JAGADGURU SWAMI SRI BHARATI KRSNA TIRTHAJI _ MAHARAJAForeword Vedie Mathematics by the late Sankaricarya (Bharati Krsna Tirtha) of Govardhana Pitha is a monumental work. In his deep- layer explorations of cryptic Vedic mysteries relating specially to their calculus of shorthand formulae and their neat and ready application to practical problems, the late Safkaracarya shows the rare combination of the probing insight and revealing intui- ion of a Yogi with the analytic acumen and synthetic talent of @ mathematician. With the late Sankardcarya we belong to a race, now fast becoming extinct, of die-hard believers who think that the Vedas represent an inexhaustible mine of profound wisdom in matters both spiritual and temporal; and that this store of wisdom was not, as regards its assets of fundamental validity and value at least, gathered by the laborious inductive and deductive methods of ordinary systematic enquiry, but was a direct gift of revelation to seers and sages who in their higher reaches of Yogic realization were competent to receive it from a source, perfect and immacu- late. But we admit, and the late Sankaracarya has also practically admitted, that one cannot expect to convert or revert criticism, much less carry conviction, by merely asserting one’s staunchest beliefs. To meet these ends, one must be prepared to go the whole length of testing and verification by accepted, accredited methods. ‘The late Sankaracarya has, by his comparative and critical study of Vedic mathematics, made this essential requirement in Vedic studies abundantly clear. So let us agree to gauge Vedic mysteries not as we gauge the far-off nebulae with the poets eyes or with that of the seer, but with the alert, expert, scrutinizing eye of the physical astronomer, if we may put it as that. That there is a consolidated metaphysical background in the Vedas of the objective sciences including mathematics 4s regards their basic conceptions is a point that may be granted by a thinker who has looked broadly and deeply into both the realms.xi Foreword In our paper recently published— we attempted to look into the mysteries of cre: contained ii the well-known cosmogenic Hymn (12 a view to unveiling the metaphysical background where both an. cient wisdom and modern physics may meet on a common ba of logical understanding, and compare notes, discovering, where possible, points of significant or suggestive parallelism be the two sets of concepts, ancient and modern. That metaphysical background includes mathematics also; because physics as ever pursued is the application of mathematics to given or specified space-time-event situations. There we examined tapas as a funda- mental creative formula whereby the Absolute emerges into the realms of measures, variations, limits, frame-works and relations. And this descent follows a logical order which seems to lend itself, within a framework of conditions and specifications, to mathe- matical analysis. Rarri in the Hymn represents the Principle of Limits, for example, Rrafica Satyaficastand for Becoming (Calana- kalana) and Being (varfdna-kalana) at a stage where limits or conditions or conventions do not yet arise or apply.. The former gives the unconditioned, unrestricted Aow or thus of cosmic pro- cess, the latter, what or that of existence. Tapas, which corres- ponds to Ardhamdird in Tantric symbolism, negotiates, in its role specially of critical variation, between what is, ab initio, uncondi- tioned and unrestricted, and what appears otherwise, as for instance, in our own universe of logico-mathematical appreciation. This is, necessarily, abstruse metaphysics, butit is, nevertheless, the starting background of both physics and mathematics. Butfor all practical purposes we must come down from mystic nebulae to the ferra firma of our actual apprehension and appreciation. That is to say, we must descend to our own pragmatic levels of time- space-event situations. Here we faee actual problems, and one must meet and deal with these squarely without evasion or mysti- fication, The late Sankaracdrya has done this masterly feat with an adroitness that compels admiration. it follows from the fundamental premises that the universe we live in must have a basic mathematical structure, and consequent ly, to know a fact or obtain aresult herein, to any required degree of precision, one must obey the rule of mathematical measures and relations. This, however, one may do consciously or semi-Foreword aa consciously, systematically or haphazardly. lower animals aE, by instinet gifled mathematicians; for example, the migratory bird which flies thousands of miles off from its nest and after a period, uncrringly returns. Thisimplies a subconscious mathematical talent that works wonders. We may cite the case of ahorse who was a mathematical prodigy and could ‘tell’ the result of a. cube root (requiring 32 operations, according to M. Materlink in his ‘Unknown Quest’) ina twinkle of the eye, This sounds like magic, but it is undeniable that the feat of mathe- matics does sometimes assume a magical look. Man, undoubtedly, has been given his share of this magical gift. And he can improve upon it by practice and discipline, by Yoga and allied methods. This isalso undeniable. Lately, he has devised the ‘automatic brain’ for complicated calculations of science, that look like magic. But apart from this ‘magic’, there is and has been, the ‘logic’ of mathematics also. Man works from instinct, talent, or even genius. But ordinarily he works as a logical entity requiring speci- fied data or premises to start from, and more or less elaborate steps of reasoning to arrive at aconclusion. This is his normal process of induction and deduction. Here formulae (Satras) and relations (e.g. equations) must obtain as in mathematics. The magic and logic of mathematics in some cases get mixed up; but it is sane to keep them apart. You can get a result by magic, but when you are called upon to prove it, you must haye recourse to logic. ven in this latter case, your logic, your formulae and applica- tions may be either simple and elegant or complicated and cum- bersome. The former is the ideal to aim at. We have classical instances of master mathematicians whose methods of analysis and solution have been regarded as marvels of cogency, compact- ness and elegance. Some have been ‘beautiful’ asa poem, c.g. Lagrange’s ‘Analytical Mechanics’. The late Sankaricarya has claimed, and rightly we may think, that the Vedic Siras and their applications possess these virtues toa degree of eminence that cannot e challenged. The outstand- ing merit of his work lies in his actual proving of this contention. Whether or not the Vedas be believed as repositories of perfect wisdom, it is unquestionable that the Vedic race lived not as ven some species ofxiv Foreword merely pastoral folk possessing a half-or-quarter-developed cul. ture and civilization. The Vedic seers were, again, notmere “navel- gazers’ or ‘nose-tip-gazers’. They proved themselves adepts in. all levels and branches of knowledge, theoretical and practical. For example, they had their varied objective science, both pure and applied. Let us take a concrete illustration. Suppose in a time of drought we require rains by artificial means. The modern scientist has his own theory and art (or technique) for producing the result. The old seer scientist had his both also, but different from these now availing. He had his science and technique, called Yajfia, in which Mantra, Yantra and other factors must co-operate with mathe- matical determinateness and precision. For this purpose, he had developed the six auxiliaries of the