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Mathomathis would like to present an article on Time-Frequency Analysis of Chanting Sanskrit Universal Sound “OM” Mantra by author:- Ajay Anil Gurjar and Siddharth A. Ladhake | Sipna’s College of Engineering & Technology, Amravati University, Maharashtra, India To incorporate spiritual welfare in step with our substance welfare, meditation provides as a way. Highly sensitive expressive experienced people are more probable to be satisfied and efficient in their life in recent days. It turns out that simultaneously they cannot give concentration and think discursively. Whether in the medical or technological or social spheres, to develop our excellence of life, human venture has sought all down the ages. Promoting the quality of our mind together with our material standard of living is essential to improve our quality of life. To deal with the increasing stress of modern standard of living, Humanity is progressively turning in the direction of different meditative practices. People have been heading for their gawk inwards in propose to attain peace of mind, since they are not capable to locate steadiness in the external world. Modern psychotherapists have begun to discover various therapeutic benefits of meditation practices. Meditation induces the state of relaxation and the altered state of consciousness. They are particularly efficient in psychotherapy. However, for inculcating a more positive attitude in the direction of life at large, meditation is being utilized as a personal growth device over everything else recently. For psychological stress, Speech signal is uttered to be a considerable indicator. The speech signal expresses the information enclosed in the vocal word. As with several real-world signals, Speech signals are non-stationary. Hence the frequency contents changes diagonally the time; Fourier analysis is unconvincing. Speech signal processing refers to the acquisition, manipulation, storage, transfer and output of human utterances by a computer. The main goals are the recognition, synthesis and compression of human speech. Speech signals are including the features such as temper, physical characteristics and added pragmatic information. Most of these characteristics are audible as well. Concerning 25% of information enclosed in a clean speech signal refers the speaker. Through abstract psychological procedures speech production initiates the aspiration to communicate and the thought that is to be communicated. There are quantities of human verbal communications that are effectively non-linguistic, even if speech is an oral action which is greatly verbal. Tone of voice excellence, prosody, rhythm and pausing are the non-verbal characteristics. For a non-verbal signaling system, these phenomena stand which interweave with the verbal or linguistic system. In the midst of supplementary things, information about the physiological and psychological condition of the speaker is carried by the non-verbal content of the voice. Since, undoubtedly perceptible (nonverbal) action typifies human beings; they are capable of identifying dissimilar states. Our mind is entirely permitted to focus and give attention extra on sound by the repetition of Mantra i.e. chanting. The additional features that distract our energies for instance other thoughts, sensations and interruptions are too cleaned away by the repetition of mantra. As the mind clears away the mess of unnecessary internal discourse, our senses become more heightened and mind becomes sharper and perspective. The theory in using mantras or chanting is that the body and mind begin to resonate with the frequency of the voice, helping to organize thoughts and consciousness. Reciting a mantra continuously “purifies the speech and ‘protests the mind’ by maintaining a constant spiritual connection; and of course it helps disperse mental chatter”. If there is no religious preference then the sound vibration ‘OM’ is a universally recognized mantra .The sound of OM is also called Pranava, meaning that it sustains life and runs through Prana or breathes. The OM is composed of three letters, A, U, and M. These symbolize the practitioner’s impure body, speech, and mind Chanting OM (AUM) will bring us to a state of purity in body mind and soul. The chanting of ‘OM’ mantra drives away all worldly thoughts and removes distraction and infuses new vigor in the body. Modern science has to reaffirm that OM mantra chanting allows our mind to focus and clear away unnecessary thoughts, sensations and distractions which divert our energies. In this paper, by utilizing signal processing techniques OM mantra chant signal is analyzed to endorse its effects on consciousness and steadiness of mind. The Time-Frequency analysis is performed on the OM chant signal using wavelet transforms. Our analysis results confirm that the chanting of OM mantra will improve our consciousness and