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Mathomathis would like to present an article on: Scientology in Evolution of Ancient Indus Thamizh letters written by T.L.Subash Chandira Bose, M.Pandurangan and Anitha Kumar. In the past lot of languages had existed in this material world. All those languages were initially spoken language and in which very few had its own writing system in later period. Those languages with writing system are alive and others are diminished. In those living languages the ancient Indus Thamizh with its writing system is said to be the earliest in Indus valley civilization with its own grammar and literature’s. Later the ancient Indus Thamizh was renamed as Thamizhi (Thamizh Bhrami) and presently called as Thamizh (Tamil). The evolution of Thamizhi letters to Thamizh is known, but the evolution of ancient Indus Thamizh letters is unknown. Because of this is Indus seals are remains as unread. In order to read the Indus seal the ancient Indus letters are to be identified. Hence, a detailed study is essential to find out the evolution of ancient Indus Thamizh-Thamizhi-Thamizh letters with archaeological evidences. Based on various archaeological evidences, we can assume the first stage of ancient Thamizh writing system was in symbolic form, which might have been written on perishable materials viz., leaves, barks of trees and cloths. The second stage of its evolution could be incising on non-perishable objects/materials such as rock art (pictograph / petro glyphs) and graffiti marks. The pictographs were drawn in block, dark red and white colors in cave shelters and petro glyphs are incised on rock surfaces. The graffiti marks are inscribed on unburned or burned clay pottery. The third stage is the pre-matured writing system in combined form of symbols and letters incised on non-perishable materials viz., steatite (soft stones), copper, silver, gold etc., for which the Indus seals are the evidences. The ancient Thamizh letters incised on Indus seals and pot shells are attributed to 5500/3500 B.C.E. The Thamizhi letters incised on cave shelters and inscribed on pot shells are attributed to 1500 B.C.E. Ancient Indus Thamizh began with 12 life (vowels) and 18 consonants (bodies) and few combined forms of vowels and consonants in letters around 2500 B.C.E. Later Thamizhi evolved with addition of 216 (combined forms of Life and Body) letters and remained alive for a period of 1800 years. Finally the present Thamizh came into practice from 3rd century A.D onwards. The evolution of 19th century Thamizh letters from ancient Indus Thamizh had taken almost 7500/5500 years. The outcome of our research and study on ancient Indus Thamizh, Thamizhi and Thamizh letters, show that the ‘ancient geometry had played a big role in the evolution of its letters’ with Scientology (life science) related Soul and Body. Interestingly among 4000 numbers of Indus seals 7-8% are in geometrical shapes. Ancient geometry: The letters of ancient Indus Thamizh and Thamizhi appears similar to geometrical shapes viz., vertical, horizontal, inclined, short, medium long lines, circle, half circle, square, triangle and rectangle etc. The root of evolution of all geometrical shapes is a Point or Dot (Pulli in Thamizh). Two points form a vertical/horizontal/inclined line. Three points form a triangle, four points a square, five points a pentagon, six points oxygen, seven points heptagon, and eight points as octagon… and finally 360 points as a circle. Significance of ancient geometry: The ancient geometry is the divine source ‘to see the unseen and to know the unknown’. On a piece of paper, let us draw a circle and draw 360 lines from the center point to circumference of the circle. There we can observe a cross (plus mark) and concentric crosses one above the other. It is a mystical geometrical vision of ‘The Supreme Power’. Circle is a time, the vertical line is cause (male energy), the horizontal line is effect (female energy), and the combined form of cause and effect within a circle is causation in time. Square is space, the symbol of cross within a square is Causation in space. Let us take a square plain white paper (Universe) and mark a point at its center (Mid of Sky). Let us fold the four corners viz., SW (Earth), NE (Water), SE (Fire) and NW (Air) five times (pentadic order). We could find the fifth folding will be little hard. The diamond shaped folded paper is the first vowel (life) letter ‘Aa (Agaram)’. The Thirukkural’s first poem