in Prakrit. Parivrajikas or female ascetic nuns are seen speaking in Sanskrit along with courtesans and at times queens. Children, regardless of their gender, are depicted as Prakrit speakers. The languages of the characters of the plays are decided by the characterisation, ethnicity and vocation of the protagonists, phonetic peculiarities of the audience, situations in the plays, not on caste hierarchies.

Both Sanskrit and Prakrit used in the kāvyas are of standardised form, thereby not letting one have literary privilege over the other. The fact that the kāvyas included dramas that were to be enacted on various occasions, and thus must have been accessible to a wide audience of various castes and classes, goes against the idea that Sanskrit was reserved for the upper castes. The various female and lower castes depicted as speaking in Prakrit are usually in conversation with the Sanskrit speakers. From this we can also infer that though a character is speaking in Parkrit, he/she is understands Sanskrit fully so as to be active participants in the conversations. Finally, most of the actors were usually from the so-called lower castes. This suggests that they knew how to at least converse in both the languages with ease.

In her book Imagining The Urban: Sanskrit and the City In Early India, Delhi University professor  Shonaleeka Kaul refers to American Sanskrit scholar Sheldon Pollock’s thesis, in which he argues in favour of the universal nature of Sanskrit and designates it as cosmopolitan, and also states that its linguistic affiliations were genuinely trans-regional and trans-ethnic, like its sphere of cultivation and circulation. Thus the Brahmnaic Sanskrit theory is also untenable.

The Dharmashastric texts forbid the recitation of the sacred texts by the lower castes. So restriction to it is applicable only to the religious texts. Sanskrit is not a religious language and not at all a language reserved for mainstream Hinduism. Plays, poetry, medical, astronomical and other treatises are available to substantiate this point. Sanskrit literature would also include works by the sects which disagreed with Hindu practices like the Buddhists. Asvaghosa’s Budhhacharita and Saundarananda are testimony to this. Many argue that Buddhism represented the subalterns. That might be true. However, the use of Sanskrit in a sect which represents subalterns refutes allegations about the elitist nature of Sanskrit.

Yet another argument against Sanskrit learning, which is closely associated with the above theories, is that there are languages which represent the subalterns and these do not have any connection with Sanskrit.

But   most of the languages which are being claimed as languages of the subalterns, like Tamil and Prakrit, have standardised and canonised versions. This by itself reveals the existence of hierarchies among the speakers of these languages. Therefore, the allegations that Sanskrit is subjected to must be shared by these as well. There is no language then whatsoever which does not represent social hierarchies. Even languages like Santhali represent gender and generation divisions. Moreover, tenets of Sanskrit are found in languages of all parts of the country, ranging from the North East (Assam) to the South (Tamil and Malayalam). The obvious question that arises is whether the strong tenets of the supposed subaltern languages are found all over the country or not.

So we are in a position to conclude that Sanskrit is not as “problemtic” a language as suggested by our self-serving politicians and politically inclined academicians. Introduction of Sanskrit as a language to be learnt should not face such unwarranted opposition. And if such opposition is not unwarranted, then all languages must be banned. Following such arguments, we must stop talking.

Strangely, we find most of the anti-Sanskrit pro-subaltern champions mumbling in English. Is that not a language that represents subordination or domination? Wasn’t it introduced by force? So should we renounce it? Not at all. Language has politics, but that politics is defined by who speaks in it. After all, Gandhi and Ambedkar wrote and spoke at length in the same language that was spoken by Lord Curzon and Lord Dalhousie.

Well, then does it mean that our pro-Sanskrit champions are correct in their assertions? Their arguments are acceptable only to the extent that Sanskrit is a rich language and is one of the main sources to understand our past and present culture. Other than this, repulsion to Sanskrit is a phenomenon that owes much to these very same champions.

The desire to learn Sanskrit needs to be kindled among the young. This has to be done by positive nurturing, not by imposing it in place of a European language that a child has been learning and is keenly interested in (regardless of the politics behind such interest). Doing so would only make the child repelled by Sanskrit.

There is no proper planning involved in the measures adopted to promote Sanskrit among the young. The sudden and compulsory introduction of the language does not pre-suppose that children are humans, but treats them as objects under manufacture. There should be no problem with Sanskrit as far as it is introduced as an option to choose from at the school level. However, it should not be imposed at any cost, as this can only lead to its destruction in the long run. This is only a glimpse of the lack of planning and administration in the Sanskrit world.