Vedas in each of which mathe- matical skill and adroitness, occult or otherwise, play the decisive role. The Siitras lay down the shortestand surest lines, The correct intonation of the Mantra, the correct configuration of the Yantra (in the making of the Ved/etc., e.g. the quadrature of a circle), the correct time or astral conjugation factor, the correct. rhythms ete., all had to be perfected soas to produce the desired result effectively and adequately. Each of these required the calculus of mathematics. The modern technician has his logarithmic tables and mechanics’ manuals; the old Yajfiika had his Siirras. How were the Sutras obtained—by magic or logic or both—is a vital matter we do not discuss here. The late Sankaracarya has claimed for them cogency, compactness and simplicity. This is an even more vital point, and we think, he has reasonably made it good. Varanasi SWAMI PRATYAGATMANANDA SARASWATI March 22, 1965 z)Contents General Editor's Note Foreword ‘Conventional to Unconventionally Original J INTRODUCTORY 1. My Beloved Gurudeva—Srimarti Manjula Trivedi 2. Author's Preface A. A Descriptive Prefatory Note B. Explanatory Exposition C. Illustrative Samples IL Text Sixteen Sires and their Corollaries Prolegomena (CHAPTERS 1. Actual Applications of the Vedic Siitras 2. Arithmetical Computations . Multiplication Practical Application in ‘Compound Multiplication" Practice and Proportion in Compound Multiplication Division by the Nikhilam method . Division by the Pardvartya method. . Argumental Division Linking note (Recapitulation and Conclusion) . Factorisation (of Simple Quadratics) Factorisation (of Harder Quadraties) Factorisation of Cubics ete. Page v xl xvii xxvii XXXVIL XXXVii aliit xlv xxiii 13 » 48 55 63 7 81 83 87CHAPTERS ; 10. Highest Common Fa 11, Simple Equatio Sirst Principles) 12, Simple Equatio a 13. Merger Type of i 14, Complex Mery 15, Simultancous Simple Equations 16. Miscellaneous (Simple) Equations 17, Quadratic Equations 18. Cubic Equations 19. Bi-quadratic Equations 20. Multiple Simultaneous Equations 21. Simultancous Quadratic Equations 22. Factorisation and Differential Calculus 23. Partial Fractions 24. Integration by Partial Fractions 25. The Vedic Numerical Code 26. Recurring Decimals 27. Straight Division 28. Auxiliary Fractions 29. Divisibility and Simple Osculators 30. Divisibility and Complex Multiplex Osculators 31. Sum and Difference of Squares 32. Elementary Squaring, Cubing etc. 33. Straight Squaring 34. Vargamila (Square Root) 35. Cube Roots of Exact Cubes 36. Cube Roots (General) 37. Pythagoras’ Theorem etc. 38. Apollonius’ Theorem 39. Analytical Conics 40. Miscellaneous Matters Recapitulation and Conclusion Press Opinion Letor ny Stinyant etc. Prize oT 103 107 1a 1a 139 143 155 167 17 175 179 123 167 193 197 199 239 2353 273 285 295 299 305 309 317 327 347 351 353 359 363 365Ut ue Vedic Mathematics OR SIXTEEN SIMPLE MATHEMATICAL FORMULAE FROM THE VEDAS SixTEEN SUTRAS AND THEIR COROLLARIES Siitras wsifaaa ga Ekadhikena Parvena (also acorollary) 2. fafeet vravaed zara: Nikhilam Navatafcaramam Dagatah seifeieany Ordhva-tirpagbhyam Teradata Pardvartya Yojayet aed arenas Sanya Sdmyasamuccaye (ges) Ger (Anuriipye) Sanyamanyat 7, deere ea Saikalana-vyavakaland- bliyam (also a corollary) Pitrandpirandbhyam Sub-Siatras or Corollaries aS Anurapyena Fret dada: Sisyate Sesasamjiah Sere arenes Adyamédyendntya-mantye- na eet: TarE TUTE Kevalaih Saptakam Gup- yat werq Vesfanam aragt aa Yavadinam Tavadinam magi Tagiigea TF vous keitin Tavadinikrtya Vargatica Yojayet weer Antyayordasake'pixxii Satras 9. SaaTRTATEATT Calana-Kalandbhyam 10. aragaay Yavadiinam 11, saftanfer: Vyastisamastih 12, dares St eT Sesdnyankena Caramena 13, aT Sopantyadvayamantyam 14, GRE gor Ekanyiinena Pirvena 15, afrraqeag: Gunitasamuceayah 16. Torna: Gunakasamuccayah Vedic Mathematics Sub-Siiras or Corollaries 9, aaa Antyayoreva 10, ayETa TATE: Samuccayagunitah 11, ateareATeL Lopanasthdpanabhyam 12. fastrry Vilokanam 13, Tiraeeae: TASTTTTT: Gunitasamuccayah Samuccayagunitah [Note: This list has been compiled from stray references in the text.—EDitor]Wo ssih ou Prolegomena In our ‘Descriptive, Prefatory Note on the Astounding Wonders of Ancient Indian Vedic Mathematics’, we have again and again, so often and at such great length and with such wealth of detail, dwelt on the almost incredible simplicity of the Vedic Mathe- matical Siitras (aphorisms or formulae) and the indescribable ease with which they can be understood, remembered and applied (even by little children) for the solution of the wrongly-believed- to-be ‘difficult’ problems in the various branches of Mathematics that we need not, at this point, traverse the same ground and cover the same fleld once again here. Suffice it, for our present immediate purpose, to draw the earnest attention of every scientifically-inclined mind and re- searchward-attuned intellect, to the remarkably extraordinary and characteristic—nay, unique fact that the Vedic system docs not academically countenance (or actually follow) any automatical or mechanical rule even in respect of the correct sequence or order to be observed with regard to the various subjects dealt with in the various branches of Mathematics (pure and applied) but leaves it entirely to the convenience and the inclination, the option, the temperamental predilection and even the individual idiosyncracy of the teachers and even the students themselves as to what parti- cular order or sequence they should actually adopt and follow! This manifestly out-of-the-common procedure must doubtless have been due to some special kind of historical background, background which made such a consequence not only natural but also inevitable under the circumstances in question. Immemorial tradition has it and historical research confirms the orthodox belief that the sages, seers and saints of ancient India who are accredited with having observed, studied and meditated in the Aranya (i.e. in forest-solicitude)—on physical naturearoundxxiv Prolegomena them and deduced their grand Vedantic Philosophy therefrom ag the result not only of their theoretical reasonings but also of what may be more fittingly described as True Realisation by means of Actual Visualisation scem to havesimilarly observed, studied and meditated on the mysterious workings of numbers, figures cte. of the mathematical world (to wit, Nature) around them and deduc- ed their Mathematical Philosophy therefrom by a similar process of what one may, equally correctly, describe as processes of True= Realisation by means of Actual Visualisation. And, consequently, it naturally follows that, inasmuch as, un- like human beings who have their own personal prejudices, partia~ lities, hatreds and other such subjective factors distorting their visions, warping their judgements and thereby contributing to their inconsistent or self-contradictory decisions and discrimi- natory attitudes, conducts etc. numbers in Mathematics labour under no such handicaps and disadvantages based on personal prejudices, partialities, hatreds etc. They are, on the contrary, strictly and purely dmpersonal and objective in their behaviour etc., follow the same rules uniformly, consistenly and invariably with no question of outlook, approach, personal psychology etc. involved therein and are therefore absolutely reliable and depend- able. This seems to have been the real historical reason why, barring a few unavoidable exceptions in the shape of elementary, basic and fundamental first principles (of a preliminary or prerequisite character), almost all the subjects dealt with in the various branches of Vedic Mathematics are explicable