Upanishads and Quantum Philosophy Compared | 102
Mathomathis would like to continue on Upanishads and Quantum Philosophy Compared , 102. Readers can find the previous article by navigating to the link Upanishads and Quantum Philosophy Compared | 101 Chandogya Upanishad refers to the origin of world from akasha, the space-time continuum. Thus the Upanishad says: Where from do all these worlds come? They came from akasha and into akasha they return. akasha is indeed their beginning and …
Mathomathis would like to present article on Indian Astronomy | Astronomical Dating of Events | 103 by the author Kosla Vepa Published by Indic Studies Foundation, 948 Happy Valley Rd., Pleasanton, Ca 94566, USA. Previous article can be found here (Indian Astronomy | Astronomical Dating of Events | 103) Their website can be located Indicstudies.us. The studies is also conducted by N.S. Rajaram PhD. Author’s in the volume 1 of thier research start their discussion on a topic called Why are History and the Chronology Important by Kosla Vepa PhD. Simulations using Planetarium Software and the date of the war: A search is made for the years in which there is a conjunction of Saturn (sani) with Aldebaran (Rohini) between 3500 BCE and 500 CE. As Saturn takes an average of 29.5 years to go around the sun once, the event also repeats with the same period. There are 137 such conjunctions during the interval specified in the previous section/articles. A search is then made for those years from among these 137 dates when Mars (angaraka) is retrograde before reaching Antares (Jyestha). Since the retrograde motion of Mars repeats with the same period as its synodic period, a spread of two years on either side of each of the dates was considered in the search. The search reduced the set to just seventeen: 3271 BCE, 3067 BCE, 2830 BCE, 2625 BCE, 2388 BCE, 2183 BCE, 1946 BCE, 1741 BCE, 1503 BCE, 1299 BCE, 1061 BCE, 857 BCE, 620 BCE, 415 BCE, 28 CE, 233 CE and 470 CE, when Saturn was near Aldebaran and Mars executed a retrograde motion before reaching Antares. A search is then made for those years in which there is a lunar eclipse near Pleiades (i.e., on the Karthika Purnima). This reduces the set to just two, 3067 BCE and 2183 BCE. It turns out that in both of these years the lunar eclipse is followed by a solar eclipse at jyestha. A sequence of ‘two eclipses within a period of 13 days also occurs in the two eclipse seasons. When one considers the fact that Bhisma passed away on the Magha Shukla Astami, after the occurrence of winter solstice, a unique date results, for the winter solstice in January 13, 3066 BCE occurred on sukla panchami where as the winter solstice in 2182 BCE occurred on Krishna Chaturthi. Thus a unique date of 3067 BCE for the date of the war emerges. The author has shown that this date is consistent with all the other astronomical references in the epic in several publications with the help of copious illustrations of star maps generated by Planetarium software. Some of them will be included as part of this essay by way of illustration Illustrations: Astronomical events are reproduced, shown from the figure(s) below (Star Maps). In the 1st Figure, the day lord krishna starts on his diplomatic mission, it is clearly seen that moon is near revati, and sani is at rohini. Second Figure, shows the full moon in kartika, it also happens to be a lunar eclipse day. At this time, lord krishna is busy with the peace talks in Hastinapura. In the 3rd Figure, lord krishna rides with Karna after the failure of the peace mission, it is Uttaraphalguni. Seven days from that day, it will be amavsya at jyestha. Lord Krishna sends the message to Bhisma and Drona to start the war rituals that day. 4th Figure shows the star map for that that day, which is also a solar eclipse day. The retrograde loop of Mars in that year is also shown in the figure. The retrograde motion of Mars before reaching Jyestha had occurred several months earlier. 5th Figure shows the day the war starts: moon is at bharani. 6th Figure shows the fourteenth day, when the war continues until the wee hours (mean the early hours of a day, or the period immediately after midnight) of the morning and stops when the moon rises. 7th Figure shows the last day of the war, it is Shravana Nakshatra and lord balarama returns. 