CONVERSATION TO NEGOTIATION III

CONVERSATION TO NEGOTIATION III

BHUKTI (consumption), BHAKTI (Devotion) AND MUKTI (Liberation)

 

From a conversation, Ravan and Sita entered into dialogue and negotiation. This episode of Valmiki Ramayana signifies the relevance of dialogue and negotiations and its impact on the politically organised territories. The mighty King Ravan who enjoys supreme status is pitted against a prince Ram who lost the kingdom and left out to lead nomadic life. Valmiki takes a conventional deviation from the ascetic schools to test his new theory of Bhukti (consumption), Bhakti (Devotion) and Mukti (liberation).  He brings in the unparallel conflict and confrontation between two characteristics of the ‘blessed’ with that of the ‘devotion’ to test the theory through sequential processes. Ravan represents the face of Consumption (Bhukti) where as the characters Sita and Lakshman represent the ‘devotion’.  Here, devotion also is tested with the devotion of Ravan to Lord Siva, which is beyond comprehension. Yet, Ravan is materialistic, with all urges and passion of consumption – Bhukti.  Sita assumes the central figure of his Mukti – Liberation.

Consumption attains new heights as Ravan exposes the underlying features and qualities of Sita that do not give any consideration to her qualities or faculties.  Process of conversation is set into motion as Ravan make deliberate attempt to entice Sita.  Ravan uses all the best possible articulates to stretch into every vital aspects to expose his innovative perceptions on the appealing beauty for Sita.  In his capacity as a Brahman, the words and phrasing is a sequential built up on the extremities of feminine vital status, is also an exposition of the male faculties of portrayal of a woman.

Sage Valmiki creates the mystic charm of fragrance emanating from Sita in the form cosmic beauty, identical to that of Goddess Lakshmi.  Physical attributes of Sita attains a new dimension in the eyes of Ravan.  Valmiki breaks all conventions to epitomise the beauty beyond words, in an effort to generate a sympathy, concern and consciousness on the seductive elements of Consumption- Bhukti. 

Valmiki opts for perseverance in conversation as a strategy of passive means of consumption, which begins with appreciation. Self appreciation is the adopted strategy of Ravan to introduce himself as the brother of Kuber   superseding his name, applying the concept of ‘value addition’.  Even when there are wide options, both Sita and Ravan opts to take the most desirable references for creating value addition in each other.  Taking the line of Ravan, Sita affixes her name with the King Janak, her father. To describe about her husband, she refrains from using the names father in laws and that of her husband, but opts to sound the fame and popularity of their dynasty- Ikshvaku.   Bhukti or consumption is based on worthiness and values together with utility. Ravan has only one objective webbed around the utility of Sita in terms of her physical endowments, thus illustrating the facets of consumption.

The gap in the demands of life are the second strategy employed by Ravan to get Sita as she is found to be the best fitting to  adore the  worthiness of Lanka and his palaces. The misunderstanding created by Sita while narrating the grievances of ousting her husband from his kingdom is expressed in a manner as if she was deprived of their rights and left to mend their life in the jungles. This gives an opportunity for Ravan to negotiate with her on the rights, change in stature, privileges and above all the comforts and pleasures. Ravan Projects what Sita can avail under his roof that would be more than what Ikshvaku dynasty of her in-laws could provide.  Luxury and privileges is defined as another facet of Bhukti or consumption. Bhukti or Consumption is treated here as the reason for the gaps in demand and in paving way for negotiations.

Another exposition that Valmiki undoubtedly has brought in is on the Qualities that constitute another facet of consumption.  A comparison of qualities, virtues and traits between her husband Ram and the aspirant for her Ravan are well laid, thus introducing the concept of utility.  Concept of utility is tested with equations of power, wealth, facilities and amenities with that of the qualities. This equation establishes the end result that an array of convincing factors or convictions   configures the desired qualities. Mean of the aggregate of the desired qualities that is expressed in the form of “Conscience”.  Resultant expression of the convictions and that of the conscience generates the Consciousness.  This transformation in the self is expressed through the contrasts of animals and birds that Sita draws to position Ram and Ravan. Finally she illustrates the highly evolved virtues, elevates him to the highest level of humanness. Correlation of the two extremes with one who considers himself to the most powerful and destructive on one end with that of the other who is basking in all goodness on the other end is the situation that creates an idolatry of Ram.   The sense of devotion or Bhakti is evoked and Ram is set to be established as the incarnate to justify the background and ambient environ created to bring to life all the characters of the Epic theatre.

