Sanskrit and Lithuanian

Sanskrit and Lithuanian 

My journey!

My journey!
©
May be time is a rear-view mirror,
May be you walk steps back-words,
Blindfold still you reach your destiny,
the destiny you had cast in the mirror!
--

An Epilogue / Epitaph to Economics

An Epilogue Epitaph to Economics
--
Written by Vinay Kumar Vaidya.

Sanskrit names of Places -1

Just for record / fun.
--
© / 10-07-2015.
--
Reference : BRICS Summit 2015 in Ufa, Russia.
These are places in Russia which owe the origin of their names in Sanskrit!
--
> ऊष्पः (उष्मपः) >  ūṣpaḥ > Ufa,
>परिपालितः > paripālitaḥ > Republic,
>वशकर्तास्थानम् > vaśakartāsthānam > The Republic of Bashkortostan,
>आर्योपः > āryopaḥ > Europe,
> आरलो  > āralo > Ural,
> तृप्तः स्थान > tṛptaḥ sthāna  > Tatarstan
>तितिरस्थान > titirasthāna > Tatarstan
 > उद्मूर्त >  udmūrta > Udmurt Republic,
 > परम श्रय > parama śraya > Perm Krai
> वरणवर्ग > varaṇavarga >Orenburg,
>स्वर्गलोक  > svargaloka >Sverdlovsk
>चैल्याविनकः >  cailyāvinakaḥ >Chelyabinsk,
>अवलास्य > avalāsya Oblasts.
--

Sensitivity and Applied Mathematics.

Sensitivity and Applied Mathematics.
--
©

Vinay's Law :

Our measure of sensitivity of the farces, ironies, contradictions is in inverse proportion to their number we are dealing with at any moment.

That is 

S  ∝ 1/N,

where S is the measure of sensitivity,

N is the number of farces, ironies, contradictions.

This means, if there is 1 farce, irony, or contradiction at any time, our sensitivity is 1.

If there are 100 farces, ironies, contradictions, our sensitivity is 1/100.

The same rule could be extended to any number from 0 to ∝ / infinity.

In other words we could plot a Statistical Probability Distribution Index Graph between these 2 variables.

--

Corollaries :

1. We are maximum sensitive when our mind is free from conflict.

2. A single conflict diminishes our sensitivity to half.

3. When riddled with a great number of farces, ironies, contradictions, or say conflicts, our sensitivity tends to near ) (or 'as small as we please').

--

विनय का नियम 

जीवन की विडम्बनाओं के प्रति हमारी संवेदनशीलता उनकी संख्या के व्युत्क्रमानुपाती होती है। 

गणितीय भाषा में,

 S  ∝ 1/N,

जहाँ,

S = संवेदनशीलता का परिभाषित मान,

N =  विडम्बनाओं की संख्या   

--

व्याख्या :

अर्थात् विडम्बना (संख्या की दृष्टि से) 1  हो तो संवेदनशीलता 100 % और विडम्बनाएँ 100 हों तो संवेदनशीलता 1 % हो जाती है  । इस नियम को  N = 0 (शून्य) से N = ∝ (अनंत)  तक किसी भी संख्या पर किया जा सकता है।  इस आधार पर विडम्बनाओं और संवेदनशीलता के बीच एक सांख्यिकीय  संभाव्यता विभाजन- सूचकांक (Statistical Probability Distribution Index Graph) चार्ट / ग्राफ़ भी परिभाषित तथा आरेखित  किया जा सकता है, जिसके आधार पर यह गणना सकती है कि किसी इकाई-समय में 1  विडम्बना के प्रति 100 % संवेदनशीलता  पर ज्ञात परिस्थितियों के अंतर्गत किस सीमा तक उस विडम्बना का समाधान  या निवारण संभव होगा। 

--  

Meditation happens when, ...

Meditation happens when, ...
--
When you are all alone, not even with your thoughts, because they are the product of your brain / memory, not even with an explanation about what you are, and the world and its trivialities are left far away irretrievably, you indeed connect with what you really are, though you can never describe this perception of your Real being...
--

Dunda / Nachiketa.

