Sir, Thank You. I have not read the Vedas,or any text of any religion.The only book I read is nature.I stopped reading books also.I make my mind blank,close my eyes and ideas flash into me. YM
On Fri, Apr 21, 2023 at 3:58 AM Chittanandam V R <[email protected]> wrote: > *Sir,* > > *Your writing is very well. Unfortunately, I could not appreciate it > properly* > *as my knowledge of Vedas and other scriptures is next to nothing.* > > *Thanks and regards,* > > *Chittanandam* > > On Thu, Apr 20, 2023 at 11:49 PM Rajaram Krishnamurthy < > [email protected]> wrote: > >> wRT THE OPENING WORD USED "NOTHING": KANADHA AND ATOM >> >> In the fifth chapter of Vaisheshika Sutra, Kaṇāda Rishi mentions various >> empirical observations and natural phenomena such as >> >> 1 the falling of objects to the ground, >> >> 2 rising of fire and heat upwards, >> >> 3 the growth of grass upwards, >> >> 4 the nature of rainfall and thunderstorms, >> >> 5 the flow of liquids, >> >> 6 the movement towards a magnet among many others, >> >> asks why these things happen, then attempts to integrate his >> observations with his theories on atoms, molecules, and their interaction. >> He classifies observed events into two: those caused by volition, and those >> caused by subject-object conjunctions. >> >> His idea of the observer, that is the subject, being different from >> objective reality is completely consistent with Vedanta >> <https://en.wikipedia.org/wiki/Vedanta>, which speaks of the difference >> between "Apara" and "Para" knowledge, where "Apara" represents normal >> associational knowledge whereas "Para" represents deeper subjective >> knowledge. >> >> *The concept of paramanu (atom) Vaisheshika Darshana* >> Dharma <https://en.wikipedia.org/wiki/Dharma> is that through which >> there is the accomplishment of rising to the unsurpassed good. Because it >> is an exposition of that, it has the authority of Veda >> <https://en.wikipedia.org/wiki/Veda>. – *Vaisheshika Sutras 1.1-2* >> >> (...) That there is only one individual (soul) is known from the absence >> of particularity when it comes to the emergence of an understanding of >> happiness and suffering, (whereas) a multiplicity of individuals is >> inferred from their perseverance in dharma, and from the strength of their >> teaching. – *Vaisheshika Sutras 3.16-18* >> >> The true being is eternal, having no cause. Its indicator is its effect. >> The presence of the effect arises from the presence of its cause. – >> *Vaisheshika >> Sutras 4.1-3* >> >> Kaṇāda proposes that *paramanu* (atom >> <https://en.wikipedia.org/wiki/Atom>) is an indestructible particle of >> matter. The atom is indivisible because it is a state at which no >> measurement can be attributed. He used invariance arguments to determine >> properties of the atoms. He also stated that *anu* can have two states — >> absolute rest and a state of motion. >> >> Kaṇāda postulated four different kinds of atoms: two with mass, and two >> without.[12] >> <https://en.wikipedia.org/wiki/Ka%E1%B9%87%C4%81da_(philosopher)#cite_note-Kak-12> >> Each >> substance is supposed to consist of all four kinds of atoms. >> >> Kaṇāda's conception of the atom <https://en.wikipedia.org/wiki/Atom> was >> likely independent from the similar concept among the ancient Greeks, >> because of the differences between the theories. For example, Kaṇāda >> suggested that atoms as building blocks differ both *qualitatively *and >> quantitatively, while Greeks suggested that atoms differed only >> quantitatively but not qualitatively. >> >> THUS, THERE IS nothing AS NOTHING ASAT. >> >> XXXXX >> >> *Kaṇāda, Great Physicist and Sage of Antiquity by Subash Kak* >> >> The achievements of Classical Greece in diverse fields, especially >> literature (plays and history), mathematics, science, philosophy, and the >> arts have profoundly influenced world culture. Especially impressive is the >> direct narrative style of its writers, the realism and subtle aesthetics of >> its arts. But here I only wish to speak of physics, where, unfortunately, >> Greece went wrong. >> >> The leading figure here is