Science and Vedas

Śulbasūtra-s form a part of Kalpasūtra-s. They deal with construction of sacrificial altars and fire places. The altars and fire places are of varying geometrical shapes. Their shape, area, the number of bricks to be used for their construction are ordained in the Vedic texts  called Brāhmaņa-s. The bricks used for piling the 'citi' also have various shapes. Their shapes and even the vedic mantra-s to be uttered in accompaniment of piling are ordained in the Brāhmaņa-s. Verily Sulbasutra-s can be called the  the source book of Vedic Geometry.

This Paper aims to study at a high level the concept of Parent-Adult-Child outlined in the Transactional Analysis first proposed by Dr Eric Bern and compare it with the Gunas outlined in Chapter 14 of the Bhagavad Gita and will highlight how the concepts are similar in many ways and how the GunatrayaVibhaga Yoga is an overarching frame work in which the P-A-C approach of Dr Eric Bern could be fitted. This will pave way to further research on how Gunas and their control effects improve transactions among people.

"George Derfer, Zhihe Wang and Michel Weber (eds.), The Roar of Awakening. A Whiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews, Frankfurt / Paris / Lancaster, ontos verlag, 2009. (251 p. ; ISBN: 978-3-86838-039-2 ; 89 €)
The primary goal of this volume is to describe the contemporary state of affairs in Western psychotherapy, and to do so in a Whiteheadian spirit: with genuine openness to the relative ways in which creativity, beauty, truth and peace manifest themselves in various cultural traditions. To do so, it chooses to explore afresh a cross-elucidatory path that was born with the field of history of religion (and Religionwissenschaft): what have we, and can we, learn from a dialogue with Eastern worldviews? In order to generate meaningful contrasts between these different systems of thought, all the papers address the following core issues. On the one hand, how does the given system understand the interaction of individuality, society, and nature (or cosmos)? Especially: what is its standpoint with regard to the nature of consciousness and with regard to the mind/body problem?; how far is it dualistic?; how are destiny and historicity assessed? On the other hand, what is the paradigm of all mal-adjustment (or pathology) and what is its typical tuning-in (or curative) pattern? What are furthermore the ins and outs of the diagnostic and therapeutic assessments involved? Wherever possible, some (meta)theoretical and clinical issues are addressed from the vantage point of selected material from abnormal psychology or psychiatry.
Table of contents
Contents
Contributors
Foreword — George Derfer, Zhihe Wang and Michel Weber
Introduction — Michel Weber
I. The View from the East
1. Consciousness: The Vedantic Approach to Life and Reality, Francis-Vincent Anthony
2. Dual-Aspect Framework for Consciousness, RamLakhan Pandey Vimal
3. The Paradoxes of Radical Asceticism: Jainism as a Therapeutic Paradigm, Jeffery D. Long
4. Yoga Therapeutics: Philosophical, Scientific and Humanistic Approaches, Ashok Kumar Malhotra
5. Can Indian spiritual practices be used in psychotherapy?, R L Kapur
II. Transcultural Dialogue
6. Ineradicable Frustration and Liberation in Tiantai Buddhism, Brook Ziporyn
7. An Exploration and Analysis into Chinese Traditional Psychotherapy Ideas—A Concurrent Comment on the Integrative point of view of Whitehead’s Organic Philosophy, Fengqiang Gao and Yingmin Chen
8. The Kyoto School and self-awareness in the field of the absolute nothingness —A comparison with Whitehead’s philosophy, Eiko Hanaoka
9. Jung and Hisamatsu Re-envisioning Religiosity: Jungian Psychotherapy and the Kyoto School, Tokiyuki Nobuhara
10. Reconstructing the Meaning of Being Human: A Postmodern Reinterpretation of Frankl in the Framework of Whitehead’s Philosophy, Yoshihiro Hayashi
11. The Development of Binswanger’s Daseinsanalysis, Shoji Muramoto
12. The Intercultural and Daseinsanalytical Psychiatry of Kimura Bin, Bernard Stevens
13. A Certain Form of Psychotherapy (Kenosis, Prajna, Jung, and Hillman), David T. Bradford
14. Vedanta, Process and Psychotherapy, Joseph Grange
15. On Zen Buddhism, Clive Sherlock
"

A word-by-word explanation of the translation of the so-called creation hymn of Rigveda. The translation is very different from traditional ones.

As I demonstrate, the hymn has been completely misunderstood by previous translators.

The hymn has nothing to do with the origin or creation of the Universe. It is in fact, simply a prayer to God.