Most of the colleges offering an Honours degree in Sanskrit try to promote the language through any measure possible. This overlooks quality and leads to fatal implications for both students and faculty. The cut-off for taking up Sanskrit in graduation is compromised so much that it has become a lucrative option for securing a random degree by uninterested and academically disinclined students. A look at the list of students who fail in the first year finals in most of the universities makes this point clear.

The syllabus designed for Sanskrit Honours mostly aims to ensure its survival and therefore does not subscribe to  general academic standards. A university which accepts students from gurukuls (who have studied Sanskrit since childhood), those who have studied Sanskrit till higher secondary, those who have studied it till secondary, those who studied it only till eighth standard and those who have never studied it, all in one honours degree programme, reveals a lot about the superficial and arbitrary nature of the syllabus and the credentials of the planners.

The gurukul student doesn’t learn anything new and leaves cursing, while the novice and the eighth standard Sanskrit scholar graduates from the university pondering over three years of mumbo jumbo and truths behind a certificate that claims a first division. The quality of teachers coming out of such a system can well be imagined.

Even at the research level, in most of the Sanskrit departments, socio-political and economic implications of the texts being studied are not taken into account. Understanding the texts through academically accepted theoretical frameworks is hardly ever undertaken. Rather, a mystical and theological approach is engaged with. The quality of students produced by the Sanskrit departments, given their arbitrary nature and lack of planning to build aptitude, is not compatible with mainstream academics nor are they of any use outside pure academics. Thus the saviours of Sanskrit are equally responsible for its doom.

The politics around this language is completely unwarranted. A culturally rich language must be learnt and allowed to grow. The politicization of the language on communal grounds only brings forward the leanings of the politicians. Sanskrit is innocent and nobody should have a problem with its introduction in schools. But we must be careful about how we introduce it. Imposition only creates rebellion. Unwarranted imposition would lead to unwarranted rebellion. Furthermore, for the promotion of Sanskrit, its introduction in schools is not enough. There is an urgent need to revise the entire structure of Sanskrit studies in colleges and universities. Until that is done, Sanskrit will continue to be a “subaltern discipline” in relation to mainstream academics.

Though the career options for Sanskrit students are in plenty, it is finally quality that would determine access to jobs. Till the Sanskrit field does not come to terms with mainstream academic standards and market forces, the departments will continue to produce sub-standard scholars vying for the limited jobs in pure academics.

India’s Sanskrit Code

I am sure you will agree that the facts discussed in this article are very thought provoking, seems unbelievable and interesting. After reading a lot about something related to this i got compiled info from various sources This came in my mind after the seeing AssThumping in Indian Media about Sanskrit Study in Indian Schools.

Actually i am reading about Mercury Vortex Technology mainly, below info is some how i came across and thought would be sh-arable in current Scenario.

we will discuss following major points in coming text : 

1. The Vimanas, space craft and extraordinary weapons referred to in the Indian epics.
    

2. … AND it’s all true – review the evidence for yourself!
    

3. Lost fountain of knowledge
   - the Indian Emperor Ashoka and the "Secret Society of the Nine Unknown Men"
    

4. Talpade:
   - The story of the Indian Sanskrit Scholar who built and flew a mercury engine aircraft in 1895 (8 years before the Wright Brothers). He built this aircraft from specs in Sanskrit manuscripts thousands of years old.
    

5. Who is benefiting from this knowledge today?
   - So many have already benefited from these texts while the Indians themselves ignore the knowledge which is right under their nose!
    

6. Breaking the code.
   - Whoever can bring together a multidisciplinary team comprising scientists, philosophers and Sanskrit scholars could unlock the knowledge locked away in these documents and change the future of the world.

All comments appreciated.

1. Vimanas, Space craft and extraordinary weapons referred to in the Indian epics

Ancient Indian texts on Vimanas are so numerous it would take several books to relate what they have to say.

The Ramayana describes a Vimana as a double-deck, circular (cylindrical) aircraft with portholes and a dome. It flew with the speed of the wind and gave forth a melodious sound (a humming noise?).

Sanskrit texts are filled with references to Gods who fought battles in the sky using Vimanas equipped with weapons as deadly as any we can deploy in these more enlightened times. For example, there is a passage in the Ramayana which reads: 

The Puspaka car that resembles the Sun and belongs to my brother was brought by the powerful Ravan; that aerial and excellent car going everywhere at will.... that car resembling a bright cloud in the sky.

