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Vedic Roots | Classical Division | Mathomathis would like to present an article on Root By Kadambi Srinivasan | Published by | Tirumala Tirupati Devasthanams | Tirupati 2019. The following article would focus on Vedic Roots – A Classical Division. Before proceeding with the following article, read the previous article Kalpa is the method of the ritual Srauta Sutra: Explains the rituals of sacrifices. Grihya Sutras: Rituals in domestic lives Dharma Sutras: Deals with Ethics, customs and laws. Pratishakyas, Padapathas, Kramapathas, Upalekhas, Anukramanis, Daivasamhitas, Parishistas, Proyogas, Paddhatis, Karikas and Vyuhas provide further elaborations in the rituals Sulba Sutras: Treats the measurements necessary for laying out Asavalayana, Sankhayana belong to Rig Veda, whereas Mashaka, Latyayana, Dharyayana, Gobhila, Khadidara belong to Sama Veda. Katyayana, Paraskara belong to Shukla Yajur Veda, Apastamba, Hiranyakesi, Bodhayana, Bharadvaja, Manava, Vaikhasana and Kathaka belong to Krishna Yajur Veda, Vaitana, Kaushika belong to the Atharvana Veda There are 18 main Smrithis or Dharma Shastras. The most important are of: Manu, Yajnavalkya and Parashara. The other 15 are: Vishnu Daksha Samvarta Vyasa Harita Satatapa Vasishta Yama Apastamba Gautama Devala Sankha-Likhita Usana Atri and Saunaka 1.Smrithis are secondary scriptures – next in importance to the Shruthis 2.Shruthi means what is heard. Smrithi means what is remembered. The former is a revelation and the later a tradition. The former is a direct experience by the great Rishis. The later a recollection of that experience. 3.Upanishad is Shruti. Bhagavad –Gita is a Smrithi 4.Smrithis or Dharma Shastras are written by sages. 5.Shruhi is considered as the final authority. If there is anything in the Smrithi that contradicts the Shruthi, then the Smrithi is rejected 6.Smrithis are the ancient sacred law codes of the Hindus. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. Smrithis are based on the teachings of the Vedas. 7.Smrithis have laid down definite rules and laws to guide individuals and communities in their daily conduct and regulate their manners and customs. The Smrithis have given detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life. The duties of Varnashrama and all ceremonies are clearly given in these books. The object of the Smrithis is to purify the heart of the man and lead him gradually to the supreme abode of immortality. 8.From time to time, a great law-giver would take his birth. He would codify the existing laws and remove those that have become obsolete. He would make alterations, adaptations, readjustments, additions to suit the needs of the time and ensure the way of living of the people would be in accordance with the teachings of the Vedas. Of such law givers, Manu, Yajnavalkya and Parashara are the most celebrated. We thus have Manu Smrithi, Yajnavalkya Smrithi, and Parashara Smrithi 9.The laws of Manu are intended for the Satya Yuaga. Those of the Yajnavalkya are for the Treta Yuga. Those by Sankha and Likhita are for the Dwapara Yuga. Those of Parashara are meant for the Kali Yuga. Same class as Itihasas. There are 18 Main Puranas – all written by Veda Vyasa. There are an equal number of Upa Puranas (Sub- Puranas). Srimad Bhagavata Purana and the Vishnu Purana are well known. A portion of the Markandeya Purana is well known as Devi Mahatmya. The divine Lilas of Lord Shiva are recorded in Tamil Puranas like Shiva Purana, Periya Purana, Shiva Parakramam and Tiruvilayadal Purana. The language of the Vedas is difficult to grasp and assimilate. Puranas present philosophical truths and precious teachings in an easier manner for common people Main Puranas & (No. of Verses) Vishnu Purana (23,000) Naradiya Purana (25,000) Srimad Bhagavata Purana (18,000) Garuda Purana (19,000) Padma Purana (55,000) Varaha Purana (24,000) Brahma Purana (10,000) Brahmanda Purana (12,000) Brahma Vaivarta Purana (18,000) Markandeya Purana (9,000) Bhavishya Purana (14,500) Vamana Purana (10,000) Matsya Purana (14,000) Kurma Purana (17,000) Linga Purana (11,000) Shiva Purana (24,000) Skanda Purana (81,100) Agni Purana (15,400) Upa Puranas are: Sanatkumara Purana Narasimha Purana Brihannaradiya Purana Sivarahasya Purana Durvasa Purana Kapila Purana Vamana Purana Bhargava Purana Varuna Purana Kalika Purana Samba Purana Nandi Purana Surya Purana Parasara Purana Vasishtha Purana Deva-Bhagavata Purana Ganesha Purana Hamsa Purana The Agamas are theological treatises and practical manuals of Divine worship. They include Tantras, Mantras and