The Vedic literature constitutes the fulcrum of Sanskrit literature and is repositories of some fundamental concepts of human rights. This manuscript endeavors to decode the tenets of human rights concealed in the Vedic texts. It further endeavors to view a connection between archaic Vedic literature and human rights and approaches the subject of human rights from the perspectives of Vedic texts. As an articulated concept, human rights have distinct western inception though the elements that constitute the concept postulate different cultural forms and are found in sundry civilizations of which one is Vedic civilization. The Vedic rights are certainly not akin to modern-day human rights but then it would not be feasible to expect much from the texts that are approximately 3500 to 4000 years old. Though the Vedic literature vividly resonates with some rudimentary conceptions of human rights, the relationship between Vedic literature and human rights is not entirely smooth and tension free. This manuscript withal fixates on the incongruities subsisting between Vedic literature and human rights.

This is a multidisciplinary research and review paper and borrows ideas from philosophy, physics, mathematics, engineering, economics, medicine, soul theory, etc. The soul theory is very well known and is thoroughly described in both Vedas and Bible. Thus the soul theory is not a new age concept; it is an ancient age concept. The soul theory gives the ultimate unified view of everything. It shows that the truth is universal, unique, and eternal. Therefore, it will be wrong to treat any subject in isolation. If we do, then that subject will be wrong for both nature and engineering, and also for the authors and for the society. To make it readable, understandable, and self-contained the article has become long. The cause and effect law is probably the least understood law by the academic community. Yet, it is the highest level law describing the global plan of the universe. We start with Newton's third law, called the action-reaction law. But then we find that this law has an assumption of isolated environment, and therefore it is inadequate to describe life. So we eliminate that assumption and extend it to the simultaneous action-reaction of all objects of the universe. It now becomes somewhat meaningful, but still the universe cannot be understood. It does not tell us, in principle, how to incorporate into the existing global plan of the universe, the activities related to the reincarnation of all objects. Then we modify the law farther, using the soul theory, to explain the complete global plan, over the entire space and time of the universe. We find that there are two root causes for everything, and an amazing resulteffect is ever existent. That is, there is a 3D-video memory of the universe, which anyone can see at any time. Simply speaking, this is a consequence of reincarnation. But we have to acquire an ancient skill, called yogic power, clearly described in the Bible and the Vedas, which is a part of the soul theory. There are modern people who can watch this 3D-video and predict the future events exactly with all details, without any assumptions and approximations. We give one such modern example.We will see that the cause and effect law, simultaneity law, memory in the universe, global plan, destiny law, are all synonyms. That is if one is proven or observed then all are proven. This final result, the destiny law, already exists in both Bible and Vedas. Since it is destiny, nobody should be blamed for anything that happens in the universe and on earth. Simultaneity means we are all equally responsible, not just for now, but for the entire space-time events.

This manuscript aims to provide a nuanced study of the idea of rights and duties prevalent in ancient Védic society through Védic literature and Dharmaśāstras. This manuscript delves into the exegesis of the Védas and Dharmaśāstras to accomplish this. The archaic Védic literature and Dharmaśāstra texts are the origin and backbone of Sanskrit literature. They have a plethora of ideas that, if accepted, could be quite useful for the protection of any person’s human rights. In the Védas and Dharmaśāstras, rights and duties complement each other, and rights are integrated with duties. According to these texts, rights and duties are correlated and the relationship between rights and duties leads to the core concept of dhárma (constitutional laws). Dhárma is a systematic Sanskrit concept that includes traditions, obligations, morals, laws, order, and justice. It was a unique concept of dhárma that kept checks and balances on sovereign officials and prevented them from becoming autocratic and anarchist. It also provided the common man with a protective shield against the dictatorship of sovereign officials. Ordinary citizens had more privileges and fewer responsibilities relative to the state’s highest officials. The greater the authority, the less his privileges were, and the more extensive his responsibilities became. This research is an exegetical analysis of ancient Indian Védic and later Védic literature and is primarily aimed at deciphering some essential ideas about rights found in these texts, which are akin to contemporary human rights. It endeavors to discern and explain the tenets of human rights obnubilated in the pristine mantras of the ancient Védic and Smṛti texts of India. The essay further attempts to add a much-needed non-western perspective to the historiography of human rights

Семененко А.А. О крепостях в Ригведе и Атхарваведе Шаунаки и (Пре)Хараппе и датировке Самхит // Проблемы гуманитарных и социальных наук. Научный журнал / ФГБОУ ВО «Воронежский государственный технический университет». — Выпуск № 2 (15). — 2018. — С. 85–95. — ISSN 2587-7046.

Most confusion has happened in understanding Vedic knowledge . It's major reason is not getting the terminology . Most sanskrit words in vedic literature have Dhatvarthak meaning ie meaning for particular function . They are not common names . Same name can be used in different fields . This paper gives light to understand these terms correctly

Yes, the whole idea of Ahimsa is badly understood by people. Very blurred idea. During the last 60 years when Brahmanas and Bhagavad-Gita were continuously vilified by the socialistic Congress policies and leftist so-called Indologists and Historians, the whole spiritual structure of Vedic India, or the rests of it, were weakened and removed.