Aristotle (384–322 BCE), who was the first to >> use the word “physics” in the sense that it is understood now. Motivated >> perhaps by biology, he conflated change in biological and physical domains. >> He defined motion as the actuality of a potentiality, which is fine in the >> “motion” of a living organism, but wrong otherwise. Motion defined this way >> requires the assumption of an absolute frame and other imaginary schema. He >> gave example of four types of change, namely change in substance, in >> quality, in quantity and in place, without providing logical bases for this >> assertion. >> >> Aristotle was extremely influential for nearly 2,000 years in the Western >> and the Islamic worlds as he was embraced by the orthodoxy in both >> Christianity and Islam. Since physics is fundamental to cosmology, his >> thoughts had a profound impact on the history of Western science. >> >> According to Aristotle, the sun, the moon, planets and stars are embedded >> in perfectly concentric *crystal spheres* that rotate at fixed rates. >> The celestial spheres are made up of the element ether which supports >> uniform circular motion. >> >> He took the terrestrial objects to be composed of four other elements >> that rise or fall. The earth, the heaviest element, and water, fall toward >> the center of the universe; hence the earth and the oceans constitute our >> planet. At the opposite end, the lightest elements, air and fire, rise up >> and away from the center. >> >> With the rise of Christianity, Europe was cut off from its pagan past and >> many Greek originals were lost or preserved only in translations. >> Aristotle’s *Physica *and* De Caelo* (On the Heavens) were translated >> from Arabic to Latin in the twelfth century >> <https://en.wikipedia.org/wiki/Recovery_of_Aristotle>. Soon after, >> Thomas Aquinas in his Summa Theologica >> <https://en.wikipedia.org/wiki/Summa_Theologica> (1265–1274) reconciled >> Aristotle’s ideas to the demands of Christian dogma. >> >> This explains why the challenge to the idea of the earth being the center >> of the solar system (or the universe) was such a big thing in Europe. In >> 1600, Giordano Bruno was burnt at the stake for his heresy against the >> geocentric model. Galileo was tried by the Inquisition, found *vehemently >> suspect of heresy*, and forced to recant. He spent the rest of his life >> under house arrest, before dying in 1642. >> >> In spite of the fog that Aristotle’s ideas generated there were >> individuals who did amazing physics. In particular, let me mention >> Archimedes (287–212 BCE) who made brilliant contributions to geometry and >> impressive application of mathematics to physical phenomena such as >> hydrostatics and statics. But of course, his physics did not cover problems >> of motion, where Aristotle held sway. >> >> *Kaṇāda’s physics* >> >> This brings me to Kaṇāda, son of Ulūka >> <https://en.wikipedia.org/wiki/Kanada_(philosopher)>, who I am going to >> argue is the greatest physicist of antiquity. He anticipated the laws of >> motion, and he attempted something that no other physicist has dared to do: >> he created a formal system that includes space, time, matter, as well as >> observers. >> >> Kaṇāda (कणाद), the author of the Vaiśeṣika Sūtra, is generally believed >> to have lived around 600 BCE. {KR even before the Greeks which west >> followed} He is credited with the idea of the atom as a passing footnote in >> history books. For example, in A.L. Basham’s well-regarded *The Wonder >> that Was India*, he gets cursory reference in one line. >> >> The Vaiśeṣika Sūtra has been studied by philosophers but not physicists. >> I tried to remedy that a couple of years ago in the volume *Matter and >> Mind: The Vaiśeṣika Sūtra of Kaṇāda.