Destiny
--
During November 2002, I went to Uttarakashi.
Left Rishikesh in the morning, and was at 'Dunda' at about 4:00 p.m.
Before that from Krishnamurti Centre Varanasi, I came to Haridwar and in the train met with some people belonging to Chadauli, who were going to Haridwar for to perform some funeral rites of their dead. I was shaven-headed, and roamed about aimlessly for didn't know what to do. I ate 2 samosa in the Lucknow before sleeping.But they forced me to eat the things they had with them and gave mangoes too. They didn't believe the condition I was going through. Though were suspicious of my situation and what I had told them about myself. Somehow next morning when I reached Haridwar soon got away from them. While leaving, they said
 'shall meet again...'
'Oh, sure! I had replied.'
I had no idea that destiny would manage yet another meeting with them.
Then I lived in Haridwar for 3-4 days.
The day I left for Rishikesh, and reached Dunda, a village woman was on the adjacent seat in the bus, and looked very poor, tired and weak. She was not even very clean, but I didn't worry. She had to get down at 'Nail' and had told the conductor, who some-how forgot to remind her. When I saw the small pointer on the road, I woke her up and told. But she was very sleepy and till the conductor managed to stop the bus it had gone further a k.m. or more.Then I got down at 'Dunda', There was a boy who led me inside the place. Those days they ran a school named 'Nachiketa' there.
Sridhar offered me Tea and something to eat. He suggested to leave the place as soon as possible, because there were no more buses on that route after the evening.
As I came out I saw there was a car and some people standing there.
I asked if they could give me lift upto Uttarakashi? They said their car has broke-down and they are trying to get another way to go for Uttarakashi.
Meanwhile a man came near me and asked in a tone of humor and in a friendly way :
"Did you recognize me?"
"Oh sure! I smiled and reminded our meeting in the train."
They said I could go with them, but the car was not in a condition.
Till then another taxi-car came from Rishikesh. I asked them to stop and requested for a lift. There was an elderly couple in the taxi-car and the driver asked me to get their permission. They somehow agreed and I boarded the front seat near the driver, with their baggage on my lap.
Within 20 minutes, we reached Uttarakashi and I offered a ten-rupee-note to driver but he didn't accept.
I lived in Uttarakashi for about 5 days and then returned to Haridwar.
--

René Descartes -2.