says ‘Agra muthala ezhuththellaam aathi Bhagavan muthattre ulagu’. Meaning: ‘Bhgavan (supreme soul) remains in all the letter begins from the letter Aa’. When we unfold the folds one by one in reverse order (Sky, Air, Fire, Water and Earth), finally we can observe the impressions of the folds in the form of lines. When the folds (lines) are highlighted with a marker, we can observe 64 squares diagrams similar to Indus seal M-351b. Diagrams: According Mayamatha – an Indian treatise on housing architecture and Iconography there are 32 diagrams. The 64 squares diagram is ‘Maanduka diagram’ and it is used for planning the temples, residential quarters etc. In Manduka diagram the center most 16 squares is Mahapitha diagram. Mahapitha means ‘Great father’. Let us draw five circles and highlight middle zone as shown in the figure-4. It is the universal diagram with four regions viz., region of heaven, region of divinities, region of living beings and region of terrestrial being. For this an Indus seal, Senthamangalam, Indus seal Rhd-157, M-350A and Kunnaandaar temple symbol are the examples. Mahapitha diagram is used as two Indian astrological charts. In which the center most 4 squares in the chart allotted to ‘Param or Bhagavan or the universal being’ and identified as viz., Rasi (constellation) and Amsam (swan/Cygnus) Mandalams / Chakaras. The surrounded 12 squares allotted to 12 constellations in order. Scientology: According to Indian scientology ‘what is there in the universe is there in human body and what is there in human body is there in the universe’. Also says that; ‘a human body with the soul (life) is Udalam (living body) and a human […]
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 Creation and Annihilation | Vedic View by Dr. S. Siva Ram Babu MSc., Ph.D. Reader & H.O.D., Dept. of Chemistry J.K.C. College, GUNTUR- 522006 Cosmology is the branch of astronomy that deals with the overall structure and evolution of the physical universe. Although cosmological spectrum is older than civilization, modern development dates from the second decade of the 20th century, on the theoretical side, Einstein’s general theory of relativity (E = mc^2), the general theory of gravitation made possible the first self- consistent description of an unbounded self – gravitating medium. On the observable side, studies of stellar population is one of the many comparable systems (galaxies) sprinkled through out a region whose known size is limited only by the light recording power of astronomical telescopes. According to modern Physics matter and energy can be converted into each other. It was given by Einstein Law of Mass – Energy Equivalence as E = mc^2. Modern Physics tells us that there is continuous creation and annihilation of particles every where in the universe. Matter Particles transform into energy and energy transforms into matter particles. But it does not tell us much about the stages in between the transformation of matter particles and energy into each other. The Rigveda is the celebration and manifestation of Universe. It describes the evolution of the cosmos. Vedic Science accepted the continuous conversion of matter and energy into each other. It also tells us clearly about the point particles (Bindu Kanas) and about the different stages in the transformation of point particles into energy and Vice Versa. According to Vedic Science Particle: (Pasu):- In Vedas the word used for particle is Pasu. Pasu is derived from the root word, ‘Pas’ which means ‘to see’. The primary meaning of Pasu is animal. But Vedic meaning for Pasu is visible or observable. That’s why the particle that can be seen is named as Pasu in Vedas. It is clearly mentioned in Satapatha Brahmana 6.2.1. 1-4 “Prajapati saw Agni in those Pas’us, therefore they are called Pas’us”. Angi is energy. This mantra clearly shows the Equivalence of Pas’u (Particle) and Agni (energy). There are several mantras in Vedic scriptures to this effect. Yajurveda 23.17 “Agni was Pasu”. Taittiriya Bhahmana 1.1.4.5 “Pas’ us are Agniya”. The transformation of matter particles into energy and energy into particles is well established by these mantras. How Particles Originate:- The Purus a hymn describes the origin of particles (Pasus) in Rigveda 10.90.8. “From that Yajna curd, butter was obtained. From that, Vayavya, Aranya and Gramya Pasus were born”. Formation of curd, butter means the conversion of homogeneous energy into heterogeneous. From that, pas’us were born means particles are