Yantras. They explain external worship of God in Idols, temples etc. All the Agamas treat of (1) Jnana or knowledge (2) Yoga or concentration (3) Kriya or esoteric ritual (4) Charya or worship. They also give details on temple building, image making etc. The Agamas are divided into 3 sections – (a) Vaishnava (b) Shaiva (c ) Shakta. The Vaishnava or Pancharatra Agamas glorify God as Maha Vishnu. The Shaiva Agamas glorify God as Maha Shiva. The Shakta Agamas or Tantras glorify the God as the Mother of the Universe Devi .The Agamas do not derive their authority from the Vedas but are not antagonistic to them. They are all Vedic in Spirit and Character. For this reason they are considered authoritative The points mentioned below are part of Shad-Darsanas 1. Itihasas, Puranas and Agamas are meant for the masses. Darsanas form the intellectual section of the Hindu writing. Darsanas are schools of philosophy based on the Vedas. They are meant for scholars having excellent powers of understanding, acute acumen, power of reasoning, subtle intellect and a very good understanding of the Vedas. 2. The philosophy has six divisions. Hence, it is called Shad Darsana – six different schools of thought. Each school has developed and systematized various parts of Vedas its own way. Each system has its own Sutrakara – a great Rishi who has systematized the doctrines of the school and put them in short aphorisms or Sutras. 3. The Sutras are short and terse. The Sutras, themselves, are very difficult to understand without the help from great teachers and Rishis. Thus, there arose a number of eminent commentators are Bhashyakaras, who in turn produced commentaries on the original commentaries. A Sutra or an […]
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 | Elements of Panchagam | 103. The Hindu Calendar or more appropriately Almanac(also known as the Panchanga) currently in practice reckons time in terms of very large cycles called Kalpa (4.32 billion years) consisting of 14 Manavantaras (Manavantaras or age of Manu,~ 308 million years). A Manavantaras is made up of Mahayugas (Mahayuga= great yuga consists of 4 yugas: Krta, Treta, Dwapara and Kali). Kali yuga is equivalent to 432,000 years and 1 Mahayuga= 4.32 million years. This system appears to have been in use since the days of the Epics and Puranas, and attested in the Siddhantas. However, the earliest Vedic Calendar was based on a cycle also called yuga, but consisting of only five years. This ancient Vedic Calendar was a lunisolar calendar and used two intercalary months in a five year period and has often been criticized as being very crude. First we have Kalpa, a day in Brahma’s ‘life’ or 4320 million earthly years, and a night of equal length. During the day he creates and during the night he absorbs to begin the cycle each Brahma day . Each kalpa is divided into 14 Manavantaras or 308.448 million years we are supposed to be in the seventh Manavantaras of Vaivasvata Manu. Each Manavantaras contains 71 Mahayugas, plus 1 Kritayuga ,and each Mahayuga is divided into 4 yugas — Krita, Treta, Dwapara and Kali of 4800, 3600, 2400 and 1200 divine years of the Gods, each of which = 360 human years. We are at present in the Kali yuga which began in 3102 BCE the traditional year of the Mahabharata war. Table Shown Below | A Day In Brahma’s Life of 1 Kalpa 1 Brahma Day (day and night) = 2 Kalpa 1 Kalpa = 4,320,000,000 earthly years (Y) =14 Manus + 1Kritayuga = 1000 MY =14*71.4+.4 Mahayugas Kaliyuga = 432,000 Y = 1KY = 1200 divine years (DY) = 1 Yuga 1 DY = 360 Y Dwapara = 864,000 Y = 2KY = 2400 DY TretaYuga = 1,296,000 Y = 3KY = 3600 DY Kritayuga = 1,728,000 Y =4 KY = 4800 DY = 0.4 MY =.4/71.4 = 5.6022408964e-3 Mahayuga (MY) = 4,320,000 earthly years = 10 KY = 12000 DY 1Manvantra (M) = 71 MY = 306.72 million years 1 Manu = 1M + 1 KritaYuga = 308.448 million years = 856,800 DY 1 Kalpa = 14 Manus + 1KritaYuga = 14*71.4 +.4 = 1000 MY = 12,000,000 DY = 4.32 billion Y = solar or tropical year DY = 360 Y = divine year KY = 432,000 = Kaliyuga MY = 10 KY = Mahayuga Table below shows the Universe age, i.e. how old is the universe As of Vaisakhapratipada of 2009 CE, May 1 we are in the second quarter of Brahma day called Shweta Varaha Kalpa, seventh Manavantaras named Vaivasvata and entered into the first quarter of the 28th Kaliyuga. Already 5110 years of this 28th KY have passed. so the time elapsed in this Kalpa is 6 Manus =1,850,688,000 Y = [6*(306,420,000+1,728,000)] = 6 Manus (includes 6 Jala pralayas or sandhis, periods between Manavantaras) And 27 MY = 116,640,000 Y (27 * 4,320,000)=27/71.4M = 0.3781512605 M Add 1 Jala