and expoundable on the basis of those very ‘basic principles’ or ‘first principles’, with the natural consequence that no particular subject or subjects (or chapter or chapters) need necessarily precede or follow some other particular subject or subjects (or chapter or chapters). Nevertheless, it is also undeniable that, although any particular sequence is quite possible, permissible and feasible, yet, some particular sequence will actually have to be adopted by a teacher (and, much more, therefore, by an author). And so, we find that subjects like analytical conics and even calculus differential and integral (which is usually the bugbear and terror of even the advanced students of mathematics under the present system all the world over) are found to figure and fit in at a very early stagePralegamena OW in our Vedic Mathematics because of their being expounded and worked out on basic first principles. And they help therchy to facilitate mathematical study especially for the children. And, with our more-than-half-a-eentury’s actual personal ex- perience of the very young mathematics-students and their diffi- culties, we have found the Vedic sequence of subjects and chap- ters the most suitable for our purpose, namely, the eliminating from the children’s minds of all fear and hatred of mathematics and the implanting therein of a positive feeling of exuberant love and enjoyment thereof! And we fervently hope and trust that other teachers too will have a similar experience and will find us justified in our ambitious description of this volume as ‘‘Mathe- matics without tears”. From the hereinabove described historical background to our Vedic Mathematics, it is also obvious that, being based on basic and fundamental principles, this system of mathematical study cannot possibly come into conflict with any other branch, depart- ment or instrument of science and scientific education. In fact, this is the exact reason why all other sciences have different Theo- ries to propound but Mathematics has only theorems to expound! And, above all, we have our Scriptures categorically laying down the wholesome dictum: afeargad ast are ararafa pareht afragid vaeersa Taraht qarehs ie. whatever is consistent with right reasoning should be accept- ed, even though it comes from a boy or even froma parrot; and whatever is inconsistent therewith ought to be rejected, although emanating from an old man oreven from the great sage Shree Shuka himself. Tn other words, we are called upon to enter on sucha scientific quest as this, by divesting our minds of all pre-conceived notions, keeping our minds ever open and, in all humility (as humility alone behoves and befits the real seeker after truth), welcoming the light of knowledge from whatever direction it may be forth- coming. Nay, our scriptures go so far as to inculeate that even their expositions should be looked upon by us not as “teachings” or even as advice, guidance etc. but as acts of “thinking aloud” by a fellow student.xxvi Prolegoniene Itis in this spirit and from this view-point that we nov add ourselves to the task before us, in this serics of volumes! (i sincere exposition of the mathematical Siras under di with what we may call our “running, comments” just as ina blackboard demonstration or a magic lantern lecture of @& cricket match ete. In conclusion, we appeal to our readers (as we always, appeal to our hearers) to respond hereto from the same standpoint and in the same spirit as we have just hercinabove described. We may also add that, inasmuch as we have since long promis- ed to make these volumes? “self-contained”, we shall make. our explanations and expositions as full and clear as possible. Brevity may be the soul of wit; but certainly not at the expense of clarity (and especially in mathematical treatises like these). Wes Fe AT indtely, only one volume has been left over by His Holiness.My Beloved Gurudeva $RI BHARATI KRSNA TIRTHA {In the lines that follow the writer gives a short biographical sketch of the illus- (rious author of Vedic Mathematics and a short account of the genesis of his wark based on intimate personal knowledge. —Eprror} Very few persons can there be amongst the cultured people of India who have not heard aboul HIS HOLINESS JAGADGURU SANKARA- CARYA SRI BHARATI KRSNA TIRTHAJ] MAHARAJA the magnificent and divine personality that gracefully adorned the famous Govardhan Math, Puri, his vast and versatile learning, his spiritual and educational attainments, his wonderful research achievements in the field of Vedic Mathematics and his consecration of all these qualifications to the service of humanity as such. His Holiness, better known among his disciples by the beloved name ‘Jagadguruji’ or ‘Gurudeva'.was born of highly learned and pious parents in March, 1884. His father, late Sri P, Narasimha Shastri, was then in service as a Tahsildar at Tinnivelly (Madras Presidency) who later retired as a Deputy Collector. His uncle, late Sri Chandrashekhar Shastri, was the Principal of the Maha- raja’s College, Vizianagaram and his great-grandfather was late Justice C. Ranganath Shastri of the Madras High Court. Jagadguruji, named as Venkatraman in his early days, was an exceptionally brilliant student and invariably won the first place in all the subjects in all the classes throughout his educational career. During his school days, he was a student of National College, Trichanapalli; Church Missionary Society College, Tinni- velliand Hindu College, Tinnivelli. He passed his matriculation examination from the Madras University in January, 1899, toP- ping the list as usual. Ile was extraordinarily proficient in Sanskrit and oratory andxxviii My Beloved Gurudeva on account of this he was awarded the title of ‘Saraswat? by the Madras Sanskrit Association in July, 1899 when he was still in his 16th year. One cannot fail to mention at this stage the profound impression left on him by his Sanskrit Guru Sri Vedam Venkatrai Shastri whom Jagadguruji always remembered with deepest love, reverence and gratitude, with tears in his eyes. After winning the highest place in the B.A« Examination, Sri Venkatraman Saraswati appeared at the M.A. Examination of the American College of Sciences, Rochester, New York, from Bombay Centre in 1903; and in 1904 at the age of just twenty he passed M.A. Examination in seven subjects simultaneously secur- ing the highest honours in all, whichis perhaps the all-time world- record of academic brilliance. His subjects included Sanskrit, Philosophy, English, Mathematics, History and Science. As a student Venkatraman was marked for his splendid brilk- ance, superb retentive memory and ever-insatiable curiosity. He would deluge his teachers with myriads of piercing questions which made them uneasy and forced them frequently to make a frank confession of ignorance on their part. In this respect, he was considered to bea terribly mischievous student. Even from his University days Sri Venkatraman Saraswati had started contributing learned articles on religion, philosophy, socjology, history, politics, literature etc., to late W.T. Stead’s “Review of Reviews” and he was specially interested in all the branches of modern science. In fact study of the latest researches and discoveries in modern science continued to be Sri Jagad- guruji’s hobby till his very last days. Sri Venkatraman started his public life under the guidance of Jate Hon"ble Sri Gopal Krishna Gokhale, C.IE. in 1905 in con- nection with the National Education Movement and the South African Indian issue. Although, however, on the one hand, Prof. Venkatraman Saraswati had acquired an endless fund of learning and his