* >> <https://www.amazon.com/Matter-Mind-Vaisheshika-Sutra-Kanada/dp/1988207134/ref=sr_1_1?ie=UTF8&qid=1532446929&sr=8-1&keywords=subhash+kak&dpID=4128ENGYt3L&preST=_SY291_BO1,204,203,200_QL40_&dpSrc=srch> >> In >> this book of science, perhaps Kaṇāda’s most impressive assertion is that *all >> that is knowable is based on motion*, which gives centrality to physics >> in the understanding of the universe. >> >> For context, note that Newton’s three laws of motion are >> <https://en.wikipedia.org/wiki/Newton%27s_laws_of_motion>: 1. An object >> remains in the state of rest or motion unless acted upon by force; 2. Force >> equals mass times acceleration; 3. To every action there is an equal and >> opposite reaction. But Newton considered space and time to be absolute >> without explaining what that meant. Kaṇāda’s propositions below are >> poweful because he makes few assumptions. >> >> *Propositions and laws* >> >> To give the reader a flavor of the astonishing brilliance of Kaṇāda’s >> vision, I will pick just a few of his propositions to illustrate his system >> and then I will provide the sutras that describe physical law related to >> motion. Note that his atoms are in perpetual motion and so he distinguishes >> between internal and outer motions of an object. >> >> Proposition 1. कर्मं कर्मसाध्यं न विद्यते॥१।१।११॥ >> >> KR karma karmasadhyam na vidhayathe >> >> From motion, [new] motion is not known. >> >> Proposition 2. कारणाभावात्कार्याभावः ॥१।२।१॥ >> >> KR: KARANAA BHAVAATH KARYA BHAAVA: >> >> In the absence of cause there is an absence of effect [motion]. >> >> (NEWTON FRAMED 3RD LAW OF MOTION MUCH LATER) >> >> Proposition 3. सामान्यं विशेष इति बुद्ध्यपेक्षम् ॥१।२।३॥ ROOT OF PHYSICS >> IS THE MIND >> >> KR: SAAMANYAM VISESHA, ITI, BHUDHYEPEKSHAM >> >> The properties of universal and particular are ascertained by the mind. >> >> Proposition 4. सदिति यतोद्रव्यगुणकर्मसु सा सत्ता ॥१।२।७॥ >> >> SADHITHI YATI DRAVYA GUNA KARMASU SAA SATHA >> >> Existence is [self-defined]. [Thus] substance, attribute, and motion are >> potential (sattā). ( KR: BRAHMAM IS POTENTIAL; ATOM IS POTENTIAL) >> >> Proposition 5. सदकारणवन्नित्यम् ॥४।१।१॥ >> >> SADKARANAVANNITHYAM >> >> Existence is uncaused and eternal (*nitya*). >> >> BRAHMAM IS PERMANENT; MATTER IS INDESTRUCTIBLE. >> >> The propositions present general principles that are most reasonable. For >> example, the idea of symmetry is included in the principle of *nitya*. >> Now I present what may be called Kaṇāda’s Laws of Motion. >> >> Law 1. संयोगाभावे गुरुत्वात् पतनम् ॥५।१।७॥ >> >> KR: SAMYOGABHAAVE, GURUTVAAN (gravity) PATHANAM >> >> In the absence of conjunction, gravity [causes objects to] fall. >> >> Law 2a. नोदनविशेषाभावान्नोर्ध्वं न तिर्य्यग्गमनम् ॥५।१।८॥ >> >> NODHANA VISHESHA BHAAVANORGVA NA TIRRYAGAMANAM >> >> In the absence of a force, there is no upward motion, sideward motion or >> motion in general. (kr WITHOUT ACCELLERATION “A” “M” mass CANNOT MOVE TO >> CREATE FORCE. ) >> >> Law 2b. नोदनादाद्यमिषोः कर्म तत्कर्मकारिताच्च संस्कारादुत्तरं >> तथोत्तरमुत्तरञच् ॥५।१।१७॥ >> >> NODHANAADHADHAAYAMISHOKARMA TAT KARMAKARI TATCHA SAMSKAARA (MOMENTUM) DH >> DUTHARAM TATHO TARAM UTARAMCHA >> >> The initial pressure [on the bow] leads to the arrow’s motion; from that >> motion is momentum, from which is the motion that follows and the next and >> so on similarly. >> >> Law 3. कार्य्यविरोधि कर्म ॥१।१।१४॥ >> >> KAARAYA VIRODHI KARMA (AGAIN 3RD LAW OF NEWTON) >> >> Action (kārya) is opposed by reaction (karman). [KR ACTION AND REACTION >> ARE OPPOSITE] >> >> This list above is just my personal arrangement of propositions and laws. >> The first law is effectively equivalent to Newton’s first law. The second >> law, in two parts, although it has something much more about potential. >> Kaṇāda’s third law is identical to Newton’s third law. >> >> *On the Vaiśeṣika Sūtra* >> >> The Vaiśeṣika Sūtra is just over 370 sutras in 10 chapters, where each >> chapter has two sections. Calling physical law dharma, the first chapter >> defines and discusses three categories of substance, attribute, and action. >> The second chapter describes the nine substances. The third chapter deals >> with the self and the mind. >> >> The first part of the fourth chapter speaks of the eternality of atoms >> and how sensory perception leads to knowledge. The second part of the >> fourth chapter deals with the composition of bodies. The fifth chapter >> deals with action, and