Pralaya(depending on origin of cycle) = 1,728,000 Y And 28th (Krta+Treta +Dwapara) = 3,888,000 Y (9*432,000) =0.9 MY =.9/71.4 = 0.012605042M 5110 Y of Kaliyuga = 5110 Y = 5110/4,320,000 MY = 1.1828703704 (10*-3) MY The current year 2009 CE = 1,850,688,000 + 116,640,00 +1,728,000 + 3,888,000 + 5110 = 1 ,972,949,110 Y or Solar years or 1.972949110 Billion years = = 426+27+(.4*7) + .9 +.001182703704 = 456.701182703704 MahaYugas To put this in perspective, if we look at a galaxy 2 billion light years away ( a unit of distance) we would be looking at an object in time contemporaneous with the age of 1 Brahma day or the birthday of our solar system. It is incredible that the Indic ancients were able to fathom such cosmological time frames merely by the use of Observational Astronomy, using just his naked eye, especially when it is recalled that the Romans had no name for a number greater than a thousand, and the state of Tennessee passed a law saying that the value of PI should be legislated to be 3, as late as the 2nd half of the nineteenth century. The 12 signs of the Zodiac with Sanskrit names are mentioned in the Brihat Samhita and Laghu Bhaskariyam. The former is the work of Varahamihira 505 CE. He is supposed to have borrowed it from a Greek of the 4th century BCE (Could it be Hipparchus). The whole theory of India borrowing from the Greeks needs to be re-examined in greater detail, since it is now clear that the methods used by the Indics were quite unique and distinct from those used by the Greeks. Further Yajnavalkya is credited with discovering that it takes 95 years to synchronize the motions of the sun and the moon The Indic tradition moreover is a living tradition which is practiced by Jyotish even till today. Surely such an observation would have been preceded by extensive data collection and the ability to manipulate large numbers mathematically and the ability to use a written script. There is ample evidence that the Shatapatha Brahmana and the Brihadaranyaka Upanishad both of which are credited to Yajnavalkya, and which contain significant amount of Astronomical observations predate the advent of the Greeks and possibly even the Babylonians. Quote from Koenraad Elst “To conclude this brief acquaintance with Vedic astronomy, we want to draw attention to the possible presence in the Rig-Veda of a momentous cultural artifact, the origin of which is usually situated in Babylonia in about 600 BC: the twelve-sign Zodiac. In RV 1:164:11, the sun wheel in heaven is said to have […]
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 | Rukma Vimana | Atha Rukma Vimana Nirnayaha | 103 Maharshi Bharadwaaja Sutra 2: “Tripurothha.” | “Next Tripura.” Bodhaananda Vritti: This vimana has 3 enclosures, or aavaranas or tiers. Each aavarana is called “Pura.” As it consists of 3 aavaranas it is called “Tripura” vimana. It is operated by the motive power generated by solar rays. Narayana also says:- The vimana which naturally can travel on land, sea, and in the sky by alteration of its structure is called Tripura Vimana. It has got 3 parts. The first part can travel on land. The second part can travel under and over water. The 3rd part travels in the sky. By uniting the 3 parts by means of keelakas, the plane can be made to travel in the sky. The plane is divisible into 3 parts so that it might travel on land, sea, or air. The construction of the 1st part is now explained. Tripura vimana should be made out of Trinetra metal only. Trinetra loha is explained by Shaakataayana:- Jyotishmatee loha 10 parts, kaanta-mitra 8 parts, vajramukha loha 16 parts, these 3 to be filled in crucible, then adding tankana or borax 5 parts, trynika 7 parts, shrapanikaa 11 parts, maandalika 5 parts, ruchaka or natron 3 parts, mercury 3 parts, then filled in crucible in padmamukha furnace and heated to 631 degrees with trimukhee bellows, the resulting liquid, if poured into cooler, will yield a metal, shining like peacock feather, unburnable, unbreakable, weightless, impregnable by water, fire, air and heat, and indestructible. With that metal the peetha should be prepared, of any desired size. The following is given as an example. It may be 100 feet wide and 3 feet thick, round or square. Leaving 20 feet on the western side, at intervals of 10 feet 80 spots should be marked for wheeled boats. 