Most striking factor about the characters of Valmiki is that they have a well defined profile with genealogy. Transformations in the poet itself are linked to the central character as a testimony to the divinity of the central Character Ram.  Every theme has interlinking sub characters, which are rendered adequate timing and space. Room for commentators for illustration, commentaries and anecdotes is phenomenal. Further, the linkages to the background are positioned with cause and effect. Sequential built of the central character to divinity (Bhakti) and liberation (Mukti) is sequentially built up.  Liberation of Ravan and Liberation from Ravan takes its origin from the cause and effect emerging out of the failures of negotiations with Sita. The transition point of Ramayana set off with Sita forcibly taken away to Lanka.

Ravan explains the strategic depth factor and logistics to Sita. It is humanly not possible to reach Lanka as it is surrounded by the ocean. His palace is fortified and is perched on a mountain. Valmiki places an array of situations to test the level of consciousness of his Character Sita. The scene is set for her to create enough emotional drive, establishing the qualities of Sita to be the central figure to create the cult of devotion and to incorporate divine characteristics in Ram. From Ram to Sri Ram as an incarnate of Lord Vishnu.

Sage Valmiki, a school that was created to transform the hunting tribes to an organised life, was known for several innovations including Ganita (Mathematics) known as Valmiki Ganita, Geomorphology, metallurgy, biofield, development of trajectory sciences in warfare and Chronicles. Ramayana emerges out a comprehensive approach towards creating a data base of political, administrative, strategic, ethics, and societal situations and transformations of a period. He hybridise various schools of  Vasishta, Viswamitra,  Janak, Parasuram, Guha, Gautama and others.  Unmistakably, Valmiki provides an extensive illustration of the political organisation of the  entire region.  It was his greatest vision to render eternity to his greatest work as long as the human civilization exists o this crust.  Theory of incarnation is the innovation of devotion (Bhakti) and liberation (Mukti) through  devotion is the greatest innovation of Sage Valmiki.

Conceptualism of Valmiki on Bhukti (consumption) ranges from moderate to the extremes of materialism. He establishes that   transmission of conscience to the inner layers of consciousness leads to devotion and extreme state of devotion is Liberation. Liberation is the process of realising the vision of the central figure of devotion. Liberation is realisation experienced by the Soul and is detachment from the physical endowments. 

AGNI – THEORY OF PARTICULATE FORMATION

RAVAN SITA SAMVAD PART II - FROM CONVERSATION TO NEGOTIATIONS AND DIALOGUE

FROM CONVERSATION TO DIALOGUE.

AGNI - FIVE PRINCIPLES OF THE UNIVERSE

 

 

AGNI: five Principles

Krishna Kumar MB

 

Had  Srinivasa Ramanujam and CV Raman been born in pre- Christian years, their theories would have been found as verses in Sanskrit (shlokas) as a commentary or annotation in the form of some Sidhhanta or Sootra, as an extension of the Vedas.  Also, it would have been a part of a ritual with demonstrative effects and would never have been known as a scientific study. May be after a few decades or centuries, some European or American researchers propounded their theories in some other name. The same is the reality about the Vedas. The first ever scientific work had been lost in the ritualistic domain, confined to the use of certain class.