produced by the condensation of energy. Particles are given the name pas’u because they could be seen. Animals have been classified as Gramya, Aranya and Vayavya. Gramya animals are those animals which stay together. Grama means a place where people live together. So, we can come to the conclusion that Gramya pas’us are particles which prefer to stay together. Physicists call them as Bosons. Aranya animals are those wild animals which prefer to stay alone. So, Aranya pas’us are particles which prefer to stay alone. Physicists call them as Fermions. Similarly Vayavya particles are field particles. Scientists are under the concept that particles interact via the exchange of field particles. For example Electromagnetic interaction takes place by the exchange of photons. Vedic scientists realized this thousands of years ago what scientists are beginning to realize only now. Gramya Pasus: Gramya Pas’us are further divided into four types as mentioned in Rigveda. 10.90.10 hymn” From that As’va (horses) were born, who have teeth on both sides. Gau (cows), Avi (sheep) and Aja (goats) were born”. Asva: As’va means horse. According to Yaska’s Nirukta “A’snute Adhvanam”. This means the name As’va is given because of its propagation and fast speed. As’va doesn’t mean horse in Vedas. It becomes clear by examining the hymn dedicated to As’va in Rigveda 1.163. Sage: Dirghatama Aucathya Deity: As’va Metre: Tristupa From this hymn it is clear that it is certainly no ordinary horse. It is the description of Asva particle precisely. Our sages described it as a flying horse. In verse one the wings are mentioned. Verse One: “When you roared springing from sea or land after birth, your great birth is worthy of praise you have wings of eagle and arms of deer.” There is no flying horse having wings in reality. Flying is the character of quark particles in modern science. So As’va can be considered as one of the quark particles. Verse Two: “This horse was given by Yama. Trita harnessed it, Indra captured him first and Gandharva held its reins. Vasus made this horse from sun.” In verse two As’va is associated with Trita. Trita means 1/3. Modern scientists recently found that quarks carry 1/3 charge. So calling As’va by the name Trita means As’va particle carries one third charge. Verse Three: “You are Yama, you are Aditya, you are Trita by a hidden act, you are well associated with Soma. You have three bindings in Heaven it is said.” Verse three tells that As’va is hidden. In modern science it was found that quark particles cannot be observed in isolation. Vedic sages clearly know this. So they mentioned that As’va is hidden. Verse Eleven: “O horse, your body is made for flying, your mind is rapid as wind. Your beautiful horns are placed in various ways and travel in forests.” In verse eleven, the horns of horse are referred. Horses don’t have horns. This description was deliberate to distinguish As’va as a particle but not simply the animal horse. Verse Twelve: “Strong horse goes for slaughtering meditating upon the gods. His navel, goat is led ahead, praisers and poets follow him.” Verse Twelve clearly describes horse sacrifice. In Vedas sacrifice means transformation. So it is the transformation of As’va particle into energy. That is why As’va is supposed […]
Mathomathis would like to present an article on: Ayurvedic References in Yajurveda by Sri K . Viswanatha Sharma , Lecturer, Sanskrit University , Kanchi. VEDAS are reposters of ultimate knowledge. These repositories of ultimate knowledge comprise innumerable branches. Knowledge of Medical cures is one of such innumerable branches. Curatory medical knowledge could be found sparsely spread over in Vedas too that in indurate and inboard your instances only Atharva Veda is exception and totally devoted medicine. Those intersperced indicative bits were subsequently elaborated by our great sages and developed as a specific branches of knowledge. This elaborated and with develobed branch of knowledge is “Ayurveda” as per the origin of Historians. Presently, we shall undertake to make an illustrative study of the curative methods, indicated in the Yajurveda. For the purpose of this study, the Samhita parts of Taittiriya Sakha parts of Brahmanas, Aranyakas and Ekagni Kanda from out of Yajurveda are taken into consideration. Authentive texts which are not related to Medical sciences are relied upon this study. The referral texts are listed herewith: Vidyaranya Veda Bhashya of Sayanacharya, Veda Bhashya of Bhatta