Vedi (altar)

Vedi is the term for "sacrificial altar" in the Vedic religion. Such altars were an elevated
enclosure, generally strewed with Kusha grass, and having receptacles for the sacrificial fire; it
was of various shapes, but usually narrow in the middle.

mahavedi, the great or entire altar

uttaravedi, the northern altar made for the sacred fire (agnyayatana)

Vedic Fire Altar.

dhishnya, a sort of subordinate or side-altar, generally a heap of earth covered with sand
on which the fire is placed

drona, an altar shaped like a trough (Shulbas. 3.216)

adhvaradhishnya, a second altar at the Soma sacrifice

The uttaravedi was in the shape of a falcon (alajacita = "piled up in the shape of the bird Alaja"),
and was piled up with bricks in theAgnicayana ritual.
Vedic altars are described in the circum-Vedic texts dealing with Kalpa(the proper performance of
sacrifice), notably the Satapatha Brahmana, and the Sulbasutras say that
the Rigveda corresponds to an altar of mantras.[1]
Fire altars are already mentioned in the Rigveda. According to Taittiriya Samhita 5.2.3., they are
made of twenty-one bricks.
In BM 10.4.3.14-20, the altar is made of 396 (360 + 36) yajusmati (special) bricks, and of
10,800 lokamprna (ordinary) bricks. 10,701 lokamprna bricks belong to the ahavaniya altar, 78 to
the dhisnya hearths and 21 to the garhapatya. Around the altar are 360 parisrita stones (261
around ahavaniya, 78 around dhisnya, 21 around garhapatya).
BM 10.3.1. describes that the altar is symbolically built with gayatri(24 syllables), usnih (breath,
28 syllables), pankti (mind, 40 syllables),tristubh (ear, 44 syllables), jagati (48 syllables) and
generative breath. The gayatri altar's height is to the knees, the tristubh's to the navel and the
jagati's to a man's height.

Agnicayana
Layer

Number of yajusmati bricks in SB

138

47

71

41

98

In the Agnicayana ritual, the mahavedi (great altar) has a length of 24prakrama in the east, 30 in
the west and 36 in the north and south.[2]Inside the mahavedi, an altar is placed. In the smaller
ritual space to the west of the mahavedi (pracinavamsa, pragvamsa), three altars are placed: the
garhapatya (earth, W), ahavaniya (sky, E) and daksinagni (or anvaharyapacana, SW). The round
garhapatya and the square ahavaniya have the same area. [3] The Squaring the circle problem
was also investigated because of such ritualistic considerations.[4] The ahavaniya altar has five
layers (citi), representing earth, space and the sky.

Mathematics of the Vedas

By Krishna Maheshwari

The Veda Samhit is composed of hymns to various deities and also hymns praising
all forms of knowledge. They don't make distinctions between secular and sacred
knowledge (as we define them today) because secular knowledge was thought to
be a tool to be used to discover sacred knowledge. This framework, in which
knowledge is seen as one whole continuum, offers the basis for these statements to
be interpreted in multiple ways in multiple contexts (astronomical, spiritual,
terrestrial etc). The knowledge of mathematics and geometry were all deemed
important and worthy of formulations into mantra. Some of the hymns, which deal
with cosmology, imply that the rishis were very familiar with geometry and the
planning needed to construct complex objects.
Since the Vedas are not texts on mathematics but mention a lot of mathematical
concepts, it could be construed that mathematics as a science also existed. It is
unlikely that stray statements on mathematical concepts like progressions [1], concept
of infinity and zero existed without mathematics as a study. Whether we can trace
out texts is secondary, since Veda came down as an oral tradition for very long. So
Vedic evidence is primarily indirect, and is more of an indicator of the kind of
concepts that existed than a definition/explanation of those.

Contents
[hide]

1 Rig Veda
o

1.1 Geometry

1.2 Error Correction & Detection Codes

1.3 First usage of Pi

2 Yajur Veda
o

2.1 Big Numbers

2.2 Concept of Infinity

3 Atharva Veda
o

3.1 Concept of Infinity

3.2 Concept of Shunya (Zero)

4 References

Rig Veda
The Rig Veda is the oldest of the Vedas and contains a wealth of knowledge on a
variety of subjects. Some of them relate to the broader field of mathematics, of
which a subset is described here.

Geometry
Geometry is used throughout the Rig Veda. However, unlike modern geometry, the
emphasis was not on proofs but on usage. Furthermore, the rishis had knowledge of
the concept of precision, and this is evident from various descriptions of applications
and use of geometry. Further, the depth of precision was based on the requirements
of the task or study being described. For example, descriptions of constructions were
limited in precision whereas descriptions of astronomical phenomena were described
in greater precision.
The following verse in the Rig Veda deals with the formation of the universe.
Who was the measurer prama? What was the model pratim? What were the
building materials for things offered nidnam jyam? What is the circumference (of
this universe) paridhih? What are the meters or harmonies behind the
Universe chandah? What is the triangle (yoke) praugam [which connects this
universe to the source of driving force, the engine]?[2]
All these Sanskrit words (ie: prama) are geometrical terms which also occur later in
the Sulbasutra (where they are also defined).
Chariots are described in great detail in many different verses in the Rig Veda and
Yajur Veda. Dr. Kulkarni writes:

The proficiency in chariot building presupposes a good deal of

knowledge of geometry... The fixing of spokes of odd or even
numbers require knowledge of dividing the area of the circle into the
desired numbers of small parts of equal area, by drawing diameters.
This also presupposes the knowledge of dividing a given angle into
equal parts.[3]
The Rig Veda is full of references to words in rituals whose definitions we find in
subsequent Brahmanas and in the Sulba Sutra to be pointing to geometrical figures.
For example, three types of fire altars, garhapatya, ahavaniya and dakshina are
mentioned in the Rig Veda but defined in the Shatapatha Brhmana as being square,
circular and semi circular, respectively, and also having the same area. Considering
that ritualistic fire altar designs were not changed over a period of time and that the
shastras were recited for several millennia before being written down, the rishis must

have had a method to calculate the square root of the number two and the value of
pi, without which they would not be able to determine whether the three altars had
the same area or not.