Ages of search of human beings to explore the mysteries of the universe, nature of themselves witnessed the growth of various schools in the continent of India. The masters of such explorations developed the human faculties to transgress into every aspect without interphases and gadgets. Every school developed a system of conserving such data in a specific form of abstraction, which, thereafter, were categorized, classified and brought out under a coded format, which is known as the Vedas. Vedas in all ages, the first account is in in the archipelagic age or Krita Yug as Veda restored by Hayagriva. Truncation of Vedas took place after the development of Gayatri into Rig, Sama and Yajur in the Vang or graphic system of numeric – alphabetic resonance system. Later, Vyasa schools created the written format with Gayatri and Madhuchanda formats, as per the stylization of the respective Rishis. Rig Veda, the first and foremost, is the first ever scientific information on the complexities of physical to biotic systems in the Universe.

 

Any complex phenomenon can be understood only through a process of differentiation, realignment and synthesis.   Provided that a clarity exists on one or more of the constituent factors that can be differentiated with analytical tools, it can lead to knowledge on the configuration and structural conformation, enabling to draw a line between matter and its spatial aspects. Matter can be subjected to a series of such processes, yet, the space remains remain to be a distinctive complex phenomenon. Limitations of human perceptions enters into a zone of conflict in drawing out conclusions with decisiveness through practicable approaches.  Practicable approaches alone can draw such a line between what lies beyond and what that can be decimated to fragments for further understanding. Such fragments when aligned can only provide unitary information as it happened with the Origin of Universe. The science and philosophy on the formation of the universe thus lie caught between the probabilities and possibilities. Yet certain notions continue to be scientific that fit into the schemes of general conventions of contemporary Researches and development.

Here, process of differentiation is possible only if one or more dimensions viz. space, matter or time can isolated along different planes. The complexity lies in the fact that these dimensions are derivations borne out of integrated function and do not independent have existence or identity, if any such factors cease to exist.

It is here that the knowledge system of the Vedas come to the fore that is founded on the scientific bases of the formation of the Universe, rather than Origin of universe. One of the most systematic approach, drawing a concise format of information that culminated as a mere sounds, in a streamlined format of ‘vang’- a numeric-alphabetic expression- Sankhya-Akshara _ Naada Samyogam.

Sankhya_Akshara Nada Samyogam or the Numeric Alphabetic Resonance system of the Vang format of the Vedas are graphic formations that has  takeoff and landing notes spaced along independent axis.. Sounds are Rig Veda sets in with AGNi, the sound that explains five formative principles of the universe or Pancha Tatva. It is from this basic principle that derivation of Five elements or Pancha Bhoota diversifies into various annotations or sutras and commentaries. Under the Kaushika progression, a sound can be given different numeric values as per its position and function, and Agni when rendered:

Aaa Aaaa Aaa  Gaa aaa aaaa aaa AGaaaa/Aaaaa Gaaaaa aaaaa aaaaa/Agaaa aaaNaa aaaaa aaaaa/ Aga aaanaa  aaam / Aaa Agaaa aaa Naaaa aam/ Aaaa aaamNaaa/ Aaa aam naa  /Aaa yaaa Naaa aaa aaaaa /Aaa aaaAyanaaam naaaaaa/ Aaa yaaa Naaam aaa aaaa Amnaaam aaaa/ Aaaa aaa Aaamnaaam naaa aaa/Aaaa aaa  Agaa aaaneeii/ Aaaaa Aga neiii eee Yo Yo/Aaaa Yaaa  Yaa aaa Agaa aani/ Aaa aaaa AGNI eei eeiii /Eeii eeei eeeiiiii eeeieeeM

 

AGA = that which rises to the 3^rd dimension and descends ,ANA = that  which opens AMNAM = makes vibration or amplitudes ,AYANA= that  which is ejected or released, AYA = matter or particular form or element. ANI = Zero point,

AGNI: Agnimukh (Flaring mouth), Agni (high energy release) Agni shikha (different splinters), Agni jwala (flame or flaring up)

Sounds with identical values as in can be substituted with respect to their positional values following the Kaushika Progression.

