Pingala Chandas Shastra Pdf Download
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But, do you know that this is the gift of ancient Indian mathematics to the world of technology. Ancient Indian prosodist and mathematician Pingala was the first to develop and use the binary number system while studying and analysing Sanskrit poetic meters (chandah / छन्द:) in his work Chandahshastra composed around 3rd century BCE.
Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.
Shilpashastra (शल्पशस्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.
Dharmashastra (धर्मशस्त्र, dharmaśāstra) contains the instructions (shastra) regarding religious conduct of livelihood (dharma), ceremonies, jurisprudence (study of law) and more. It is categorized as smriti, an important and authoritative selection of books dealing with the Hindu lifestyle.
Ganitashastra (शल्पशस्त्र, gaṇitaśāstra) refers to the ancient Indian science of mathematics, algebra, number theory, arithmetic, etc. Closely allied with astronomy, both were commonly taught and studied in universities, even since the 1st millennium BCE. Ganita-shastra also includes ritualistic math-books such as the Shulba-sutras.
Pingala es el autor del Chanda-shastra, un libro escrito en sánscrito acerca de las métricas.Este matemático indio era natural del actual estado de Kerala, en la India. Se creía que vivió en el siglo III a.
Pingala was an ancient Pakistani mathematician, famous for his work, the Chandas shastra (chandas-śāstra, also Chandas sutra chandas-sūtra), a Sanskrit treatise on prosody considered one of the Vedanga.
Pingala is mainly known for his famous work Chanda-shastra, the earliest recorded treatise on Sanskrit prosody. Chanda-shastra has been dated to either the later part of BCE, or the rising CE; this was the time when an evident transition took place from the Vedic meter to the Classical meter in Sanskrit literature. This period is specific to the Mauryan era when the Arthashastra and the Edicts of Ashoka were written and appreciated by many.
Pingala used the above in his Chhandahshastra. The knowledge of binary numbers indicates his deep understanding of arithmetic. Binary repersentation has now become the basis of information storage in terms of sequences of 0s and 1s in modern-day computers.
yena chandasā chandobhirvā sarvā vidyā: saṁvr̥tā: āvr̥tā: samyak svīkr̥tā bhavanti, tasmācchandāṁsi vedā: vedādhyayanena sarvavidyāprāptermanuṣya āhlādī bhavati, sarvārthajñātā cātaśchando veda:
te'bruvannaṅgirasa ādityān kva stha kva va: sadbhyo havyaṁ vakṣyāma iti chanda:su ityabruvan gāyatryāṁ triṣṭubhi jagatyāmiti tasmācchandassu sadbhya ādityebhya āṅgirasā prajā havyaṁ vahanti
According to Tantric shastra and Ganapati Muni, Chinnamasta dwells in the Agna Chakra. She remains in Sushumna nadi, one of the three basic nadis (Ida Pingala and Sushumna). During meditation, they all eventually meet in the agnya chakra. When our breath flows through the sushumna nadi. It is the Nirvikalpa Samadhi state. In other words, samadhi is attained when the seeker traverses Brahma granthi, Vishnu granthi, and Rudra granthi..
The Rishi are seers who know, and by their knowledge are the makers of shastra and "see" all mantras. The word comes from the root rish Rishati-prapnoti sarvvang mantrang jnanena pashyati sangsaraparangva, etc. The seven great Rishi or saptarshi of the first manvantara are Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, and Vashishtha. In other manvantara there are other sapta-rshi. In the present manvantara the seven are Kashyapa Atri, Vashishtha, Vishvamitra, Gautama, Jamadagni, Bharadvaja. To the Rishi the Vedas were revealed. Vyasa taught the Rigveda so revealed to Paila, the Yajurveda to Vaishampayana, the Samaveda to Jaimini, Atharvaveda to Samantu, and Itihasa and Purana to Suta. The three chief classes of Rishi are the Brah-marshi, born of the mind of Brahma, the Devarshi of lower rank, and Rajarshi or Kings who became Rishis through their knowledge and austerities, such as Janaka, Ritaparna, etc. Thc Shrutarshi are makers of Shastras, as Sushruta. The Kandarshi are of the Karmakanda, such as Jaimini.