René Descartes -2.
--
©
'cogito ergo sum' / 'je pense, donc je suis'.
A friend has doubted if I did justice in dealing with the above most known statement given by René Descartes.
In my post René Descartes -1, I though explained How he presented his view originally in French and how the Latin translation of the same was not true in the spirit of what he intended saying.
--
During my College years when I was studying Statistics, I knew how the two types of error, Type-I and Type-II may lead us to erroneous results of a Statistical Experiment.
The same came to my mind while treating with this question, what René Descartes might have meant.
But I took a reference from Veda.
Veda / Vdanta points out and suggest that there is Zeroth  error that is bound to happen in most cases.
René Descartes attempt to find out the relation between 'thinking' and 'I am'.
That is the Zeroth  Error.
In Thermodynamics we face a similar situation.
There was a First Law of Thermodynamics, which states that total energy of an isolated system remains constant, though can change from one to another form.
Then in 1850, Robert Clausius discovered and formulated The Second Law of Thermodynamics which states :
The state of entropy of the entire universe, as an isolated system, will always increase over time and it further also says, the change in the entropy in the universe ca never be negative.
--
We don't need to go in details, for here our purpose is to say, just like afterwards the fundamental principle that are at the foundation of Thermodynamics was presented as The Zeroth Law of Thermodynamics was discovered.
--
There was a Greek City   named Therma or Thermē (Θέρμα, Θέρμη), which owes its name to 'dharma' / 'धर्म' in Sanskrit and in Sanskrit means the 'nature', that is essential to anything.
The First Law of Thermodynamics in most simple terms tells us that every material-body has a 'temperature' of its own, and stays as such as long as it does not come into contact with another material-body.
--
There are many directions where this post can be taken to.
But I want to point out the basic flaw / error in the approach of the interpreters of  René Descartes's proposition.
Veda and Vedanta clearly distinguish between the faculty of 'Intellect' and 'Intelligence'.
'Thought' that is the essence and substance of 'Intellect' / 'buddhi' (बुद्धि) has been described as a वृत्ति / vṛtti where-as intelligence as प्रज्ञा / prajñā and श्रीमद्भग्वद्गीता / śrīmadbhavadgītā in Chapter 2 stanza 53 to 58 categorically stresses this distinction.
--
Chapter 2, śloka 53,
--
śrutivipratipannā te
yadā sthāsyati niścalā |
samādhāvacalā buddhis-
tadā yogamavāpsyasi ||
--
(śrutivipratipannā te
yadā sthāsyati niścalā |
samādhau-acalā buddhiḥ
tadā yogam avāpsyasi ||)
--
Meaning :
When your mind becomes free from the many intellects of the varied and confusing kinds, and stays silent in the Self, then in that silence of the mind, you attain the yoga.
--
In the next stanzas
Chapter 2, stanza 54 we see
thitaprajñasya kā bhāṣā
samādhisthasya keśava |
sthitadhīḥ kiṃ prabhāṣeta
kimāsīta vrajeta kim ||
--
(sthitaprajñasya kā bhāṣā
samādhisthasya keśava |
sthitadhīḥ kiṃ prabhāṣeta
kim-āsīta vrajeta kim ||)
--
Meaning :
arjuna said :
O keśava  (śrīkṛṣṇa) ! How 'sthitaprajña', - the One whose mind has acquired the understanding of the Reality, and deviates not from the same, speaks, talks, moves about and behaves in general? What signs are there that indicate such a man ?
--
In the Chapter 2 stanza 55 we see 
śrībhagavānuvāca :
prajahāti yadā kāmān-
sarvānpārtha manogatān |
ātmanyevātmanā tuṣṭaḥ
sthitaprajñastadocyate ||
--
(prajahāti yadā kāmān
sarvān pārtha manogatān |
ātmani-eva-ātmanā tuṣṭaḥ
sthitaprajñaḥ tadā ucyate ||)
--
Meaning :
O partha (arjuna) ! When one is able to free oneself from all desires of all kinds that mind conjures up, and is content with the Self only, then he is said to be of the steady mind.
--
In the Chapter 2 stanza 56 we see,
Chapter 2, śloka 56,

duḥkheṣvanudvignamanāḥ
sukheṣu vigataspṛhaḥ |
vītarāgabhayakrodhaḥ
sthitadhīrmunirucyate ||
--
duḥkheṣu anudvignamanāḥ
sukheṣu vigataspṛhaḥ |
vītarāgabhayakrodhaḥ
sthitadhīḥ muniḥ ucyate ||)
--
Meaning :
Unmoved while in the sorrows, not involved while with the pleasures, One who has transcended attachment, fear and anger, such a  seeker (muni) is said to be of steady wisdom.
--
In the Chapter 2, stanza 57 we see,
yaḥ sarvatrānabhisnehas-
tattatprāpya śubhāśubham |
nābhinandati na dveṣṭi
tasya prajñā pratiṣṭhitā ||
--
(yaḥ sarvatra anabhisnehaḥ
tat tat prāpya śubhāśubham |
na abhinandati na dveṣṭi
tasya prajñā pratiṣṭhitā ||)
--
Meaning :
One who is equally indifferent everywhere in achieving whatever good or bad comes to him, and neither rejoices nor regrets is said to have attained firm wisdom.
--
And finally in the Chapter 2, stanza 58,

