wRT THE OPENING WORD USED "NOTHING": KANADHA AND ATOM In the fifth chapter of Vaisheshika Sutra, Kaṇāda Rishi mentions various empirical observations and natural phenomena such as
1 the falling of objects to the ground, 2 rising of fire and heat upwards, 3 the growth of grass upwards, 4 the nature of rainfall and thunderstorms, 5 the flow of liquids, 6 the movement towards a magnet among many others, asks why these things happen, then attempts to integrate his observations with his theories on atoms, molecules, and their interaction. He classifies observed events into two: those caused by volition, and those caused by subject-object conjunctions. His idea of the observer, that is the subject, being different from objective reality is completely consistent with Vedanta <https://en.wikipedia.org/wiki/Vedanta>, which speaks of the difference between "Apara" and "Para" knowledge, where "Apara" represents normal associational knowledge whereas "Para" represents deeper subjective knowledge. *The concept of paramanu (atom) Vaisheshika Darshana* Dharma <https://en.wikipedia.org/wiki/Dharma> is that through which there is the accomplishment of rising to the unsurpassed good. Because it is an exposition of that, it has the authority of Veda <https://en.wikipedia.org/wiki/Veda>. – *Vaisheshika Sutras 1.1-2* (...) That there is only one individual (soul) is known from the absence of particularity when it comes to the emergence of an understanding of happiness and suffering, (whereas) a multiplicity of individuals is inferred from their perseverance in dharma, and from the strength of their teaching. – *Vaisheshika Sutras 3.16-18* The true being is eternal, having no cause. Its indicator is its effect. The presence of the effect arises from the presence of its cause. – *Vaisheshika Sutras 4.1-3* Kaṇāda proposes that *paramanu* (atom <https://en.wikipedia.org/wiki/Atom>) is an indestructible particle of matter. The atom is indivisible because it is a state at which no measurement can be attributed. He used invariance arguments to determine properties of the atoms. He also stated that *anu* can have two states — absolute rest and a state of motion. Kaṇāda postulated four different kinds of atoms: two with mass, and two without.[12] <https://en.wikipedia.org/wiki/Ka%E1%B9%87%C4%81da_(philosopher)#cite_note-Kak-12> Each substance is supposed to consist of all four kinds of atoms. Kaṇāda's conception of the atom <https://en.wikipedia.org/wiki/Atom> was likely independent from the similar concept among the ancient Greeks, because of the differences between the theories. For example, Kaṇāda suggested that atoms as building blocks differ both *qualitatively *and quantitatively, while Greeks suggested that atoms differed only quantitatively but not qualitatively. THUS, THERE IS nothing AS NOTHING ASAT. XXXXX *Kaṇāda, Great Physicist and Sage of Antiquity by Subash Kak* The achievements of Classical Greece in diverse fields, especially literature (plays and history), mathematics, science, philosophy, and the arts have profoundly influenced world culture. Especially impressive is the direct narrative style of its writers, the realism and subtle aesthetics of its arts. But here I only wish to speak of physics, where, unfortunately, Greece went wrong. The leading figure here is Aristotle (384–322 BCE), who was the first to use the word “physics” in the sense that it is understood now. Motivated perhaps by biology, he conflated change in biological and physical domains. He defined motion as the actuality of a potentiality, which is fine in the “motion” of a living organism, but wrong otherwise. Motion defined this way requires the assumption of an absolute frame and other imaginary schema. He gave example of four types of change, namely change in substance, in quality, in quantity and in place, without providing logical bases for this assertion. Aristotle was extremely influential for nearly 2,000 years in the Western and the Islamic worlds as he was embraced by the orthodoxy in both Christianity and Islam. Since physics is fundamental to cosmology, his thoughts had a profound impact on the history of Western science. According to Aristotle, the sun, the moon, planets and stars are embedded in perfectly concentric *crystal spheres* that rotate at fixed rates. The celestial spheres are made up of the element ether which supports uniform circular motion. He took the terrestrial objects to be composed of four other elements that rise or fall. The earth, the heaviest element, and water, fall toward the center of the universe; hence the earth and the oceans constitute our planet. At the opposite end, the lightest elements, air and fire, rise up and away