80 feet long, 3 feet wide, 5 feet high boat shaped dronies or containers should be fixed on the marked lines. Three feet wide openings should be made in the top of the dronies, so as to raise the wheel inside them quickly and cover them underneath. There should be fittings which enable the wheels to be lowered on land, and raised and covered underneath when going in water. The wheels should have axle rods with fittings to attract electric power. The axle rods should be 2½ feet long and 1 foot thick. The wheels should be 3 feet wide and 1 foot thick, have, 5, 6, or 7 spokes, fixed in the rims, and covered with musheeka up to 4 inches from the edge. Holes with glass coverings should be made in all the wheels. These 12 wheels, or 8, or 6, or 4, should be fixed inside the boat like structure. For transmitting power wires made of somakaanta loha should be fixed in the holes made in the wheels. In the middle of each wheel electric aaghaata keelakaas should be fixed, and in them chhidraprasaarana keelakas. Over all the chakradronee boats, copper wire pairs should be fixed on both sides, and in the joints of the wheels. Rods should be attached to the wires so that power could be drawn from the wires and passed to the top of the wheels. And power should be passed to the wires underneath the wheels. In climbing hills, and going down slopes, by adjusting the power at the top or the bottom of the wheels, smooth progress is made possible. By adjusting the necessary keelakas it is possible to accelerate the speed, or in going down, to restrain the flow of the current, and put brake on excess speed. For attracting power from the generator a naala or pipe with wires should be fixed at the front of the peetha through 5 faced wheel keelakas, and the wires should be connected to the fittings at the top and bottom of the wheels, with glass cups. In order to put covering over the boat formations, pillars should be fixed between each boat line, and covered with mica sheets, as per architectural rules. Maharshi Bharadwaaja Sutra 3:- “Shuddhhaambaraattadhhi.” | “Out of pure mica alone” Bodhaananda Vritti: The vimana should be made out of pure mica alone. Mica is described in “Dhatu sarvasva “. There are four kinds of mica, white mica, red mica, yellow mica, and black mica. The white mica has 16 varieties. Red mica has 12 varieties. The yellow mica has 7 varieties. And the black mica has 15 varieties. Thus there are 50 varieties in all. Shownakeeya also says:- There are of 4 castes which are: brahmin, kshatriya, vysya, and sudra. They are of 50 varieties. The brahmin mica has 16 varieties. The kshatriya mica has 12 varieties. The vysya mica has 7 varieties. And the sudra mica has 15 varieties, totalling 50 in all. Their names are as follows. The brahmin mica varieties are ravi, ambara, bhraajaka, rochishmaka, pundareeka, virinchika, vajragarbha, koshambara, sowvarchala, somaka, amritanetra, shytyamukba, kuranda, rudraasya, panchodara and rukmagarbha. The kshatriya varieties are shundeeraka, shambara, rekhaasya, owdumbara, bhadraka, panchaasya, amshumukha, raktanetra, manigarbha, rohinika, somaamshaka, and kourmika. The vysya varieties are krishnamukha, shyaamarekha, garalakosha, panchadhaara, ambareeshaka, manigarbha, and krownchaasya. The shoodra varieties are gomukha, kanduraka, showndika, mugdhaasya, vishagarbha, mandooka, thailagarbha, rekhaasya, parvanika, raakaamsuka, praanada, drownika, raktabandhaka, rasagraahaka, vranahaarika. Out of these, pundareeka from the 1st class, rohinika from the second, panchadhaara from the third, and drownika from the 4th class are good for use in constructing the vimana. These should first be purified as per […]
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 […]
The desire to know is the desire to experience, to realize, to become, or to create, as explained in the first part of “Aitareya Upanishad”. In Bible, the first episode of Adam in tasting the forbidden fruit is an offence attributable to the outburst of the creative force. The divine command was conservation of force, which was condition of being. Ingrained into the fancy for the forbidden, lies the assumed awareness of an ideal, and the impairment of the ideal is actual impulse of the dynamicity concentrated in reality. The awareness of the ideal and the aberration for the breach of it, are the two opposites only of a single structural whole, which is real. The real polarizes itself into the ideal and the actual is quaking motion of it. The actual is a strivance for reversal of the ideal of breach thereof. The breach sustains the actual but sanctifies the ideal. If is the possibility of the breach that sustains the ideal and keeps the actual sustainable. The process of breach implicates both the ideal and the actual. There is a breach because of the ideal. The force or the “shakti” breaks its bounds, and it is through the breach that the force becomes intelligible. The