the sixth chapter deals with the discipline that >> facilitates acquisition of knowledge. >> >> The seventh chapter elaborates on atomicity and further discusses the >> nature of ether, mind, space and time. The eighth and ninth chapters >> describe various types of cognition and negation. The tenth chapter >> discusses cause. As this summary indicates, the text is a systematic >> exposition of principles and laws to describe physical reality. >> >> The Vaiśeṣika categories are for space-time-matter and for attributes >> related to perception by sentient agents. Kaṇāda starts with six >> categories (*padārthas)* that are nameable and knowable, proposing they >> are sufficient to describe everything in the universe from concrete matter >> to the abstract atom. >> >> The six categories are: dravya (substance), guṇa (quality), karma >> (motion), sāmānya (universal), viśeṣa (particularity), and samavāya >> (inherence). The first three of these have objective existence and the last >> three are a product of intellectual discrimination. Universals (sāmānya) >> are recurrent generic properties in substances, qualities, and motions. >> >> In it the gross visible matter is constructed out of the varying motions >> of *aṇu*, its most fundamental particle. The mind is not an empty slate; >> the very constitution of the mind provides some knowledge of the nature of >> the world. The four proofs through which correct knowledge is acquired >> are direct perception, inference, analogy, and verbal testimony. In other >> words, the system represents a logical and scientific approach to reality. >> >> Particularities (viśeṣa) reside exclusively in the eternal, non-composite >> substances, that is, in the individual atoms and minds, and in the unitary >> substances ether, space, and time. Inherence (samavāya) is the relationship >> between entities that exist at the same time. >> >> Of the six categories, the basic one is that of substance and the other >> five categories are the ones that the mind associates with the substance. >> Thus observers belong to the system in an integral fashion. If there >> were no sentient beings in the universe then there would be no need for >> these categories. >> >> *Atomic transformations* >> >> There are nine classes of substances, some of which are non-atomic, some >> atomic, and others all-pervasive. >> >> 1 The non-atomic ground is provided by the three substances of ether >> (ākāśa), space (dik), and time (kāla), which are unitary and >> indestructible; [3] >> >> 2 a further four, earth (pṛthvī), water (āpas), fire (tejas), and air >> (vāyu) are atomic composed of indivisible, and indestructible atoms (aṇu); >> [4] >> >> 3 self or consciousness (ātman), which is the eighth, is omnipresent >> and eternal; and, lastly, the ninth, is the mind (manas), which has atomic >> dimensions. [1+1]= 9 >> >> Let the basic atoms of pṛthivī, āpas, tejas, and vāyu be represented by >> P, Ap, T, and V, respectively. Why are there only four kinds of basic >> atoms? Consider gold in its solid form; its mass derives principally from >> the P atoms. When it is heated, it becomes a liquid and therefore there >> should be another kind of an atom already in gold which makes it possible >> for it to take the liquid form and this is “Ap.” When heated further it >> burns and this is when the “T” atom gets manifested. When heated further, >> it loses its mass ever so slightly, and this is due to the loss of the “V” >> atoms. >> >> The eternality of the atoms is true only under normal conditions, and >> during creation and destruction, the atoms arise in a sequence starting >> with ākāśa and absorbed in the reverse sequence in the end of the world. >> The sequence of evolution of the elements is given as V→T→Ap→ >> <http://www.currentscience.ac.in/Volumes/113/11/2207.pdf>P. The V and T >> atoms have little mass, whereas P and Ap atoms have mass. This sequence >> also hides within it the possibility of transformation from V and T atoms >> that are energetic to the more massive Ap and P atoms. >> >> It is significant that consciousness is listed before