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Free Vedic Mathematics Books from the Vedic Mathematics Academy. The free books available below are all simple Adobe Acrobat PDF documents. We only ask that you do not upload them HINDI version (click below). GERMAN version . Addition Tricks, addition tricks in vedic maths, addition tricks for large numbers, tags: Math Tricks Free e-Book PDF Download, math tricks pdf ebook. Vedic Ganit (Hindi) by Bharti Krishna and S. Aggarwal and Vishwa Mohan Tiwari. $ $ Vedic Mathematics for All Ages: A Beginners Guide, 17% download.
Students generally have a sort of phobia from maths. For them, the numbers sometimes become mere symbols written on the black board. But here, we would invite you to the world where numbers play with you, come alive and stop being mere symbols written on the black board and lead you to the virtual tour of intellectual journey where calculations fascinates you, thrills you and become very simple and easy to deal with.
Our mind operates very fast and has a variety of operational properties and we have tried our level best to make the reader to use his hidden potential.
This E-Book contains vedic memory methods to speed up maths calculation especially for aspirants of competitive exams. We have a very rich heritage of our ancient mathematicians who discovered numerous easy methods to do any degree of complex calculation. In this E- Book, the methods described are based upon Vedic Ganit which was rediscovered from ancient Sanskrit texts earlier this century by Bharti Krishan Tirthaji Maharaj.
This is the E- Book designed by Virender Mehta due to recieving numerous request mails to explain some short cut methods used in competitive mathematics, he is sharing this important E-Book with the readers. The methods described in this E-Book are extremely beneficial for the aspirants of all competitive exams.
He takes delight in working out huge problems mentally-sometimes even faster than electronic gadgets like calculators or computers. These methods are also useful for our daily life to calculate anything like numbers, calculations, bills, interest or any kind of transcation. The reader for sure would enter into the world of enchantment for maths with our author Virender Mehta. Example: 4 52 9 52 3 52 4x5 5x5 9x10 5x5 3x4 5x5 20 25 90 25 12 25 4 3 52 1 1 52 43x44 5x5 11x12 5x5 25 25 Exercise: Find out the square of following numbers 35 55 65 85 95 Written by: Virender Mehta World Record Holder in Memory visit www.
Now write down the result in the answer along with the multiplication of the same second digit of the numbers. Deposit Rs. Description of all memory boosting concepts and methods. Description of functioning of brain. Personality development from memory power. We may cite the case of a horse who was a mathematical prodigy and could tell5 the result of a cube root requiring 32 operations, according to M.
Materlink in his Unknown Quest5 in a twinkle of the eye. This sounds like magic, but it is undeniable that the feat of mathematics 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 is undeniable also. Lately, he has devised the automatic brain for complicated calculations by science, that looks 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 specified data or premises to start from, and more or less elaborate steps of reasoning to arrive at a conclusion. This is his normal process of induction and deduction. Here formulae Sutras and relations e. 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, you must have recourse to logic. Even in this latter case, your logic your formulae and applications may be either simple and elegant or complicated and cumbrous. 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, compactness and elegance. Some have been beautiful as a poem e.
Lagranges Analytical Mechanics. The late Sankaracarya has claimed, and rightly we may think, that the Vedic Sutras and their applications possess these 14 virtues to a degree of eminence that cannot be challenged. The outstanding 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 merely pastoral folk possessing a half-or-quarter-developed culture and civilization.
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 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 Yajria, in which Mantra, Yantra and other factors must co-operate with mathematical determinateness and precision.
For this purpose, he had developed the six auxiliaries of the Vedas in each of which mathematical skill, and adroitness, occult or otherwise, play the decisive role. The Sutras lay down the shortest and surest lines.
The correct intonation of the Mantra, the correct configuration of the Yantra in the making of the Vedi etc. Each of these required the calculus of mathematics. The modern technician has his logarithmic tables and mechanics manuals; the old Yajnika had his Sutras.
How were the Sutras obtained? 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.
The method obviously is radically differnt from the one adopted by the modern mind. Music and not Mathematics is my field although the philosophy of nujnbers, cosmic and metaphysical corres pondences with musical numbers, the relation of numbers with consonant, dissonant and assonant tonal intervals etc.
While all great and true knowledge is born of intuition and not of any rational process or imagination. The divergence embraces everything other than the fact of intuition itselfthe object and field of intuitive vision, the method of working out experience and rendering it to the intellect.
The modern method is to get the intuition by sugges tion from an appearance in life or nature or from a mental idea and even if the source of the intuition is the soul, the method at once relates it to a support external to the soul.
The ancient Indian method of knowledge had for its business to disclose something of the Self, the Infinite or the Divine to the regard of the soulthe Self through its expressions, the infinite through its finite symbols and the Divine through his powers.