give steadiness to mind by clearing all worldly thoughts. Mantra:- Mantra is intrinsically related to sound and sound is reverberating in everything in this universe. A Mantra is a sound repeated over and over until it integrates into our consciousness – frees the mind from its constant doing, and elevates us to an altered state of awareness. In this state, we can connect with our soul at its most profound level, achieving a state of universal consciousness. Mantras have some features in common with spells, in that they are a translation of the human will or desire into a form of action. As symbols, sounds are seen to effect what they symbolize. Mantra has been called the sound-body of God: It is God in the form of sound. Mantra helps to quieten the mind. It works because it actively chases away our errant thoughts. Mantra helps to clear our mind and purify our inner being. This purification is essential to good meditation. OM Mantra:- The basic mantra is OM or ‘Aum’, which in Vedic dharma is known as the ‘pranava mantra,’ the source of all mantras. If there is no religious preference then the sound vibration ‘OM’ is a universally recognized mantra. It is the representation of the Supreme Being. The past, present and the future are all included in this one sound. Meditation on this sacred syllable is said to satisfy every need and leads to liberation. The power of chanting the OM mantra is as follows: The chanting of OM drives away all worldly thoughts and removes distraction […]
Mathomathis would like present an article on Life in the Womb: Conception and Gestation in Buddhist Scripture and Classical Indian Medical Literature By Author: Robert Kritzer The first Noble Truth of Buddhism asserts that all is suffering. In this context, the word “all” means all conditioned things, that is to say, all worldly things. Hence anything that perpetuates the cycle of rebirth in this world can be considered antithetical to liberation and subject to condemnation. A number of Buddhist sutras, meditation manuals, and doctrinal texts, probably written before the third century, describe in various degrees of completeness the stages between one lifetime and the next. Th e process of rebirth begins at the moment of death in one life, continues through the intermediate existence or antarābhava, the moment of conception, and the period of gestation, and culminates in the moment of birth in the next life. Among the Buddhist texts that take up the topic, the Garbhāvā krāntisūtra presents the most detailed description of conception and gestation. Little has been written about this fascinating sūtra. In this chapter, author compare it’s accounts of the crucial moment of conception and the period of gestation with accounts in Indian medical literature, particularly the Charaka Samhita. On the one hand, there are many similarities, which may be the result of mutual influence between the Buddhist sūtra and the medical texts as well as possible borrowing from a now-lost common source. On the other hand, there are also considerable differences, which can be explained at least in part by the fact that the sūtra and the medical texts have different purposes. Before examining the Garbhavakrantisutra, author will start out by briefly discussing some non-Buddhist Indian religious texts that include descriptions of the rebirth process so that the special features of the sutra will stand out in contrast. Th e texts that I mention are not particularly old; in fact, they are all probably more recent than the sūtra. But we cannot conclude that they are based on the sutra. It is more likely that they borrow from the same common sources as the sūtra and the medical literature. Rebirth Accounts in Non-Buddhist Religious Texts:- In stories of the Buddha’s birth, the Buddha, unlike ordinary people, is said to be born in a state of complete purity, unblemished by the messy fluids that normally characterize birth. Furthermore, he causes his mother none of the usual discomforts of pregnancy and childbirth, and he emerges from her side rather than be born in the conventional way. As a result, he completely avoids the “suffering at birth” (janmaduh-kha) and is able to remain conscious for the entire period of conception, gestation, and birth.1 Uniquely, the Buddha remembers all his past lives and embarks upon his last birth confident that he will achieve enlightenment. Th e experience of ordinary people is quite different. Because of the oppressive environment of the womb and the narrowness of the vagina, they lose consciousness when they are born and, with it, all memory of their past lives. As a result, they are doomed to ignorance and to continued suffering in samsāra. A number of non- Buddhist texts, summarized by Hara, describe how the fetus is folded and distorted in the womb, how it is tormented by contact with the food the mother consumes and with her feces and urine, how it is squeezed unbearably by the