desire to learn ever more was still unquenchable and on wi other hand the urge for selfless service of humanity swayed his os mightily, yet the undoubtedly deepest attraction that ie Steen felt vee that towards the stud ly and prac- science or Ady, ene ain heb sence fodian spiel the Stinger hon A us ‘a. In 1908, therefore, he proceeded to § ysore to lay himself at the feet of the re-Aly Befoved Garndever was pawnedl Lite apf SHubiriehanyae Maui netihiy Sivabliineves Neistaen Mien $ tue he I Pore Tie had besa pest ofthe iwi I : tinted Natiomil Col nid cham callof duty from the continued Uiere sl lis) Garrniny, desire mment any mere and, the said callepe i Sateidi- The next most italvaun she spent inthe profoundest study of” the Kony and practice ol the Brahma. (rau Housed to study imi, jeu Susan of sixteen lectures ‘acharya’s Philosophy at Sl we Institute of Philo- sophy, Amalner (Khandesh) and similar lectures at several other places like Poona, Bombay.cte. After several years of the most advanced studies, the deepest meditation, and the highest spiritual attainment Prof. Venkatra- man Saraswati was initiated inte the holy order of Samnydsa at Banaras (Varanasi) by his Holiness Jagadguru Shankaracharya Sri Trivikram Tirthaji Maharaj of Shiradapeeth on the 4th July 1919 and on this occasion he was ae the new name, Swami Bharati Kpspa Tirtha. This was the starting point of an effulgent manifestation of Swamiji’s real greatness. Within two years of his stay in the holy order, he proved his unique suitability for being installed on the pontifical throne of Sharada Peetha Sanka wand according- lyin 1921, he was so installed with all the formal ceremonies despite his reluctance and active resistance. Immediately on assuming the pontificate Sri Jagadguruji started touring India from corner to corner and delivering lectures on Sandtana Dharma and by his scintillating intellectual brilliance, powerful oratory, magnetic personality, sincerity of purpose, indomitable will, purityLa. ee ha yess of character he took the entire intellec~ of the nation by storm, Madhusudan Tirtha of Govardhan epreatly impressed by Jagadguruji and. when the former was. in failing health he requested Sf dguruji to sueceed hin on Govardhan Math Gadi. Sri Jagadgu ned to resist his importunate requ fora long time but at last when Japadgurn Sri Madhusudan Tit *s health took a serious turn iv 1925 he virtually forced Jagadguru Sri Bharati Krsna Tirthaji wo accept the Govardhan Math's Gadi and accordingly agadpuruji installed Sri Swarupanandji on the Sharadapecth ind himself assumed the duties of the ecclesiastical and J head of Sri Govardhan Math, Puri. In this capacity of Jagadguru Sankariecirya of Govardhan Math, Puri, he continued to disseminate the holy spiritual teach- ings of Sandtana Dharma in their pristine purity all over the world the rest of his life for 35 years. Month after month and year after your pent in teaching and preaching, talking and lecturing, dis ng. and convincing millions of people all over the country. He took upon himself the colossal task of the re- naissance of Indian culture, spreading of Sandtana Dharma, re- vival of the highest hu and moral values and enkindling of the loftiest spiritual enlightenment throughout the world and he dedicated his whole life to this lofty and noble mission, From his very carly days Jagadguruji was aware of the need for the right interpretation of “Dharma” which he defined as “the sum total of all the means necessary for speedily making and permanently keeping all the people, individually as well as collec- tively superlatively comfortable, prosperous, happy, and joyous in all respects (including the phy mental, intellectual, educa- tional, economic, social, political, psychic, spiritual ete. ad infini- funy”. He painfully aware of the “escapism” of some from their du nder the garb of spirituality and of the superfi modern educational varnish of the others, divorced from spiri and moral sti s. He, therefore, always laid great emphasis on the necessity of harmonising the ‘spiritual’ and the ‘material’ spheres of daily life, He also wanted Lo remove the false ideas, on the one hand, of those persons who think that Dharma can be practised by cxclusivel dual spiritual Sadhana coupled with of thought, and lof uae Math, Puri wasAfi Me bevent Cornet ed feel aiete hemeat bread-eaeningy Uyeneatiy: tno reopen dtality ber Hong sense Ue thie thane whee think chat the Saellie iif seeieky een ait hcaet fecendeye ten pene isle ity spirit NAL f tena? He wirntee a Teepe Delonte oF Getty He et deed Be (ie teeta Tateral andl all romnid: peapiesa ciennliae cushy of beth ie jeeti vidlual sick saeiely be a the speek peiliiiditens Of Ltt tral coclentinnal ideal, the latiy Vedintic ideal ob Piaget ne (perfection mat havin ell -neetineed be With these fleas a pitatiige fis tidied fier ae verid deetides ht ett med Loccury on a laborions, chiberite, patient and de gested nipht reseireh bo evedve timlly a gplewdid wid peenioet eehenie foe all-round reconstinetion first of bathe ind Hirougds i Gf Hin veri nitly Sei de ji fended dn 1959 ab Playpear an institution jie Seb Vishwa Pieri) enna pie MAO Reconstruction Agoeintion). ‘Phe Administrative Heard of pes Sangli r f devéders andl aittate rers ot hdy idewlidic and spiritual ideas for binmanitarian setts tind included contmber of hiph court pledges, suinisters, edit inen aad other personajes Of Me tdyedi Indiana public fife. wis, however, alter a henge and ch that Guruji find found juin General Secretary fai Chitnaalal ‘Trivedi whom he called his Seiple Artemia and who truly thought, worked, planned and drecmt oneeasingly for the Sanyhia’s welliire and prog Althowrh tis Singha could not function very effectively in the hepining on aeconnt OF Jagndguraji's fail. inp health, various ations and other unt iuirdles, itis actively eny i HUE] Hage and teachings: with Justice J.P. Sinha, Hie € Stistice of India Ppr C.D. Deshoukh, (.0.5.) the ex-Hinanes ul, Uni y Crinkle Comunis- en dety served cape den cebbiee beneed ak ven cn be etunepele de beg renee oe eee 6 Vice-Pr With a view Lo pramal reninc of world peace and Lo spredd the lofty even Oulside India Sei Saget ru Went on tour to Ameria in Pebriacy, 1958, the first tour outside India by a Satkuricdrya in the history ofthe said Order. The tour wie, sponnared by Self Realisation Pellowahip of Les Anyeles, the Vedintic Society founded by Parantania Yor mind] in America. Jagndguruji stayed there for about vires:txt My Beloved Gurudeva nonthy and during this period addresied rapt audiences in hund- veils, of colleges of universities, churche and other public institu- Lions Ele yas alse tavi ive talks and mathematical demon- tions on the tel d an exceptionally powerful current of moral and spiritual enlightenment, peace and harmony troup lout America during his tour which proved a phenomenal success comparable perhaps with that of Swami Vivekunanda only. A request was also received by him from Dr. Hornday, the Minister for Church of Religious Science to open a branch of Sri Vishwa Punarnirmana Sangha in America with a view to establish one religion all over the world. The suggestion, however, could nol materialise at that time for certain reasons. Onhis way back Jugadguruji gave some lectures in U.K. also and returned to India in May, 1958. Guruji had been undergoing a terrific strain for more than five decades in devoting his body, mind, heart and soul to the cause of service of humanity, spreading of spiritual enlightenment and revival of Vedantic ideals. This had already undermined his health but still Guruji never devoted any attention to his personal