Chapter 2, śloka 58,

yadā saṃharate cāyaṃ
kūrmo:'ṅgānī va sarvaśaḥ |
indriyāṇīndriyārthebhyas-
tasya prajñā pratiṣṭhitā ||
--
(yadā saṃharate ca ayam
kūrmaḥ aṅgāni iva sarvaśaḥ |
indriyāṇi indriyārthebhyaḥ
tasya prajñā pratiṣṭhitā ||
--
Meaning :
The aspirant should withdraw his attention back form the objects towards the senses, and then withdraw the same within heart / pure consciousness only, just like a tortoise who withdraws his limbs inwards. One who could do this is said to have of steady wisdom.
--
I would like to examine the proposition stated by René Descartes in the light of these 6 stanzas of श्रीमद्भग्वद्गीता / śrīmadbhavadgītā.
There is evidence within the reach of every living being, here emphasis is us on humans, that the two human consciousness has two aspects, one keeps changing while there is another which is stable though the nature and characteristics of these 2 are not been paid attention by a common man. Even the much talented intellectuals also are stagnated within the confinement of 'intellect' and either because of audacity or lack of clarity keep indulging in the play of intellect. But there are rare, and every-one who deserves, can attain the understanding where one discovers the firm ground where-in 'intellect' comes into existence.
Then there is the prime awareness of existence, - of the whole as a single unique Reality on the one hand, and of the 'self' on the other.
This is is the very core-point where 'I' /'self' and 'thought' get confounded and become the mess.
'I think' is the first error because of this confusion.
'Thinking' as such is the functioning of intellect and takes place in brain, a most physical kind of phenomena. On the other hand 'I', -whatever be its reality, is not 'thinking'. So 'thinking' and 'I' are basically things of very different kind.
पतञ्जलि / Patanjali in His Treatise on योग / Yoga starts with this very first principle 'वृत्ति' / 'vṛtti', in His first aphorism.
योगश्चित्तवृत्ति निरोधः / yogashcittavṛtti nirodhaH.
--
Thus when we understand how 'I' is neither a consequence of 'thinking' nor 'thinking' a consequence of 'I', and both these elements / principles are essentially of different kind, the proposition just crumbles down.
--     

Occult and Phenomenal-2.

Occult and Phenomenal-2.
______________________
Just for record.
(02-07-2015)
--
Today when I got your early 'Good-Morning' text on my mobile phone, in my sleep, I was having a dream. I was visiting a place in my dream that was broken by the alert-tone of my phone. In that dream I was at the house of a fair-complexioned a bit heavy and tall elderly / motherly lady. Sitting on a chair in their drawing room, I was talking to her son when she stood behind me and started moving her  fingers into my hair. In a way she was massaging my head with both her hands. I felt her mother-like love but after some ten to twenty seconds an evil thought / doubt entered my mind / intention. I had a doubt she was attempting some kind of 'Reiki' upon me. And at the very moment your text message woke me up from my dream.
In the dream I was very clear about the location (in a 200 meters radius), and remember even now.
After waking-up I had a feeling of uneasiness and pain in my head. Though the pain was not severe, was unpleasant and disturbing. I also felt she may be having good intentions, but should not have done this kind of 'influencing' / applying powers of 'Reiki' upon me, without telling / asking me and my prior permission for this. Just hope she didn't burn her fingers.
The pain and uncomfortable feeling in the head subsided later on.
--   

The Dance of naṭarāja.

The Dance of naṭarāja.
--
©

--
यस्मिन्नास्ति आलस्यं स नटराजस्य नृत्यलास्यः
यस्मिन् वर्तते आलस्यं मूढस्य स वृथाविलासः ॥
--
yasminnāsti ālasyaṃ sa naṭarājasya nṛtyalāsyaḥ
yasmin vartate ālasyaṃ mūḍhasya sa vṛthāvilāsaḥ ||
--
Meaning : The state of utter peacefulness where the intense activity of the Self keeps playing is the dance lāsyaḥ of naṭarāja, where Veda has no access. The state where ignorant keep indulging repeatedly and which results in misery only is bondage. (The Sanskrit root 'las'> lasati, gives us the form ālasyaṃ = laziness, and lāsyah = play / dance.)
--