God Particle

The God Particle!

Scientists in CERN hate this terminology, but media refers to the newly discovered particle, in CERN, by that name as that name is more marketable! In fact, when I first heard about the research in CERN, I too was excited. Is it possible to really find an answer to that eternal question?
The Vedas, describe Brahman as Infinite, then why this hue and cry about a particle. It is being stated as the ‘last’ discovery of man. There is much jubilation amongst the scientist. If a research is successful, one should be jubilant but does it really describe the undescribable.

It will definitely help science to unravel another mystery of nature and help them to think differently but do a particle really answer these lines from Isha Upanishad,
oḿ pūrṇam adaḥ pūrṇam idaḿ pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.

If we take a drop of water from the ocean, that drop definitely has the essence of the ocean in it but does it fully describe the ocean in its vastness, fullness and in all its aspect. It gives us an idea of the ocean but is it the ocean? The answer might be, it is the ocean and yet it is not.

Is that not true for the Infinite also. It is in every particle and each one of us but is it only that particle or in fact in any one person or one idol. Then how will it be omnipresent! Do we not represent that indescribable in our own way.

Every discovery in science is a possibility. It opens our mind to something new, helping us in understanding that which is older than the oldest a little more but is it not just a new understanding. I have my highest regard for all scientists, it helps us in understanding the Nature more.

The Mathematicians have themselves taught us that

1/0 = Infinity and 1/Infinity = 0.

How beautiful, it reiterates the lines of the Isha Upanishad above. When we divide anything by nothing, we get Infinity and when we divide anything by Infinity, we get nothing.

oḿ pūrṇam adaḥ pūrṇam idaḿ pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.

(This is Infinite, That is also Infinite, From Infinite comes the Infinite,
Taking Infinite from Infinite, what remains is the Infinite.)

0 or Nothing, is also Infinity.

Science and philosophy, are not two different branches but two sides of the same coin. Both searches for answers, only their methods are different. Their goal is same - as any human being in that Eternal quest.
I bow down to both. I just have a simple request, let us not claim in a hurry that this is our last bastion to be conquered. Tomorrow the Universe will unravel something else equally baffling and magnificent. Let us keep searching, there is so much joy in the quest. When we get the answer, or even reach near it shall we be able to tell and describe that!

http://www.speakingtree.in/…/god-particle-cern-isha-upanish…

Our Model of solar system is wrong

Our Model Of The Solar System Has Been Wrong !

Written by Amateo Ra| 

In traditional orbiting model of the Solar System, or the Heliocentric Model, sun does not move but all planes move around SUN-Is another wrong taugh in school

The sun isn’t stationary. The sun is actually travelling at extremely fast speeds, upward of 828,000 km/hr, or 514,000 miles an hour.

Our whole Solar System is orbiting the Milky Way Galaxy. In fact it takes 220-Million Years for the Sun to orbit our Galaxy.

Author is building online course of  Creator Course,

Read more.

Sexual orgasm in Ancient Indian Mhabharat

Sexual orgasm 

In a conversation between Yudhishtra and Bhisma, Yudhishtra asks the following question in [ANUSASANA PARVA PART I section XII] "Yudhishthira said, 'It behoveth, O king to tell me truly which of the two viz., man or woman derives the greater pleasure from an act of union with each other. Kindly resolve my doubt in this respect." Bhishma while replying his questions explains a story where a king transformed into a women later given an option to again opt for whichever sex he/she likes opts to remain as women with the following explanation for it. "The lady said, 'I desire to remain a woman, O Sakra. In fact,--do not wish to be restored to the status of manhood, O Vasava.--Hearing this answer, Indra once more asked her, saying,--Why is it, O puissant one, that abandoning the status of manhood thou wishest that of womanhood? Questioned thus, that foremost of monarchs transformed into a woman answered, 'In acts of congress, the pleasure that women enjoy is always much greater than what is enjoyed by men. It is for this reason, O Sakra,that I desire to continue a woman; O foremost of the deities, truly do I say unto thee that I derive greater pleasure in my present status of womanhood. I am quite content with this status of womanhood that I now have. Do thou leave me now, O lord of heaven.--Hearing these words of hers, the lord of the celestials answered,--So be it,--and bidding her farewell, proceeded to heaven. Thus, O monarch, it is known that woman derives much greater pleasure than man under the circumstances thou hast asked." This is very much acknowledged by modern sexologists.