Bhaskara, Amara Simha’s namalinganusasanam commentaries there on vyakhya sudha; amara kosa sodhanika; and Sabda kalpa Drumam; Taranadha bhattacharya’s Vachaspatyam, Vyakarana Sutra’s of Panini, Dhatu Patham of Panini, Dhatu Ratna Karam etc., All these texts are not related to Medical Sciences. If the creative methods embedded in the Vedas could be detected by relying upon the literature unrelated to medicine. It would be more possible to unearth many more issues embedded in Vedas by applying medical scientific principles as such. In order to prove this, the texts not related to medical sciences are referred to relayed upon in the course of this study. Firstly we shall examine meaning of the word Vaidya (Doctor) as desirable in Vedas. Bhishak is the other work used for Vaidya. This synonym is categorized in “Amkarakosa”, “Bishak Vaidye Chikitsake” (1) The definition of the word Bhishak is available in IVth Kanda of Krishna Yajurveda. yadosha dayah sangachchante – rajanassamita viva viprassa uchyate bhishak rakshoha miva chaatanah !! The substance of this mantra is: In the battle field, King seek the cooperation of the other kings to fight with the enemy. Such of Kings indulged in Warfare exhibit mutual friendship and brotherhood. Likewise the wise-man who commands the obedience of Medicines , just as a king commands collective obedience of his warrior in the battle field is called Bhishak. Rakshoha, Ameeva chaatanah drawing special attents to the four words used in the mantra viz., Vipra Bishak Rakshoha Ameeva chaatanah [1] Vibra – “vipati iti vipra” this explanation is found in the Ksheera Swameeyam and Vyakhya Sudha , and the commentarism on Amarakosa . By this explanation, the word attains the meaning “ruler”. But, in his Vidyaranya Bhashyam, Sayana has given another meaning for the word; “Vipraathi ithi Viprah” “ Praathi “ means to fill , to replenish . If anybody communicates somethings or anything inconclusively and incoherently, a wise man can understand and replenish the rest of the subject, in full form, by himself. Hence, the word Vipra is nearer to the meaning of the word wise-man Medhavi. Nearer to this sense, the usage of the word Vipra is found in some Chatu Slokas, to it. “Vidya yaa yaathi viprathvam” Here, “Vipra” is used in the sense learned man. Thus deducting the meaning of the word Vipra as wise – man, seems correct. [2] Bhishak – The meaning of this word is “Conqurer of diseases”, by the explanation “Bhikshapathi iti Bhishak” Bhishak vie chikitsa ke” is seen in vyakhya sudha”. As per Paninicharya Dhatupatham Bheshaja Ruk Jaye; The meaning of this root word is Bheshaji is conquering diseases. [3] Rakshohaa – By virtue of its interpretation Rakhsansi Ham thi iti Rakshoha”, of the word means, “the destroyer of Rakshasas”. Nit wjp are the Ralsjasas? To obtain answer to this question, the interpretation of the word Rakshah can be looked up. The interpretation of this word is available in Ksheera swameeyam and Vyakhya Sudha “ Rakshanthi asmat iti Rakshah”. Hence, the meaning
As long with many sages that were born in the land, Sage Yajnavalkya was also one of the renowned sages within ancient vedic dharma/tradition who had an extensive amount of knowledge about the self and who has realized the life completely, that is in vedantic dharma we term as: jeevan mukti, the one who has realized completely and he is liberated. He is said to have been a sage present in the court of King Janaka of Mithila. The sage was also been found in one of the early vedic text of Mahabharata. His name is closely connected with the Sukla Yajurveda. Some hold that the Vajasaneyi Samhita of the Sukla Yajur Veda is known after his surname Vajasaneya. Yajnavalkya was the son of the sister of Mahamuni Vaishampayana, the Vedacharya of the Taittiriya section. He was studying the Taittiriya Samhita from Vaishampayana who was also his Guru. Vaishampayana had many other disciples too and they all were students of the Taittiriya Shakha. Vishampayana however was irked by the nature of Yajnavalkya. Over a period of time Vaishampayana excluded Yajnavalkya from his class and foreclosed further learning of the compilations of Taittiriya samhita. He restrained Yajnavalkya from quoting the Taittiriya Samhita, which became known as the Krishna Yajur. Yajnavalkya piqued by this development, determined not to have any human Guru thereafter. Inspired by the God Surya, he acquired fresh insights into the vedas; this was developed into what is now known as the