8th Figure shows the day of Bhima’s expiry: Shukla Astami, Rohini Nakshatra. The sheer volume of astronomical data and the consistency of the astronomical references reinforce conclusively the traditional belief that the war took place about five thousand years ago, and that the astronomical references are not clever interpolations of some latter day astronomer. The date established, 3067 BCE, provides the ‘sheet-anchor’ for the history of India The uniqueness of this date: It should be noted that the date of 3067 BCE has been derived entirely on the basis of astronomical information found in the epic alone. No information from any other outside source has been used. This date is identical to the date proposed by four other scholars. However, more than forty scholars have proposed a date for the Mahabharata war ~3000 BCE. Of these seventeen have proposed 3102 BCE, ten other authors have proposed 3101 BCE, seven authors have proposed 3139 BCE, some 3138 BCE, and 3137 BCE respectively. The question naturally arises which should be accepted and which should be rejected, if any. It is very easy to demonstrate that none of these dates can reproduce the astronomical events as described in the epic. For example, Figure shown below the star map for October 19, 3138 BCE, it is jyestha amavasya, and according to Dr. Vedavyas, war began on that day. However, the day of jyestha amavasya is required to be a solar eclipse day, as per the conversation between lord krishna and and Karna: rahurarkamupesyati…and..saptamacchapi divasad amavasya bhavisyati….tamahuh sakradevatam but October 19, 3138 BCE is not a solar eclipse day. The solar eclipse in that year had occurred on August 21 near [email protected] and not near jyestha. Furthermore, Shani is at mula and not rohini, and angaraka is at ardr (where he becomes retrograde later in the year) and not past anuradha having become retrograde before reaching jyestha as described in the epic. In short, none […]
Mathomathis would like to present an article on The Rig Vedic Slaying of Vrtra Menstruation Taboos in Mythology by Janet Chawla. Author worked with the Ankur-Action India women’s health group to collect stories of women from all classes and religious backgrounds about their experiences with menstruation, pregnancy, birth and mothering. From these interviews emerged two conceptual areas which seemed important. One was ritual pollution. Almost every woman spoke of a woman’s body as being considered unclean or impure during the time of menstruation and postpartum. They spoke of being prohibited from going to the Mandir, Masjid or Gurdwara, performing or participating in Pujas, not reading holy books, as well as the importance of bathing rituals after menstruation. One basti woman spoke of the blood of childbirth as rook hua (stagnant) and the placenta as nau mahina ka narak kund (nine month’s hell vessel). Second was the well worship ritual. Many of the basti women mentioned a ritual worship of the well (or in the resettlement colonies the nal, or water tap) on Chatti after childbirth. As they spoke of the ritual, it was actually worshiping the water source, not simply a purification ritual. Author encountered two seemingly contradictory ritual and belief systems. In Brahmanical Hinduism, a woman’s body and procreative capacity is defined as a source of ritual impurity. Water or bathing is understood to be purifying; washing away bodily pollution. On the other hand the worship of the water source, a woman-centered ritual involving singing and celebration, constructs both the well and water as sacred. Symbolically the well is analogous to the yoni. Just as the baby emerges from the watery womb—the source of life—so the well, in the traditional Indian setting, was the source of water, necessary for the continuing life of people, plants, animals. Author pursued further asking rather simple questions: Why are menstruation and the blood of childbirth considered ritually polluting? What were the origins of a belief which so categorizes women’s body and the biological processes which bring new human life into the world? (Author acknowledges, here that defining women’s bodily processes as polluting and antithetical to religious practice is not unique to Hinduism. It is also a part of the Judeo-Christian-Islamic tradition.) She(Author) got her first inkling of an answer when she discovered the myth of Indra slaying Vrtra. In the Rig Veda Indra’s slaying of Vrtra (or the Vrtras) is referred to over 100 times. Most Vedic scholars agree that this killing is the central dramatic event in India’s oldest existing text. Vrtra is depicted as the with-holder of the waters, the demon of droughts, a snake or dragon like figure who dwells in the rivers or celestial waters, or in a cavern in the earth. He lives in the caves with the cows. Indra kills Vrtra with his thunderbolt, thus releasing the waters, the cows, and wealth, prosperity, and progeny, the hymn singers reveal. Keith notes that Vrtra ranks first among the enemies of the Vedic gods: “He [Vrtra] is a serpent with power over the lightening, mist, hail and thunder, when he wars with Indra; his mother is Danu, apparently the stream or the waters of heaven, but he bears that name himself as well a Danava, offspring of Danu. His abode is hidden in the waters, but is also on a summit or on lofty heights which suggest the waters of the air. He is by name the encompasser of the waters, rather than the holder back by congealing them: the cloud mountain is therefore said to be in his belly. He has 99 forts which Indra shatters as he slays him.” Existing critical literature