No knowledge comes from the outside world or an imaginary supernatural paradise. No knowledge comes from some sort of divine entity, regardless of how effective they are. All knowledge, scientific or philosophical, ancient or modern, rises from the human mind. These minds are by all means just as human any other person on earth.

Over two decades, a holy man from eastern Maharashtra (Marathwada) has made it his mission to reestablish the archaic, multi-fire Vedic sacrificial system as an important element in public religious life in India. Drawing his inspiration from Dayananda Saraswati’s idealized and abstract vision of Veda as the original and pure piety, this “saint,” Ranganath Selukar Maharaj, innovates in his attempt to revive the full Vedic shrauta sacrificial cult (minus the animal victims) as a vehicle for unifying and re-empowering Hindus — religiously, socially, and politically — whose culture and society has been weakened by centuries of “foreign” rule. Simultaneously evoking Vedantic renunciant ideals, Maharashtrian regional bhakti traditions, and nationalist heroism (citing Selukar's participation in the movement to liberate Marathwada from the Muslim state of Hyderabad in the late ‘forties), his movement has been effective in attracting support from a range of social groups through the annual multi-week Vedic festivals he organizes. While his revival of priestly ritual vividly affirms the value of traditional piety, he argues that the ritual is essentially scientific and rational, and will have salutary effects on Hindu society, the Indian state, and the natural environment. This combined appeal to prestigious, pan-Indian traditional authority, regional sympathies, and scientistic rationalism, all articulated both in preaching and in print, and dramatized by spectacular public acts of piety, seems calculated to persuade the educated and professional middle castes (a sort of middle class) while repackaging archaic Brahmanical ritual in a way that appeals also to an illiterate, rural clientele.

Time is an important element of social organization. The temporal models such as the calendar provide social rhythm by regulating various activities. The changing ways of managing time are indicative of social change. This paper presents the changing use of different calendars in Jhokwala Village, Lodhran District, Pakistan. Three calendars are used in most parts of the Punjab to varying degrees for various purposes. These are Bikrami, Islamic Hijri and Gregorian calendars. Each of these calendars has a specific history of use. This paper highlights that people choose between various alternatives in the course of history and the changing use of calendars tells the story of change and continuity in culture and people's attitude towards modern technology and social change.

वेदों में विद्युत

आजकल हम जिस विद्युत से परिचित है उसका आविष्कार वैदिक काल में ही हो गया था। पर दुर्भाग्यवश हम उस तकनीक को समझ नहीं पाये और दीपों पर निर्भर रहने लगे। पर अब हमें इस बात पर गर्व होना चाहिए कि विद्युत का आविष्कार भारत में हुआ था और हमें वैदिक काल के विद्युत उत्पादन की तकनीक को पुनः समझना चाहिए।

नव्य-न्याय शास्त्र में सात पदार्थों का वर्णन करते हैं। तर्क-संग्रह नामक ग्रन्थ में पदार्थों का नाम गिनाते हैं, - “ द्रव्यगुणकर्मसामान्यविशेषसमवायाभावाः सप्त पदार्थाः ॥ “
फिर इनमें द्रव्यों को गिनातें हैं –
“तत्र द्रव्याणि पृथ्व्यप्तेजवाय्वाकाशकालदिगात्मामनांसि नवैव ॥ “
यहाँ तेज के निरूपण के समय उसके प्रकार बतातें हैं – “ भौमदिव्योदार्याकरजभेदात् ।“ यहाँ दिव्य नामक प्रकार में ‘विद्युत’ को उदाहरण के रूप में बताते हैं। “ अबिन्धनं दिव्यं विद्युदादि। “ अर्थात् अप् (जल) ही ईंधन हो जिन विद्युत आदि का, वे दिव्य हैं।

न्याय के प्रवर्तक हैं महर्षि गौतम। अतः यहाँ से पता लगाया जा सकता है कि महर्षि गौतम के काल से पहले ही विद्युत क आविष्कार हो चुका था।

वेदों में विद्युत्

ऋग्वेद :  वैदिक विज्ञान भी विद्युत को तेज का ही एक रूप मानता है। इसका सृजन ऋग्वेद में यथा वर्णित है-
“ अय स शिङ्क्येतेन गौरभीवृता
मिमाति मायुं ध्वसनावधिश्रिता।
सा चित्तिर्भिनि हि चकार मर्त्यं
विद्युद् भवन्ती प्रति वव्रिमौहत॥ “
अथर्ववेद : अथर्ववेद वेद में भी विद्युत का उल्लेख देखा जा सकता है। वहाँ विद्युत को सर्वप्रथम नमस्कार करते है।
“नमस्ते अस्तु विद्युते नमस्ते स्तनयित्नवे।
नमस्ते अस्त्वश्मने येना दूडाशे अस्यसि॥“