“Aa” = 1⁰ = 1 

1.   aGaNaaM  NaaM aYaNa    aYaNi  aNi aGNi

Aa’ [G’] Ni   or AGNI - [Aa = 10^0, Ga =3. Na = 20 ‘e’ 10² ]

From the Sankyaksharanaada Samyogam,

Aa = 10⁰  

Ga =3’

N’i  = (20) x10²

10⁰ to 10² Cycle of oscillation (wave Length) created the Cosmic radiance that attained higher orders of Oscillation estimated to the values of 1928374655, the point of particulate emission Aa = G Ni

 "The phenomenon of oscillation between zero value and square value accrues a third dimension, thereby descending to a maximum of 1928374655 cycles is defined as the Zero point or “Agni” from where particulate matter gets ejected. "

 

  2. . Aya Ayana,Ayata, Ayatana Ayata-nja Ya-ng-nj’

Aya  = ejected ,Ayana = moving around or in a circular or cyclic form, Ayata= attains,, Ayataya = at the same point , Anjaya = keeps on producing.  Ang = sub particles,

"Ejected particles attain cyclic motion at the same point that leads to the formation of sub particulate structures. "

 

 3. 

 Ana, Ana-nj-ya, Aayana, AaYa-nja-Ga,  Ata A Ya Ta- Aya Ta Na, Ayatana-nj- Ga

Ana =  inward and out ward motion, Ana-nj-ya=  system ,principle,  Aya-nj-  = static position, stable, Aya-nj- ga = respct to, Ata  = From Yata= controlled or governed, Aayata= directed towards, periodic, Ayatana=  Zero value  or the place to be dissociated.

"Sub particles attain stability through a self-governed process of   inward and outward motion, thus spinning off to get dissociated from the Zero particle."

 4. 

Aga, Agata,  Anay – without energy,-agha, Aayana,  Ayanata, Ayanancha, Ayana-nj- Gha , Ayanata-nj-Gha.

Aga –  zig zag movement, Agata- to occur, Anay – loss/ attaining stable energy, Agha- self-consuming – moving linear

"Ejected particles on account of its spin continues to be in zig-zag movement   until it attains a stable energy level and size, thereupon takes a  linear motion."

 5.

Aya- Thus, Aayat- forms , Ayana- successive, AgGa- Particle that gets attraction, Ayana ng- Positioning in a specific plane, Acham- viscous-  fluid with dispersed particles, Ach-anya, - cyclic.

"The particles get attracted get aligned along a specific plane leads to the formation of a viscous fluid system."

 AGNIMLE-

The five principles of Agni,  sets in  “Trikam” or “Three  dimensions” the space, matter and time are set in as a single formation that exists in the dual state of “infinity”- finite infinity and “infinite infinity”. Oscillation between infinity and finite infinity sets in the dimensions of time, thus configuring the amplitude of oscillation as space, frequency as time and the resultant of both these is the “matter”.  Matter is the characteristic property time defined by the integrated function of space.  Therefore, Matter is   a product of an integrated function of space and time with that of an inverse constant.

Where M is Matter, is Energy, S is space, C inverse constant and  Time

The Time thus is dependent on the value of the inverse constant which is totally an imperative of the Energy resolved through its space.

Therefore matter (M) = Energy inverse Constant time = space.

Hence Space, time and Energy are constant at 0

M= f E(s) C D M

Where  M is Matter, Eis Energy, S is space, C inverse constant and D Time

The Time thus is dependent on the value of the inverse constant which is totally an imperative of the Energy resolved through its space.

Therefore matter (M) = Energy inverse Constant time = space.

Hence Space, time and Energy are constant at 0

E              =    f(M/SCD)

  

Where E,

Then    F(M/SD  = C

Whereas the state of the Energy is Zero, the Space and time ceases to exist, then  the Constant  assumes function as the “Zero” particle,  the point of  divergence  of Time – Space – matter-  represented by the  three  sounds “Aa” … “Gn”  “Im”  which is collectively “ AGNI” where “Aa” or time  forms the takeoff note and is an invisible component.

Agni integrates a multitude of values attributed by its functions, that can be derived from the inherent nature of the emerging wave forms from the Zero particle to the entire gamut of formations of the universe in a sequential order. Thus Agni confers the universe with a predetermined function and time set to the scale and value that forms the ‘universal consistency or the “Universal Constant’, a functional value that led to the formation of particulate structures or elements.