Error Correction & Detection Codes

The Rig Veda was recited using a special method of recitation which is akin to
modern error correction and detection codes. This feature has allowed it to be
passed on from generation to generation for many millennia without the introduction
of errors [4]
The rishis had focused on developing methods of chanting which can detect any
errors in chanting of a mantra, such as omitting a syllable or replacing one syllable
by another. For each mantra, there are several different methods of chanting, each
method capable of detecting one type of error. For illustration, consider one half of
the famous gayatri mantra of the seer Vishvamitra[5]. The standard method of
recitation involving conjunction is called Samhita patha (given below).
Samhita Patha
tatsaviturvarenyam

bhargo

devasya

dhimahi

Separate all compound words into their constituents and number the words:
tat

savituh

varenyam

bhargah

devasya

dhimahi

In the kramapatha chant, use a text obtained by combining two neighboring words
according the rules of sandhi, resulting in six words.
1+2

2+3

3+4

4+5

5+6

6+6

Krama Patha
tatsavitu saviturvarenya varenyambharg bhargodevas devasyadhima dhimahiti
h
m
ah
ya
hi
dhimahi
A Krama patha expert chants the krama-version of all the verses.
To understand its error detecting capability, divide the chant into syllables so that
the syllable ends with an vowel a, i, u etc. Both the third syllable and sixth syllables
are same namely vi. Suppose we commit an error and chant the third syllable as va.
According to the krama chanting, the sixth syllable should be same as the third
syllable. He would pronounce it as vi, since we are assuming he will make only one
error. Then he notices that an error has taken place since va is different from vi. An
error has obviously occurred, but he does not know which is correct, va or vi? There
are other methods which detect these errors and also methods that show how to
correct them.

The various forms of chanting are called as vikratis and there are eight of them [6].

First usage of Pi
In the Rigveda, a formula to find the area of a circle is mentioned showing that the
Rishis knew of pi, approximating it to be equal to 22/7 [7]. It was used in the formula
for the area of a circle

area of a circle = pi*(AB/2)^2 where AB is the diameter of a circle.

Yajur Veda
In the Yajurveda, 1x3=3, 3x5=15, 5x7=35, etc is seen [8].

Big Numbers
In Yajurveda, numbers starting from four and with a difference of four forming an
arithmetic series is discussed[9]. The Yajurveda also mentions the counting of
numbers upto 10^18, the highest being named parardha[10].
In the Taittiriya Upanishad, there is a anuvaka (section), that extols the "Beatific
Calculus" or a quasi-mathematical relationship between bliss of a young man, who
has everything in the world to the bliss of the Brahman, or "realization". Translated
roughly as follows, fear is all-pervasive. It continues by assuming that a young, good
man who is fit, healthy and strong, and has all the wealth in the world, is one unit of
human bliss. The anuvaka provides a precise calculation of a series of multiplications
by 100 to give number 10010 units of human bliss that can be had when one attains
Brahman. The previous anuvaka exhorts the aspirants to be fearless and strong, as
only such a person may realize the absolute within.

Concept of Infinity
The concept of infinity was also known during Vedic times. They were aware of the
basic mathematical properties of infinity and had several words for the concept-chief
being ananta, purnam, aditi, and asamkhyata. Asamkhyata is mentioned in the Yajur
Veda[11], and the Brihadaranyaka Upanishad as describing the number of mysteries of
Indra as ananta[12]. These two statements are elaborated in the opening lines of the
Isha Upanishad (Shukla Yajur Veda). This sholka is as much metaphysical as it is
mathematical.

prnamadah prnamidam prnt prnamudacyate

prnsya prnamadaya prnamevvasishyate

From infinity is born infinity.

When infinity is taken out of infinity,
only infinity is left over.

Atharva Veda
The concept of one (and its mathematic properties), arithmetic progression, and
arithmetric series are also seen in the Vedas as well. In Atharva Veda, the fact that
1x1 and 1/1 = 1 is stated[13].

Concept of Infinity
The Atharva Veda states that
Infinity can come out of infinity only and infinity is left over from infinity after
operations on it[14].

Concept of Shunya (Zero)

The concept of Shunya, or zero void, was originally conceived as the symbol
of Brahman, expressing the sum of all distinct forms. The symbol of zero and the
decimal system of notation is described in the Atharvaveda[15]. it describes how the
number increases by 10 by writing zero in front of it. While there is no explicit
mention of zero, it must have been common knowledge based on how it is used.
In fact, the concept of shunya was not just mathematical or scientific, but is deeply
rooted in all branches of thought - especially metaphysics and cosmology. Shunya is
the transition point between oposites, it symboliss the real balance between
divergent tendencies. Most ancient mathematicians defined zero as the sum of two
equal and opposite quantities. Zero produces all figures, but is itself not limited to a
certain value. Zero is the primary or final reservoir of all single numbers. The symbol
of zero and the decimal system of notation is described in the Atharvaveda [16]. It
describes how the number increases by 10 by writing zero in front of it.