For each of these ages a suitable Shastra is given. The Veda is the root of all Shastra (mula-shastra). All others are based on it. The Tantra is spoken of as a fifth Veda. Kulluka-Bhatta, the celebrated Commentator on Manu, says that Shruti is of two kinds, Vaidik and Tantrik (vaidiki-tantriiki chaiva dvi-vidha shrutih-kirttita). The various Shastras, however, are different presentments of shruti appropriate to the humanity of the age for which they are given. Thus the Tantra is that presentment of shruti which is modelled as regards its ritual to meet the characteristics and infirmities of the Kali-yuga. As men have no longer the capacity, longevity, and moral strength necessary for the application of the Vaidika Karma-kanda, the Tantra prescribes a special sadhana or means or practice of its own, for the attainment of that which is the ultimate and common end of all Shastra. The Kularnava Tantra says that in the Satya or Krita age the Shastra is Shruti (in the sense of the Veda and Upanishads); in Treta-yuga, Smriti (in the sense of the Dharma-Shastra and Shruti-jivika, etc.); in Dvapara Yuga the Purana; and in the last or Kali-yuga the Tantra, which should now be followed by all orthodox Hindu worshippers. The Maha-nirvana and other Tantras and Tantrik works lay down the same rule. The Tantra is also said to contain the very core of the Veda to which, it is described to bear the relation of the Paramatma to the Jivatma. In a similar way, Kaulachara is the central informing life of the gross body called vedachara, each of the achara which follow it up to kaulachara being more and more subtle sheaths.
It is said that there are 3 crores of nadi in the human body, of which some are gross and some are subtle. Nadi means a nerve or artery in the ordinary sense; but all the nadis of which the books on Yoga speak are not of this physical character, but are subtle channels of energy. Of these nadi, the principal are fourteen; and of these fourteen, ida, pingala, and sushumna are the chief; and, again, of these three sushumna is the greatest, and to it all others are subordinate. Sushumna is in the hollow of the meru in the cerebro-spinal axis. It extends from the Muladhara lotus, the Tattvik earth centre, to the cerebral region. Sushumna is in the form of Fire (vahni-svarupa), and has within it the vajrini-nadi in the form of the sun (surya-svarupa). Within the latter is the pale nectar-dropping chitra or chitrini-nadi, which is also called Brahma-nadi, in the form of the moon (chandra-svarupa,). Sushumna is thus triguna. The various lotuses in the different Chakra of the body (vide post) are all suspended from the chitra-nadi, the chakra being described as knots in the nadi, which is as thin as the thousandth part of a hair. Outside the meru and on each side of sushumna are the nadi ida and pingala. Ida is on the left side, and, coiling round sushumna, has its exit in the left nostril. Pingala is on the right, and, similarly coiling, enters the right nostril. The sushumna, interlacing ida and pingala and the ajna-chakra round which they pass, thus forms a representation of the caduceus of Mercury. Ida is of a pale colour, is moon-like (chandra-svarupa), and contains nectar. Pingala is red, and is sun-like (suryya-svarupa), containing "venom," the fluid of mortality. These three "rivers," which are united at the ajna-chakra, flow separately from that point, and for this reason the ajna-chakra is called mukta triveni. The muladhara is called Yukta (united)-tri-veni, since it is the meeting-place of the three nadi, which are also called Ganga (Ida), Yamuna (Pingala), and Sarasvati (sushumna), after the three sacred rivers of India. The opening at the end of the sushumna in the muladhara is called brahma-dvara, which is closed by the coils of the sleeping Devi Kundalini.
The Shudra is precluded from the performance of Vaidik rites, or the reading of the Vedas, or the recital of the Vaidik mantra. His worship is practically limited to that of the Ishta-Devata and the Bana-linga-puja, with Tantrik and Pauranik mantra and such vrata as consist in penance and charity. In other cases the vrata is performed through a Brahmana. The Tantra makes no caste distinctions as regards worship. All may read the Tantras, perform the Tantrik worship, such as the sandhya (v. post), and recite the Tantrik mantra, such as the Tantrik Gayatri. All castes, and even the lowest chandala, may be a member of a chakra, or Tantrik circle of worship. In the chakra all its members partake of food and drink together, and are deemed to be greater than Brahmanas; though upon the break-up of the chakras the ordinary caste and social relations are re-established. All are competent for the specially Tantrik worship, for, in the words of the Gautamiya Tantra, the Tantra Shastra is for all castes and for all women. The latter are also excluded under the present Vaidik system, though it is said by Shankha Dharma-shastra-kara that the wife may, with the consent of her husband, fast, take vows, perform homa and vrata, etc. According to the Tantra, a woman may not only receive mantra, but may, as a Guru, initiate and give it. She is worshipful as Guru, and as wife of Guru. The Devi is Herself Guru of all Shastras and woman, as, indeed, all females who are Her embodiments are, in a peculiar sense, Her earthly representatives.
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