The 16 process was one of Integral knowledge and in its subordinate ranges was instrumental in revealing the truths of cosmic phenomena and these truths were utilised for worldly ends. These two methods are based on different theories of knowledge and experience, fundamentally divergent in outlook and approach. The world as yet knows very little of the ancient Jndian method, much less of its secret techniques. Sri Sankaracaryas remarkably unique work , of Vedic mathe matics has brought to popular notice demonstrably for the first time that the said method was usefully employed in ancient India in solving problems of secular knowledge just as for solving those of the spiritual domain.
I am happy that in the printing and publication of this monumental work and the preceding spade-work I had the privilege to render some little service. In this field of mental arithmetical operations the works of the famous mathemati cians Trachtenberg and Lester Meyers High Speed Maths are elementary compared to that of Jagadguruji.
Some people may find it difficult, at first reading, to understand the arithmetical operations although they have been explained very lucidly by Jagadguruji. It is not because the explanations are lacking in any manner but because the methods are totally unconventional.
Some people are so deeply rooted in the con ventional methods that they, probably, subconsciously reject to see the logic in unconventional methods.
An attempt has been made in this note to explain the un conventional aspects of the methods. Once the reader gets used to the unconventional in the beginning itself, he would find no difficulty in the later chapters.
Therefore the explanatory notes are given for the first few chapters only. Chapter I Chapter I deals with a topic that has been dealt with compre hensively in the chapter 26 viz. Recurring1 Decimal.
In conversion of vulgar fractions into their decimal equivalents Gurudeva has used very unconventional methods of multiplication and division. In conventional method product of 1, the multiplicand, by 2 the multiplier, is 2 and that is the end of multi plication process. It is not so in the unconventional Ekadhika method.
In this method, in the above example, 1 is the first multi plicand and its product with multiplier 2 is 2 which in this special process becomes the second multiplicand. This when multiplied by the multiplier which remains the same 2 gives the product as 4 which becomes the third multiplicand. And the process of 16 b multiplication thus goes on till the digits start recurring.
In the special method of Ekadhika Sutra for calculating decimal equivalents, the process starts by putting zero as the first digit of the quotient, 1 as the first remainder. A decimal point is put after the first quotient digit which is zero. Now, the first remainder digit 1 is prefixed to the first quotient digit 0 to form 10 as the second dividend. Division of 10 by the divisor 2 which does not change gives 5 as the second quotient digit which is put after the decimal point.
The second remainder digit O is prefixed to the second quotient digit 5 to form 5 as the third dividend digit. Division of 5 by 2 gives 2 as the third quotient digit and 1 as the third remainder digit which when prefixed to the third quotient digit 2 gives 12 as the fourth dividend and so the process goes on till the digits start recurring. Chapter III Vinculum is an ingenious device to reduce single digits larger than 5, thereby facilitating multiplication specially for the mentalone-line method.
Vinculum method is based on the fact that 18 is same as and 76 as or as This device is specially useful in vedic division method. A small note on aliquot may facilitate the study for some. Aliquot part is the part contained by the whole an integral number of times, e. Chapter IV In the division by the Nikhilam'method the dividend is divided into two portions by a vertical line.
This vertical line should have as many digits to its right as there can be in the highest possi ble remainder. In general the number of such digits are the same as in the figure which is one less than the divisor.
Needless to state that the vertical and horizontal lines must be drawn neatly when using this method. Authors Preface A. A Descriptive Prefatory Note B. Explanatory Exposition Illustrative Specimen Samples X III. X V III. X X III. Paqe No. Bi-quadratic Equations His Holiness, better known among his disciples by the beloved name Jagadguruji or Gurudeva was born of highly learned and pious parents in March, His father, late 13ri P. 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. He passed his matriculation examination from the Madras University in January, , topping the list as usual.
After winning the highest place in the B. Examination, Shri Venkatraman Saraswati appeared at the M.
Examination in further seven subjects simul taneously securing the highest honours in all, which is perhaps the all-time world-record of academic brilliance. As a student Venkatraman was marked for his splendid brilliance, 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 be a terribly mischievous student. Even from his University days Shri Venkatraman Saraswati had started contributing learned articles on religion, philosophy, sociology, history, politics, literature etc.
In fact, study of the latest researches and discoveries in modern science continued to be Shri Jagadgurujis hobby till his vMty last days. 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 the other hand the urge for selfless service of humanity swayed his heart mightily, yet the undoubtedly deepest attraction that Venkatraman Saraswati felt was that towards the study and practice of the science of sciencesthe holy ancient Indian spiritual science or Adhyatma-Vidya.
In , therefore, he proceeded to the Sringeri Math in Mysore to lay himself at the feet of the renowned late Jagadguru Shankaracharya Maharaj Shri Satchidananda Sivabhinava Nrisimha Bharati Swami: But he had not stayed there long, before he had to assume the post of the first Principal of the newly started National College at Rajmahendri under a pressing and clamant call of duty from the nationalist leaders.
Venkatraman Saras wati continued there for three years but in he could not resist his burning desire for spiritual knowledge, practice and attainment any more and, therefore, tearing himself off suddenly from the said college he went back to Shri Satchidananda Sivabhinava Nrisimha Bharati Swami at Sringeri.