from the center. With the rise of Christianity, Europe was cut off from its pagan past and many Greek originals were lost or preserved only in translations. Aristotle’s *Physica *and* De Caelo* (On the Heavens) were translated from Arabic to Latin in the twelfth century <https://en.wikipedia.org/wiki/Recovery_of_Aristotle>. Soon after, Thomas Aquinas in his Summa Theologica <https://en.wikipedia.org/wiki/Summa_Theologica> (1265–1274) reconciled Aristotle’s ideas to the demands of Christian dogma. This explains why the challenge to the idea of the earth being the center of the solar system (or the universe) was such a big thing in Europe. In 1600, Giordano Bruno was burnt at the stake for his heresy against the geocentric model. Galileo was tried by the Inquisition, found *vehemently suspect of heresy*, and forced to recant. He spent the rest of his life under house arrest, before dying in 1642. In spite of the fog that Aristotle’s ideas generated there were individuals who did amazing physics. In particular, let me mention Archimedes (287–212 BCE) who made brilliant contributions to geometry and impressive application of mathematics to physical phenomena such as hydrostatics and statics. But of course, his physics did not cover problems of motion, where Aristotle held sway. *Kaṇāda’s physics* This brings me to Kaṇāda, son of Ulūka <https://en.wikipedia.org/wiki/Kanada_(philosopher)>, who I am going to argue is the greatest physicist of antiquity. He anticipated the laws of motion, and he attempted something that no other physicist has dared to do: he created a formal system that includes space, time, matter, as well as observers. Kaṇāda (कणाद), the author of the Vaiśeṣika Sūtra, is generally believed to have lived around 600 BCE. {KR even before the Greeks which west followed} He is credited with the idea of the atom as a passing footnote in history books. For example, in A.L. Basham’s well-regarded *The Wonder that Was India*, he gets cursory reference in one line. The Vaiśeṣika Sūtra has been studied by philosophers but not physicists. I tried to remedy that a couple of years ago in the volume *Matter and Mind: The Vaiśeṣika Sūtra of Kaṇāda.* <https://www.amazon.com/Matter-Mind-Vaisheshika-Sutra-Kanada/dp/1988207134/ref=sr_1_1?ie=UTF8&qid=1532446929&sr=8-1&keywords=subhash+kak&dpID=4128ENGYt3L&preST=_SY291_BO1,204,203,200_QL40_&dpSrc=srch> In this book of science, perhaps Kaṇāda’s most impressive assertion is that *all that is knowable is based on motion*, which gives centrality to physics in the understanding of the universe. For context, note that Newton’s three laws of motion are <https://en.wikipedia.org/wiki/Newton%27s_laws_of_motion>: 1. An object remains in the state of rest or motion unless acted upon by force; 2. Force equals mass times acceleration; 3. To every action there is an equal and opposite reaction. But Newton considered space and time to be absolute without explaining what that meant. Kaṇāda’s propositions below are poweful because he makes few assumptions. *Propositions and laws* To give the reader a flavor of the astonishing brilliance of Kaṇāda’s vision, I will pick just a few of his propositions to illustrate his system and then I will provide the sutras that describe physical law related to motion. Note that his atoms are in perpetual motion and so he distinguishes between internal and outer motions of an object. Proposition 1. कर्मं कर्मसाध्यं न विद्यते॥१।१।११॥ KR karma karmasadhyam na vidhayathe >From motion, [new] motion is not known. Proposition 2. कारणाभावात्कार्याभावः ॥१।२।१॥ KR: KARANAA BHAVAATH KARYA BHAAVA: In the absence of cause there is an absence of effect [motion]. (NEWTON FRAMED 3RD LAW OF MOTION MUCH LATER) Proposition 3. सामान्यं विशेष इति बुद्ध्यपेक्षम् ॥१।२।३॥ ROOT OF PHYSICS IS THE MIND KR: SAAMANYAM VISESHA, ITI, BHUDHYEPEKSHAM The properties of universal and particular are ascertained by the mind. Proposition 4. सदिति यतोद्रव्यगुणकर्मसु सा सत्ता ॥१।२।७॥ SADHITHI YATI DRAVYA GUNA KARMASU SAA SATHA Existence is [self-defined]. [Thus] substance, attribute, and motion are potential (sattā). ( KR: BRAHMAM IS POTENTIAL; ATOM IS POTENTIAL) Proposition 5. सदकारणवन्नित्यम् ॥४।१।१॥ SADKARANAVANNITHYAM Existence is uncaused and eternal (*nitya*). BRAHMAM IS PERMANENT; MATTER IS INDESTRUCTIBLE. The propositions present general principles that are most reasonable. For example, the idea of symmetry is included in the principle of *nitya*. Now I present what may be called Kaṇāda’s Laws of Motion. Law 1. संयोगाभावे गुरुत्वात् पतनम् ॥५।१।७॥ KR: SAMYOGABHAAVE, GURUTVAAN (gravity) PATHANAM In the absence of conjunction, gravity [causes objects to] fall. Law 2a. नोदनविशेषाभावान्नोर्ध्वं न तिर्य्यग्गमनम् ॥