breach is basically a device for vindication of the ideal. The breach is real, because it synthesizes, in a dialectical sense, both the ideal and the actual. Each phase of becoming is revelation of the creative force of being and the scheme of becoming synthesizes the ideal and the actual and points the way in which the force is put to test or becomes tested. The force of “shakti” is inherent limitation of the indefinite. It is with accessories of limitations that the infinite reveals itself and becomes finite. In its revelation alone the infinite is apprehended. The limitations are aids to revelation. The limitation is standardized modality of the finite, since the force persists in the revelation of the infinite through finite means. It is in this revelation that the infinite chooses to put its vitality to test. The entire process is an experiment and the creative force is the tested reality, nay the continual testing of hat which is ultimately real. The genesis in the bible, is testimony of the elan of creative energy. It is elan vital in Bergson’s terminology. The fall of Adam is rhetoric revolt against dormancy of the creative force. The divine command depicts the poised rectitude of force. The divine is slumbering state of force which transcends the creative process. The fall of Adam furnishes the restive passion for creation. The fruit which is forbidden is humanity prior to procreation. The deep slumbering pose of the infinite is averse to creation. The divine command is the first awareness instilled in the being as readiness for creation. The divine command was Adam’s anthropomorphy of the infinite withholding its creative power. It was a stage of forbearance, a stage where procreation had to be forsaken. It was a pint of transition in the creative force for its transformation into tire procreative power. The fall of Adam is rhapsodic imagery of a discourse between the creator and the creature. The imbroglio of force was premeditated. The creator was aware of the forbidden, and the creature was made aware of that which was forbidden. The difference is not without meaning. The awareness of God was creative energy, that of Adam was procreative power. God is name for creative agency in nature. Adam is creature or product of nature. The character of God or Adam may be legends, and the episode may be phantasy, but the moral is correct to bear evidence that the reality in its mystery of creation carries the burden of some primaeval force. The procreative pleasure of the creature is accountable to a later formality of the operation of this force. It is this force which throughout persists prior to, or even after, the fleeting flux of the world. It is “Lebnitz” knew this by the name of “conatus” the same what Hindus know by the name of “shakti”. The desire to know as well as the knowledge derived, both refer to this force. The Knowledge Gained The desire to know, in the creature, as instanced by the character of Adam starts from the first-hand information of the forbidden, and the forbidden, in relation to the desire to know, is mere admission of the unknown. The unknown is one which eludes perception. Knowledge is the facultative art of breaking through the barriers of perception and thereby apprehending the casual nucleus of that which is perceived. Infonnation leads to intelligence, intelligence to understanding, understanding leads to learning, learning to wisdom and wisdom to knowledge; and all this, from first to the last, is a gap filed by a process of transfusion of precepts into concepts. The percept of the tree can never become knowledge of the tree without the corresponding concept of seed. The seed is cause of the tree but in knowing the seed as cause of the tree, the knower knows of the latent force in which the tree potentially exists; and what is true of the origin of tree is true of the origin of the entire universe ‘which at one stage lay dormant in a reservoir of force omnipotent. The conatus of Leibnitz, the elan vital of Bergson, the shakti of the Hindus, the forbidden fruit of the genesis, the prakrati of the samkhya, or the Maya of Vedanta, stand all as synonyms of this potential force. Knowledge, leaping back from one posterior phenomenon of force to its prior, that is, from one perceptual event to its antecedent casual potentiality, stabilizes itself in the comprehension of the first cause, which implicates in itself the vision of the law. d Vision of Law the knowledge of this potential force is knowledge of the first cause. Law is but the ingrained tendency of this force. The law of the tree is ingrained in the force […]