acknowledges the marginality of women in the text. J. Gonda acknowledges that: “Women are a rare subject; in the Rig Veda they are mainly mentioned in metaphors and, as a collectivum, in similes.” Wendy Doniger O’Flaherty categorically states “The Rig Veda is a book by men about male concerns in a world dominated by men; one of these concerns is women, who appear throughout the hymns as objects, though seldom as subjects.” The text, however, speaks for itself on the general category of women: “Indra himself hath said, the mind of woman brooks not discipline, Her intellect hath little weight.” (RV VIII 33.17). (Ironically this aphorism is put in the mouth of the heroic warrior known for neither his intellect nor his self-discipline.) “With women there can be no lasting friendship: hearts of hyenas are the hearts of women.” (RV X95.15) It is of interest that Vrtra, in fact all the demons of the Rig Veda, are known by matronymics rather than patronymics. As Keith notes, Vrtra is a Danava, son of Danu, and describing his death the Rig Veda links the two in imagery of cow and calf: “The vital energy of Vrtra’s mother ebbed away, for Indra had hurled his deadly weapon at her. Above was the mother, below was the son; Danu lay down like a cow with her calf.” (RV 1.32.9 O’Flaherty). Author’s hypothesis is that Vrtra is mythically and symbolically linked to pre-patriarchal, pre-Vedic social formations. By re-interpreting the slaying of the “son of the mother”, we discover the mythic origin of the later Brahmanic pollution ideology which devalues the female bodily processes of menstruation and childbirth. From Slums to Sacred Texts The Dharam Shastras, the law givers’ treatises on how to live a proper life, contain various proscriptions on what a menstruating woman should and should not do. In this text, Chapter 5 of the Vasishtha Dharmashastra, menstrual taboos, and woman’s subordinate social position are related to the myth of Indra’s Vrtra slaying: A woman is not independent, the males are her masters. It has been declared in the Veda, ‘A female who neither goes naked nor is temporarily unclean is paradise.’ Now they quote also the following verse; “Their fathers protect them in childhood, their husbands protect them in youth, and their sons protect them in age; a woman is never fit for independence.” The penance to […]
The term Vyasa in Sanskrit language means “compiler” and Vyasa Maharishi/Saint/Guru is an important figure in most vedanta dharma/tradition and so called today as “hindu” tradition. He is sometimes called Veda Vyasa i.e. “One who classified the Vedas” or Krishna Dvaipayana. Guru Vyasa is the author of the important epic in vedanta dharma which is “Mahabharata”. He is also a character in it. He is considered to be the scribe of both the Vedas and Puranas. According to Vedanta believers, Guru Vyasa is an avatar of the lord Vishnu himself. Vyasa is also considered to be one of the seven Chiranjivini’s (long lived or immortals), who are still in existence. Guru Vyasa lived around the 3rd millennium BCE. The festival of Guru Purnima is dedicated to him. It is also known as Vyasa Purnima, for it is the day believed to be both his birthday and the day he divided the Vedas. It is said that there have been 28 Vyasas before the present Vyasa whose name is Krishna Dvaipayana and he took his birth at the end of Dwapara Yuga. Krishna Dvaipayana was born of Parasara Rishi through the Matsya (Fish) kanya (girl) Satyavathi Devi under some peculiar and wonderful circumstances. Parasara was a great saint and a very respectable and a knowledgeable human being and was holding on supreme authorities on astrology and his book Parasara Hora is still a textbook on astrology. He has also written a Smriti known as Parasara Smriti which is held in such high esteem that it is quoted by our present day writers on sociology and ethics. Scriptures do give the information that the primordial guru/teacher for Vyasa is Vasudeva. Scriptures also mentions Vyasa also studied the under sages liked Sanaka and Sanandana Guru Veda Vyasa classified the Vedas into four division which we refer to as: Rig Veda, Yajur Veda, Sama Veda and Atharvana/Atharva Veda, which was one of the biggest gift to human society. Since guru vyasa created the sub division and hence he is referred to as Veda Vyasa, or “Splitter of the Vedas”. He was the editor of the Vedic literature. The Sanskrit word Vyasa means split, differentiate, or describe; it also means editor. This title is the most popular way of referring to him. Sage Vyasa was also the author of Brahmasutra and also the author of 18 puranas and took ‘Upakhyanas’ or discourses as a method of teaching. Vyasa also categorized 3 methods of practices where a human can explore to its full capability and those are: “Path of Karma”, “Path of devotion or upasana”, “Path of knowledge or Jnana” and it is said that the last work of Vyasa was Bhagavatam which was started with the help of Deva-Rishi Narada.