".. and the King [Rama] got in, and the excellent car at the command of the Raghira, rose up into the higher atmosphere."

In the Mahabharatra, Asura Maya had a Vimana measuring twelve cubits in circumference, with four strong wheels.The Ramayana, does have a highly detailed story in it of a trip to the moon in a Vihmana (or "Astra"), and in fact details a battle on the moon with an "Asvin" airship. This is a small bit of evidence of anti-gravity and aerospace technology used by Indians.

         The Mahabhrata records the use of other deadly weapons. 'Indra's Dart' operated via a circular 'reflector'. When switched on, it produced a 'shaft of light' which, when focused on any target, immediately 'consumed it with its power'.

In one particular exchange, Krishna, is pursuing his enemy, Salva, in the sky, when Salva's Vimana, the Saubha is made invisible in some way. Undeterred, Krishna immediately fires off a special weapon: 'I quickly laid on an arrow, which killed by seeking out sound'.

Many other terrible weapons are described, quite matter of factly, in the Mahabharata, but the most fearsome of all is the one used against the Vrishis.

The narrative records:

Gurkha flying in his swift and powerful Vimana hurled against the three cities of the Vrishis and Andhakas a single projectile charged with all the power of the Universe. An incandescent column of smoke and fire, as brilliant as ten thousands suns, rose in all its splendor. It was the unknown weapon, the Iron Thunderbolt, a gigantic messenger of death which reduced to ashesthe entire race of the Vrishnis and Andhakas.

The after-affects of this Iron Thunderbolt have an ominously recognizable ring. Apparently, those killed by it were so burnt that their corpses were unidentifiable. The survivors fared little better, as it caused their hair and nails to fall out.

2. … And its all true ?

There are Sanskrit documents which describe how to build a Vimana! 

In the Sanskrit Samarangana Sutradhara, it is written: 

Strong and durable must the body of the Vihmana be made, like a great flying bird of light material. Inside one must put the mercury engine with its iron heating apparatus underneath. By means of the power latent in the mercury which sets the driving whirlwind in motion, a man sitting inside may travel a great distance in the sky. The movements of the Vimana are such that it can vertically ascend, vertically descend, move slanting forwards and backwards. With the help of the machines human beings can fly in the air and heavenly beings can come down to earth.

The ancient Indians wrote entire flight manuals on the control of the various types of Vimanas, many of which are still in existence, and some have even been translated into English.

The Samara Sutradhara is a scientific treatise dealing with every possible angle of air travel in a Vimana. There are 230 stanzas dealing with the construction, take-off, cruising for thousand of miles, normal and forced landings, and even possible collisions with birds. In 1875, the Vaimanika Sastra, a fourth century B.C. text writtenwritten by Pandit Subbaraya Shastry which Shastry claimed was psychically delivered to him by the ancient Sage Bharadvaja. , was rediscovered in a temple in India.

It dealt with the operation of Vimanas and included information on the steering, precautions for long flights, protection of the airships from storms and lightning and how to switch the drive to "solar energy" from a free energy source which sounds like "anti-gravity." The Vaimanika Sastra (or Vymaanika-Shaastra) has eight chapters with diagrams, describing three types of aircraft, including apparatuses that could neither catch on fire nor break. It also mentions 31 essential parts of these vehicles and 16 materials from which they are constructed, which absorb light and heat; for which reason they were considered suitable for the construction of Vimanas.

This document has been translated into English and is available by writing the publisher: 

VYMAANIDASHAASTRA AERONAUTICS 

by Maharishi Bharadwaaja, 

translated into English and 

edited, printed and published by Mr. G. R.Josyer, 

Mysore, 

India, 

1979. 

Mr. Josyer is the director of the International Academy of Sanskrit Investigation, located in Mysore. There seems to be no doubt that Vimanas were powered by some sort of "anti-gravity." Vimanas took off vertically, and were capable of hovering in the sky, like a modern helicopter or dirigible. Bharadvaj  refers to no less than seventy authorities and 10 experts of air travel in antiquity! (These sources are now lost!)