comforts. The excessive strain of the vast hurricane tour abroad came as a severe blow to his health but still he refused to take rest and incessantly continued to pursue his studies, talks, lectures und writings with unabated and youthlike vigour and enthusiasm. In fact it required a great vigilance and heroic effort to prevent him from giving ‘darshan’, advice and talks to his devotees and dis- ciples even when he could hardly speak on account of strain. Asa result he fell seriously ill in November, 1959 and despite the best available treatment shed off his mortal frame and took Maha- samadhi at Bombay on 2nd February, 1960. From the very day of his assuming the throne of Jagadguru Sankardearya, Sri Bharati Kfsna Tirthaji had become the cyno- sure: of all eyes. His winning personality, his charming innocence, his cager thirst for knowledge, his religious zeal, his earnest belief 3 the “Sdstras”, his universal kindness, his retentive memory, all ese attracted towards him everyjliving soul that came in contact win im. People flocked to him in crowds and waited at his doors or hours together justto Te tiene eerithh cies Sic ce oa ceAfy Beloved Gurncleya RRXidi nothing but the marvellous ? . i flawed from his heart. # Saperhuman milk. of kindness that He was always perfectly impartial. Every one was equal in his eyes. He cared not for riches. Hz cared not for position. Nothing but Shakri could attract people to him, rich or poor, high or low, everybody had to go through the portals of Bhakti to approach his august presence. Exhibiting his divinity, he loved as himself everyone came to him. Everyone who had even two minute's can- versation with him went out with the full conviction that he was the object of some spevial love of His Holiness. Of such a divine personality it is impossible to draw a sketch. His activities were many-sided. To hear him was a pleasure. To sce him was a privilege. To speak to him was a real blessing and to be granted a special interview—Ah! that was the acme of happiness which people coveted most in all earnestness. The mag- netic force of his wonderful personality was such that one word, one smile, or even one look was quite enough to convert even the most sceptic into his most ardent and obedient disciple. He be- longed to all irrespective of cast or creed and he was a real Guru to the whole world. Pcople of all nationalities, religions and climes. Brahmins and non-Brahmins. Hindus and Mahomedans, Parsis and Christians, Europeans and Americans received equal treatment at the hands of His Holiness. That was the secret of the immense popularity of this great Mahatma. He was grand in his simplicity. People would give anything and everything to get his blessings and he would talk words of wisdom as freely without fear or favour. He was most easily accessible to all. Thousands of people visited him and prayed for the relief of their miseries. He had a kind word to say to cach, after attentively listening to his or her tale of woe and then give them some “prasad” which would cure their malady whether physical or mental. He would actually shed tears when he found people suffer- ing and would pray to God to relieve their suffering. rs He was mighty in his learning and voracious in his reading. a sharp intellect, a retentive memory and a keen zest went to mark him as the most distinguished scholar of his day. His leisure mo- ments he would never spend in vain. He was always reading some-NAKIV My Beloved Gurudeva thing or repeating something. There was no branch of knowledge which he did not know and that also ‘Sastrically’. He was equally learned in Chandahsstra, Ayurveda and Jyotish Sastra. He wag a poet of uncommon merit and wrote a number of poems in Sanskrit in the praise of his guru, gods and godesses with a charming flow of Bhakti so conspicuous in all his writings. Thave a collection of over three thousand s/ekas forming part of the various culogistic poems composed by Gurudeva in adora- tion of various Devas and Devis. These Slokas have been edited and are being translated into Hindi. They are proposed to be published in three volumes along with Hindi translation. The book on “Sandtana Dharma” by H.H. Swami Bharati Krsna Tirtha Maharaja has been published by Bharatiya Vidya Bhavan, Bombay. Above all, his BAaksi towards his Vidyaguru was something beyond description. He would talk for days together about the greatness of his Vidyiguru. He would be never tired of worship- ping the Guru. His Guru also was equally attached to him and called our Swamiji as the own son of the Goddess of Learning, Sri Sarada Everyday he would first worship his guru’s sandals. His “Gurupaduka Stotra” clearly indicates the qualities he attri- buted to the sandals of his guru. Sri Bharati Kysna Tirtha was a great Yogin and a “Siddha" of a very high order. Nothing was impossible for him. Above all he was a true Samnyasin. He held the world but as a stage where every one had to play a part. In short, he was undoubtedly a very great Mahatma but without any display of mysteries or occultisms- T have not been able to express here even one millionth part of what I feel. His spotless holiness, his deep piety, his endless wis- dom, his childlike peacefulness, sportiveness and innocence and his universal affection are beyond all description. His Holiness has left us a noble example of simplest living and highest thinking. May all the world benefit by the example of a life so nobly and so simply, so spiritually and so lovingly lived. INTRODUCTORY REMARKS ON THE PRESENT VOLUME Inow proceed to give a short account of the genesis of the work published here Revered Guruji used to say that he had reconstructed the sixteen mathematical formulae (given in thisMy Beloved Gurudeva NXXY text) from the Atharvaveda after assiduous research and ‘Tapas’ for about eight years in the forests surrounding Sringeri. Obvious- ly these formulae are not to be found in the present recensions of Atharvaveda; they were actually reconstructed, on the basis of: intuitive revelation, from materials scattered here and there in the Atharvaveda. Revered Gurudeva used to say that he had written sixteen volumes on these Sires, one for cach Sifra and that the manuscripts of the said volumes were deposited at the house of one of hisdisciples. Unfortunately, the said manuscripts were lost irre- trievably from the place of their deposit and this colossal loss finally confirmed in 1956, Revered Gurudeva was not much pertur- bed Over this irretrievable loss and used to say that everything was there in his memory and that he could re-write the 16 volumes! My late husband Sri C.M. Trivedi, Hon. Gen. Secretary V.P. Sangh noticed that while Sri Jagadguru Maharaj was busy demonstrating before learned people and societies Vedic Mathe- matics as discovered and propounded by him, some persons who had grasped a smattering of the new Saras had already started to dazzle audiences as prodigies claiming occult powers without knowledging indebtedness to the Siiras of Jagadguruji- My hus- band, therefore, pleaded earnestly with Gurudeva and persuaded him to arrange for the publication of the Safras in his own name. In 1957, when he had decided finally to undertake a tour of the U.S.A. he re-wrote from memory the present volume, giving an introductory account of the sixteen formulae reconstructed by him. This volume was written in his old age within one month and a half with his failing health and weak eyesight. He had planned to write subsequent volumes, but his failing health (and cataract developed’ in both eyes) did not allow the fulfilment of his plans. Now the present volume is the only work on Mathematics