http://mahabharathascience.blogspot.in/p/medical-science-in-mahabharata.html

Lilavati, the beautiful definitions of different units

Lilavati: Definitions 

In Lilavati, the beautiful definitions of different units demonostrates the advanced arithmetics of the Vedic-era.
Having bowed to [Ganesha] who causes the joy of those who worship him, who, when thought of, removes obstacles, the elephant-headed one whose feet are honored by multitudes of gods, I state the arithmetical rules of true computation, the beautiful Lilavati, clear and providing enjoyment to the wise by its concise, charming and pure quarter-verses.
Two times ten varatakas [cowrie] are a kakini [shell], and four of those are a pana [copper coin]. Sixteen of those are considered here [to be] a dramma [coin, "drachma"], and so sixteen drammas are a niska [gold coin].
Two yavas [barley grain (a weight measure)] are here considered equal to a gunja [berry]; three gunjas are a valla [wheat grain] and eight of those are a dharana [rice grain]. Two of those are a gadyanaka, so a ghataka is defined [to be] equal to fourteen vallas.
Those who understand weights call half of ten gunjas a masa [bean], and sixteen of [the weights] called masa a karsa, and four karsas a pala. A karsa of gold is known as a suvarna [lit. "gold"].
An angula [digit] is eight yavodaras [thick part of a barley grain]; a hasta [hand] is four times six angulas. Here, a danda [rod] is four hastas, and a krosa [cry] is two thousand of those.
A yojana is four krosas. Likewise, ten karas [hand, hasta] are a vamsa [bamboo]; a nivartana is a field bounded by four sides of twenty vamsas [each].
A twelve-edged [solid] with width, length, and height measured by one hasta is called a cubic hasta. In the case of grain and so forth, a measure [equal to] a cubic hasta is called in treatises a "Magadha kharika".
And a drona [bucket] is a sixteenth part of a khari; an adhaka is a fourth part of a drona. Here, a prastha is a fourth part of an adhaka; by earlier [authorities], a kudava is defined [as] one-fourth of a prastha.

https://sites.google.com/site/pranabanandaji/veda--the-origing-of-the-pure-mathematics

Cow's urine to enhance effectiveness of antibiotic

Be proud of this and share as much as you can....below i gave links and please share this.......

http://www.twnside.org.sg/title/pir-ch.htm

http://www.platformgentechnologie.nl/patents/euro_pat_office/parents/neem_final_backgrounder_nl.shtml

http://news.bbc.co.uk/2/hi/science/nature/4333627.stm

http://archive.indianexpress.com/news/rsssponsored-cow-urine-drug-gets-us-china-patents/635663/

Aitareya Upanishad- Origin Of The Universe & Man

Aitareya Upanishad- Origin Of The Universe & Man (Part-1)
By T.N.Sethumadhavan, October 2011 

Aitareya Upanishad is a common ground for philosophy and physics. It contains the mahavakya, the great aphorism “prajnanam brahma”, Consciousness is Brahman. Aitareya Upanishad identifies Consciousness as the First Cause of creation. This is forerunner of ‘Unified Field Theory’ or a ‘Theory of Everything’ which the modern physicists are trying to discover although the modern science does not recognize Consciousness as a factor in creation of the universe. 

One of the oldest pastimes of man is to run the search engine of his contemplative and analytical faculties to find out the final answer to the riddle of creation of the universe. This question is not merely academic but it also assumes the colors of religion, philosophy, science and poetry.

We have answers to this enigma in every religion. We have scientific theories throwing up endless ever changing conclusions, the most path-breaking of which is Charles Darwin’s “Origin of Species” followed by Stephen Hawking and others. We have philosophers’ speculations and poetic imaginations. But the mystery of creation remains as much unfathomed and unsolved today as in the Vedic days. For a detailed analysis of the subject the reader may refer to my article entitled “Mystery of Creation - Some Vedantic Concepts” under the category ‘Vedanta’ available in this Website.