Vimanas were kept in a Vimana Griha, must be a kind of hanger, and were sometimes said to be propelled by a yellowish-white liquid, and sometimes by some sort of mercury compound, though writers seem confused in this matter. It is most likely that the later writers on Vimanas, wrote as observers and from earlier texts, and were understandably confused on the principle of their propulsion. The "yellowish- white liquid" sounds suspiciously like gasoline, and perhaps Vimanas had a number of different propulsion sources, including combustion engines and even "pulse-jet" engines, who knows ? . There are so many such texts and most of them have not even been translated into English yet. But Mercury or more Promisingly Mercury Compound seems most promising as a source.

It is evident that ancient Indians flew around in these vehicles, all over Asia, and even, apparently, to South America. Writing found at Mohenjodaro (now in Pakistan) has also been found in one other place in the world: Easter Island! Was Easter Island an ancient Indian air base? 

Nuclear war 8,000 years ago

A heavy layer of radioactive ash in Rajasthan, India, covers a three-square mile area, ten miles west of Jodhpur. Scientists are investigating the site, where a housing development was being built.  

For some time it has been established that there is a very high rate of birth defects and cancer in the area under construction. The levels of radiation there have registered so high on investigators' gauges that the Indian government has now cordoned off the region. Scientists have unearthed an ancient city where evidence shows an atomic blast dating back thousands of years, from 8,000 to 12,000 years, destroyed most of the buildings and probably a half-million people. One researcher estimates that the nuclear bomb used was about the size of the ones dropped on Japan in 1945.  

The Mahabharata clearly describes a catastrophic blast that rocked the continent.  

Archeologist Francis Taylor says that etchings in some nearby temples he has managed to translate suggest that they prayed to be spared from the great light that was coming to lay ruin to the city. (Construction has halted while the site is under investigation.)

Lost fountain of knowledge

The Indian Emperor Ashoka started a "Secret Society of the Nine Unknown Men": great Indian scientists who were supposed to catalogue the many sciences. Ashoka kept their work secret because he was afraid that the advanced science catalogued by these men, culled from ancient Indian sources, would be used for the evil purpose of war, which Ashoka was strongly against, having been converted to Buddhism after defeating a rival army in a bloody battle. The "Nine Unknown Men" wrote a total of nine books, presumably one each. One of these books was titled "The Secrets of Gravitation!" This book, known to historians, but not actually seen by them dealt chiefly with "gravity control." It is presumably still around somewhere, kept in a secret library in India, Tibet or elsewhere. One can certainly understand Ashoka's reasoning for wanting to keep such knowledge a secret.  

Ashoka was also aware of devastating wars using such advanced vehicles and other "futuristic weapons" that had destroyed the ancient Indian "Rama Empire" several thousand years before.

Unknown alloys have been revealed in the ancient palm leaf manuscripts. The writer and Sanskrit scholar Subramanyam Iyer has spent many years of his life deciphering old collections of palm leaves found in the villages of his native Karnataka in southern India.

One of the palm leaf manuscripts they intend to decipher is the Amsu Bodhini, which, according to an anonymous text of 1931, contains information about the planets; the different kinds of light, heat, color, and electromagnetic fields; the methods used to construct machines capable of attracting solar rays and, in turn, of analysing and separating their energy components; the possibility of conversing with people in remote places and sending messages by cable; and the manufacture of machines to transport people to other planets!

Talpade – The Indian Sanskrit scholar who built and flew a mercury engine aircraft in 1895, 8 years before the Wright brothers! 

Shivkur Bapuji Talpade, flew an unmanned aircraft, eight years before the Wright brothers demonstrated on December 17th 1903 that it was possible for a ‘manned heavier than air machine to fly’. But, in 1895, eight years earlier, the Sanskrit scholar Shivkar Bapuji Talpade had designed a basic aircraft called Marutsakthi (meaning Power of Air) based on Vedic technology documented in ancient Sanskrit manuscripts. His demonstration flight took place before a large audience in the Chowpathy beach of Bombay. The importance of the Wright brothers lies in the fact, that it was a manned flight for a distance of 120 feet and Orville Wright became the first man to fly. But Talpade’s unmanned aircraft flew to a height of 1500 feet before crashing down and the historian Evan Koshtka, has described Talpade as the ‘first creator of an aircraft’.

This historic day in 1895 (unfortunately the actual date is not mentioned in the Kesari newspaper of Pune which covered the event) was witnessed by the famous Indian judge/ nationalist/ Mahadeva Govin-da Ranade and H H Sayaji Rao Gaekwad.