The next eight years he spent in the profoundest study of the most advanced Vedanta Philosophy and practice of the Brahma-sadhana. During these days Prof. Venkatraman used to study Vedanta at the feet of Shri Nrisimha Bharati Swami, teach Sanskrit and Philosophy in schools there, and practise the highest and most vigorous Yoga-sadhana in the nearby forests.
Frequently, he was also invited by several institutions to deliver lectures on philosophy; for example he delivered a series of sixteen lectures on Shankaracharyas Philosophy at Shankar Institute of Philosophy, Amahier Khandesh and similar lectures at several other places like Poona, Bombay etc. After several years of the most advanced studies, the deepest meditation, and the highest spiritual attainment Prof.
Within two years of his. Immediately, on assuming the pontificate Shri Jagadguruji started touring India from corner to corner and delivering lectures on Sanatana Dharma and by his scintillating intellectual brilliance, powerful oratory, magnetic personality, sincerity of purpose, indomitable will, purity of thought, and loftiness of character he took the entire intellectual and religious class of the nation by storm.
Shri Jagadguruji continued to resist his importunate requests for a long time but at last when Jagadguru Shri Madhu sudan Tirthas health took a serious turn in he virtually forced Jagadguru Shri Bharati Krishana Tirthaji to accept the Govardhan Maths Gadi and accordingly Jagadguruji installed Shri Swarupanandji on the Sharadapeeth Gadi and himself assumed the duties of the ecclesiastical and pontifical head of Sri Govardhan Math, Puri.
In this capacity of Jagadguru Shankaracharya of Govar dhan Math, Puri, he continued to disseminate the holy spiritual teachings o f Sanatana Dharma in their pristine purity all over the world the rest of his life for 35 years. He took upon himself the colossal task o f the renaissance of Indian culture, spreading of Sanatana Dharma, revival of the highest human and moral values and enkindling of the loftiest spiritual enlightenment throughput the world and he dedicated his whole life to this lofty and noble mission.
From his very early 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 collectively superlatively comfortable, prosperous, happy, and joyous in all respects including the physical, mental, intellectual, educational, economic, social, political, psychic, spritual etc.
He was painfully aware o f the escapism of some from their duties under the garb of spiritua lity and of the superficial modern educational varnish, of the others, divorced from spiritual and moral standards.
He, therefore, always laid great emphasis on the necessity of har monising the spiritual and the material spheres of daily life. He also wanted to remove the false ideas, on the one hand, of those persons who think that Dharma can be practised by exclusively individual spiritual Sadhana coupled with more honest bread-earning, ignoring ones responsibility for rendering selfless service to the society and on the other hand of those who think that the Sadhana can be complete by mere service of society even without learning or practising any spirituality oneself.
He wanted a happy blending of both. With these ideas agitating his mind for several decades he went on carrying on a laborious, elaborate, patient and dayand-night research to evolve finally a splendid and perfect scheme for all-round reconstruction first of India and through it of the world. The Administrative Board of the Sangha consisted of Jagadgurujis disciples, devotees and admi rers of his idealistic and spiritual ideals for humanitarian service and included a number of high court judges, ministers, educa tionists, statesmen and other personage of the highest calibre viii pleasure.
To see him was a privilege. To speak to him was a real blessing and to be granted a special interview Ah! The magnetic 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 belonged to all irrespective of caste or creed and he was a real Guru to the whole world. People of all nationalities, religions and climes, Brahmins and non-Brahmins, Hindus and Mahomedans, Parsis and Chris tians, Europeans and Americans received equal treatment at the hands of Mis Holiness.
That was the secret of the immense popularity of this great Mahatma. He was grand in his simplicity. People would give any thing and everything to get his blessings and he would talk wdrds 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 would actually shed tears when he found people suffering and would pray to God to relieve their suffering. 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 moments he would never spend in vain. He was always reading something or repeating something. There was no branch of knowledge which he did not know and that also shastrically. He was equally learned in Chandahsastra, Ayurveda and Jyotish Sastra.
He was 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.
I have got a collection of over three thousand slokas for ming part of the various eulogistic poems composed by Gurudeva in adoration 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 Sanatana Dharma by H. Above all, his Bhakti towards his Vidyaguru was some thing beyond description. He would talk for days together about the greatness of his Vidyaguru.
He would be never tired of worshipping the Guru. His Guru also was equally attached to him and called our Swamiji as the own son of the Goddess of Learning, Shri Sarada. Everyday he would first worship his gurus sandals. His Gurupaduka Stotra clearly indicates the qualities he attributed to the sandals of his guru. 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. I have not been able to express here even one millionth part of what I feel. His spotless holiness, his deep piety, his endless wisdom, his childlike peacefulness, sportiveness and innocence and his universal affection beggar 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 I now proceed to give a short account of the genesis of the work published herewith. Obviously 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 one for each Sutra on these Sutras and that the manuscripts of the said volumes were deposited at the house of one of his disciples.