Research of Ancient Philosophy

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Many questions arise when we talk about “observables”. First and foremost “what is an observable?” which inherently begs to ask “What can I really observe?” But, even more inherent question in all of this is that which we automatically assume. “What is the observer?” For example when we talk about an “observer” in quantum physics the question is “who or what is an observer? How do we define it?” We assume that… Read More

It is strange that the more I get into understanding how all this around me works, the more I get into data analytics and AI concepts. This is another of those topics that reads much like a data analytics topic, but is very much related to the formation of reality as explained in the various Sanskrit literature. I find myself more and more questioning “Should we really be studying creation of reality,… Read More

As I have indicated in my previous blog, the “Brahman” is considered to be the “indeterminate truth” rather than an existence of all possibilities. The main difference being a “indeterminate truth” is a “continuous expanse of indeterminate” rather than a set of “discrete determinate” that come together to form an indeterminate. In fact in Sanskrit, it is said to be the nirvikalpa and nirguNa Brahman, which means “Brahman” “without appearance” and “without… Read More

Like many other terminologies, “rAshi” is also completely misunderstood in modern astrology. It typically is used to indicate one of the 12 (zodiac?) segments and hence starts the concept of janma rAshi or the sign under which you are born etc. So, minA rAshi is commonly translated as the pisces zodiac sign. I do not believe this is the case. rAshi means “multitude” in Sanskrit and I believe this is exactly what… Read More

The part 1 of this Anuvaka, I have translated here. In the modern world, As we find or discover scientific facts, we tend to give it a name to abstract it. For eg., Higgs Field, it is a name given to a huge concept. Just by hearing the term “Higgs Field” we can neither guess nor know it stands for something really very intricate and so advanced concept. But, the same, the… Read More

Shri Rudram is supposedly in the Taittariya Samhita and contains the very famous Mrthyumjayam mantra. Just purely translating the title: Shri means “mix or mingle” and rudram means “turbulence”. While the most common use of “Shri” is an address of respect, that makes sense only when “Rudram” is considered to be a name. But, I believe the translation of Rudram here is not a name but represents “tumultous” or turbulence in noun… Read More

The first three verses I have translated here. In this blog I will translate the next three verses. The more I translate these verses the more I am wondering if what is written here is not a description of a series of effects of constricting “something (which is called entanglement or jaTa here)” and just letting one strand bend out from that entanglement! I wonder what the entanglement is? While the words… Read More

I am not sure I have mentioned this, but I am a huge fan of Japji Sahib. It is to be pondered, that people like Guru Nanak, Shankaracharya, Gaudapadacharya existed within very recent rememberable periods of time giving us gems such as Japji Sahib, Gaudapada Karika for the Mandukya Upanishad, the Dakshinamurthy sthotram, Bhaja Govindam and so on in clear understandable language. Yet we tend to reject what is written and try… Read More

I am not sure how I can express the beauty of this sthotram. Each and every syllable makes a difference to the meaning. What a flow, what a meaning! Yes, it is a tongue twister to even read it. But what I find should be appreciated more is the understanding. How much should the person who wrote these sthotrams have understood the concept to put them down in such beautiful flowing words!… Read More

In the previous blog, I had translated the sambavopaya. I wonder what these sutras are really telling. Sutras mean thread, so “Shiva Sutra” must mean “threads connecting to shiva”. Possible. But, everything, the upanishads, the shlokas, sthotrams, sutras everything seems to describe only and one aspect. “How does that non-characteristic, non-imaginative, no-thought, non-form pure void become a self-aware, direction-based highly characteristic set of entities?” It does not matter whether the answer to the… Read More