vagina, and how it is shocked unconscious when it touches the outside air. Other texts go into some detail regarding the development of the fetus in the womb. According to the Agnipurāna, the soul (jīva), aft er entering the womb, first becomes kalala (liquid in consistency). In the second month, it becomes ghana (a solid mass). In the third month, the limbs develop; in the fourth, bones, skin, and flesh. In the fifth month, body hair appears. In the sixth, consciousness develops. In the seventh month, the fetus experiences suffering. Its body is covered with the placenta, and its hands are folded on its forehead. If it is female, it is positioned on the left , if male, on the right, and it faces its mother’s back. If it is neuter, it is positioned in the middle of the belly. Th e fetus knows without doubt in whose womb it is. Furthermore, it knows its past lives since it was first born as a human, and it experiences darkness and great pain. Also in the seventh month, the fetus obtains nourishment consumed by its mother. In the eighth and ninth months, it is greatly afflicted, receiving pain when the mother has sex or is very active and being ill when she is ill. A moment seems like a hundred years; the fetus is tortured by its karma, and it wishfully vows, “Brahman, freed from the womb, will achieve knowledge of liberation.” The fetus is finally turned head downward by the birthwind and goes out, being pressed by the restraint of the vagina, and, for the first month of life outside the womb, it is pained by the mere touch of a hand. The Garbhopanishad also gives a brief, month-by-month description: During the first month, the fetus passes through the stages of kalala, budbuda (bubblelike), and pin․d․a (a roundish lump), becoming solid by the end of the first month. By the end of two months, the head has developed; aft er three months, the feet; four, the ankles, belly, and hips; five, the back; six, the mouth, nose, eyes, and ears. In the seventh month, the fetus is joined with the soul (jīva). In the eighth month, it is complete in its parts, the sex and certain birth defects are determined, and the senses and consciousness can operate. In the ninth month, it is complete in all its qualities and knowledge, and it remembers its past births and its good and bad karma. Aft er this, the fetus contemplates the suffering of repeated births and deaths and resolves to study Sāmkhya and Yoga in order to achieve […]
Mathomathis would like to present the article on the Vaimanika Shastras – Vimana Shastras by Maharshi Bharadwaaja Propounded by Venerable SUBBARAYA SHASTRY Translated into English and Edited, Printed and Published by G.R. JOSYER SCHOLAR, HISTORIAN, ESSAYIST, SANSKRITIST Printed at CORONATION PRESS, MYSORE-4, INDIA. The following article would be presented on Types of Vimanas, i.e. different type of flying vehicles or aircrafts or aeroplanes depicted in the Vimana Shastra’s. Before proceeding further on the following article, its advised to complete the previous article on: Types Of Vimanas | Sundara Vimana | 102 “Atha Rukma Vimana Nirnayaha” | Next the principles of Rukma Vimana Maharshi Bharadwaaja Sutra 1: “Rukmascha” Sootra” | “Rukma too” Bodhaananda Vritti: This vimana is of golden colour. Therefore it is called Rukma vimana, Rukma meaning gold. The Rukma should be made out of Raajaloha only. By duly processing, Raajaloha can be made to assume golden colour. That metal should be used for the vimana. “Yaana-Bindu” says:- “After first producing golden colour for Raajaloha, the vimana should be formed.” “Varna-sarvasva” mentions the colouring process: Praana-kshaara or ammonium chloride 4 parts, wild Bengal gram 32 parts, shashakanda (or lodhra?) benzoin? 18 parts, naaga or lead 20 parts, sea-foam 16 parts, maakshika or iron pyrites 6 parts, panchaanana or iron 20 parts, paara or mercury 15 parts, kshaara-traya or 3 kinds of salt: natron, salt-petre, borax, 28 parts, panchaanana or mica 20 parts, hamsa or silver 17 parts, garada or aconite 8 parts, and panchaamrita or 5 sweets–curds, milk, ghee, sugar, honey, these should be filled in the melter, and after boiling, and drawing the liquid through two outlets, fill in the crucible and place in furnace, and blow to 800 degrees’ heat, and then transfer it to the cooler. That will be Raajaloha, pure, golden-coloured, tensile, and mild. The vimana, made out of this loha or alloy, will be very beautiful and delightful. The Peetha:- The peetha or ground plate of the Rukma vimana should be tortoise-shaped, 1000 feet long, and 1 foot thick, or any other desired size. On its eight sides, 20 feet long spaces should be fixed underneath the peetha. At each centre fixtures like birds’ beaks should be attached with revolving keelakas. Then double iron-balls or wheels, in couples, should be fixed in each of the 8 centres. Ayas-chakra:- Lalla gives the form of ayaschakra-pinda: 12 feet long and wide, and 8 kankushtas in