हे पर्जन्य ! आपसे संबन्ध रखने वाली दमकती हुई विद्युत को मेरा प्रणाम, और होमी हुई हवि पहुँचे तथा आपसे संबन्ध रखने वाली ध्वनि करने वाली अशनि को भी मेरा प्रणाम, आपके व्यापनशील मेघ के लिए नमस्कार।
“प्रवतो नपान्नम एवास्तु तुभ्यं नमस्ते हेतये तपुषे च कृण्मः।
विद्म ते धाम परमं गुहा यत् समुद्रे अन्तर्निहितासि नाभिः॥“
हे प्रवतो नपात् पर्जन्य ! आपके लिये नमस्कार हो और आपके सन्ताप देने वाली अशनिरूप आयुध को भी हम नमस्कार करते हैं । हे पर्जन्य ! हम तुम्हारे गुहा समान अगम्य श्रेष्ठ निवास स्थान को जानते हैं। जिस में से जल निकलते हैं (वाष्प रूप में) उस समुद्र नामक अन्तरिक्ष में नाभि के समान स्थित रहते हो। जैसे देह के मध्य के नाभि चक्र में नाडियाँ बँधीं हुई हैं, उसी प्रकार पर्जन्य में सारा मेघमण्डल बँध रहा है। अत एव पर्जन्य को नाभि की उपमा दी गयी है। अर्थात तुम (पर्जन्य) नाभिचक्र के समान सारे मेघमण्डल को धारण कर अन्तरिक्ष में स्थित हो।

विद्युत तरंग
विद्युत का पृथ्वी के साथ सम्पर्क के बारे में यास्काचार्य निरुक्त के सातवें अध्याय के छठे पाद के तीसरे खण्ड में वैश्वानर का अर्थ विद्युत जन्य अग्नि सिद्ध करते हुए लिखते हैं –
“यत्र वैद्युतः शरणमभिहन्ति यावदनुपात्तो भवति, मध्यमधर्मैव तावद् भवति- उदकन्धेनः शरीरोपशमनः। उपादीयमान एवायं सम्पद्यते उदकोशमनः शरीरदीप्तिः।“
अर्थात मेघ के घने होने पर विद्युत तेज होती है। यदि अशनिपात हो तो वृक्षादि पार्थिव वस्तु के छूने से नष्ट हो जाती है। पर जब नीचे गिरती है या शुष्क वृक्ष पर गिरती है तो आग बन जाती है। मेघ में वह जल से ही युक्त है।

निष्कर्ष
इस तरह हमने देखा कि वेद काल से ही भारतीय संस्कृति में विद्युत क प्रयोग हो रहा था। अतः निश्चय से ही यह कहा जा सकता है कि हमसे हमारे पूर्वज अत्यधिक उन्नत तकनीकों का प्रयोग  पर्यावरण के अनुकूल करते थे। पर्यावरण के अनुकूल इसलिये क्योंकि उपर्युक्त मन्त्रों मे देखा ज सकता है कि वे विद्युत को देवता  मानते थे और कोई भि देवता का अपमान नहीं करता। अब हमें भी अपने पूर्वजों कि तरह विद्युत की क्षति नहीं करनी चाहिए।

Some of the world's earliest writings suggest an unexpected goal for ambitious minds. Nearly 3,000 years ago, the ancient Indian authors of certain Upanishads ('special teachings') exhorted readers to find a fabled knowledge. When one knows that which is 'woven upon the Whole-he becomes the Whole'. He 'thinks of what has not been thought of before, and perceives what has not been perceived before'. Thus, comprehending the widest reaches, he is able to 'conquer the whole universe'. To modern ears, these promises sound like esoteric mysticism, and it is true that the Sanskrit writings that have reached us from India in the 1st millennium BCE were full of rituals to harness the universe, hymns to 'the whole', and praises of the divine as 'all of this'. The cosmos was an object of wonder that fascinated Indian thinkers.

In the paper 'Dadhyatra...' while explaining the position of Mimamsakas on the nityatva of Sabda, I had to show that their conception of Sabda was different from what we call 'sound' and that Mimamsakas had a very sound understanding of the physics of sound. In the final edit, the material in this paper did not make it, but this can independently stand as a note on the Mimamsaka's understanding of the physics of sound.

Pourquoi le calendrier védique comporte-t-il 28 secteurs, les nakshatras?
Pourquoi avoir diminué ce nombre à 27?
Pourquoi une année védique de 360 jours et 12 mois exactement?
Grâce à un article remarquable de M. Howard Jones, nous pouvons répondre à ces questions.

Yoga is one of the preliminary stages for the holistic development of self-sustainable knowledge faculties. Many of the schools streamlined these Postures into a short curt for the betterment of the Society. More over to those who desire to realize the Vedas, faculty development can be set into motion with the principles underlying in YoGa Sootra.