that has been left over by Revered Guruji; all his other writings on Vedic Mathematics have, alas, been lost for ever. The typescript of the present volume was left over by Revered Gurudeva in U.S.A. in 1958 for publication. He had been given to understand that he would have to go to the U.S.A. for correc- tion of proofs and personal supervision of printing. But his health deteriorated after his return to India and finally the typescript was bronght back from the U.S.A. after his attainment of Maha- samadhi. in 1960.xxxvi Aly Beloved Gurudeva ACKNOWLEDGEMENTS T owe a deep debt of gratitude to Justice N.TH. Bhagwati, the enlightened Vice-Chancellor of the Banaras Hindu'University and other authorities of the B-H.U. who have readily undertaken the publication of this work which was introduced to them by Dr, Pt. Omkarnath Thakur. I am indebted to Dr. Thakur for this introduction. My hearty and reverent thanks are due to Dr. V.S, Agrawala (Professor, Art & Architecture, B.H-U.) the veteran scholar, who took the initiative and throughout kept up a very keen interest in this publication. Itis my pleasant duty to offer my heartfelt gratitude to Dr. Prem Lata Sharma, Dean, Faculty of Music and Fine Arts, B.H.U. who voluntarily took over the work of press-dressing of the typescript and proof-reading of this volume after a deadlock had come to prevail in the process of printing just at the outset. But for her hard lahour which she has undertaken out of a sheer sense of reverence for the noble and glorious work of Revered Gurudeva this volume would not have seen the light of the day for a long time. I trust that Revered Gurudeva’s Holy Spirit will shower His choicest blessings on her. My sincere thanks are also due to Sri S. Nijabodha of the Re- search Section under the charge of Dr. Sharma, who has ably assisted her in this onerous task. The Humblest of His Disciples MAnyuca TRIVEDI Nagpur Honorary General Secretary 16 March, 1965 Sri Vishwa Punarnirmana Sangha, NagpurAuthor’s Preface © eee A.A Deschiprive PREFATORY NOTE ON THE AsToUNDING Wonprrs of ANCIENT INDIAN VEDIC MATHEMATICS I. In the course of our discourses on manifold and multifarious subjects (spiritual, metaphysical, philosophical, psychic, psycho- logical, cthical, educational, scientific, mathematical, historical, political, economic, social ete., from time to time and from place to place during the last five decades and more, wehave been repeatedly pointing out that the Vedas (the most ancient Indian scriplures, nay, the oldest “Religious” scriptures of the whole world) claim to deal with all braaches of learning (spiritual and temporal) and to give the earnes: seeker after knowledge all the tequisite instructions and guidance in full detail and on scienti- fically—nay, mathematically—accurate lines in them/all and so on. 2. The very word ‘‘Veda" has this derivational meaning, i.e. the fountain-head and illimitable store-house of all knowledge. This derivation, in effect, means, connotes and implies that the Vedas should contain within themselves all the knowledge needed by mankind relating not only to the so-called ‘spiritual’ (or other- worldly) matters but also to those usually described as purely “secular”, temporal”, or “wordly”; and also to the means re- ‘quired by humanity as such for the achievement of all-round, complete and perfect successin all conceivable directions andthat there can be no adjectival or restrictive epithet calculated (or tending) to limit that knowledge down in any sphere, any direction or any respect whatsoever. , 3. In other words, it connotes and implies that our ancient Indian Vedie lore should be all-round, complete and perfect and able to throw the fullest necessary light on all matters which any aspiring seeker after knowledge can possibly seek to be enlighten- ed on.nxavili Author's Preface 4, Itis thus in the fitness of things that the Vedas include (iy Ayurveda (anatomy, phystology, hygiene, sanitary science, medi- cal science, surgery etc.) not for the purpose of achieving perfect health and strength in the after-death fulure but in order to attain them fere and now in our present physical bodies; i) Dhanurveda (archery and other military sciences) not for fighting with one an- other after our transportation to heaven but in order to quell and subdue all invaders from abroad and all insurgents from within Gil) Gandharva Veda (the science and art of music); and (iv) Stha- patya Veda (engineering, architecture etc., and all branches of mathematics in general), All these subjects, beit noted, are inhe- rent parts of the Vedas, i.e. are reckoned as ‘'s piritual” studies and catered for as such therein. 5, Similar isthe case with regard tothe Vedaigas(i-¢. grammar, prosody, astronomy, lexicography etc.,) which, according to the Indian cultural conceptions, are also inherent parts and subjects of Vedie (i.e. Religious) study. 6. Asa direct and unshirkable consequence of this analytical and grammatical study of the real connotation and full implica- tions of the word “Veda” and owing to various other historical causes of a personal character (into details of which we need not now enter), we have been from our very early childhood, most earnestly and actively striving to study the Vedas critically from this stand-pojnt and to realise and prove to ourselves (and to others) the correctness (or otherwise) of the derivative meaning in question. 7. There were, too, certain personal historical reasons why in our quest for the discovering of all learning in all its departments, branches, sub-branches ctc., in the Vedas, our gaze was riveted mainly on ethics, psychology and metaphysics on the one hand and on the «positive” sciences and especially mathematics on the other. 8. And the contemptuous or, at best patronising attitude adop- ted by some so-called Oricntalists, Indologists, antiquarians, re. search-scholars ctc., who condemned, or light heartedly, fiay jrresponsibly, frivolously and Mippantly dismissed, several apg. truse-looking and recondite parts of the Vedas as “Shéer-noy. sense"’—or 45 «infant-humanity’s prattle”, and $0 Oh, merely added fuel to the fire (so to speuk) and further confirmed andAuthor's Preface began to refer to us ag “the Octogenarian Jagadgury awho had taken Nagpur by storm with his Vedie and soon! 13. tis manifestly impossible, in the course of a short note (in the nature of a “trailer”), to full, detailed, thorough-going, comprehensive and exhaustive description of the unique features and startling characteristics of all the mathematical lore in ques~ tion. This can and will be done in the subsequent volumes of this series (dealing seriatim and in extenso with all the variots por- tions of all the various branches of mathematies). 14. We may, however, at this point, draw the earnest attention of every onc concerned to the following salient items thereof: (i) The Sitras (aphorisms) apply to and cover each and every part of each and every chapter of each and every branch of mathematics (including arithmetic, algebra, geometry—plane and solid, trigonometry—plane and spherical, conics—geometrical and analytical, astronomy, calculus—differential and integral etc.). In fact, there is no part of mathematics, pure or applied, whichis beyond their jurisdiction; (ii) The Sitras are easy to understand, easy to apply and easy to remember; and the whole work can be truthfully summarised in one word “mental”! (iii) Even as regards complex problems involving a good num- ber of mathematical operations (consecutively or even simultane- ously to be performed), the time taken by the Vedic method will be a third, a fourth, a tenth or cven a much smaller fraction of the time required according to modern Western methods: (iv) And, in some very important and striking cases hing eae quiring 30, 50, 100 or even more numerous and eum “steps” of working (according to the current West aca can be answered in a single and simple step o| . . methed! And children of even 10 or 12 ae ree s Vedic at the sums written on the blackboard (on the aint ly look immediately shout out and dictate the answers from et and the convocation hall (or other venue of the demonstr, he body of this is because, as a matter of fact, each digi autom enh And its predecessor and its successor! and the children hs ‘cally yields go on tossing off (or recling off) the dipits one arn. Hye merely to ern methods}eluthor's Preface xl wards or backwards) by mere mental arithmetic (without needing pen or , paper or slate ete.