Shukla Yajur. Yajnavalkya married two wives. One was Maitreyi and the other Katyayani. Of the two, Maitreyi was a Brahmavadini. There was a time when Yajnavalkya wished to divide his property between the two wives and proceed to forest as an ascetic. While Katyayani, a woman of intelligence, was comfortable with this idea and immediately accepted the property given to her, Maitreyi mused on this proposal; she wanted to know from Yajnavalkya, whether she could become immortal through wealth. Yajnavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on earth. On hearing this, Maitreyi requested Yajnavalkya to teach her what he considered as the best for attaining the ultimate liberation (jeevan mukti) Then Yajnavalkya elaborately described to her the sole greatness of the Absolute Self, the nature of its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yajnavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad. The central theme of the discourse is this: “This Source of knowledge; this source of power; all these worlds; all these gods; all these beings:- All this is just the Self. This Self alone exists everywhere. It cannot be understood or known, for It alone is the Understander and the Knower. Its nature cannot be said to be positively as such. It is realised through endless denials as “not this”, “not this”, a process of negation in the philosophical inquiries. The Self is self luminous, indestructible, unthinkable”. Yajnavalkya through his other wife Katyayani(Daughter of Bharadhwaja), had three sons ”Chandrakanta, Mahamegha and Vijaya”. Yajnavalkya, though a great Brahma – Jnani (Knowledge), was a great Karma – kandi (one who strongly practices karma) as well. He was a celebrated Shrotriya and a Brahma Nishtha (follower) Guru. Once King Janaka of Videha wanted to know from which real Brahma Nishtha to receive Brahma Vidya. In order to find out who was the real Brahma-nishtha, Janaka performed a huge Bahu Dakshina sacrifice to which all the Rishis from far and wide were invited. And he offered one thousand cows with their calves, all their horns being decked with enormous gold. Then he proclaimed to the assembled ones, “Whosoever is the best Brahmana amongst you may drive these cows home”. None dared to get up and take away the cows as they were afraid of censure by the others. But Yajnavalkya stood up and asked his disciple Samasravas to drive the cows home. The other members from the community to which the sage belonged to got angry at this and said to one another, “How can he declare himself to be the best among us?”. There upon several Rishis (Sages) challenged Yajnavalkya with many questions on transcendental matters to all of which Yajnavalkya gave prompt reply. There was a great debate in which Yajnavalkya won over all the others. Janaka was convinced that Yajnavalkya was the best Brahma Nishtha and received Brahma Vidya from him thereafter. The Verbal combat that ensued in the court of Janaka on this occasion is very famous. Apart from the fact that these arguments are interesting and enlightening, they are also known for its pungency and tragedy. Noted among the arguers are a learned lady called gargi, sage uddalaka, sakalya and many others. Yajnavalkya won over everyone very convincingly. We can find these debates verbatim in the Brihadaranyaka Upanishad. The third and the fourth chapters of the Brihadaranyaka Upanishad abound with the great philosophical teachings of Yajnavalkya. Yajnavalkya was also the author of the famous Yajnavalkya Smriti. His other works are Yajnavalkya Shakha, Pratijna Sutra, Satapatha Brahmana, and Yoga Yajnavalkya. At the sacrifice of Janaka, there was an exchange of words between Yajnavalkya and Vaishampayana. But on hearing that Yajnavalkya had obtained a fresh Veda from the Sun God (Surya Deva), Vaishampayana was much pleased and he requested Yajnavalkya to teach that Veda to his own disciples also. Yajnavalkya consented and taught his Veda to the disciples of Vaishampayana. In the end, Yajnavalkya took Vidvat Sannyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest. Yajnavalkya was one of the greatest sages ever known. We find him arguing with and overcoming even his teacher Uddalaka at the court of Janaka. His precepts as contained in the Upanishads stand foremost as the crest-jewel of the highest teachings on Brahma Vidya. The master who guided thousands of persons, from King janaka to the commonest students on the path of enlightenment, was Yajnavalkya. His was the mastermind […]