Mathomathis would like to present an article on Vastu for house adopted from the website: Freevastushastra.com. Before proceeding further on the following article, users are advised to read the previous article Vastu for House | Principles | 101 The First Construction Goal: The Well or Water Source: The first construction project to deal with in building a new house is the well or water source. It is prescribed under vastu shastra that the water source will be dug on the North or Northeast side of the property. To locate the most ideal site to dig the well, you should draw a line from the Southeast corner to Northeast corner and mark your well to the right or left of the line and not on it. Below are the vastu guidelines for the Well: To ensure that the water derived from the well is pure, a ritual should be first performed on the land at an astrologically favorable time. A downward-facing constellation is said to be the best astrological time to dig the well. Traditionally and ideally, the well should be round. It is located either on the Southeast corner or Northeast corner in a spot where it will be exposed to five hours of sunlight each day. Wells are not recommended to serve two properties. The Compound Walls and Gates:- The compound walls and gates are required to be built before the actual construction of the house or building goes underway. Favorable constellations are also influential during the actual construction of these walls and the agreeable days on which to commence the construction should fall on a Monday, Wednesday, Thursday, or Friday. Construction of these compound walls should begin from the Southwest side. As a matter of vastu shastra practice, the compound wall should not be higher than the house to be built. The height of these walls if possible should not be uniform; the Southwest part of the wall should be higher than the rest. Other provisions require that the walls on the North and East side should be shorter by 21 inches than the wall on the West and South sides. However, if this is not possible, the North and East sides should maintain at least a lowered difference of 3 inches than the West and South sides. For this matter, it is ideal to install two gates for the compound so that evil forces that enter one gate will make an exit to the other gate. Take note however that the South side should not be used for gates. Obstructions in front of the Main Gate:- Several obstructions to the main gate can be enumerated and thus be avoided because these obstructions bring ill effects: Big Tree This obstruction can cause detriments to the progress of children Gutter or Ditch This connotes grief and sorrow Open Well This is negative since it equates with mental problem Corner of another building This too concerns mental unrest instability Water drain Income will be drained by unnecessary expenses Straight street Can shorten the life span of residents Dilapidated house or walls This has a negative effect on prosperity Staircase railings Often associated with sadness Pillars Electric or telephone posts can affect the well being of female members However, the existence of a public road to separate obstruction from the property will lessen if not void the deficiencies. In a similar manner, if the distance between the obstruction and the house results to a difference that is twice the house’s height, the effect of the deficiencies will be nullified. The Trees and Plants on the Property: As much as trees and plants provide natural adornment to the property, there are also certain considerations and norms to be observed in keeping with the vastu shastra: Planting should be done during favorable constellations. Seedlings should be grown initially in clay pots before being planted on the grounds. Tulasi plants are recommended plants for vastu shastra. Trees are best planted on the North, Northeast, East, or in front of the house. However, they should not to be planted directly in front of the main entrance since a shadow will loom over the entrance. Grow an even number of trees and should be grown on the South or West side of the house; it would be ideal if grown on both sides. It is not advisable to plant trees on the North, Northeast, or East side of a building. Large trees should not be planted too near the house since their roots might damage the foundations of the building and the compound wall. For that matter, do not allow tree branches to touch the house. Besides, large roots tend to absorb much sunlight and will compete with the dweller’s own need for the sun’s energy. If a tree is to be removed because of its negative effect, it should be done in the months of Magh or Bhadrapada. Worship the tree and express your apologies for cutting it before finally removing it and make sure that it will fall East or North ways. Vow to plant a new tree in its place then do it within the next three months. Thorny plants except roses should not be planted at all while creepers should be grown only in a garden with their own support to prevent them from crawling up the building. Parking Lot:- The Northwest corner of the property is the ideal location for the parking lot but it should not be connected to the compound wall or the main building. While parked, cars should face east or north and not facing south; otherwise, the car owner will be destined to travel a long way. The parking garage should be painted with a light color. THE VASTU SHASTRA HOUSE Supporters of vastu shastra firmly believe that a house built without integrating vastu principles is dangerous. Total disregard of the cosmic influences makes a household vulnerable to all that can be possibly negative. As we struggle against conflict, we will continuously go through life with […]
