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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 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 | 105 (Beginning of Kaliyuga)) Their website can be located Indicstudies.us. The studies is also conducted by N.S. Rajaram PhD. Author’s in the volume 1 of their research start their discussion on a topic called Why are History and the Chronology Important by Kosla Vepa PhD. According to the Epic Mahabharata , the character of Lord Kirshna first appears at the time of Draupadi’s wedding and his departure is exactly 36 years after the war. No information about his birth is available in the Epic itself, although there is information about his departure. Lord Kirshna observes omens3645 similar to the ones seen at the time of the Mahabharata war, now indicating the total destruction of the Yadavas. Simulations show that in the year 3031 BCE, thirty-six years later than 3067 BCE, there was an eclipse season with three eclipses. A lunar eclipse on October 20 was followed by an annular solar eclipse on November 5, followed by a penumbral lunar eclipse on November 19, within an interval of 14 days and at an ‘aparvani’ time. Thus the date of departure of Lord Kirshna is consistent with the popular tradition that he passed away after 36 years after the war. The information about his birth can be gathered from Harivamsa and Bhagavata Purana., according to which he was born in krsna paksa astami with rohini naksatra, but there is an uncertainty about how long he actually lived. Some believe that he lived for 125 years, while others take his life span to be only 105 years. Raghavan assigns only 81 years. The date of birth of Lord Kirshna is calculated, apparently by extrapolation from the date of departure and so also are the several ‘horoscope’s of Lord Kirshna. Simulations based on the dates yield results which only go to show whether the calculations had been done accurately and correctly by those who give such ‘horoscope’s. As there is no clearly independent piece of information, in the Epic, which can be used for distinguishing the dates, one may accept that date which suits the tradition of choice. It should be understood, however, that the date of his departure from this world can be established on the basis of information in the Epic and demonstrated by the simulations. Consistency with the dates of other Vedic texts: It will be interesting to verify astronomical information contained in other Vedic texts and determine the dates based on simulations using planetarium software and to see if these dates are consistent with the date of Mahabharata . For example, based on the astronomical information from Rigveda, Sengupta inferred a solar eclipse on July 26, 3928 BCE. Figure 10 shows the star map for this date. As verified by the software RedShift, it is a central solar eclipse, which occurred two days after the summer solstice that year, as per Sengupta’s conjecture. However, some caution must be exercised. As has been discussed in detail by the author in the planetarium software, the positions of the planets and the stars are computed using the latest theories and information available and they are highly reliable. However, there is uncertainty when it comes to determining eclipses on dates extrapolated to 4000 BCE. These uncertainty which may amount to about 15 minutes when extrapolated to dates around 1000 CE, jumps to more than 12 hours for the time of the occurrence of the eclipse when extrapolated to 3000 BCE, and even more when taken to 4000 BCE. The exact location of the eclipse and the exact time of visibility are uncertain, but the occurrence of the eclipse itself is certain. As a consequence, determining the date on the basis of eclipse data alone is risky. However, the eclipse data can be used as secondary information to confirm that it occurred on a particular date. However, there are other astronomical data available in the brahmana texts. For example, satapatha brahmana refers to krttika’s rising exactly in the east. On the basis of simulations using the planetarium software, the date of the event referred to has been shown to be 2925 +/- 100 BCE, quite in agreement with Dikshit. Considering that this text is attributed to Yajnavalka, a disciple of Vaisampayana, who is an important narrator of the epic, the date of 3067 BCE for the war is consistent with the date of satapatha brahmana. The author has shown (also on the basis of simulations using the planetarium software) that Lagadha’s vedanga jyotisa should be dated to be about n1800 BCE. The astronomy followed at the time of the Mahabharata war is vedanga jyotisa, but is very much pre-Lagadha. The date of Lagadha’ s vedanga jyotisa is also consistent with the date of the war. It may be noted in passing that satapatha brahmana mentions both Pariksit and Janamejaya. This is an independent check on the date of the war. A