weight, they should be made round like a grind-stone. They should be inserted in the beaks at the 8 centres. From each chakra-pinda up to the electrical generator chain wires should be connected with switches. Batinikaa-Stambha Or Button-switch pole:- One foot wide and 4 feet high poles should be fixed. They should have switches wired up to the electric pole. 8 inches wide wheels should be fixed in the middle of the pole, on either side, with wires. From the electric pole chain wires should enclose the wheels and be fixed in another pole with inside hinges. On the top of the poles should be fixed goblet shaped cups with button-switches like half-blooms with wheels and keys, so that on pressing the button with the thumb the wheels in the other pole will revolve from electric contact. Then the wheels in the electric pole will also revolve, producing 5000 linkas of speed. Flying Due to this electrical force, the ayah-pinda wheels beneath the peetha will beat against it and make it rise and move upwards. And by moving the switches of the wheeled poles above the peetha, the poles will revolve with speed, and accelerate the speed of the vimana. By the concussion of the wheels underneath, and the action of the poles above, the vimana will move upwards and gain height and fly with dignity. Electric tube wheels aiding flight:- Above the peetha, naalas or tubes should be fixed at 1 foot intervals. On both sides of each naala toothed wheels 2 feet wide and 1 foot high should be fixed with proper keelakas. Taking electric wires through the keelakas, and passing over the wheels and reaching the foot of each naala, they should be attached to wheels 3 feet wide and 3 feet high. In the midst of 20 naalas a pole should be fixed in the centre. Narayana says:- Preparing a pillar 4 feet wide and 4 feet high, and making a 2 feet opening in its middle, fix keelakas at the top, middle, and lower end of the opening. Two keelakas with 6 wheels, with glass coverings, with wires, and naala and leather covering should be fixed at the lower end for attracting electricity. In the middle part of the opening, for transmitting the current, a five-faced keelaka should be fixed, with 5 wheels, glass covering, 2 naala tubes, two wires, attached to 3 rods, and vessel containing veginee oil. By the flow of the current the wheels in the upper end should be made to whirl by properly adjusting keys. In front of the opening a big wheel should be fixed with gumbha keelakas. Similarly wheels should be fixed at the foot of each pillar. On top of them a four inch wide pattika or flat band should be adjusted commencing from the samsarga key chakra up to the front of the electric yantra. By operating that key, power will flow through the wires, and entering the key at the foot of the pillar set the wheels in motion. On the motion of the big wheel the sandhi-wheels in the naala-dandas will also revolve with speed, and the current will enter the 5 faced keelaka, and entering the oil vessel it will gather force, and passing through the 2 naalas, set all the wheels in the pillar in forceful motion, generating 25000 linkas speed, which will give the vimana 105 krosa or nearly 250 miles speed per ghatika, or 24 minutes. Having dealt with the mechanism for setting the vimana in motion, we now consider the mechanism for giving direction to the vimana in its course. […]
The following article is an continuation from the previous article Nada Sound in Vedic Science | 101. i.e. Vayu and Antariksha are Amrita because these are Amrita (immortal). Pervading is their quality. So these are Yat (motion). This is also ‘Tyat’ because it is indivisible by other thing. So He the Supreme Brahman is the lord of Amrita which consists of above all the four qualities that resides in the field and all this is his essence. This Mantra clearly explains that the consciousness is the cause of matter and not the later of prior one. i.e: “Time, inherent nature, necessity, chance, the elements, the subject are not the authors of the Universe. Not even their combinations as there is what is called as Atma superior to all this. Even Atma is not the ‘Isa’ or controller because it is subject to good and bad. This disposes of the materialist argument as material is always an object of good and bad, knowledge and non-knowledge. This Brahman is purposely called objectless consciousness because the presence of object shows the division of that existence into two subject and object, which means the cognizance or understanding. It is no doubt difficult to understand what consciousness without atleast an element of cognizance is. Yet it can never be the object of any cognizance whatsoever. It is the subject, never completely an object. So the mother of whole Universe according to Upanishads is Consciousness. Cognizance is subject-object relationship whereas consciousness is pure ocean like indistinguishable existence. This consciousness is peculiar because it