Hindu Scriptures & Sanskrit Literature | Mathomathis would like to present an article on Root By Kadambi Srinivasan | Published by | Tirumala Tirupati Devasthanams | Tirupati 2019. The following article will explain about the creation of the universe by adopting the concepts of vedas and upanishad. Do note that, every concepts including the so called “modern science” has its own way on intercepting the cosmic creations. Readers are expected to have an open thought before making any judgemental thoughts in the article explained. Puranas contain history of remote times. They are meant for common people and describe the times, troubles and triumphs of their heroes. A Purana usually gives prominence to a certain deity (Shiva, Vishnu, Krishna). Most use an abundance of religious and philosophical concepts in their narration from Bhakti to Sankya. According to Matsya Purana, they deal systematically with five subjects called Pancha Lakshana. They are – Sarga – The creation of the Universe Pratisarga – Secondary creations after dissolution Vamsa – Genealogy of Gods and sages Manvantara – Creation of the human race and the first human beings Vamsaanucharitam/Vansanucharitam – Dynastic histories. A Purana, generally, gives importance to a particular deity and treats other deities to secondary roles. This is to increase the faith in their particular Ishta-Devata. The following section is based on Srimad Bhagavatam. At same time, it is not intended to give complete details of the entire Bhagavatam. The aim is to give a broad picture on the genealogy of prominent men and women of their times. Beginning:- There was a great deluge. The entire Earth was submerged in water. Lord Narayana was absorbed in Yoga nidra after the Maha pralaya. He was reclining on the great serpent Adisesha. The entire Universe had been withdrawn into Him and lay dormant in Him. The three Gunas Sattva, Rajas and Tamas were in equilibrium. So it was a long time. Then TIME caused a disturbance in the three Gunas and the equilibrium was upset. Out of the navel of the Lord Narayana emerged a thin stalk. This grew into an immense lotus. Into that lotus entered the Lord in another form which was Brahma. Brahma found that he had four heads. He then looked around and saw large expanse of water and nothing else. It seemed to him that the waves around appeared to be telling him to perform Tapas/Meditation. He then did the Tapas/Meditation for hundred years (Do note: The 100 years what is been mentioned here is not the time of planet earth). All of a sudden, he saw the form of Lord Narayana in his mind. Brahma realized He was the Purusha. Lord Narayana told him “I have set you the task of creating the world and so the creation of the world began. Out of the mind of Lord Brahma were born the four Rishis Sanaka, Sananda, Sanatana and Sanatkumara. Brahma asked them to take up the task of creation and multiply. However, the minds of the Rishis were made up of attaining salvation. They refused to undertake the task of creation. Brahma was angry with them but he controlled it. However, his anger took up a form and emerged out of his forehead. The child began to cry as soon as he was born. The child asked for a name and a place to stay. Brahma told the child “Do not cry. Since you cried the moment you are born, you will be called Rudra. The heart, the senses, life, the sky, air, fire, water, earth, the sun, the moon and tapas are the places assigned to you. You can go now and produce many in your image”. Brahma then created ten sons out of his body. These were – Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Daksha, Marichi, Vasishtha and Narada. Dharma and Adharma were also born out of Brahma. Out of his heart was born desire and out of his brows anger. His shadow took a form and this son was named Kardama. From his mind and body was created this entire world. The four Vedas were born out of his four faces. Brahma then divided his body into two; one was male and the other female. They were called Svayambhu Manu and Shatarupa. As soon as he was born Svayambhu Manu asked his father what he wanted him to do. Lord Brahma commanded that the work of creation should be continued. At that time the Earth was submerged in water and the Manu did not have a place to start. Brahma then sought the help of Lord Narayana who assumed the form of a boar in order to raise the Earth from below the water. He plunged into the ocean, located the earth, raised it on his tusks and began to climb. An Asura named Hiranyaksha tried to stop His progress, but he was killed. Svayambhu Manu and Shatarupa produced five children; three were daughters- Akuti, Prasuti and Devahuti. The sons were Priyavrata and Uttanapada. Akuti was married to a rishi by the name Ruchi, Devahuti to Kardama and Prasuti to Daksha. The children of these and their descendants have populated the world. Daksha had thirteen daughters. He gave them in marriage to Kashyapa, son of Marichi. Diti was one of them. Diti’s sin:- One evening just after Kashyapa finished his evening worship, Diti came to him and wanted him to make love to her. Kashyapa refused pointing out that evenings are sacred for the worship of Mahadeva. However, Diti was determined to have her way. As a result of her sin, Diti gave birth to two sons and both of them were wicked. They were known by the names Hiranyaksha and Hiranyakashipu. It was this Hiranyaksha who was killed by Lord Narayana in the form of Varahamoorthy. Hiranyakashipu also hated Lord Narayana intensely. However, his son Prahlada was a great devotee of the Lord. Hiranyakashipu persecuted everyone including the Devas. However, when he started punishing his son he crossed the limit. Lord Narayana killed him manifesting in […]