VEDIC PERSPECTIVE ON CREATION

Creation is interpreted in the Vedas as a developmental course rather than as bringing into being something not hitherto existent. It was considered as an ongoing-process and not an event. The Purusha Sukta of Rig Veda paints a picture of the ideal Primeval Being existing before any phenomenal existence. He is conceived as a cosmic person with a thousand heads, eyes and feet, who filled the whole universe and extended beyond it. The world form is only a fragment of this divine reality. The first principle which is called Purusha manifested as the whole world by his Tapas.

This view gets crystallized into the later Upanishadic doctrine that the spirit or Atman in man (at microcosm) is the same as the spirit which is the cause of the world which goes by the name Brahman or Paramatman (at macrocosm). These theories are discussed in elaborate details in the following Upanishads Viz., Prasna, Aitareya, Mundaka, Taittiriya, Katha, Chandogya, Svetasvatara, Brhadaranyaka, Maitri, Paingala Upanishads besides the Bhagavad Gita and Yoga Vasishtha. Among the latter Acharyas the contributions made by Gaudapada, and Adi Sankara to these thoughts are colossal.

A brief quotation from the article “Cosmology in Vedanta” by Swami Tathagatananda published by Vedanta Society of New York given below brings out lucidly the perspectives of both Vedanta and modern science on this subject.

Quote--“A perceptive reader will find many striking similarities between the latest findings of Astrophysics and ancient Indian cosmological ideas, of which Swamiji (Vivekananda) says: " . . . you will find how wonderfully they are in accordance with the latest discoveries of modern science; and where there is disharmony, you will find that it is modern science which lacks and not they."

Einstein writes that "cosmic expansion may be simply a temporary condition which will be followed at some future epoch of cosmic time by a period of contraction. The universe in this picture is a pulsating balloon in which cycles of expansion and contraction succeed each other through eternity."

The modern astrophysicist, Stephen Hawking, writes: "At the big bang itself, the universe is thought to have had zero size, and so to have been infinitely hot . . . The whole history of science has been the gradual realization that events do not happen in an arbitrary manner, but they reflect a certain underlying order, which may or may not be divinely inspired."

The Vedas also state that creation is ongoing: what has been in the past is being repeated in the new cycle. Stephen Hawking writes, "Thus, when we see the universe, we are seeing it as it was in the past." He further writes, "But how did he [God] choose the initial state or configuration of the universe? One possible answer is to say that God chose the initial configuration of the universe for reasons that we cannot hope to know."

It is perhaps enough for the modern mind to know how great is the similarity. Vedanta does not support the "big bang" theory and its mechanistic materialism. We have merely cited certain common ideas to be found in both.

Brahman is the ultimate Reality. Brahman is impersonal-personal God. Impersonal God may be called the static aspect and personal God may be called the dynamic aspect of
Brahman. The static aspect Anid Avatam - as Rg-Veda puts it, "It existed without any movement." Brahman is truth, Consciousness and Infinitude. Knowledge, will and action are inherent in Brahman. God projects the universe by animating His prakriti (maya).

Astrophysics and Advaita Vedanta agree on certain points. Advaita Vedanta upholds the notion of the pulsating or oscillating universe. Creation is followed by dissolution and this process will continue ad infinitum. Science used the term "big bang" for the starting point of creation and "big crunch" for the dissolution of the universe.

The "cosmic egg” of Vedanta, which is like a point, is called singularity in astrophysics. The background material of the scientist cannot be accepted as the source of creation. That is the biggest difference between the two systems. Science is still exploring and remains inconclusive but Vedanta has given the final verdict, which is unassailable. Unless there is one changeless Reality, change cannot be perceived at all”.--Unquote

We will now attempt to study the Aitareya Upanishad in detail. (We have already covered in full the study of the Prasna and Svetasvatara Upanishads and briefly the Mundaka Upanishad in this website).

Introduction to the Aitareya Upanishad
The Aitareya Upanishad belongs to the Aitareya Aranyaka and is a part of the Rig Veda. This Upanishad consists of 3 chapters; the first chapter has 3 sections and the remaining two chapters do not have any sections. In the earlier portions of the Aranyaka rituals for the attainment of oneness with Saguna Brahman and their interpretations are dealt with. It is the purpose of the Upanishad to lead the mind of the ritualist away from the outer cermonials to their inner meaning. Sankara points out that there are three classes of men who wish to acquire wisdom. The highest consist of those who have turned away from the world, whose minds are freed and collected, who are eager for freedom. For such seekers this Upanishad is intended. (The other two classes of people are those who want to become free gradually and those who care only for worldly possessions).

The first chapter describes the creation. It provides an allegorical description of the creation of the universe - as also of man – from Consciousness. It uses the word ‘Brahman’ for universal Consciousness and ‘Atman’ for individual Consciousness. These two words embrace all possible concepts about God and all known names of God without any contradiction whatsoever.

Atman alone exists as the sole Reality prior to the creation of all names and forms of the phenomenal world and during their continuance and after their dissolution as well. It projects the created objects through its wondrous powers of maya. The creation is the spontaneous act of the Creator who is not impelled by any desire or necessity. It is the projection of creator’s thoughts.

The stages of creation are as follows: the different worlds, the Virat (representing the totality of the physical bodies) ► ►the deities or Devas (who control the various organs) ►►the elements►►the individual bodies►►and the food by which these bodies are sustained. After creation the Creator enters into the bodies as their living self. Thus is projected the universe of diversity. Next the Upanishad deals with the refutation (apavada) of this universe in order to arrive at the Knowledge of Atman.

Aitareya Upanishad- Origin Of The Universe & Man (Part-2)
By T.N.Sethumadhavan, October 2011 

atha aitareyopaniShadi prathamAdhyAye prathamaH khaNDaH
Chapter I - Section 1
The Creation of the Cosmic Person

PEACE INVOCATION

va~n me manasi pratishthita mano me vachi pratishthitamaviravirma edhi ..

vedasya ma anisthah shrutam me ma prahasiranenadhitenahoratran

sa.ndadhamyrita.n vadishyami satya.n vadishyami .. tanmamavatu

tadvaktaramavatvavatu mamavatu vaktaramavatu vaktaram.h ..

om shantih shantih shantih

May my speech be fixed in my mind, may my mind be fixed in my speech!
O self-luminous Brahman, reveal yourself to me.
O mind and speech enable me to grasp the truth which the scriptures teach.
Let me not forget what I learnt. Let me study day and night.
May I think truth? May I speak truth?
May truth protect me? May truth protect the teacher?
Protect me. Protect the teacher. Protect the teacher.
Aum. Peace! Peace! Peace!

Mantra 1

om atma va idameka evagra asinnanyatki.nchana mishat.h . sa ikshata

lokannu srija iti .. 1..

In the beginning all this verily was Atman (Absolute Self) only, one and without a second. There was nothing else that winked. He (Atman) willed Himself: "Let Me now create the worlds".

It is the common experience that change can take place only upon a changeless base. The moving waters of a river should have a motionless river-bed. The moving train must have a rigid ground to move upon. Similarly, the world around us is ever changing and the continuity of change gives us the illusion of permanency to it. For this phenomenon of continuous change, we must have a changeless, permanent factor and all our scriptures are an enquiry into the existence and nature of that permanent Absolute Factor. This Upanishad is one such enquiry. In this Mantra the master says that ‘in the beginning’ i.e., before the manifested creation came into existence ‘Self alone existed’. It is just like telling in a cloth shop that before all the varieties of fabrics came into being all those were nothing but cotton. In the same way we are told that before the manifested world got projected, it was all Consciousness alone, all pervading and eternal.

We must note here that the sage has deliberately used the word Atman and not Brahman. This can be explained by means of the example of foam. Prior to its manifestation foam was being called as water and after its manifestation it is called both as water and foam. The idea is that before the creation of the pluralistic world of objects, names and forms all that remained was the Self (Atman –individual Consciousness) which is nothing other than Brahman(Universal Consciousness) for there is no difference between pot space and universal outer space.

The Mantra adds that there was no other active principle or entity at that time in the Supreme. This means that the Supreme did not create the world of plurality out of some material cause that already existed like a potter making a pot out of clay that already existed. In the creation of the world the Supreme himself is the material and efficient cause. It also indicates that creation is a misinterpreted super-imposition upon the truth as the appearance of a snake on the rope is available to the disillusioned and confused person only. This is called adhyaropa in Vedanta.

How did the creation take place? He thought I shall indeed create the worlds. At the end of the cycle, the totality of beings living at that time remains in the form of vasanas or mental impressions. In the beginning of the next cycle, these vasanas are projected by the Supreme (who for this purpose is called Isvara) according to the quality of their past actions to seek out their fulfillment in the objective world to appear. The point to keep in mind is that although the creation is the will of Brahman, the resultant product is not based on His arbitrary whims and fancies but on the nature of past actions by the created persons.

Thus the story of creation in Aitareya Upanishad starts when there was nothing other than Consciousness, also called Atman, This One and Absolute Consiousness willed to create a world of multiplicity and relativity. Creation is a consequence of that Will Power, ‘Tapas’.

The philosophy of Atman is stated here in brevity in the form of a sutra. Later on, by the demonstration that names and forms are mere illusory superimpositions (adhyaropa) and then by their refutation (apavada) will be shown the unreal nature of phenomena and the sole reality of Atman.

http://www.esamskriti.com/essay-chapters/Aitareya-Upanishad~-Origin-of-the-Universe-ad-Man-(Part~1)-1.aspx

Ancient Indian Math- Madhava of Sangamagrama

Madhava of Sangamagrama

Madhava of Sangamagrama (c. 1340 – c. 1425), was an Indian mathematician-astronomer from the town of Sangamagrama (present day Irinjalakuda) near Thrissur, Kerala, India. He is considered the founder of the Kerala school of astronomy and mathematics. He was the first to use infinite series approximations for a range of trigonometric functions, which has been called the "decisive step onward from the finite PROCEDURES of ancient mathematics to treat their limit-passage to infinity". His discoveries opened the doors to what has today come to be known as Mathematical Analysis. One of the greatest mathematician-astronomers of the Middle Ages, Madhava made pioneering contributions to the study of infinite series, calculus, trigonometry, geometry, and algebra.

Some scholars have also suggested that Madhava's work, through the writings of the Kerala school, may have been transmitted to Europe via Jesuit missionaries and traders who were active around the ancient port of Muziris at the time. As a result, it may have had an influence on later European developments in ANALYSIS and calculus.

They are the infinite series of the functions, sine, cosine and the arctangent. These infinite series are called by his name, Madhava sine series and Madhava Cosine series.

While the power series expansion of ArcTan is called Madhava-Gregory series, the power series are collectively called the Madhava Taylor series. The Pi series is known as Madhava Gregory series.

Sankara Varier, one of the foremost disciples of Madhava, had translated his poetic verses in in his Yuktideepika commentary on Tantrasamgraha-vyakhya, in verses 2.440 and 2.441

Multiply the arc by the square of the arc, and take the result of repeating that (any number of times). Divide (each of the above numerators) by the squares of the successive even numbers increased by that number and multiplied by the square of the radius. Place the arc and the successive results so obtained one below the other, and subtract each from the one above. These together give the jiva, as collected together in the verse beginning with "vidvan" etc.


Madhava's formula for Pi was discovered in the West by Gregory and Liebniz.

Madhava's sine series

sin x = x - x^3/3! + x^5/5! - x^7/7!+......

The Europeans encountered difficulties in using these precise sine values for determining longitude, as in the Indo-Arabic navigational techniques or in the Laghu Bhâskarîya. This is because this technique of longitude determination also required an accurate estimate of the size of the earth. Columbus had underestimated the size of the earth to facilitate funding for his project of sailing to the West. His incorrect estimate was corrected in Europe only towards the end of the 17th century CE.

Even so, the Indo-Arabic navigational technique required calculations while the Europeans lacked the ability to calculate. This is because algorismus texts had only recently triumphed over abacus texts and the European tradition of mathematics was “spiritual” and “formal” rather than practical, as Clavius had acknowledged in the 16th century and as Swift (of ‘Gulliver’s Travels’ fame) had satirized in the 17th century. This led to the development of the chronometer, an appliance that could be mechanically used without any application of the mind.

http://www.astrognosis.com/html/madhavatrignometricseries.asp