५।१।८॥ NODHANA VISHESHA BHAAVANORGVA NA TIRRYAGAMANAM In the absence of a force, there is no upward motion, sideward motion or motion in general. (kr WITHOUT ACCELLERATION “A” “M” mass CANNOT MOVE TO CREATE FORCE. ) Law 2b. नोदनादाद्यमिषोः कर्म तत्कर्मकारिताच्च संस्कारादुत्तरं तथोत्तरमुत्तरञच् ॥५।१।१७॥ NODHANAADHADHAAYAMISHOKARMA TAT KARMAKARI TATCHA SAMSKAARA (MOMENTUM) DH DUTHARAM TATHO TARAM UTARAMCHA The initial pressure [on the bow] leads to the arrow’s motion; from that motion is momentum, from which is the motion that follows and the next and so on similarly. Law 3. कार्य्यविरोधि कर्म ॥१।१।१४॥ KAARAYA VIRODHI KARMA (AGAIN 3RD LAW OF NEWTON) Action (kārya) is opposed by reaction (karman). [KR ACTION AND REACTION ARE OPPOSITE] This list above is just my personal arrangement of propositions and laws. The first law is effectively equivalent to Newton’s first law. The second law, in two parts, although it has something much more about potential. Kaṇāda’s third law is identical to Newton’s third law. *On the Vaiśeṣika Sūtra* The Vaiśeṣika Sūtra is just over 370 sutras in 10 chapters, where each chapter has two sections. Calling physical law dharma, the first chapter defines and discusses three categories of substance, attribute, and action. The second chapter describes the nine substances. The third chapter deals with the self and the mind. The first part of the fourth chapter speaks of the eternality of atoms and how sensory perception leads to knowledge. The second part of the fourth chapter deals with the composition of bodies. The fifth chapter deals with action, and the sixth chapter deals with the discipline that facilitates acquisition of knowledge. The seventh chapter elaborates on atomicity and further discusses the nature of ether, mind, space and time. The eighth and ninth chapters describe various types of cognition and negation. The tenth chapter discusses cause. As this summary indicates, the text is a systematic exposition of principles and laws to describe physical reality. The Vaiśeṣika categories are for space-time-matter and for attributes related to perception by sentient agents. Kaṇāda starts with six categories (*padārthas)* that are nameable and knowable, proposing they are sufficient to describe everything in the universe from concrete matter to the abstract atom. The six categories are: dravya (substance), guṇa (quality), karma (motion), sāmānya (universal), viśeṣa (particularity), and samavāya (inherence). The first three of these have objective existence and the last three are a product of intellectual discrimination. Universals (sāmānya) are recurrent generic properties in substances, qualities, and motions. In it the gross visible matter is constructed out of the varying motions of *aṇu*, its most fundamental particle. The mind is not an empty slate; the very constitution of the mind provides some knowledge of the nature of the world. The four proofs through which correct knowledge is acquired are direct perception, inference, analogy, and verbal testimony. In other words, the system represents a logical and scientific approach to reality. Particularities (viśeṣa) reside exclusively in the eternal, non-composite substances, that is, in the individual atoms and minds, and in the unitary substances ether, space, and time. Inherence (samavāya) is the relationship between entities that exist at the same time. Of the six categories, the basic one is that of substance and the other five categories are the ones that the mind associates with the substance. Thus observers belong to the system in an integral fashion. If there were no sentient beings in the universe then there would be no need for these categories. *Atomic transformations* There are nine classes of substances, some of which are non-atomic, some atomic, and others all-pervasive. 1 The non-atomic ground is provided by the three substances of ether (ākāśa), space (dik), and time (kāla), which are unitary and indestructible; [3] 2 a further four, earth (pṛthvī), water (āpas), fire (tejas), and air (vāyu) are atomic composed of indivisible, and indestructible atoms (aṇu); [4] 3 self or consciousness (ātman), which is the eighth, is omnipresent and eternal; and, lastly, the ninth, is the mind (manas), which has atomic dimensions. [1+1]= 9 Let the basic atoms of pṛthivī, āpas, tejas, and vāyu be represented by P, Ap, T, and V, respectively. Why are there only four kinds of basic atoms? Consider gold in its solid form; its mass derives principally from the P atoms. When it is heated, it becomes a liquid and therefore there should be another kind of an atom already in gold which makes it possible for it to take the liquid form and this