It is important to note that Talpade was no scientist, just a sanskrit scholar who had built his aircraft entirely from the rich treasury ofIndia’s Vedas.

Shivkar Bapuji Talpade was born in 1864 in the locality of Chirabazar at Dukkarwadi in Bombay. He was a scholar of Sanskrit and from his young age was attracted by the Vaimanika Sastra (Aeronautical Science) expounded by the great Indian sage Maharishi Bhardwaja.

Surprisingly according to the bi-monthly Ancient Skies published in USA, the aircraft engines being developed for future use by NASA also uses mercury bombardment units powered by Solar cells! Interestingly, the impulse is generated in seven stages. The mercury propellant is first vapourised fed into the thruster discharge chamber ionised converted into plasma by a combination with electrons broke down electrically and then accelerated through small openings in a screen to pass out of the engine at velocities between 1200 to 3000 kilometres per minute! But so far NASA has been able to produce an experimental basis only a one pound of thrust by its scientists a power derivation virtually useless. But over 100 years ago Talpade was able to use his knowledge of Vaimanika Shastra to produce sufficient thrust to lift his aircraft 1500 feet into the air!

Maharaja Sayaji Rao Gaekwad of Baroda was a great supporter of the Sciences in India, and was willing to help Talpade with funds to build his aircraft and the mercury engines.

But the success of an Indian scientist was not liked by the Imperial rulers. Warned by the British Government the Maharaja of Baroda stopped helping Talpade.

Talpade passed away in 1916 unhonoured, in his own country. It is said that the remains of the Marutsakthi (the aircraft Tapade built) were ‘sold’ to a British company by Talpade’s relatives.

Who is benefiting from this knowledge today?

Robert Oppenheimer inventor of the atom bomb was well known for studying ancient Indian texts and perhaps drew more than inspiration from them. Just before the first Atom Bom test, Oppenheimer famously quoted from the Gita saying, ‘I have become Death, Destroyer of Worlds".

It is interesting to note, that the Nazis developed the first practical pulse-jet engines for their V-8 rocket "buzz bombs." Hitler and the Nazi staff were exceptionally interested in ancient India and Tibet and sent expeditions to both these places yearly, starting in the 30's, in order to gather esoteric evidence that they did so, and perhaps it was from these people that the Nazis gained some of their scientific information!

Only a few years ago, the Chinese discovered some sanskrit documents in Lhasa, Tibet and sent them to the University of Chandrigarh to be translated. Dr. Ruth Reyna of the University said recently that the documents contain directions for building interstellar spaceships! Their method of propulsion, she said, was "anti- gravitational" and was based upon a system analogous to that of "laghima," the unknown power of the ego existing in man's physiological makeup, "a centrifugal force strong enough to counteract all gravitational pull." According to Sanatan Yogis, it is this "laghima" which enables a person to levitate.

Dr. Reyna said that on board these machines, which were called "Astras" by the text, the ancient Indians could have sent a detachment of men onto any planet, according to the document, which is thought to be thousands of years old. The manuscripts were also said to reveal the secret of "antima"; "the cap of invisibility" and "garima"; "how to become as heavy as a mountain of lead." Naturally, Indian scientists did not take the texts very seriously, but then became more positive about the value of them when the Chinese announced that they were including certain parts of the data for study in their space program! This was one of the first instances of a government admitting to be researching anti-gravity.

Whether there is any possibility in those claims of Indian Ancient Scriptures we don't know and we will never know because for us there is water on Moon only when America says it is, despite having all evidences of that.

Cracking the code 

There is a wealth of knowledge locked away in Sanskrit manuscripts, 80% of which have not even been translated yet. Talpade managed to successfully fly an aircraft in 1895 using the knowledge in these Sanskrit documents. Remember, he was not a scientist, just a Sanskrit scholar. Just imagine what could be achieved if experts in science, Sanskrit and philosophy get together to crack the code! Whoever cracks it will change the future of the world and will probably dominate it.

And there is so much uproar in India that why Should Sanskrit Should teach in Indian Schools, Perhaps the Sickular Morons are hoping them to taught it in any other country. the claims in Scriptures cannot be originated from imagination itself there must have to be some base behind of them.

I am claiming all above things are true but if there is any thing there that should be throughly examined and there is no harm in  that as already our Institutions are almost doing nothing in field of Innovation (exceptions are there indeed).