is seen by some one as subject and some other as object.” Another important inadequacy of science is the destiny of sound. Where does the sound of modern physics go? The answers of the sound physicist of the modern age for the question: where does the sound go after the sound source came to rest? What happens to the waves that the sound produced and released? These questions are halting, hesitant and insufficient. They say sound dissipates at this stage. The sound waves having lost their origin, the vibrating source which has seized to vibrate, do not get the energy to renew themselves, and they get weaker and weaker and, finally, when the waves also seize, the sound ceases. But where is the sound dissipated to? No suitable answer is there to physicist. Justice Mukharji wrote that – “Scientists give an explanation as no energy is lost, the modern physicist applies the theory of the conversion of the energy, to say that the sound energy in waves is conveyed to other energies. How it is converted, when it is converted, and what it is converted are questions left unanswered in physics.” Indian metaphysics objects this dissipation or conversion theory of sound. According to metaphysics sound is deathless and more it is the source of the universe. In the words of Mukharji – “When we say that the vibrating wire has ceased to vibrate, we only speak a degree of truth with an equal degree of falsehood. Everything vibrates. The resting atom has within it the vibrating atomic solar system. It is emanating the cosmic radiations all the time. We, of course, do not see them with our eyes. Sound lasts therefore so long Universe lasts as manifestation. Sound therefore is the eternal condition and companion of the Universe. This view has also has an answer to the query, where does the sound ultimately go? The answer is that it is absorbed into the element of Akasha or Vyoman. It is the claim of metaphysics that if you can fashion and refashion your needle of awareness to fit in different grooves of the concentration of sound, then you can play on the disk of the record of the gramophone of the Universe to reproduce any past sound that ever occurred, whether was sounded millions and millions of years ago or yesterday. That is how silence speaks, solitude sings, and the spheres send their sirens. Sound is the eternal witness. Sound is the eternal record. It is the perennial companion which will not submit to any separation. There is no past that can be irretrievably buried. Every sound is in the record of the Akasha indelibly impressed. Books inks and pens therefore are not our only records, Akasha or the Vyoman is the home of all sounds. This sound is described in the metaphysics as Anahatanada, the unstruck sound which creates, destroy and recreate manifold Universe. The shorter the wavelengths and greater the frequency, the greater is the conquest of distance, and you catch the distant sounds across continents. But even the shortest imaginable wave length cannot compare with sound without wavelength or vibration. It not only conquers continents, but also conquers all time and all space. In the case of this Anahata or non vibratory sound, it is no longer a difference between degrees of wavelengths.” Indian metaphysics explains Sphota the unmanifest, potential as Nadabrahman or Sabda Brahma. Two types of sound exist in the words we utter. One is the cause of the sound and other is the one that denotes the object. The source sound resides in the mind in subtle form before the second sound expresses itself in the uttered words or sound. Justice Mukherji explained this as – “every thought or every idea is sound. The moment you think make a sound, though you do not here it. The moment an idea occurs in your mental canvas, there is a sound, though you do not see it or hear it. It is this sound which is the mother of all forms that constitute the manifest Universe. Sound wells out from the stage of non vibration to the stage of vibration. Sound therefore is not always Dhvani, sound includes both the voice and the word and the sound of so called innate objects. While all this is Shabdha or sound, it has a second and a third part. The second part is the Artha, meaning or the object and the […]