is “Ap.” When heated further it burns and this is when the “T” atom gets manifested. When heated further, it loses its mass ever so slightly, and this is due to the loss of the “V” atoms. The eternality of the atoms is true only under normal conditions, and during creation and destruction, the atoms arise in a sequence starting with ākāśa and absorbed in the reverse sequence in the end of the world. The sequence of evolution of the elements is given as V→T→Ap→ <http://www.currentscience.ac.in/Volumes/113/11/2207.pdf>P. The V and T atoms have little mass, whereas P and Ap atoms have mass. This sequence also hides within it the possibility of transformation from V and T atoms that are energetic to the more massive Ap and P atoms. It is significant that consciousness is listed before mind, suggesting that it is the medium through which mind’s apprehensions are received. The atoms of earth, water, fire and air are different and this difference arises out of the different ways the fundamental atom of materiality combines with itself in different arrangements. In other words, Kaṇāda foresaw the emergence of chemistry from physics. {KR THAT IS BEYOND THE QUANTITY OF ATOM, QUALITY OF ATOM IS DIFFERENTIATED BY KANADHA} Kaṇāda’s ideas have always been central to Indian physical thought and they influenced the emergence of modern science <https://medium.com/@subhashkak1/indian-foundations-of-modern-science-72259046700f> indirectly.(kr WHICH WEST REFUSE TO ACCEPT) KR IRS 20423 II E the enlightenment or wisdom= the mind multiplied the square of the thoughts greater than the speed of the light E=MC2. KR IRS 20423 On Wed, 19 Apr 2023 at 19:42, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar*The Voyage in Holistic Revelations > > > > When you analyze matter into molecules, molecules into atoms, atoms into > particles and particles into the abstract ‘Nothing’, you reach the ‘You’, > as part of nature. As it is at this very moment when you view yourself > deeply, you are directing everything, as the abstract, formless entity. You > are actually caught in 3D shapes after the 3D shapes, making you jettison > your very real abstract ‘You’. And you are afraid of losing your 3D > identification, which is death. The real problem is not death, but your > fear of losing your 3D identity. We are all, with solidified egos, the 3D > identity fanatics. > > Why is the destruction of nature, euphemized as economics, keeping us in > the 3D bondage? Our egocentricism prevents us from even feeling that every > life form, is basically a form of emotion, and actually emotional > interaction with every other life form, can create the ultimate big bang of > unending wisdom and revelations, entrance into the ocean of feelings and > emotions and entrance immediately into the troposphere, the sea of > emotions, created by the inhalation of smell messages by organisms and the > exhalations of responses from them. You enter the Time dimension without > dying, may be as pre-dying. > > In Economics we recognize the need of every organism, to exist only as an > economic resource to us, we do not recognize them as entities of feelings > and as the complements of the ultimate revelations in wisdom. And we are > now in the whirlpool of economic growth, polluting and poisoning the land, > water and air, destroying nature and filling the land with factories and > all sorts of workshops. We are actually happy at the economic takeover of > our education. > > We humans are the lunatics of the Biosphere. Every other life form, > responds to love. The green cover of grass, plants and trees with matrix > after matrix of flora, is the great cover of love and emotions and > sublimation. Just go into free and lush nature, you enter the abstract > feelings of rapture, if only you become free from the bondage of the stupid > and skeptic mind. There is revelation and wisdom waiting to give you > automatic learning in free nature, without your laboring in books and now > computers. Breathing and hearing is automatic learning. > > We, caught in the 3D habit, cannot even conceptualize the formless and > non-mathematical wisdom. Every other life form can and lives only in that > wisdom. It yearns for emotional interaction. But for us wisdom is > mechanical and devoid of emotions, with asthma or the fear of breathing > embedded. > > Now nature is getting destroyed but our Pundits are busy with the > mathematics of economic growth, or the growth in the destruction of nature. > We have the oxymoron-economic wisdom!!!! > > E (Enlightenment or Wisdom)=mc2 > > YM > > > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqvYyvQLdT4AyPRJE%2BzHu2zq6BEsF_TCr0AbwnG%3Dv5b2w%40mail.gmail.com.