mind, suggesting >> that it is the medium through which mind’s apprehensions are received. The >> atoms of earth, water, fire and air are different and this difference >> arises out of the different ways the fundamental atom of materiality >> combines with itself in different arrangements. In other words, Kaṇāda >> foresaw the emergence of chemistry from physics. {KR THAT IS BEYOND THE >> QUANTITY OF ATOM, QUALITY OF ATOM IS DIFFERENTIATED BY KANADHA} >> >> Kaṇāda’s ideas have always been central to Indian physical thought and >> they influenced the emergence of modern science >> <https://medium.com/@subhashkak1/indian-foundations-of-modern-science-72259046700f> >> indirectly.(kr >> WHICH WEST REFUSE TO ACCEPT) KR IRS 20423 >> >> II E the enlightenment or wisdom= the mind multiplied the square of >> the thoughts greater than the speed of the light E=MC2. KR IRS 20423 >> >> On Wed, 19 Apr 2023 at 19:42, Markendeya Yeddanapudi < >> [email protected]> wrote: >> >>> >>> >>> -- >>> *Mar*The Voyage in Holistic Revelations >>> >>> >>> >>> When you analyze matter into molecules, molecules into atoms, atoms into >>> particles and particles into the abstract ‘Nothing’, you reach the ‘You’, >>> as part of nature. As it is at this very moment when you view yourself >>> deeply, you are directing everything, as the abstract, formless entity. You >>> are actually caught in 3D shapes after the 3D shapes, making you jettison >>> your very real abstract ‘You’. And you are afraid of losing your 3D >>> identification, which is death. The real problem is not death, but your >>> fear of losing your 3D identity. We are all, with solidified egos, the 3D >>> identity fanatics. >>> >>> Why is the destruction of nature, euphemized as economics, keeping us in >>> the 3D bondage? Our egocentricism prevents us from even feeling that every >>> life form, is basically a form of emotion, and actually emotional >>> interaction with every other life form, can create the ultimate big bang of >>> unending wisdom and revelations, entrance into the ocean of feelings and >>> emotions and entrance immediately into the troposphere, the sea of >>> emotions, created by the inhalation of smell messages by organisms and the >>> exhalations of responses from them. You enter the Time dimension without >>> dying, may be as pre-dying. >>> >>> In Economics we recognize the need of every organism, to exist only as >>> an economic resource to us, we do not recognize them as entities of >>> feelings and as the complements of the ultimate revelations in wisdom. And >>> we are now in the whirlpool of economic growth, polluting and poisoning the >>> land, water and air, destroying nature and filling the land with factories >>> and all sorts of workshops. We are actually happy at the economic takeover >>> of our education. >>> >>> We humans are the lunatics of the Biosphere. Every other life form, >>> responds to love. The green cover of grass, plants and trees with matrix >>> after matrix of flora, is the great cover of love and emotions and >>> sublimation. Just go into free and lush nature, you enter the abstract >>> feelings of rapture, if only you become free from the bondage of the stupid >>> and skeptic mind. There is revelation and wisdom waiting to give you >>> automatic learning in free nature, without your laboring in books and now >>> computers. Breathing and hearing is automatic learning. >>> >>> We, caught in the 3D habit, cannot even conceptualize the formless and >>> non-mathematical wisdom. Every other life form can and lives only in that >>> wisdom. It yearns for emotional interaction. But for us wisdom is >>> mechanical and devoid of emotions, with asthma or the fear of breathing >>> embedded. >>> >>> Now nature is getting destroyed but our Pundits are busy with the >>> mathematics of economic growth, or the growth in the destruction of nature. >>> We have the oxymoron-economic wisdom!!!! >>> >>> E (Enlightenment or Wisdom)=mc2 >>> >>> YM >>> >>> >>> >> -- *Mar* -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CACDCHCLyuJq_h6RErBKkDT1LBFUpV0VpuHc3Jms-9YtxTAg%2BQQ%40mail.gmail.com.