passage in the pancavimsa brahmana (XXV. 15.3) connects Janamejaya with the sarpayaga and has been referred to by Raychaudhur. The date of a solar eclipse mentioned in this brahmana text has been determined by Sengupta4523 to be September 14, 2451 BCE. Figure shown below shows the star map for this day confirming the calculations of Sengupta. This date, which is about 600 years later, is consistent with the date of the war and the date of the other brahmana texts. Janamejaya’s Inscriptions: Several copper plate inscriptions declaring grants of land and other gifts made at the time of sarpa yaga of Janamejaya have been discovered. While there are questions about the authenticity of these plates, it will be interesting to see if the simulations based on planetarium software are consistent with the dates. Inscription I: In one of the inscriptions, it is declared that in the […]
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. Before proceeding further, make sure to complete the previous article: Life in the Womb | The Garbhavakrantisutra The Garbhāvakrāntisūtra is the first text that mentions each week of the development of the fetus. In Tibet, however, week-by-week accounts are standard in medical texts, notably in the Rgyud bźi, although there are differences in the total number of weeks as well as in the sequence of development. Most scholarly interest in the account in the sūtra focuses on Tibetan medicine and Tibetan Buddhism, for which the sūtra is a source. In the following, however, author is more interested in the sūtra itself and its relationship to the Indian medical tradition. Author compare’s the accounts of gestation in the Garbhāvakrāntisūtra and in the Carakasamhitā. Month 1:- First of all, the sūtra, in its description of each of the first four weeks, stresses the suffering of the embryo, which is said to lie in filth, like a lump. The sense organs and consciousness are all in the same place, as if in a pot, and the embryo is very hot and in great pain. Each week the sūtra designates the embryo by one of the terms that we have seen used in the non-Buddhist religious texts: kalala, arbuda, peśī, ghana. The Carakasamhitā, in contrast to the sūtra, does not use such terms for the stages of the embryo, nor does it dwell on the embryo’s suffering. Furthermore, during the first month the sūtra envisions a faster development of the fetus than does the Carakasamhitā. By week four of the sūtra account, the embryo has hardened to the extent that it can be likened to distinct objects, such as a metal cylinder or a shoe last, whereas according to the Carakasamhitā, it is still semi-liquid and shapeless. However, perhaps the most striking difference between the sūtra and the various Indian medical accounts is the winds that feature in the sūtra descriptions of almost all of the first thirty weeks and in the thirty-eighth week. Although “bodily winds” are an important feature of Indian medical theory, winds are generally absent from the accounts of the development of the fetus. The Carakasamhitā does not mention any winds that provoke changes in the fetus. It is true that, according to the Suśrutasamhitā, wind (vāyu) is instrumental in causing the male to discharge semen, the jīva to enter the uterus, and the menstrual blood, after it has collected for a month, to move to the opening of the vagina, but these are not directly related to fetal development. Vāyu is also mentioned regarding the production of various body parts and functions, but always in connection with the other humors, and in these cases, the winds are not differentiated or named, as in the sūtra. In one verse, the blowing of wind (māruta) is said to cause the growth of the fetus. However, the wind is not named, nor is any specific developmental feature identified. The manifold winds of the sūtra, each with its imaginative name, do not seem to be derived from the Indian medical tradition of the time. However, they do seem to have been absorbed from the sūtra into the Tibetan medical system, where they are found in many texts, although not in the Rgyud bźi. For now, the question of the winds’ origin must remain unanswered. Month 2:- Again, the embryo is developing faster in the sūtra’s account than in the Carakasamhitā version. In the sūtra, the limbs appear gradually during this month, impelled by the sequence of winds. For each week, a botanical simile is provided to describe the function of the winds in producing the various features. For example, in week six a wind causes the fetus to manifest its elbows and knees, just as spring rain falling on edible plants produces branches. During this month, the outline of the body seems to take shape, but its contents—bones, blood, organs, and skin— will not appear until later. In the Carakasamhitā, on the other hand, there is no differentiation of body parts; the embryo is simply a congealed mass. The term ghana is