}! (ry On «this kind of work actually being performed by children, the doctors, profes nd other “big-guns” of mathe- ve wonder struck and exclaim: “Is this mathematics or And we invatiably answer and say: ‘It is both. It is 2 until you understand it; and itis mathematics thereafter”; and then we proceed to substantiate and prove the correctness of this reply of ours! (vl) As regards the time required by the students for mastering the whole course of Vedic mathematics as applied to all its branches, we need merely state from our actual experience that 8 months (or 12 months) at an average rate of 2 or 3 hours per day should suflice for completing the whole course of mathematical studies on these Vedic lines instead of 15 or 20 years required according to the existing systems of the Indian and also of foreign universities. 15- In this connection, it is a gratifying fact that unlike some so-called Indologists (of the type hereinabove referred to) there have been some great modern mathematicians and historians of mathematics (like Prof. G.P. Halstead, Professor Ginsburg, Prof. De Moregan, Prof. Hutton etc.,) who have, as truth-scekers and truth-lovers, evinced a truly scientific attitude and frankly express- ed their intense and whole-hearted appreciation of ancient India’s grand and glorious contributions to the progress of mathematical knowledge (in the Western hemisphere and elsewhere). 16. The following few excerpts from the published writings of some universally acknowledged authorities in the domain of the history of mathematics, will speak eloquently for themselves: (f) On page 20 of his book “On the Foundation and Technique of Arithmetic”, we find Prof. G.P. Halstead saying “The impor- tance of the creation of the zero mark can never be exaggerated. This giving of airy nothing not merely a local habitation and a name, a picture but helpful power is the characteristic of the Hindu race whence it sprang. Itis like coining the Nirvana into dynamos, No single mathematical creation has been more potent for the general on-go of intelligence and power”.xiii Author's Preface Gi) In this connection, in his splendid Ureatise on “The present mode of exp: ng numbers” (the /ndian Historical Quarterly, Vol. 3, pag 0-540) B.B. Dutta says: “The Hindus adopted the decim le vary early. The numerical language of no other nation is so scientific and has attained as high a state of perfection as that of the ancient Hindus. In symbolism they succeeded with ten signs to express any number most elegantly and simply. It is this beauty of the Hindu numerical notation which attracted the attention of all the civilised peoples of the world and charmed them to adopt it”, ‘ (i) In this very context, Prof. Ginsburg says: “The Hindu notation was carried to Arabia about 770 A.D. by a Hindu scholar named Kanka who was invited from Ujjain to the famous Court of Baghdad by the Abbaside Khalif Al-Mansur. Kanka taught Hindu astronomy and mathematics to the Arabian scholars; and, with his help, they translated into Arabic the Brahma-Sphuja-Siddhanta of Brahma Gupta. The recent discovery by the French savant M.F. Nau proves that the Hindu numerals were well-known and much appreciated in Syria about the middle of the seventh century A.D.” (Ginsburg’s “New Light on our numerals”, Bulletin of the American Mathematical Seciety, Second series, Vol. 25, pages 366-369). (iv) On this point, we find B.B. Dutta further saying: “From Arabia, the numerals slowly marched towards the West through Egypt and Northern Arabia; and they finally entered Europe in the eleventh century. The Europeans call Arabic notations, because they received the But the Arabs themselves, led them the ee m from the Arabs. h ne Eastern as well as the We a unanimously called them the Hindu figures Ubarginal tian 17. The above-cited passapes are, } i ; AVE" ASSABeS are, however, in connect vi and in appreciation of India’s invention Of the Wealien her contributions of the 7th century Ap. and later to Id i ihe matical knowledge. wave mathe: In the light, however, of the hero; . : © hereinabove pi i acinti : . plve S° cription Of the unique merits and characteristic rection ae nees of theAuthor's Preface xiii olill earlier Vedic Satras dealt with in the 16 volumes of this scrics,* the conscientious (truth-loving and truth-telling) historians of Mathematics (of the lofty eminence of Prof. De Morgan ete.) have not been guilty of even the least exaggeration in their candid admission that “even the highest and farthest reaches of modern Western mathematics have not yet brought the Western world even ta the threshold of Ancien: Indian Vedic Mathematics”. 18. It is our earnest aim and aspiration. in these 16 volumes,* to explain and expound the contents of the Vedic mathematical Sitras and bring them within the easy intellectual reach of every seeker after mathematical knowledge. B. EXPLANATORY ExPOSITION OF SOME SALIENT, INSTRUCTIVE AND INTERESTING ILLUSTRATIVE SPECIMENS BY WaY OF Comparison asp CONTRAST Preliminary Note: J. With regard to every subject dealt with in the Vedic _Mathe- Matical Sirras, the rule generally holds good that the Sarras have always provided for what may be termed the ‘General Case’ by means of simple processes which can be easily and readily—nay, instantaneously applied to any and every question which can possibly arise under any particular heading. 2, But, at the same time, we often come across special cases which, although classifiable und=r the general heading in question, yet present certain additional and typical characteristics which render them still easier to solve. And, therefore, special provision is Found to have been made for such special cases by means of. special Sitras, sub-Sitras, corollaries etc., relating‘and applicable to those particular types alone. 3. And all that the student of these Surras has todais to look for the special characteristies in question, recognise the particular type before him end determine and apply the special formula prescribed therefor. hs been bequeathed by Hit Holiness to posterity of.xliv Author's Preface 4. And, generally speaking it is only i case no special case jg involved, that the general formula las to be resorted to. And this Process is naturally a little longer. But it need hardly be pointeg out that, even then, the longest of the methods according to the Vedic system comes nowhere in respect of length, cumbrousness and tediousness ete., near the corresponding process according to the system now current everywhere. . 5. For instance, the conversion of a vulgar fraction (say 3'; or dy or dy ete.,) to its equivalent recurring decimal shape involves 18 or 28 or 42 or more steps of cumbrous working (according to the current system) but requires only one single and simple step of mental working (according to the Vedic Siitras)! 