Mathomathis would like to present an article on Indic Cosmology and Time Keepers by Kosla Vepa – Indic Studies Foundation. The following article is a continuation from the previous article Indic Cosmology | Kosla Vepa | Equatorial Coordinate System | 102. The TITHI According to the Indian calendar or Panchangam, Tithi is a lunar date based on the rotation of the moon around the earth, and is one of the five important aspects of an Indian almanac (Panchangam – Panch means five and anga means parts). Most of the Indian social and religious festivals are celebrated on a date corresponding to the original Tithi. The distance between the Sun and the Moon calculated on a daily basis is called Tithi. The positioning and the movements of both Sun and Moon are different (the Sun is much farther away than the moon , and hence it does not make sense to refer to the distance in terms of Miles are meters but in degrees only. As the space which is in the circle shape – is 360 degrees. So in a month there are 30 days ( or Tithis) that will bring us to the 12 degrees per Tithi (360/30) to calculate the distance between the Sun and the Moon. On the New Moon day – that is Amavasya – the distance between the Sun and Moon is only zero (0) degrees and at that time the Moon will have no light. On the full moon day the distance is 180 degree as both Sun and Moon are on opposite positions. So, that shows when the distance between Sun and Moon is 0 – 12 degrees that is defined as Padyami, and when it is 12-24 degrees that is defined as Vidiya ( 2nd day) and when the distance is 24- 36 degrees that day is defined as Tadiya ( third day). There is another specific thing to be noted: the movements of the Sun are slow while the corresponding movements of the Moon are relatively rapid. If one takes the average motion ( mean motion) of Sun, it is 59.1 minutes( 1 degree is equal to 60 minutes) Where as the Moon’s mean motion is about 790.56. So the difference between the Sun and Moon’s motion is 790.56 – 59.1 = 731.46 that is equal to 12.19 degrees. Whereas to gain the correct Tithi, one should not take the mean motions – one need to take accurate motion to obtain the right time of Tithi. There are functions to obtain this accurate motion to get the right Tithi. In a month there are 30 Tithis- and on an average each Tithi will run for 23.62 hours. But, in many days, the Tithi usually hovering between 20 hours to 26.40 hours – and with this huge fluctuations, one can not depend upon the mean motions and this fluctuation occurs because of the daily changes in the motion of the Moon. The timing of the performance of a particular aspect of a puja associated with a variety of rites and ceremonies is essential for the proper performance of the puja. Such an injunction was a corollary to the assumptions made in the belief system prevalent during the ancient era. As there are many kinds of writers of Panchanga- there is always a difference from one school of thought to another school of thought and the Tithis tend to get overlapped. WEEK DAYS ( VAARA) Vaasara, often abbreviated as vaara in Sanskrit-derived languages, refers to the days of the week, which are possibly of Sumerian/Babylonian origin, and bear striking similarities with the names in many cultures: Following are the Hindi and English analogues in parentheses Ravi vāsara (ravi-vaara or Sunday; ravi = sun) Soma vāsara (som-vaara or Monday; soma = moon) Mangala vāsara (mangal-vaara or Tuesday; mangala = Mars) Budha vāsara (budh-vaara or Wednesday; budh = Mercury) Guru vāsara (guru-vaara or Bruhaspati-vaara or Thursday; vrihaspati/guru = Jupiter) Shukra vāsara (shukra-vaara or Friday; shukra = Venus) Shani vāsara (shani-vaara or Saturday; shani = Saturn) Days of the Week are: Sunday – Ravi- vasahara Raviwar, Adi, Aditya Monday – Somwar (Chandrawar) Tuesday – Mangalwar Wednesday – Budhwar, Rauhineya, Saumya Thursday – Guruwar, Brihaspati Friday – Shukrawar, Bhrigu, Bhargava Saturday – Shaniwar There are many variations of these names in the regional languages, mostly using alternate names of the celestial bodies involved. The astonishing fact of the matter is that the system of dividing the week into 7 days is fairly widespread among all geographies and civilizations, and it is difficult to say when it originated . The Indian Panchangam is really an almanac rather than calendar. It is really analogous to the concept of a Farmers almanac that is widely prevalent in the west. The word calendar is itself of Greek origin. The current calendar “date” based on the Gregorian Calendar that we are so familiar with in our daily life is heliocentric and is based on the rotation of the earth around the sun. It takes the earth approximately 365 ¼ days to complete its rotation around the Sun. The calendar that most of us use today divides the 365 days of earth’s period of rotation around the Sun in twelve months. The leap year, which occurs once every four years, accounts for ¼ day per year. Similar to the solar calendar, the lunar calendar is also popular and widely used in the Asian countries such as China, Pacific-rim countries, Middle East countries, and India. The lunar calendar, which is believed to have originated in India, has been around for a very long time, even long before the solar calendar. The lunar calendar is geocentric and is based on the moon’s rotation around the Earth. The lunar month corresponds to one complete rotation of the Moon around the Earth. Since this period of rotation of moon around the earth varies, the duration of lunar month also varies. On average, the lunar month has about 29 ½ days, the period of the lunar Synodic […]