used at this point as a general description of the embryo at this stage, whereas the terms peśī and arbuda refer respectively to female and neuter embryos. A third term, pinda, is introduced to designate the male embryo. These terms do not refer to separate stages of the fetus here. Month 3:- In the ninth week, according to the sūtra, a wind causes the fetus to manifest the signs of the nine orifices (eyes, ears, etc.). In the tenth week, one wind makes the fetus firm, while another one expands the womb. In the eleventh week, a wind causes the fetus to be penetrated by nine holes, presumably the same nine mentioned before, which it then enlarges as the mother moves. In the twelfth week, intestines and joints are produced by another wind. The process of filling in the outline of the body has begun. The sūtra describes a more gradual process than does the Carakasamhitā, which states that the sense organs and the parts of the body are all formed at once. This may be in part ascribable to the fact that a week-by-week account will naturally seem more gradual than a month-by-month one. However, the use of the word “all at once” (yaugapadyena) in the Carakasamhitā leaves no doubt that sometime in the third month the featureless embryo suddenly gains the features that make it recognizable as an incipient human being. On the other hand, it is important to note that both accounts are at odds with the Western medical belief in “preformation,” prominent in the seventeenth century, according to which the fetus was “preformed, a fully fashioned though tiny adult that simply grew in size.” The Carakasamhitā says that feelings (vedanā) appear at the same time, the fetus becomes animated, and its […]
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 | 108 (Vikrama Samvat | Saptarsi Tradition)) Their website can be located Indicstudies.us. The studies is also conducted by N.S. Rajaram PhD. Author’s in the volume 1 of their research start their discussion on a topic called Why are History and the Chronology Important by Kosla Vepa PhD. The Western historians have tried to identify Kanishka era with 78 CE in their attempt to deny historicity of the Salivahana saka. Professor Sengupta had considered astronomical information from two kharosthi inscriptions which refer to regnal years of Kanishka , but could not match with the 78 CE date and so he proposed his own date for the starting of the Kanishka era. The inscriptions in question are no.26 and no. 35 in the Corpus Inscriptionum Indicarum Vol. II. edited by Sten Konow. According to the inscriptions, in the eleventh year of reign of king Kanishka, on the 20th day of Asadha, it was uttaraphalguni naksatra. In the year 61, on the 8th day of caitra, the naksatra was purvasadha. Know had concluded that the full moon day was the first day of the month in these inscriptions. Sengupta correctly pointed out that there is no such Indian system in which the first day of the month is the full moon day. The months are full moon ending months and the 20th day of Asadha of the inscription would correspond to sravana sukla panchami and 8th day of caitra would correspond to caitra krsna astami. With these calendrical data, when Sengupta tried to calculate the dates based on the 78 CE as the beginning of Kanishka era, he could not quite match the data from the inscriptions. So he proposed that the Kanishka era be started from December 25 of 79 CE, nearly two years after the Salivahana saka. But, based on the list from Rajataragini, Kanishka’s date would be 1298 BCE. The eleventh and sixty-first years would be 1287 BCE and 1237 BCE respectively. Figure A shows the star map for June 23, 1287 BCE, it is sravana sukla pancami uttaraphalguni, an exact match to the inscription. Figure B shows the star map for March 1, 1237 BCE, caitra krsna astami, also an exact match to inscription no. This clearly establishes the consistency of the record in rajatarangini with the kharosthi inscriptions and hence the miss-identification of Kanishka era by the Western historians. Author Concludes as following: The real history of Bharata is preserved in its itihasa and purana texts. The Chronology is comprehensive and cogent. Simulations of the astronomical data preserved in these texts, using modern planetarium software, have attested the coherence of the chronology. From the date of the Mahabharata war, the sarpa yaga of Janamejaya, the date of Buddha, Asoka Maurya, Kanishka, Adi Sankara, the Gupta period, through the Vikrama and Salivahana sakas, the chronology exhibits a continuous flow which has been convincingly demonstrated by the simulations using planetarium software. The consistency is staggering. Many of the sticky points with ‘traditional chronology’ of the historians is simply resolved with these stimulations. There is still a large body of inscriptional data awaiting validation by simulations using the planetarium software.