6. This is not all. There are still other methods and processes. (in the latter system) whereby even that very small (mental) work- ing can be rendered shorter still! This and herein is the beatific beauty of the whole scheme. 7. To start with, we should naturally have liked to begin this explanatory and illustrative exposition with a few provesses in arithmetical computations relating to multiplications and divisions of huge numbers by big multipliers and big divisors respectively and then go on to other branches of mathematical calculation. 8. But, as we have just hereinabove referred to a particular but wonderful type of mathematical work wherein 18, 28, 42 or even more steps of working can be condensed into a single-step answer which can be written down immediately by means of what we have been describing as straight, single-line-mental arithmetic; and, as this statement must naturally have aroused intense eager- ness and curiosity in the minds of the students, and the teachers. too and especially as the process is based on elementary and basic fundamental principles and requires no previous knowledge of anything in the nature of an indispensable and inescapable pre- requisite chapter, subject and so on, we are beginning this ex- Position here with an easy explanation and a simple elucidation of that particular illustrative specimen. at oe = ive shall take up the other various parts, one by hope to ine vein tian Smee computation and make their own. compa LEE Shereon to enable the students to arison and contrast and arrive at col h rreck conclusions on all the varicue matinee danteAuthor's Preface xly C, ILLusTRATIVE SAMPLES: COMPARISON AND ConTRasT SPECIMENS OF ARITHMETICAL COMPUTATIONS I. Multiplication: The Sanskrit Sitra . . (Formula) is: @ Multiply 87265 by 32117 u aeaterrary ty By current method: By Vedic mental one-line method: 87265 $7265 32117 32117 610855 2802690005 87265 —_—_—— 87265 Note: Only the answer is writ- 174530 ten automatically down 261795 by Urdhva Tiryak Stra: = (forwards or back- 2802690005 wards). Il. Division: (2) Express +; in its full recurring decimal shape (18 digits): By the current method: The Sanskrit Sitra 19)1.00(.5263157894736842 i (Formula) is: 95 1 enter Gao — By the Vedic mental one-line 50 method: 38 y the Ekddhika-Parva Sittra). —_ ‘orwards or backwards), we 120 merely write down the 18-digit 114 answer :— 60 052631578 57 94736842 j 30 19 110 95 150 133 170 152xlvi Author's Preface 130 1 90 40 38 140 20 133 p -" ; 5] 130 114 160 152 “80 76 40 Division continued: Note: ws gives 42 recurring decimal places in the answer but these too are written down mechanically in the same way (back- wards or forwards). And the same is the case with all such divi- sions (whatever the number of digits may be): (3) Divide 7031985 by 823: By the current By the mental Vedi¢ method: one-line method: $23)7031985(8544 $23)70319(85 6584 675 4479 8544(273 4115 3648 3292 3565 3292 273 “O=8544 = 273Author's Preface xlvii (4) Divide .00034]47 by 81425632 (to 6 decimal places) The current method is notoriously too long, tedious, cumbrous and clumsy and entails the expenditure of enormous time and toil. Only the Vedic mental one-line method is given here. The truth-loving student can work it out by the other method and compare the two for himself. 8/1425632).00034147 ) 3295 0000419... (5) Find the Reciprocal of 7246041 to eleven Decimal places: By the Vedie mental one-line-method. (by the Ordhva-Tiryak Sitra) 7/246041).000001000000 374610 -00000013800 ... N.B.: The same method can be used for 200 or more places. Ill. Divisibility (6) Find out whether 5293240096 is divisible by 139: By the current method, nothing less than complete division will give a clue to the answer Yes or No. But by the Vedic mental one-line method (by the Ekddhika- Parva Siitra), we can at once say: for) gs 2.9 3 2 4009 6 139) 139 89-3603 29131 19 51 93 “. Yes IV. Square Root: (7) Extract the square root of 738915489: By the current method: By the Vedic mental one-line 7389 15489(27183 method: 4 4)738915489 — 35513674 47)338 ————— 329 27183.000 Ans. 541) 991 (By the Ordhva-Tiryak Siitra) 541xviii Anthar's Dreface 5428) 45054 $4363) 163089. 163080 ¢ *. The square root is 27183. (8) Extraet the square root of 19.706412814 to 6 decimal places: The current method is too cumbrous and may be tried by the student himself. The Vedic mental one-line method (by Drihva-Tiryale Satra) ig as follows: $)19.706412814 -351010151713 “4.439190. V. Cubing and Cube-Root: The Sanskrit Sittra (Formula) is : (9) Find the cube of 9989. WITagH aragtroe ae atoTATy The current method is too cumbrous. The Vedic mental one-line method by the Yavadiinam-Tava- dinam Sutra is as follows: 99893 — 9967/0363 /1331 =9967/0362/8669 (10) Extract the Cube-Root of 35504531244]: ‘The current method is too cumbrous. The Vedic mental one-line method is as follows: «(355045312441 =7. . 17081 SPECIMENS FROM ALGEBRA I. Sample Equations: The Sanskrit Siitra Sid ee (Formula) is: 1B nea te LeRE " (1) Solve: Frm set ae TTeTRTETH By the current method: By the Vedic method by the : finyam-Samuccaya Sitra oy Get 1 7x4-12 “.4x4-520 4 x= — 1h 6x"4-13x4-7 Wo 4am 5 “ X=e-1hAltthor’s Preface wlix 4x4-21 5x-69 3x-5 6x. : - -41 02 “a5 Syste eat SS The current method is too cumbrous. The Vedic method simply says: 2x—9=0*, x =4} x—5\3_x-3 i C9) (a7) The current method is horribly cumbrous. The Vedic method simply says: 4x—24=0 x=6, Tl. Quadratic-Equations (and Calculus): The same is the case here. 16x—3 2x-15 a4) aT iar 2. x=Lor 10/9 3 4 2 5 9) Spat pat pat gpg FO or 7/2 (16) 7x?=11x—7=0. By Vedic method (by Calana-kalana Siitra) by Calculus For- mula we say: 14x—11=++/317. N.B.: Every quadratic can thus be broken down into two bino- mial-factors. And the same principle can be utilised for cubic, biquadratic, pentic et¢., expressions. IIL. Swnmation of Series: The current methods are horribly cumbrous. The Vedic mental one-line metheds are very simple and easy. (17) dete tits she = 4/77. (18) Aptis Het eeta = Tt SPECIMEN FROM GEOMETRY (19) Pythagoras’ Theorem is constantly required in all mathe- matical work, but the proof of it is ultra-notorious for its cum- brousness, clumsiness, etc. There are several Vedic proofs thereof (every one of them much simpler than Euclid’). I give two of them below: . E, F, Gand H are points A _H OD on AB, BC, CD and DA such i that AE—BF=CG= DH. Thus ABCD is split up into the square EFGH and 4 congruent a triangles. Ga Their total area=h?-}-4x} x mn a See —(h?-+-4ag¢mn)q Author 3 Prepace =h?-+-2mn But the area of ABCD ts (mn)? hint m4-2mn--1* 2. Q.E.D. (20) Second Proof: i Draw BD | to AC. Then ABC, ADB and BDC are similar. . ADB AB d BDC_ BC é . “ABC 7 AG *"° ABC™ AG 2, ADBEBDC _ AB‘2BC* py apB+BDC~ABC “, ABP BC? «AC*, Q.E.D. Note: Apollonius Theorem, Ptolemy's Theorem, etc., are all similarly proved by very simple and easy methods. SPECIMENS FROM Conics AND CALCULUS (21) Equation of the straight line joining two points: For finding the equation of the straight line passing through two points (whose co-ordinates are given). Say (9, 17) and (7, — 2). By the Current Method: Let the equation be y=mx-+-c. 1, 9m-+c=17; and 7mte=—2 Solving this simultaneous-equation in m and c. We have 2m=19; *, m=94 +, C= —684 Substituting these values, we have y = 94x — 68} 1. y= 19x—137 *, 19x—2y=137. But this method is cum- brous. (ax) Second method using the formula y—y' = 2—"> x"—x is still more cumbrous (and confusing). But the Vedic mental one-line method by the Sanskrit Sura (Formula), TUF AHA (Paravartya-Sitra) enables us ' write down the answer by a mere look at the given co-ordinates: