Vedic Physics of INDIA : The secret underlied .................................................

Vedic Physics of INDIA : The secret underlied

I will mention some of the greatest achievements made by Ancient Indian Scholars in the field of Vedic Physics. Also shall be mentioned the translated versions of Nyaya-Vaisesika Darsana (school of logical physics) and related subjects. I would like to thank Indigo_child and Sbergman27 and many other who have motivated me to come up with this article. No starch, pressed and folded:
The Theological school
The entire universe/space is called Prakriti and manifests by a vibration of the Svra, a current of a life force or a super-string called the Parabrahman and the Purush. This in turns causes the subtle elements of the 5 ethers, or strings(the quality of ether is called sound) to vibrate, the distinct vibration causes the Pancha-Mahabhuttas, the five physical elements.
The five main elements occur in the following order of aggregation:
Akasha (Ether) Tejas (energy) Vayu (forces/fields) Pritvhi (Atomic elements) and Apas (fluid)
Except for ether, all of the elements are composed of discreet and distinct indivisible particles called Paramanu(beyond atoms) i.e. light is composed of discreet and distinct particles. Space, soul and time are eternal.
The Rationalist school
The Darsana’s were part of the six rationalist schools of the Vedas, the main schools were Nyaya(logic), Vaiseshika(physics), Yoga(metaphysics) and Sankhya(philosophy): Each school of thought is composed of it’s own Sutras or aphorisms, rules or formulas, that condense volumes of knowledge into a few sentences. They also contain Vriti(commentary), Bhaksha(explanations) by several teachers, making them selfcontained texts on their discipline. Each Darsana also has a Sutrakala, that is the first teacher that systematized the knowledge of the Vedic teachers into sutras.
The geneology of the teachers of the schools are mentioned and can be traced far into vedic times to the Krita Yuga, more than 5000 years ago. The NyayaVaisesika Sutra was founded by Rishi Gautama and Kanada. The Nyaya and Vaisesika schools originally started as separate schools, but then merged into one due to their common rational approach. The Nyaya-Vaiseshika Sutra consists of 373 Sutras and is composed of 12 chapters. It’s main postulates are:

• All of the universe is composed of the 5 mahabhuttas and the 4 non physicals: that is Fluid, Atomic elements, fields/force, energy, ether and space, time, mind and soul.

• Except ether, all of the physical elements are made of discreet and distinct paramanus or atoms

• Space-time is a frame in which the physical universe exists
• There are seven categories of experience, which are substance, quality, activity, generality, particularity, inherence, and nonexistence.
• Energy and mass are equivalent.

The Vaiseshika Sutras deal with the investigation, observation and mechanics of the universe and the elements and the theory of space and time. A lot of the modern sciences are covered, including laws of motion, gravitation, thermodynamics, waves, hydrostatics and magnetism among others.
Here are some of the Sutras (The source is from an Indian microbiologist):

• Force is that which displaces, holds together or moves things apart.V.S 1.1.20

• In the absence of a force, a particle of matter experiences no change. V.S 1.1.6

• The forces to be considered are an external force, gravity, that with causes attraction of particles, that which causes repulsion of particles and the internal movements of them in matter.

Thus, vaisheShika aims at understanding a substance in terms of the effect of external forces that act on it including gravity and the internal forces on its particles that cause their attraction, repulsion and vibrations. Then the text makes a rather interesting statement:

• V.S 1.1.13  Action is opposed by an equivalent opposite reaction
• V.S 5.1.1618  The diversities of the movement of an arrow are due to the consecutive changes in the components of the acting forces. The stored energy provides the propulsion to the arrow and this causes it move further to a high point. This component keeps reducing while that of gravity increases resulting in its fall.Once the work against gravity ceases then the body reaches an energyless state falling under gravity.
• V.S 1.1.27 The force on a body is the resultant of gravity and the work done against it.
• V.S 5.1.13 In the absence of all other forces (saMyogabindings) gravity exists.
• V.S 5.1.7 The “guna” of forces (direction) prevents a magnitude from being obtained
• V.S.1.1.20a The nature of physical changes in matter is the terms of work being done on the basic particles that constitute matter.
• V.S 2.1.14  The particular nature of air is suggested by the mixing of gases that occurs on their collision. Despite of being made of atoms and occupying space air fails show orderly movement so its form cannot be perceived
• V.S 4.1.8 Solids occupy space and assume form due to conglomeration of the constituent particles.
• V.S 4.1.6 The (fluid’s) particles possess energy. This causes them to possess the property of fluidity. The heat bearing rays provide the particles with energy to form a gas and rise. The heated particles of air impact the vapor and with this energy it mixes with it. Freezing and melting of a liquid as being a result of heat being taken up or given up by its particles.
• V.S 5.2.9 Some apparently solid substances like ghee, lac and wax are in reality liquids, as their particles are naturally “heat-conjoined” or disorganized as in water. Other true solid substances such as tin, lead, iron, silver and gold need their atoms to be supplied with external heat to disorder them before they become a fluid.
• V.S 2.1.67 Any body’s mass needs to be wholly explained in terms of its constituent particles.
• V.S 1.1.89 A substance can only emerge from another substance and not on its own eventhough its properties change from one to another.
• V.S 9.1.9 Any fundamental particular entity can be a constituent multiple substances.
• V.S 1.1.22 Any substance comprising of two or more primary particle types requires a chemical reaction to generate the conjoining and break up of preexisting molecules.
• V.S 1.1.23 The “molecules” are stated as emerging from combinations between the fundamental entities.
•  V.S 1.1.25 Forces are necessary to bring about combination and break up of molecules.
•  V.S 1.1.28 The combinations of particles to produce molecules result in substances with states very different from those of the original particles.

Prashastpada, 5th century commentator on VS mentiond two forms of physical force:

• Vega (mechanical)

• sthitisthApakatA (elasticity)

Prashastpada has defined ‘Vega’ in the following ways:

• It is as a result of mechanical force that action is produced.

• Vega is proportional to the work produced and works in a given direction.

• Vega opposes combination of matter and sometimes one Vega produces other Vegas in sequence.

The inference of the above definition is as follows:

• Vega (mechanical force) is a special cause for action.

• Vega is proportional to the action produced and works in a given direction.

• Vega is opposed by an equivalent opposite reaction

Kanadas laws:

• In the production or increment of karma (i.e. motion), the root cause is force. In other words, there is incremental or decremental change in motion.

• This law is a law of the measure of force. According to this, so long mechanical force works, there is change in motion i.e. there is momentum. To find its value, it is calculated how much work it produces in a unit time.

Mathematically, the rate of change in momentum i.e. the increment in work in unit time is proportional to the force in action. Also, this change is in the direction of the force. Suppose that the mass of an object is ‘m’ and in time interval ‘t’, the velocity of the object changes from ‘u’ to ‘v’ due to the force acting on it. Then,
Initial momentum = mu
Final momentum = mv
Change in momentum = m(vu)
Therefore, the rate of change of momentum = m(vu)/
t = ma (from Kanada’s first law)
From Kandas second law,
force is proportional to the rate of change of momentum.
Or, p k ma
Or, p = kma (where k is a constant)
If m=1 and a=1, then
1 = k*1*1 or k = 1
Or, p = ma
Therefore, unit force is the one that produces unit acceleration in an object of unit mass. The VS then goes to say that force is a result of work and is not a physical quantity which is superior to Newtons law that measures it as a physical quantity.
The sutras on energy:
Vaiseshika defines energy as being a radiant thing(i.e. energy is radiation) and energy is related to
temperature and motion of a particle.
Prashatpad has discussed four kinds of energy: terrestrial, celestial, abdominal and Akaraj. These are
defined according to their source:

• Terrestrial: When fuels are burnt “with a flame” such as wood or coal

• Celestial: The energy produced by the sun and in electricity

• Abdominal: The cause of the process of digestion or subphysical.

• Akaraj: Paraphysical, metals like gold and platinum have this kind of energy.

There are material obstructions of two kinds:

• That which absorbs energy.

• That which refracts energy(the knowledge of refraction of energy is corroborated by the study of spectroscopy(Anshubodhini).

• That unseen cause of the motion of an iron rod towards a magnet and the effects of electricity are different kinds of energies.

Sound(waves) is also an energy and there are many forms of sound:

• Sound that is in matter.

• Sound aspect of matter.

If would seem from the above, that not only are sound, light, heat, electricity and magnetism seen to the same, but particle-wave duality is also understood and the refraction of energy and matter. I wonder what kind of “para-physical” energy is in gold and platinum? Anyone got an idea?
The Physics of light
The first physics of light in the modern world was proposed by Sir Isac Newton, that demonstrated that light can be split by a prism into it’s component rays/colors, however he believed light to be of infinite speed. His physics of light was rejected by mainstream science at the time. However, in Vedic India, the physics of light was understood and accepted. We also know that they had calculated the speed of light. As we have demonstrated in the previous post, the Vedic Indians understood the process of refraction and absorbtion of energy by “material obstructions” and they understood heat, eletricity and magnetism to be forms of energy. It is already understood by the elemental theory that light is also an energy and is composed of discreet units. This was of course was not understood in modern times till Max Plank and Einstein in the 20th cetury devised quantum theory after the study of black body radiation and the photoelectric effect.
Proof of the understanding of the physics and properties of light from various schools of Vedas:
The Mimamsa school:

• A flame is considered to comprise of light particles in constant motion and forming a radiation diffusing away from the wick. The field of vision of an eye extends out to in increasing circles and ends at the object. Cakrapani however felt that light rays move out in all directions much as sound waves do, the difference being that light travels faster.

The school of Ayurveda(medicine):

• Light arriving at the retina serves both to illuminate the world world and thus become the faculty of vision. Varahamihira, the reflection of light is caused by light particles arriving on an object and then backscattering (kiranavighattana, murcchana). Vatsyayana refers to this phenomenon as rasmiparavartana and this explains the casting of shadows and opacity. Vacaspati interpreted light as composed of minute particles emitted by substances and striking the eyes. Refraction is caused by the ability of light to penetrate inter-atomic spaces of translucent or transparent materials. Uddyotakara drew a comparison with fluids moving through porous objects (tatra-parispandah tiryaggamanam parisravah pata iti).

• Color recognition was understood by the Nyaya-Vaisesikas as being caused by the nature of human eyes.

• The Eyes: were made up chiefly by unseen tejas particles(I suppose this refers to eye pigments). We already know they knew all the colors of visible light and their order in the electromagnetic spectrum, from the metaphysical charka system, of 7 main energy vorticies in the body from the base of the spine to the top of the head, each vibrating at a certain frequency and having a certain color. They are as follows: red, orange, yellow, green, blue, indigo, violet. This is also taught by Rama’s acharya(teacher) in the Ramayana when he is in school. This knowledge can also be found in the Vedas (it should not be surprising, as the schools are based on the Vedas):                                                                                                                                                                                                                                                   “Seven horses draw the chariot of the sun, tied by snakes” .Rg Veda 5. 45. 9                                                                                                                                                    The above poetic verse is extremely interesting, because not only does “horse” mean rays of light in this context, but the motion of a snake is curved, and it would therefore imply they knew light did not travel in straight lines, but in a curved path, which is a predicate of relativity that space-time is curved. This can be further corroborated by a verse in the Athara Veda, that says: there are seven types of sun’s rays” sapta surayasya rasmayah. “abilities to reflect and refract it, it would seem logical therefore that some kind of lens devices would have.

This a very modern scientific understanding of light. As, they understood light so well, as well as been devised, such as telescopes. It would certainly explain some of the astronomical data recorded in the Vedas. However, we will see later, that the understanding was so advanced that they could do light spectroscopy, which is part of the Amsu Bodhini by Maharishi Bhadarwaja(who also wrote the Vyaamnaika Shastra) and such a device has in fact been designed and tested by Indian scientists from directions in it.
The secrets of alchemy:
As has been discussed already in other threads, the knowledge of the atomic numbers  of elements is implied in the verse in Srimad Bhagvatam, where it said that bells metal is transmuted into gold through an alchemical process and bells metal is an alloy of copper and tin(Cu29 + Sn50 = Au79). As we know the science of alchemy originates in India, there is also some indications of alchemy in Egypt. In the above, we saw from the Vaiseseshika Sutras that certain metals are specified that are said to have a para-physical energy called Akaraj, and it mentions gold and platinum. We also know that Mercury had a very important role in vedic alchemy and is used in many devices, such as the mercury vortex ion engine.
There is something very astonishing about these metals: They belong to a rare group of metals called ORMES (Orbitally Rearranged Mono-atomic elements) that have only been recently discovered by high energy physicists and possess para-physical qualities:
The ORMES or m-state materials are thought to be the precious metal elements in a different atomic state. The following elements have been identified in this different state of matter:
Known ORMES Elements:
Element-Atomic Number
Cobalt 27
Nickel 28
Copper 29
Ruthenium 44
Rhodium 45
Palladium 46
Silver 47
Osmium 76
Iridium 77
Platinum 78
Gold 79
Mercury 80
These m-state elements have been observed to exhibit superconductivity, superfluidity, Josephson
tunneling and magnetic levitation. These m-state elements are also present in many biological systems. They may enhance energy flow in the microtubules inside every living cell. We are beginning to see now that the physics of Vedic times is extremely advanced and we also have proof of it. We may learn something new about physics yet.
Wave Mechanics:
Most of the modern physics of the nature of waves was discovered in the 17th century and the late 16th century. Galileo was the first to study the nature of sound and waves and later his contemporaries advanced it further. However, as we have seen from the mounting evidence, physics in vedic times was more advanced, so not surprisingly the physics of waves was also understood and to an astonishing level(can you expect less from a culture that says everything is vibrations) In fact we’ve seen it was also understood that particles have a wave nature. As with all vedic physics, this is all united into a metaphysical concept of soul and mind. Remember, in vedic physics the observer is united with the universe. There exists no duality and separation in the vedic model of the universe, it is only part of an illusion of the mind, and it called “maya” thus modern quantum mechanics is closer to the vedic model than the mechanistic wave or particle model is.
According to VS, there are two types of sound:

• Musical sound

• Vocal sound

The cause of sound is due to the result of oscillation of particles in the air causing by the sound wave and the particles working concurrently. The Mimamsaka school held that sound itself and its travel was the result of the condensation and rarefaction of air molecules. The intensity and timbre of sound was seen as varied and a consequence of the varying kampasantanasamskara (vibrations) of air molecules.
Sound are defined as waves and and there are two modes of waves according to the VS:

• Traverse

• Longitudanal

This is explained in ancient Indian literature on music. Musical pitches(sruti) are caused by momentum and frequency of vibrations. A svara, or tone(note, god is also called a svara in the Shiva Purnana) is said to consist of a sruiti(fundamental tone) and anuranana(harmonics) Note, while it defines anuranana as harmonics, the root anu means particles, however as this is defined as a wave and it is already understood that particle and waves dual, therefore it could also mean harmonics of wavicles.
The relationship between svara and sruti, that is momentum and frequency of vibrations and tone, can be understood as parinama(nodal change), vyanjana(manifestation) jativyaktyoriva tadatmyam (genus and species), vivartana(reflection) and karyakaranabhava(cause and effect). An example is given of a wave on the surface of water. When a disturbance is created(dropping a pebble for instance) it creates a wave, which creates another equal wave with the same motion and this creates another equal and this progression continues towards the end. This is very similar to Huygens Principle, which says that each point on a wave front are independent sources, which produce more wave fronts, called wavelets at the same velocity as the propagation wave.
According to VS, sound is the highest quality of the fourth state of matter(ether or akasha) The ether itself has 5 states. It would appear it is referring to the state of plasma. As it explains the first state of ether arises due to high vibrations of sound. It says that matter has a sound aspect, and when a vibration is caused it generates an acoustical wave which travels through the air working with it concurrently and resulting in oscillations of paticles in the air and this causes the intermolecular space of the air to rise in vibrations and causes the atoms to eventually work into the first state of the ether.
As we’ve learnt from the VS earlier the state of solids, liquids and gas were understood in terms of the kinetic energy i.e. vibrations. When a particle is supplied energy from the “heat bearing rays” it disorders and posses the quality of fluidity(kinetic energy) which then rises into a vapor and joins with gasses in the air and it says the first ether is then produced from further vibrations of air, which can only be caused by providing even more energy, therefore the ether is indeed plasma. Plasma IS produced by heating gas to the point where it starts to release electrons and become ionized; i.e. charged gas is plasma. I think this is interesting, because for the first time a clear link between plasma and the metaphysical ether has been made. Thus we learn from the VS, that beyond plasma there are four other states. The key is vibration in creating those. However, if we continue to increase the vibration of the frequency in this matter indefinitely, eventually it will cause space itself by causing the fabric of space-time to rupture! Now, that is very interesting because space and time are indeed mentioned as the nonphysical elements in the VS. And, please do excuse me for my excitement, it EXPLAINS the physics of the quantum vacuum.
Why does emptiness have such an amazing potential of energy? Because, to create space we need an amazing amount of energy, and therefore the viritual quanta that fluctuate in and out of existence, are actually nothing more than particles vibrating at an amazing rate. This ultimately brings us to the Vedic concept of the entire universe being the vibration of the life force. The physics in the Vedas is truly astonishing. And it is no wonder why so many quantum physicists, such as Bell, Bohr, Heisenberg, Schrodinger, Einstein adored it so much. As Einstein said
“when referring to how god created the universe in Bhagvad Gita everything else seemed superfluous.”
There are many famous people, writers and Nobel laureates that hold Vedic literature in high esteem. For example Nicola Tesla: he is undoubtedly one of the greatest physicists and inventors to have lived. Yet, little is known that Nicola Tesla was very strongly influenced by the vedic literature and actually used Sanskrit terminology in one of his unpublished articles. It is very likely his theory of free energy and wireless transmission of electricity was influenced by the vedic teachings:
“There manifests itself in the fully developed being , Man, a desire mysterious, inscrutable and irresistible: to imitate nature, to create, to work himself the wonders he perceives…”
Long ago he recognized that all perceptible matter comes from a primary substance, or tenuity beyond conception, filling all space, the Akasha or luminiferous ether, which is acted upon by the life giving Prana or creative force, calling into existence, in never ending cycles all things and phenomena. The primary substance, thrown into infinitesimal whirls of prodigious velocity, becomes gross matter; the force subsiding, the motion ceases and matter disappears, reverting to the primary substance.” According to Leland Anderson the article was written May 13th, 1907. Anderson also suggested that it was through association with Swami Vivekananda that Tesla may have come into contact with Sanskrit terminology and that John Dobson of the San Francisco Sidewalk Astronomers Association had researched that association. It is also interesting to note that Tesla tried to show that matter is just potential energy after a discourse with Swami Vivekanada:
Vivekananda met with many of the well known scientists of the time including Lord Kelvin and Nikola Tesla. According to Swami Nikhilananda: Nikola Tesla, the great scientist who specialized in the field of electricity, was much impressed to hear from the Swami his explanation of the Samkhya cosmogony and the theory of cycles given by the Hindus. He was particularly struck by the resemblance between the Samkhya theory of matter and energy and that of modern physics. The Swami also met in New York Sir William Thompson, afterwards Lord Kelvin, and Professor Helmholtz, two leading representatives of western science. Sarah Bernhardt, the famous French actress had an interview with the Swami and greatly admired his teachings.
In a letter to a friend, dated February 13th, 1896, Swami Vivekananda noted the following:
…Mr. Tesla was charmed to hear about the Vedantic Prana and Akasha and the Kalpas, which according to him are the only theories modern science can entertain…..Mr Tesla thinks he can demonstrate that mathematically that force and matter are reducible to potential energy. I am to go see him next week to get this mathematical demonstration. [10]

Swami Vivekananda was hopeful that Tesla would be able to show that what we call matter is simply potential energy because that would reconcile the teachings of the Vedas with modern science. The Swami realized that “In that case, the Vedantic cosmology [would] be placed on the surest of foundations”. The harmony between Vedantic theories and and western science was explained by the following diagram:

                   BRAHMAN          =          THE ABSOLUTE
                      |                              |
                      |                              |
              MAHAT OR ISHVARA      =      PRIMAL CREATIVE ENERGY
                      |                              |
                 +---------+                    +---------+     
               PRANA and AKASHA     =        ENERGY and MATTER

It is not exactly known just how influenced Einstein was by the vedic literature. But, it is known that Einstein had actually been exposed to the Bhagvad Gita and held it in very high esteem. Remember, the relation between energy, mass and frequency and the relativity of time(we will cover this later) was already understood in the vedic literature and the speed of light was calculated and first mentioned in the 10th century by Sayana. Just before, Nicola Tesla was trying to relate energy and mass. So, Einstein could have indeed learnt it from the Vedas.
Erwin Schrodinger, famous for the physics paradox “schrodinger’s cat” and his works on wave theory of matter, the co-founder of quanum theory for which he was awarded the nobel prize for physics was obsessed with the Vedas. In fact he said in his autobiographical essay he explains that his discovery of quantum mechanics was an attempt to give form to central ideas of Vedanta which, in this indirect sense, has played a role in the birth of the subject. In 1925, before proposing theory was complete,
Erwin Schrodinger wrote:
“This life of yours which you are living is not merely apiece of this entire existence, but in a certain sense the whole; only this whole is not so constituted that it can be surveyed in one single glance. This, as we know, is what the Brahmins express in that sacred, mystic formula which is yet really so simple and so clear: [tat tvam asi], this is you.”
Even the famous Schrodinger cat’s paradox was an old Sankhya Vedic paradox that Schrodinger explains in his 1925 essay. In the 5th century a debate was held between the Hindus and Buddhists as to the nature of the universe flux, they said this:
“Buddists: The phenomena consist of an infinity of discrete moments following one another almost without intervals…. There is no matter at all, flashes of energy follow one another and produce the illusion of stabilized phenomena. The universe is a staccato movement.”
“Hindus: The phenomena are nothing but waves or fluctuations standing out upon the background of an eternal, all pervading undifferentiated Matter with which they are identical. The universe represents a legato movement.”
In 1925 Schrõdinger resolved that paradox the way the Vedantists did: he asserted that all consciousness is one. As he wrote:
“But it is quite easy to express the solution in words, thus: the plurality [of viewpoints] that we perceive is only an appearance; it is not real. Vedantic philosophy, in which this is a fundamental dogma, has sought to clarify it by a number of analogies, one of the most attractive being the many faceted crystal which, while showing hundreds of little pictures of what is in reality a single existent object, does not really multiply the object.”
Here is another quote from his essay:
“… you may suddenly come to see, in a flash, the profound rightness of the basic conviction of Vedanta:
… knowledge, feeling and choice are essentially eternal and unchangeable and numerically one in all men, nay in all sensitive beings.”
According to his biographer Walter Moore, there is a clear continuity between Schrodinger’s understanding of Vedanta and his research:
Schrodinger became a Vedantist, a Hindu, as a result of his studies in his search for the truth. Schrodinger kept a copy of the Hindu scriptures at his bedside. He read books on Vedas, yoga, and Sankhya philosophy and he reworked them into his own words, and ultimately came to believe them. The Upanishads and the Bhagavadgita were his favorite scriptures.
According to his biographer Moore, “His system or that of the Upanishads is delightful and consistent: the self and the world are one and they are all. In a famous essay on determinism and free will, he expressed very clearly the sense that consciousness is a unity, arguing that this “insight is not new… From the early great Upanishads the recognition [Atman = Brahman] (the personal self equals the omnipresent, all comprehending eternal self) was in Indian thought considered, far from being blasphemous, to represent the quintessence of deepest insight into the happenings of the world. The striving of all the scholars of Vedanta was, after having learnt to pronounce with their lips, really to assimilate in their minds this grandest of all thoughts.”
He considered the idea of pluralization of consciousness and the notion of many souls to be naive. He considered the notion of plurality to be a result of deception ([maya]):
“the same illusion is produced by a gallery of mirrors, and in the same way Gaurisankar and Mt. Everest turned out to be the same peak seen from different valleys.”
Schrodinger wrote a philosophical book later on called,’What is Life?’ which also used Vedic ideas. The co-discoverer of the DNA code was very inspired by Schrodinger’s book.
David Bohm: Bohm’s contributed on the work on the Manhattan project to devise the nuclear bomb. He contributed a lot of quantum mechanics and relativity theory, discovering the electron phenomena of the Bohm-diffusion. He also became very fascinated with the Vedas and was astounded to as how well his theories on quantum mechanics were consistent with the vedic views. Here is a transcript of a conversation between Bohm and Weber:
—————————————————————————————————————————————————————————————————
Bohm: Well, they say three persons, the Trinity, which are one. Anyway, it is something like a human being, or rather the other way around; that man is the image of God. That implies that there is a total significance. If you say Atman, in Hinduism, something similar is implied.
Weber: Atman and Brahman, seen as identical; the micro and the macrocosm.
Bohm: Yes, and Atman is from the side of meaning. You would say Atman is more like the meaning. But then what is meant would be Brahman, I suppose; the identity of consciousness and cosmos.
Weber: Looked at from the so called subjective side it would be Atman. And what is meant is the objective: meaning in this sense that somasignificant and signasomatic unite the two sides. This claims that the meaning and what is meant are ultimately one, which is the phrase ‘Atman equals Brahman’ of classical Hindu philosophy.
Weber: It’s an identity thesis claim. To relate this again to what some of the great philosophers of the past have said: soma-significant and signa-somatic aren’t they your way of working out your own creative concepts for what Spinioza meant by mind and body, and what Hegel meant by subject and substance?
Bohm: Yes, this is a way of understanding how these are related, extending the understanding, or extending the meaning.
Weber: It has plagued philosophers through the ages that there are these two ways of apprehending reality. You are proposing that signa [mind] and somatic [body] are somehow the very fabric of everything in the universe and that this gets expressed in appropriate ways at different levels of organization.

Bohm: Yes [meaning is relevance in a knowledge unit for producing the change that results in the emergence of the prime attribute, and the larger context in which it causes change]. and the bridge is the energy that creates the soma and regulates it and so on.
Weber: Let’s pursue this idea of the bridge of energy.
Bohm: The energy which is informed with meaning [potential relevance in this circumstance].
Weber: Could one put into words the idea of a meaning or a purpose for all this? You once suggested greater clarity of the universe about itself.
Bohm: That could be part of its end. Maybe an end of greater order, greater clarity, an end to create something.
Weber: So that meaning and being become transparently clear to the organism at all levels of itself?
Bohm: That would be part of the end. I don’t know how to put the end yet. The end could be said to be love, it could be said to be order, harmony, but the end could also be said to be the process itself.

Weber: Spinoza would have liked that. He said that the universe doesn’t have to have a reason, it is, and that’s enough. Although you start out from physics, your view seems to be similar to that.
Bohm: Yes, because it’s not to say that it has meaning, but that it is its meaning. We are trying to be more clear as to what this meaning is, because then it will have changed our being. [Since this meaning is the only one we have, it is good. Living in harmony with it is good. Living in disharmony with it is evil. [72798jb]
Weber: You are a physicist, yet so much of this sounds like what a mystic would say: that in the mystical experience there simply is profound and selfevident meaning, without utilitarian overtones. Isn’t that what you are saying?
Bohm: Yes,. utility is only a small part of meaning. Utility is a meaning, but its a rather restricted
meaning. The question is: Useful for what? It always occurs in some context without
the context we cannot discuss utility.
Weber: So concerning the question raised earlier, ‘Do we discover or do we create meaning?’ it is as if in discovering it we create it or create it in us.
Bohm: Not only that, but we enrich it; we create something which has not been there [but had the
potential to be there, if organized properly].
Weber: We add to it.
Bohm: Yes, we are part of it and it is part of us.

Weber: Since any meaning we grasp in it changes its being, this makes us partners in the evolution of the universe.

Bohm: Yes, that’s the proposal… p. 449.
…
Weber: Well what does all this imply for the human world? Looking at the universe in this way changes our lives in what way?

Bohm: It’s hard to say at first, but it will clearly imply something very different, a different attitude in the sense that we won’t give that much primary weight to the external and the mechanistic side the side of fragmentation and partiality [Slobadan Milosovich, us against them at all costs. They do not matter, because we are different from them and distant from them with no interaction with them determinism (separate and independent, fractured mentally (not integrated) and fractured socially (projecting out major parts of ourselves on to the "enemy"]. Also it encourages us much more toward a creative attitude, and fundamentally it opens the way to the transformation of the human being because a change of meaning is a change of being. At present we say because of the confused fragmentary meanings we have confused fragmentary being, both individually and socially. Therefore this opens the way to a whole being, in society and in the individual.
…
Weber: To relate it to human psychology and transformation, the key seems to be the Socratic maxim ‘Know yourself,’ go inward, and also ‘Observe’.
Bohm: And also outward. The outward and the inward are one part of one total meaning.
———————————————————————————————————————————————————————————————————————————————————————————————————————————————————————–
Robert Oppenhemier was a very famous nuclear physicist and also called the father of the nuclear bomb, he made many contributions to quantum mechanics and later his work lead to the quantum tunneling effect. He was also smitten by Vedic literature and used a passage from the Bhagvad Gita to describe the first nuclear bomb explosion. He even alluded to the belief that the the nuclear bomb is not the first in human history. Here are some of the things he said and wrote:
“Access to the Vedas is the greatest privilege this century may claim over all previous centuries.”
The general notions about human understanding… which are illustrated by discoveries in atomic physics are not in the nature of things wholly unfamiliar, wholly unheard of or new. Even in our own culture they have a history, and in Buddhist and Hindu thought a more considerable and central place. What we shall find [in modern physics] is an exemplification, an encouragement, and a refinement of old wisdom.”
He was asked by Christian Century magazine to list 10 books that have shaped his life and philosophy of the world. Two of those he mentioned were vedic texts and a third by T.S elliot(who was also a veda lover) which alluded to a lot of vedic literature. We therefore learn that a lot of modern quantum physics is based on the Vedas and many scientists and physicists appreciate them. Yet, it is not surprising, because the Vedas indeed are the fountain head of knowledge and we are seeing in this thread just how advanced Vedic physics is and hence why so many scientists resonate with them.
Space and time
The nature of space and time:
The science of space, time are amongst the highest science of the Vedas, and indeed space, time and consciousness, also called metaphysics, is what modern scientists are grappling with today. This is 21st century science and the ball was set into motion by Einstein’s theory of relativity. Relativites main postulates are that space and time are relative to the observer and energy and mass are equivalent and most cutting edge quantum physics has devised the model of observer dependent spacetime.
Slowly, we are coming towards the vedic model of the universe, though our understanding is still premature. The Vedic Indians already had figured it all out thousands of years before Einstein and modern quantum physicists. The argument between Schrodinger and Heisenberg had already taken place between the Buddhists and Hindus 1500 years ago. The particle-wave duality and the equivalence of energy and matter was already postulated in the Vaiseshikla sutra near 3000 years ago and all this knowledge is as ancient as the Vedas which could be more than 10,000 years old.
We will now cover space and timeseparately according to the vedic model. Space, time and mind are considered as nonphysical elements and seen as energies that are composed of particles. The nature of space, time and mind is fractal, like a molecule of DNA, that is that subset contains the entire set. This is surmised in this passage from the yoga sutra: the entire universe exists in one subatomic particle and the three worlds exist in one strand of hair.
Space:
There is space and there is Prakriti Prakriti is unmanifest infinite space. While, space, is the manifest state of Prakriti and is a form of energy, it is calleed akasha or ether. As we’ve seen earlier akasha exists in 5 states of energy and the first is plasma and beyond the plasma state exists space-energy. So Space is not a void, but rather a form of energy. It is composed of constituent particles in a constant state of flux. Further, space is not flat, rather it is curved and this is because of the high state of space energy and it’s universal gravitational field. Yes, space would thus have a univeral gravitational field, because it’s a high concentration of energy at a single point an because of the curved nature of space. Matter is not the cause of gravity, rather gravity is an effect of space. We learn this in the Shiva Purna where it tells us that the ethers shape Prakriti into a sphere. Space is defined as a frame in which matter exists in the Vaiseshika-Sutra, while the Srimad Bhagvatam define space as a bubble in which matter exists. Ultimately, it is called “maya” an illusion.
Time:
Time is called “samay” and is also a form of energy, one of the non physical elements, and the cause of all material nature. The factor of time affects all people in different ways. A difficult concept this maybe for some to grasp, but the past, present and the future are simply illusory and they all exist in one moment in the absolute reality of Mahavishnu. The time aspect of this universe(there are infinite universes) is seen as both relative to the observer and absolute to Brahmas reality the universal consciousness. The vedic time cycles are measured relative to Brahma. His time is as follows:

• One day of Brahma: 4.32 billion years

• One day and night of Brahma: 8.6 billion years

• One life of Brahma: 133 trillion years

(According to 5th century Indians we are in the 51st year of Brahamas life, so the universe is some 600 billion years old. That is many times the current estimate).
The higher universes/worlds exist in a state of high energy and time is slower there. In the Purans it speaks of humans being that have gone to the higher universes/world for minutes and seconds and experienced time-dilation effects of thousands and millions of years.
One such account is given in the Srimad Bhagvatam Purana: A king of an submarine(underwater) civilization, maharishi Kakudmi and his Revati were a highly advanced race with great technology.
Kakudmi went on his spaceship to the Brahama’s world/universe. “O Maharaja Pariksit, subduer of enemies, Revata constructed a kingdom known as Kusasthali in the depths of the ocean. There he lived and ruled such tracts of land as Anarta, etc. He had one hundred very nice sons, of whom the eldest was Kakudmi. Taking his own daughter, Revati, Kakudmi went to Lord Brahma in Brahmaloka, which is transcendental to the three modes of material nature, and inquired about a husband for her.
When Kakudmi arrived there, Lord Brahma was engaged in hearing musical performances by the Gandharvas and had not a moment to talk to him. Therefore Kakudmi waited, and at the end of the musical performances he offered his obeisances to Lord Brahma and thus submitted his long standing desire. After hearing his words, Lord Brahma, who is most powerful, laughed loudly and said to Kakudmi, ‘O King, all those whom you may have decided within the core of your heart to accept as your son-in-law have passed away in the course of time. Twenty seven catur-yugas have already passed. Those upon whom you may have already decided are now gone, and so are their sons, grandsons and other descendants. You cannot even hear about their names.’ (SB 9.3.2832)

• A caturyuga = 4,320,000 years

• 27 catur yuga = 116,640,000

• One second of Brahma = 100,000

Therefore Kakudmi was waiting for 19 min and 26 seconds and 116,640,000 years had elapsed on Earth. Experts from Vedic texts on time:
Srimad Bhagvatam Purana:

• “The time factor, who causes the transformation of the various material manifestations, is another feature of the Supreme Personality of Godhead. Anyone who does not know that time is the same Supreme Personality is afraid of the time factor.” (SB 3.29.37)
• “All these are considered the qualified Brahman. The mixing element, which is known as time, is counted as the twenty fifth element.” (SB 3.26.15)
• “The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego of the deluded soul who has contacted material nature.” (SB 3.26.16).
• “My dear mother, O daughter of Svayambhuva Manu, the time factor, as I have explained, is the Supreme Personality of Godhead, from whom the creation begins as a result of the agitation of the neutral, unmanifested nature.” (SB 3.26.17)
• “By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements, keeping Himself within as the Supersoul and without as time.” (SB 3.26.18)
• “The Supreme Personality of Godhead, in His feature of eternal time, is present in the material world and is neutral towards everyone. No one is His ally, and no one is His enemy. Within the jurisdiction of the time element, everyone enjoys or suffers the result of his own karma, or fruitive activities. As, when the wind blows, small particles of dust fly in the air, so, according to one’s particular karma, one suffers or enjoys material life.” (SB 4.11.20)”

Conclusion:
This is a highly advanced understanding of space and time. We’ve seen that the nature of space and time as an energy, their relativity and the effects of time-dilation.
Vedic Spectroscopy
Here is the piece on the ancient light spectroscopy, and is the clearest proof yet of how
advanced vedic civilization were, and consistent with other vedic texts. I have worked very hard in getting the Hindi translated with my friend. Some parts still remain untranslated and I will not include them, as they are probably not necessary. They talk about prism settings, calculations and instructions on how to make the lens and prisms.
As was said, recently Indian scientists had constructed an ancient spectrometer/monochrometer from Maharishi Bharadwaja’s Amsu Bodhini.  Maharishi Bharadwaja is the same author of the Vymaanika Shastra, however unlike the Vyaamanika Shastra, the Amsu Bodhini has not been channeled psychically and was kept in a very old library at Oriental institute, Vadodara in India. It is the first chapter of Maharishi’s masterwork yantra Saraswana(all about machines) of which VS(science of aeronautics) is also a section.
This is a highly credible and technical text and supported by the biggest scientific institutes in India, including NML(National metallurgical lab) where it was constructed. It was also published in India’s prestigious scientific journal, INSA. I have also included the original Sanskrit, I don’t know what much good it will do, but for those who want to research this further, can do so. The information given in this
post on the spectrometer will probably not be sufficient to understand how it works or construct one from the directions. This is because this is not an engineering post, but a post to show that spectroscopy was practiced in Vedic India. For those who want the entire scientific papers, you will have to arrange for this yourself by either contacting NML or INSA. What is certain however, that they do exist.
We will also note that the theory of particle physics, radiation and quantum dynamics of ancient India, all that have been explained from their original source in this thread, were advanced enough to allow the empirical science of spectroscopy(heck, we’ve also learnt that some of modern physics is derived from the Vedas) The key knowledges are for any kind of spectroscopic knowledge are the following:

• Energy and mass are equivalent

• Heat and light are a form of energy; radiation

• Light is composed of discreets units of quanta

• A particle has a wave nature

• The wave nature of radiation

• A wave can be absorbed, reflected or refracted with certain materials

All of this is already understood by the Vedic Indians, this allows for lens devices (darpana yantras) that are actually talked about in the Vyaamanika Shastra. These devices could be telescopes, lasers, hologram projectors, microscopes, spectrometers and solar cells(talked about in various vedic literature)
Radiation Spectrometer: This is quite a novel spectrometer, it’s ancient name is, Dwanata Pramkar yantra, and you have never seen anything like it before. It is an astronomical instrument, that splits light rays with prisms into it’s components, due to dispersion of particles. It is analogue and measures all kinds of radiation of various wavelengths, based on the spectral deviation from a Vedic preset universal minimum deviation setting, which is a new concept for modern times which causes a reading of spectral lines on a dial, which is indexed with table which has the various readings for various kinds of radiation. The Amsu Bodhini is a cosmological text that deals with the evolution of the universe. It teaches that the evolution of the universes are caused by bindu vishput/maha vishput(big bang) which causes the solar systems and the suns( There are 5 types of spectrometers to measure radiation, the one we are discussing is a optical instrument and radiation is categorized into 3 types: infrared, visible and ultraviolet. If we recall, the maha vishput is also talked about in the Rig Veda.
Electromagnetic radiation is explained as frequency of the vibration and movement of high velocity positrons(anti electrons) and electrons and causes the three gunas, which here are defined as infrared, visible and ultraviolet. Now, that is interesting as it relates the cause of various kind of radiations to be simply the vibrations and movements of electrons and positrons, further still, electrons and positrons
would annihilate each other, and produce pure energy i.e radiation.
It would therefore mean that the Vedas are telling us that energy is simply the constant annihilation of particles and antiparticles. This would perhaps explain the state of the quantum vacuum and virtual particles, that are constantly fluctuating in and out of existence, in effect they are colliding with anti-particles and being annihilated,  therefore the resultant is always zero. However, what we perceive to be
zero, is actually space-energy.
This concept of the universe being in a state of perpetual annihilation is depicted by Shiva’s cosmic dance.
This is also consistent with vaiseshika Sutra view of all manifestations of nature, space, time, plasma, energy, matter is simply vibrations of particles(which are turn cause by vibrations of a superforce)
Summary of the Dwanata Pramkar Yantra: In the Yantra Saraswana there are 109 different machines, that are composed of 32 different components. Our spectrometer is composed of 13 components:
The components are prisms, windows, lens and various kinds of materials, they all have been fabricated from the metallurgical and chemical formulas given in the text. One such component, is a highly sensitive and transparent infrared glass, which is completely resistant to moisture. The refraction of the light is measured in ancient Vedic angle units, called kakshay(1 kakshay = 104 radian) and the action and motion of particles dispersed are counted. The data is analysed according to the mathematics of the deviations from the universal minimum deviation setting, for which a simple mathematics formula has been obtained.
Directions on building the device:
Note: The units that are used are angula (finger) and karmac. I am not sure what their equivalent is, but I estimate it as 1 finger = 2cm and 1 karmac = 1mm.

• First and foremost. Make a 120 * 120 finger elipse from a mirror like glass of 106 karmac(mm) which will form the base. In the centre draw lines like a a 24 hour clock and two circles on both sides of it and making sections on it like a dial.                                                                                          यंत्रस्थद्वादशांगस्यपूर्वभागेस्थितेक्रमात्।
  चतुस्श्रेयथाशास्त्रंवर्तुलंभारवर्जितम्।
  वितसस्तिदशकायामंसुदृढंचसुसूक्ष्मकम्।।
  छायापकर्षणादर्शषडुत्तरशतात्मकम्।
  शास्त्रोक्तविधिनासम्यक्स्थापयेत्सुदृढंत्तथा।।
  पश्चाच्छायापकर्षणदर्पणे शास्त्र:क्रमात् -
  शंकुस्थानाद्दक्षवामपार्श्वयोरुभयोरपि।
  त्रिंशत्त्रिंशल्लिखेद्रेखादर्पणान्तावधिक्रमात्।।
  अह:प्रमाणघटिकान्दक्षरेखास्तयो:क्रमात्।
  रात्रिप्रमाणघटिकान्वामरेखस्तस्थैवहि।।
  प्रदर्शयन्तिसंख्यात:तथाविघटिकान्क्रमात्।
  तेषुदर्शयितुंरेखाश्चतुष्षष्ठिर्विलेखयेत्।।
  सर्वत्र रेखान्त्यभागेबिन्दुनेकसमन्वितान्।
  स्फुटंविलेखयेत्तद्वत्तदन्तस्सूक्ष्मतस्तथा।।

• After that, with a stony glass, make a 4 finger radius and 72 finger height pole and place it in the center of the base. Then from the start of the pole to the end, at 1212 finger distance apart make three holes, so that they will correspond to the electrical wiring to the sides. This is also called the principal pillar.                                                                                              चतुरंगुलमायामषड्वितस्त्युन्नतंतथा।
  इतरांगैस्समाहृतविद्युत्तत्र्यादिभिर्युतम्।।
  स्वमध्यादन्तपर्यन्तंवितस्तैकान्तरंयथा।
  रंध्रात्रयेणसंयुक्तंशिलाकाचविनिर्मितम्।।
  मेरुस्तंभाख्यशंकुंतन्मध्येसंस्थापयेद्दृढम्।

• After that, make three holes on both sides and from principal pillar at 1010 finger distance, make a 60(4) finger height pole(from the same stony glass) so that it corresponds to the first hole. Then make an 88 distance from that at 50(5) finger height and finally at 66 distance make a 40 finger height pole(6). Fix these tightly. Then do the same with the right side, except make them slightly longer. The top of all the poles will have a chain and axle-mechanism.                                                          दृढंदशांगुलायामंक्रमात्यष्ट्यंगुलोन्नतम्।
  पश्चातृतीयरंध्रस्यपार्श्वयोरुभयोरपि।।
  तथाद्वितीयरंध्रस्यपार्श्वयोरुभयोरपि।
  शास्त्रोक्तविधिनादंडमेकंसंधारयेद्दृढम्।।
  दण्डंसंधारयेतद्वत्सुदृढंकाचनिर्मितम्।
  क्रमादष्टाङ्गुलायामंपंचाशदंगुलोन्नतम्।।
  चत्वारिंशत्यंगुलोन्नतमायामेषडंगुलम्।
  एवंप्रथमरंध्रस्यपार्श्वयोरुभयोरपि।।
  दंडप्रमाणमुभयोस्समानमपिपार्श्वयो:।
  दंडंसंयोजयेत्पूर्ववद्दृढंकाचनिर्मितम्।।
  तथासंधारयेत्तेषुदंडानित्रीण्ययथाक्रमम्।
  किंचिदूर्ध्वभवेद्दक्षेवामेथस्थात्स्थितिर्यथा।।
  दंडानांमूलदेशेसंधारयेत्पार्श्वयो: क्रमात्।
  पूर्वोक्ततंत्रिभिर्युक्तचक्रकीलान्यथाविधि।।
•  After that, 3030 lines on both sides make a 50 finger radius circular glass plate. On this, a 80 Surya Prism will be placed(a collminating lens) put in the third hole on the right(top) in such a manner, the corresponding pole on the right can turn it at 3 revolutions per cycle.                                 पंचाशदंगुलायामंविस्तीर्णतावदेवहि।
  त्रिंशद्रेखांचितंपश्चादनुलोमविलोमत:।।
  स्वरूपेभानुवद्भासमानंस्वकिरणैस्स्वत:।
  प्रभाकरमणिं शुद्धमष्ठाशीत्यात्मकंलघु।।
  धारयन्तंमध्यभागे आतपोष्णादिभिर्युतम्।
  प्रभाकरादर्शचक्रंसूर्यप्रतिनिधिंदृढ़म्।।
  मेरोस्तृतीयरंध्रस्थदण्डान्त्यकेन्द्रके।
  त्रिचक्रकीलकैस्सम्यक्स्थापयेद्भ्राम्यतेयथा।।

•  Make a 24 finger radius glass wheel of 206 karmac, on which CAOH and phosphoric acid ray absorbing prism will be placed. Join this to the corresponding chain and axle mechanism on the left.                                                                                         पश्चाद्दिवाकरादर्शवद्रेखाबिन्दुभिर्युतम्।
  सुधाद्रवशशोषादिद्रावकेश्चसुसंस्कृतम्।।
  एतत्संस्कारतश्श्वेताभ्रवद्भास्वरमद्भुतम्।
  आकारेणांशुभिश्चैवचन्द्रमण्डलवत्स्थितम्।।
  भ्राजमानसप्तपंचाशदुत्तरशतात्मकम्।
  किरणग्राहकमणिदधानमध्यकेन्द्रके।।
  पंचचत्वारिंशदंगुलायामंवर्तुलंतथा।
  षोडशोतरद्विशतसंख्याकसुद्ढंलघु।।
  निशाकरादर्शचक्रचन्द्रपतिनिधिक्रमात्।
  पूर्ववत्तृतीयरंध्रवामदण्डान्त्यकेन्द्रके।।
  संधारयेत्कीलकाद्यैस्स्वतस्संचाल्यतेयथा।
• After that, with the Ushmapakshika material made of Madhuvaran, make a circular plate of 6 finger less radius, inscribed with points and indicators, so that two cavaties form on both sides of the plate. In the first cavaity place the 164 karmac infrared sensitive glass. Join this to the corresponding chain and axle mechanism on the right.                                              उष्णापकर्षकंनामलोहंस्यात्कृत्कंतत:।
  तेनप्रकल्पिह्यतंभानुफलकंमधुवर्णकम्।।
  निशाकरादर्शचक्रादपिन्यूनषडंगुलम्।
  बिन्दुरेखांकनैर्युक्तं अवटद्वयसंयुतम्।।
  प्रथमावटमध्यस्थपारदेसन्निवेशितम्।
  चतुषष्ट्युत्तरशतसंख्याकंभारवर्जितम्।।
  घर्मपहारकमणिंबिन्दुरेखांकनैर्युतम्।
  दधानंसुदृढ़सूक्ष्ममेरोरूर्ध्वंयथाविधि।।
  क्रमाद्द्वितीयरंध्रस्थदक्षदंडान्त्यकेन्द्रके।
  त्रिचक्रकीलकैस्सम्यक्स्थापयेद्भ्राम्यतेयथा।।
• After that, points, lines and indictators that have been made on a 173 karmac dhoom colour circular glass plate, on which is placed a 214 karmac lens suitable for ultraviolet radiation. Join this to the corresponding chain and axle mechanism on the left. When exposed to sun light, it will tell us about the ultraviolet radiation, according to the graduations. पश्चाच्चतुर्दशोत्तरद्विशतेनयथाविधि।
  तमोगर्भाख्यमणिनायोजितंभारवर्जितम्।।
  त्रिसप्तत्युत्तरशतात्मकंधूम्राकृतिंतत:।
  छायामुखादर्शचक्रबिन्दुरेखांकनैर्युतम्।।
  मेरोर्द्वितीयरंध्रस्थवामदण्डान्त्यकेन्द्रके।
  निशाकरादर्शस्याधस्थात्स्थापयेदृढ़म्।।
  एतत्सूर्यप्रकाशस्थतमछायाप्रकर्षणम्।
  कृत्वाविनिश्चीयतेतत्प्रमाणंचांकनादिभि:।।
• After that, a caliberated 96 karmac glass circular wheel, will be joined by a 42 karmac prism. Join this to the corresponding chain and axle mechanis, on the right. पश्चाद्द्विचत्वारिंशतिकप्रभामणिनायुतम्।
  भागर्भादर्शवर्गस्थंषण्णवत्यात्मकंतत:।।
  स्वच्छंप्रभामुखादर्शबिंदुर्रेखांकनैर्युतम्।
  मेरुस्तंभप्रथमरंध्रदक्षदण्डान्त्यकेन्द्रके।।
  त्रिचक्रकीलकैस्सम्यक्स्थापयेद्भ्राम्यतेयथा।
  किरणोष्णप्रकाशांशंसूर्यस्येतत्स्वभावत:।।
  पूर्वोक्तभानुफलकात्समाकृष्यस्वशक्तित:।
  निश्चीयतेतत्प्रकाशप्रमाणस्वांकनादिभि:।।
• The above special lens that was made of 96 karmac on which graduations were made, on which a 9 karmac prism is seated. Join this to the first hole and corresponding rope axle mechanism. The reflective quality of the special lens, will cause the rays of the light to be mapped. एतद्भवेत्कृतकलोह:प्रकाशस्तंभनाभिद:।
  तेनप्रकल्पितंचक्रंबिन्दुरेखांकनैर्युतम्।।
  नवसंख्याकमणिनावल्लभाख्येनराजितम्।
  प्रकाशस्तंभनाचक्रंपंचाशीत्यात्मकंलघु।।
  मेरुस्तंभप्रथमकेन्द्रवामदण्डान्त्यकेन्द्रके।
  त्रिचक्रकीलकैस्सम्यक्स्थापयेत्सुदृढ़ंयथा।।
  भागर्भदर्पणस्थितकिरणोष्णप्रकाशकम्।
  एतत्स्वशक्त्याबध्नात्यस्पंदनंस्याद्यथाक्रमम्।।
• After that, on the base an ultraviolet-visible differentiating glass display panel is made so that it can collect the projections on both sides of the wheels.            छायाप्रभाविभाजकलौहस्यात्कृतकस्तत:।
  तेनप्रकल्पितंछायाप्रभाविभाजकपट्टिकाम्।।
  यावत्प्रमाणंचक्राणांषण्णामुभयपार्श्वयो:।
  तावत्प्रमाणंसंक्लृप्तांपट्टिकांभारवर्जिताम्।।
  मेरूस्तंभप्रथमरंध्राधोभागेयथाविधि।
  पार्श्वद्वयस्थचक्राणांसंधिस्थानंन्यसेत्तत:।।

The mechanism of how it works:
When the rays of light enters the top wheel, on which is a collimation lens. By that, the rays coming
from through the lens enter the conical prism on the wheel underneath and continues cascading
downwards to component 2, which leaves a projection of a spectral ring, which can be measured
technically on the dials on the base. A reference table is given in the Amdu Bodhina for various radiation types, with technical names and radiation spectral kakshaya count(kakshaya units are vedic angle units):

Science is based on building blocks. There is yet another form of knowledge, that we sometimes call inspiration, intuition or revelations, that is not understood and in which parapsychological terms is called accessing a greater field of information and in vedic terms is called accessing the Akashic  records. That is that all knowledge is actually part of a universal field of information, which is where the Vedas have said to have originated. Einstein theory of relativity was one such revelation. Einstein himself said that this all came to him in an instant and came about from his imagination (right-brain). His asking questions like riding a beam of light to the past lead to relativity:
“I sometimes feel I am right, but do not know it. When two expeditions of scientists went to test my theory I was convinced they would confirm my theory. I wasn’t surprised when the results confirmed my intuition, but I would have been surprised had I been wrong. I’m enough of an artist to draw freely on my imagination, which I think is more important than knowledge. Knowledge is limited. Imagination encircles the world.”
For Newton, an apple falling on his head or so the story goes was a revelation of the laws of gravitation. Again, this was a moment of inspiration. Nobody knows how it happened how
an apple falling on his head would make him understand gravity; but it did.
Arguably the greatest mathematician in modern history and without whom string theory would not be possible, who formulated modular functions, but did not provide the proofs(an old Indian trait) said he learnt all his maths from a goddess who told him in his dreams.
In fact, the discovery of the structure of the molecule Benzene, came to it’s founder, Friedrich August von Kekule, in a dream, where he saw it as a coiled snake biting it’s own tail:
“I turned my chair to the fire [after having worked on the problem for some time] and dozed. Again the atoms were gamboling before my eyes. This time the smaller groups kept modestly to the background. My mental eye, rendered more acute by repeated vision of this kind, could not distinguish larger structures, of manifold conformation; long rows, sometimes more closely fitted together; all twining and twisting in snakelike motion. But look! What was that? One of the snakes had seized hold of its own tail, and the form whirled mockingly before my eyes. As if by a flash of lighting I awoke… Let us learn to dream, gentlemen.”
Even Archimedes “Eureka” moment, was not by cold logical thinking, but a flash of insight, so wonderful was that moment, he lept out naked onto the streets.
So you see, there is thinking and then there is knowing, and wouldn’t you agree, knowing is more powerful than thinking. The logical mind is limited by structure, beliefs, preconceptions, rigid patterns and a cloud of thoughts. The right-mind is unlimited.
It’s directly from the mind of the universe or god, which is the source of consciousness, however some of you do not believe this, and therefore I can only say that you don’t know where it comes from because if we did we would understand consciousness.
There is so much that happens to us in our life synchronistic events they usually have something very relevant for us. Sometimes, the right person comes along, sometime the clouds form in such ways that we see messages, sometimes a single fortune cookie, could bear a message that means a lot to us, and only to us, and we get a sense of knowingness. It is this knowingness that is mysterious well
at least for you.

• You may as well refer to this: http://www.aaai.org/ojs/index.php/aimagazine/article/view/466/402 being a paper by a NASA scientist and the topic being “Knowledge representation in Sanskrit and Artificial Intelligence”
• Book on Trans-ontology: http://oldsite.esotericteaching.org/home/books/683-transontology
• Nicholas Tesla: http://www.hinduism.fsnet.co.uk/namoma/life_swamiji/life_swamiji_tesla.htm
• source:http://analogisfun.com/

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Vedic Science on Universe, Sun, Moon And Their Cosmic Arrangement

Vedic Science on Universe, Sun, Moon And Their Cosmic Arrangement

Some interesting facts revealed

The inquisitive human mind naturally yearns to understand the universe and man’s place within it. Today scientists rely on powerful telescopes and sophisticated computers to formulate cosmological theories. In former times, people got their information from traditional books of wisdom. Followers of the Vedic culture, for example, learned about the cosmos from scriptures like the Srimad-Bhagavatam, or Bhagavata Purana. But the Bhagavatam’s descriptions of the universe often baffle modern students of Vedic literature. Here Bhaktivedanta Institute scientist Sadaputa Dasa (Dr. Richard Thompson) suggests a framework for understanding the Bhagavatam’s descriptions that squares with our experience and modern discoveries.
Lord Krishna clearly stated in Srimad Bhagwatam that all these knowledge will be lost after 10,000 years of this age, Kaliyuga. Only to be revived again, nearing end of Kaliyuga. So we are lucky to be born in the first 10,000 years of this age, Kaliyuga, which is considered golden period.

Each Planet Is Like Disc In An Arrangment Shown Here

The Srimad-Bhagavatam presents an earth-centered conception of the cosmos. At first glance the cosmology seems foreign, but a closer look reveals that not only does the cosmology of the Bhagavatam describe the world of our experience, but it also presents a much larger and more complete cosmological picture. I’ll explain.

The Srimad-Bhagavatam’s mode of presentation is very different from the familiar modern approach. Although the Bhagavatam’s “Earth” (disk- shaped Bhu-mandala) may look unrealistic, careful study shows that the Bhagavatam uses Bhu-mandala to represent at least four reasonable and consistent models: (1) a polar- projection map of the Earth globe, (2) a map of the solar system, (3) a topographical map of south-central Asia, and (4) a map of the celestial realm of the demigods.

Another view of multi-planed earth. Our most primitive senses can only see present earth.

The Side View of The Disc Like Earth (one slice of the several planes of placed worlds over each other)

For Each planetary system, a definitive body is given by Lord Krishna to sustain in that Loka (planet).
Chaitanya Mahaprabhu remarked, “In every verse of Srimad-Bhagavatam and in every syllable, there are various meanings.”(Chaitanya-charitamrita, Madhya 24.318) This appears to be true, in particular, of the cosmological section of the Bhagavatam, and it is interesting to see how we can bring out and clarify some of the meanings with reference to modern astronomy.

 For further revelational details continue reading this interesting article

When one structure is used to represent several things in a composite map, there are bound to be contradictions. But these do not cause a problem if we understand the underlying intent. We can draw a parallel with medieval paintings portraying several parts of a story in one composition. For example, Masaccio’s painting “The Tribute Money” shows Saint Peter in three parts of a Biblical story. We see him taking a coin from a fish, speaking to Jesus, and paying a tax collector. From a literal standpoint it is contradictory to have Saint Peter doing three things at once, yet each phase of the Biblical story makes sense in its own context.
A similar painting from India (as shown below this para) shows three parts of a story about Krishna. Such paintings contain apparent contradictions, such as images of one character in different places, but a person who understands the story line will not be disturbed by this. The same is true of the Bhagavatam, which uses one model to represent different features of the cosmos.

Lord Krishna Appearing In Several Places Providing Multi-Dimensional Planetary Systems, Thousands of Years Ago. The Cycle Also Shows The Cosmic System to be Trillions of Earth Years Old.

The Fifth Canto of the Srimad-Bhagavatam tells of innumerable universes. Each one is contained in a spherical shell surrounded by layers of elemental matter that mark the boundary between mundane space and the unlimited spiritual world.
The region within the shell (as shown in figure below) is called the Brahmanda, or “Brahma egg.” It contains an earth disk or plane—called Bhu-mandala—that divides it into an upper, heavenly half and a subterranean half, filled with water. Bhu-mandala is divided into a series of geographic features, traditionally called dvipas, or “islands,” varshas, or “regions,” and oceans.

This Is How The Internal Structure of Planes Are Arranged (multi-planes representing multi-lokas)

In the center of Bhu-mandala (shown below) is the circular “island” of Jambudvipa, with nine varsha subdivisions. These include Bharata-varsha, which can be understood in one sense as India and in another as the total area inhabited by human beings. In the center of Jambudvipa stands the cone-shaped Sumeru Mountain, which represents the world axis and is surmounted by the city of Brahma, the universal creator.

Polar Projections: Location of  Bhumandalas (planes) As Per Greatest Hindu Text Srimad Bhagwatam

To any modern, educated person, this sounds like science fiction. But is it? Let’s consider the four ways of seeing the Bhagavatam’s descriptions of the Bhu- mandala.
We begin by discussing the interpretation of Bhu-mandala as a planisphere, or a polar-projection map of the Earth globe. This is the first model given by the Bhagavatam. A stereographic projection is an ancient method of mapping points on the surface of a sphere to points on a plane. We can use this method to map a modern Earth globe onto a plane, and the resulting flat projection is called a planisphere (Figure 5). We can likewise view Bhu-mandala as a stereographic projection of a globe (Figure 6). In India such globes exist. In the example shown here (Figure 7,), the land area between the equator and the mountain arc is Bharata-varsha, corresponding to greater India. India is well represented, but apart from a few references to neighboring places, this globe does not give a realistic map of the Earth. Its purpose was astronomical, rather than geographical.

Stereographic Earth

According to Srimad Bhagwatam : Inverse Stereographic Earth 

Inverse stereographic earth

Although the Bhagavatam doesn’t explicitly describe the Earth as a globe, it does so indirectly. For example, it points out that night prevails diametrically opposite to a point where it is day. Likewise, the sun sets at a point opposite where it rises. Therefore, the Bhagavatam does not present the naive view that the Earth is flat.

We can compare Bhu-mandala with an astronomical instrument called an astrolabe, popular in the Middle Ages. On the astrolabe, an off-centered circle represents the orbit of the sun—the ecliptic. The Earth is represented in stereographic projection on a flat plate, called the mater. The ecliptic circle and important stars are represented on another plate, called the rete. Different planetary orbits could likewise be represented by different plates, and these would be seen projected onto the Earth plate when one looks down on the instrument.
The Bhagavatam similarly presents the orbits of the sun, the moon, planets, and important stars on a series of planes parallel to Bhu-mandala.
Seeing Bhu-mandala as a polar projection is one example of how it doesn’t represent a flat Earth.

Parallel Earth Planes: Bhu-mandala as a Map of the Solar System

Here’s another way to look at Bhu-mandala that also shows that it’s not a flat-Earth model.
Descriptions of Bhu-mandala have features that identify it as a model of the solar system. In the previous section I interpreted Bhu-mandala as a planisphere map. But now, we’ll take it as a literal plane. When we do this, it looks at first like we’re back to the naive flat Earth, with the bowl of the sky above and the underworld below.
The scholars Giorgio de Santillana and Hertha von Dechend carried out an intensive study of myths and traditions and concluded that the so-called flat Earth of ancient times originally represented the plane of the ecliptic (the orbit of the sun) and not the Earth on which we stand. Later on, according to de Santillana and von Dechend, the original cosmic understanding of the earth was apparently lost, and the Earth beneath our feet was taken literally as a flat plate. In India, the earth of the Puranas has often been taken as literally flat. But the details given in the Bhagavatam show that its cosmology is much more sophisticated.
Not only does the Bhagavatam use the ecliptic model, but it turns out that the disk of Bhu-mandala corresponds in some detail to the solar system (Figure 8). The solar system is nearly flat. The sun, the moon, and the five traditionally known planets—Mercury through Saturn—all orbit nearly in the ecliptic plane. Thus Bhu- mandala does refer to something flat, but it’s not the Earth.

Srimad Bhagwatam Solar System

One striking feature of the Bhagavatam’s descriptions has to do with size. If we compare Bhu-mandala with the Earth, the solar system out to Saturn, and the Milky Way galaxy, Bhu-mandala matches the solar system closely, while radically differing in size from Earth and the galaxy.
Furthermore, the structures of Bhu-mandala correspond with the planetary orbits of the solar system (Figure 9). If we compare the rings of Bhu-mandala with the orbits of Mercury, Venus (Figure 10), Mars, Jupiter, and Saturn, we find several close alignments that give weight to the hypothesis that Bhu-mandala was deliberately designed as a map of the solar system.

Bhu-mandala correspond with the planetary orbits of the solar system

Until recent times, astronomers generally underestimated the distance from the earth to the sun. In particular, Claudius Ptolemy, the greatest astronomer of classical antiquity, seriously underestimated the Earth-sun distance and the size of the solar system. It is remarkable, therefore, that the dimensions of Bhu-mandala in the Bhagavatam are consistent with modern data on the size of the sun’s orbit and the solar system as a whole.

So with blessings of Lord Krishna, what lalit kumar haribhakt think is that the framework of the solar system was created from simple cylinder sliced in to various forms and later given rigid shapes, they were magnetically placed with space-time manifestation where in each planet has different and unique rotational motion to be in sync with the solar system. All planets are placed in Mayic form (illusion) one after another and we can become citizen of these planets only as per our karma in this planet earth. We cannot see them or visit them because we do not deserve or lacks right to see them, since we are under maya with limited senses, we cannot overcome our senses to reach those levels of planetary observations.
This was just to suffice our very primitive material senses for scientificity. While as per Srimad Bhagwatam, the universes are created by mere imagination of Lord Krishna

Srimad Bhagwatam Solar System In Milky Way

Jambudvipa, the central hub of Bhumandala, can be understood as a local topographical map of part of south- central Asia. This is the third of the four interpretations of Bhu-mandala. In the planisphere interpretation, Jambudvipa represents the northern hemisphere of the Earth globe. But the detailed geographic features of Jambudvipa do not match the geography of the northern hemisphere. They do, however, match part of the Earth.
Six horizontal and two vertical mountain chains divide Jambudvipa into nine regions, or varshas (Figure 11,top left). The southernmost region is called Bharata-varsha. Careful study shows that this map corresponds to India plus adjoining areas of south-central Asia. The first step in making this identification is to observe that the Bhagavatam assigns many rivers in India to Bharata- varsha. Thus Bharata-varsha represents India. The same can be said of many mountains in Bharata-varsha. In particular, the Bhagavatam places the Himalayas to the north of Bharata-varsha in Jambudvipa (Figure 11).

Srimad Bhagwadtam: Jambudvipa South East Asia, Bharat Map

A detailed study of Puranic accounts allows the other mountain ranges of Jambudvipa to be identified with mountain ranges in the region north of India. Although this region includes some of the most desolate and mountainous country in the world, it was nonetheless important in ancient times. For example, the famous Silk Road passes through this region. The Pamir Mountains can be identified with Mount Meru and Ilavrita-varsha, the square region in the center of Jambudvipa. (Note that Mount Meru does not represent the polar axis in this interpretation.)
Other Puranas give more geographical details that support this interpretation.
We can also understand Bhu-mandala as a map of the celestial realm of the demigods, or devas. One curious feature of Jambudvipa is that the Bhagavatam describes all of the varshas other than Bharata-varsha as heavenly realms, where the inhabitants live for ten thousand years without suffering. This has led some scholars to suppose that Indians used to imagine foreign lands as celestial paradises. But the Bhagavatam does refer to barbaric peoples outside India, such as Huns, Greeks, Turks, and Mongolians, who were hardly thought to live in paradise. One way around this is to suppose that Bharata-varsha includes the entire Earth globe, while the other eight varshas refer to celestial realms outside the Earth. This is a common understanding in India.
But the simplest explanation for the heavenly features of Jambudvipa is that Bhu-mandala was also intended to represent the realm of the devas. Like the other interpretations we have considered, this one is based on a group of mutually consistent points in the cosmology of the Bhagavatam.
First of all, consider the very large sizes of mountains and land areas in Jambudvipa. For example, India is said to be 72,000 miles (9,000 yojanas) from north to south, or nearly three times the circumference of the Earth. Likewise, the Himalayas are said to be 80,000 miles high.
People in India in ancient times used to go in pilgrimage on foot from one end of India to the other, so they knew how large India is. Why does the Bhagavatam give such unrealistic distances? The answer is that Jambudvipa doubles as a model of the heavenly realm, in which everything is on a superhuman scale. The Bhagavatam portrays the demigods and other divine beings that inhabit this realm to be correspondingly large. Figure 12 below shows Lord Siva in comparison with Europe, according to one text of the Bhagavatam.

Srimad Bhagwatam: Celstial Plane of Lord Shiva

Why would the Bhagavatam describe Jambudvipa as both part of the earth and part of the celestial realm? Because there’s a connection between the two. To understand, let’s consider the idea of parallel worlds. By siddhis, or mystic perfections, one can take shortcuts across space. This is illustrated by a story from the Bhagavatam in which the mystic yogini Citralekha abducts Aniruddha from his bed in Dvaraka and transports him mystically to a distant city (Figure 13).

Srimad Bhagwatam: Aniruddha Abducted – Divine Example of Parallel World

Besides moving from one place to another in ordinary space, the mystic siddhis enable one to travel in the all- pervading ether or to enter another continuum. The classical example of a parallel continuum is Krishna’s transcendental realm of Vrindavan, said to be unlimitedly expansive and to exist in parallel to the finite, earthly Vrindavan in India.
Satyuga had people who can travel inter-planetary systems with their body and soul
The Sanskrit literature abounds with stories of parallel worlds. For example, the Mahabharata tells the story of how the Naga princess Ulupi abducted Arjuna while he was bathing in the Ganges River (Figure 14). Ulupi pulled Arjuna down not to the riverbed, as we would expect, but into the kingdom of the Nagas (celestial snakelike beings), which exists in another dimension.

Ulupi Abducting Arjun To Next Dimension Planet (snake kingdom, Naga Planes)

Mystical travel explains how the worlds of the devas are connected with our world. In particular, it explains how Jambudvipa, as a celestial realm of devas, is connected with Jambudvipa as the Earth or part of the Earth. Thus the double model of Jambudvipa makes sense in terms of the Puranic understanding of the siddhis.
Concluding Observations:
The Vertical Dimension in Bhagavata Cosmology
For centuries the cosmology of the Bhagavatam has seemed incomprehensible to most observers, encouraging many people either to summarily reject it or to accept it literally with unquestioning faith. If we take it literally, the cosmology of the Bhagavatam not only differs from modern astronomy, but, more important, it also suffers from internal contradictions and violations of common sense. These very contradictions, however, point the way to a different understanding of Bhagavata cosmology in which it emerges as a deep and scientifically sophisticated system of thought. The contradictions show that they are caused by overlapping self-consistent interpretations that use the same textual elements to expound different ideas.
Each of the four interpretations, presented here deserves to be taken seriously because each is supported by many points in the text that are consistent with one another while agreeing with modern astronomy. I’ve applied the context-sensitive or multiple aspect approach, in which the same subject has different meanings in different contexts. This approach allows for the greatest amount of information to be stored in a picture or text, reducing the work required by the artist or writer. At the same time, it means that the work cannot be taken literally as a one-to-one model of reality, and it requires the viewer or reader to understand the different relevant contexts. This can be difficult when knowledge of context is lost over long periods of time.
In the Bhagavatam, the context-sensitive approach was rendered particularly appropriate by the conviction that reality, in the ultimate issue, is avak-manasam, or beyond the reach of the mundane mind or words. This implies that a literal, one-to-one model of reality is unattainable, and so one may as well pack as much meaning as possible into a necessarily incomplete description of the universe. The cosmology of the Bhagavata Purana is a sophisticated system of thought, with multiple layers of meaning, both physical and metaphysical. It combines practical understanding of astronomy with spiritual conceptions to produce a meaningful picture of the universe and reality.

 

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