Mathomathis would like to present an article on The Speed of Light by author Subhash Kak, Department of Electrical & Computer Engineering Louisiana State University Baton Rouge, LA 70803-5901, USA Given the nature of the analogy, one would expect that this speed was considered finite. The Puranas as speak of the moving jyotiscakra, “the circle of light.” This analogy or that of the swift arrow let loose from the bow in these accounts leaves ambiguous whether the circle of light is the Sun or its speeding rays. We get a specific number that could refer to the speed of light in a medieval text by Sayana (c. 1315-1387), prime minister in the court of Emperors Bukka I and his successors of the Vijayanagar Empire and Vedic scholar. In his commentary on the fourth verse of the hymn 1.50 of the Rigveda on the Sun, he says: tatha ca smaryate yojananam. sahasre dve dve sate dve ca yojane ekena nimisardhena kramamana Thus it is remembered: [O Sun] you who traverse 2,202 yojanas in half a nimesa. The same statement occurs in the commentary on the Taittiriya Brahmana by Bhatta Bhaskara (10th century), where it is said to be an old Puranic tradition. The figure could refer to the actual motion of the Sun but, as we will see shortly, that is impossible. Is it an old tradition related to the speed of [sun]light that Sayana appears to suggest? We would like to know if that supposition is true by examining parallels in the Puranic literature. The units of yojana and nimesa are well known. The usual meaning of yojana is about 9 miles as in the Arthasastra where it is defined as being equal to 8,000 dhanu or “bow,” where each dhanu is taken to be about 6 feet. Aryabhata, Brahmagupta and other astronomers used smaller yojanas but such exceptional usage was confined to the astronomers; we will show that the Puranas also use a non-standard measure of yojana. As a scholar of the Vedas and a non-astronomer, Sayana would be expected to use the “standard” Arthasastra units. The measures of time are thus defined in the Puranas: 15 nimesa 1 kastha 30 kastha 1 kala 30 kala 1 muhurta 30 muhurta 1 day and night A nimesa is therefore equal to 16/75 seconds. De and Vartak have in one of the books argued that this statement refers to the speed of light. Converted into modern units, it does come very close to the correct figure of 186,000 miles per second! Such an early knowledge of this number doesn’t sound credible because the speed of light was determined only in 1675 by Roemer who looked at the difference in the times that light from Io, one of the moons of Jupiter, takes to reach Earth based on whether it is on the near side of Jupiter or the far side. Until then light was taken to travel with infinite velocity. There is no record of any optical experiments that could have been performed in India before the modern period to measure the speed of light. Maybe Sayana’s figure refers to the speed of the Sun in its supposed orbit around the Earth. But that places the orbit of the Sun at a distance of over 2,550 million miles. The correct value is only 93 million miles and until the time of Roemer the distance to the Sun used to be taken to be less than 4 million miles. This interpretation takes us nowhere. The Indian astronomical texts place the Sun only about half a million yojanas from the Earth. What about the possibility of fraud? Sayana’s statement was printed in 1890 in the famous edition of Rigveda edited by Max Muller, the German Sanskritist. He claimed to have used several three or four hundred year old manuscripts of Sayana’s commentary, written much before the time of Roemer. Is it possible that Muller was duped by an Indian correspondent who slipped in the line about the speed? Unlikely, because Sayana’s commentary is so well known that an interpolation would have been long discovered. And soon after Muller’s “Rigveda” was published, someone would have claimed that it contained this particular “secret” knowledge. Besides, a copy of Sayana’s commentary, dated 1395, is preserved in the Central Library, Vadodara. One can dismiss Sayana’s number as a meaningless coincidence. But that would be a mistake if there exists a framework of ideas—an old physics—in which this number makes sense. We explore the prehistory of this number by considering early textual references. We will show that these references in the Puranas and other texts indicate that Sayana’s speed is connected, numerically, to very ancient ideas. This helps us understand the framework of ideas regarding the universe that led to this figure. Physical ideas in the Indian literature The Vedas take the universe to be infinite in size. The universe was visualized in the image of the cosmic egg, Brahmanda. Beyond our own universe lie other universes. The Pancavimsa Brahmana 16.8.6 states that the heavens are 1000 earth diameters away from the Earth. The Sun was taken to be halfway to the heavens, so this suggests a distance to the Sun to be about 500 earth diameters from the Earth, which is about 0.4375 million yojanas. Yajurveda, in the mystic hymn 17, dealing with the nature of the universe, counts numbers in powers of ten upto 1012. It has been suggested that this is an estimate of the size of the universe in yojanas. The philosophical schools of Samkhya and Vaisesika tell us about the old ideas on light. According to Samkhya, light is one of the five fundamental “subtle” elements (tanmatra) out of which emerge the gross elements. The atomicity of these elements is not specifically mentioned and it appears that they were actually taken to be continuous. On the other hand, Vaisesika is an atomic theory of the physical world on the nonatomic ground of ether, space and time. The basic atoms are those of […]