 The universe at that point of time it looked like spectral bandof vibrant radiations all over with collisions and deflections that kept on expanding  and expanding till its finite level( ) generating of an induced field effect.  The induced fields (  accrued more and more energy that acted as a compressive force.  The matrix of the universe thus turned to be a precise field with an outer matrix forcing the inner core to tremendous pressure thus setting in a series of fusion and fission of wave forms producing a massive particulate cloud. The cloud has enough freedom for its outer matrices to move further outwards. Agglutination of the clouds based on its energy levels made way for distribution and interspacing of particulate matter that formed the core structure of the universe giving rise to different galaxies or Mother Structures.

The primordial structure with its high energy levels acted as the ‘Breeder’  for all  particulate structures that kept on getting ejected out-  Thus the ejected structures kept on moving out wards but remain attracted to the core of the  Mother structures. This continuous processes led to ‘Spatiation’ and formation of the universe as it is, and the process is continuous.

Rig Veda do not propagate any explosion of any big mass. It leads to a theory of field effects that generated galaxies from a single process of particulate emission- Universe is a phenomenon of speciation by proto-energy fields.

Thus the Vedic System  elucidated AGNI, as the universal constant of oscillation (Ga) between two constants  and Ni  leading to the formation of the “Zero Particle” which is the  point of divergence  of the entire matrix of the universe. Matter exists in a given form subject to the conditions of its formation and states in which it continues to exist within energy fields.

 Agni, the principle of the simultaneous formation of particulate structures. The Vedic theory extends to the field effect that hold the cosmic bodies in its spatial positioning that continues to be in a state of motion that implies transitions irrespective of the states of matter.

The Rig Veda begins here.

 

 

Acknowledgements:

 

Extremely grateful to late prof. TGP Nair, Dr. NN Moosath for their valuable time on guiding on the sounds. The discussions and interactions with Prof. S Ramakrishna Sharma Dr.SR Krishnamoorthi have been of great help in continuing the work pertaining to the transcription and translation of the Vedas. Express gratitude to Prof. Sunita Singgh Sengupta  for the acknowledging the work with ISOL foundation and Value based Academy of  Management.

 

 

 

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ASTRONOMICAL THEORIES OF INDIA - REVIEW PART 1

THE EARTH- DEFINITIONS IN GAYATRI AN INTRODUCTION

THE EARTH – FROM GAYATRI TO VEDAS

 

Gayatri, the first formulation of the astronomical derivations of the universe in relation to the earth address the planet from its formative period in its present state. Nomenclature of earth in Gayatri system is Bhu , Bhuva and  UrVa.

Bhu refers to the state of the earth when it was merely a matter as it had segregated, and Bhuva is the state where by atmosphere was formed. As the earth developed a drainage system and water bodies were formed, it accrued stability in terms of its movement and attained consistency in in cyclic process and hence the name urVa or Urvi was coined.

The astronomical derivations of Gayatri thus refers to three phases of the the formation of the solar system. Where the sun and the material bodies were in a synchronized motion to  the present state of independent orbits.

The Vedas drawn in the same format and calculations too have its dimensions distributed along the statges of the formation of the universe to the advanced statges of the earth  from Bhu to prithvi and Vasudha.

Bhu refers to the period of the formation of earth without any subtending life, as a matter.

Bhuva is the state of the earth with its defined atmosphere.

Urvi, earth  after separation of water bodies, drainages and oceans.

Prithvi- matter to formation of living system, systematized form of earth into living , non living, atmosphere, hydrosphere and lithosphere

Kshoni refers to the state of the earth with various races, without defined territories.

Kshiti refers to the land mass that remerged after the destruction of the great flood, following which the land became divided along different territories occupied by different races. Kshiti indicates the earth after the administration of such races forming different Kingdoms.

Vasudha refers to the land that was identified as producing wealth, and the land divided according to wealth.

Vasundhara- refers to kingdoms that realized the wealth and found value for the land in terms of its resources.