Difference between revisions of "Ancient Indian Physics (भौतिकविज्ञानम्)"
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The famous Nasadiya Sukta in the tenth Mandala of the Rigveda, speaks of water as the supra-sensible First Cause or the primeval world-ground; and water is the first "element" to be conceived in this manner, without any mythological association. In the Brhadaranyaka Upanishad (5.5.1), it is stated: ‘In the beginning this world was just water.’<ref name=":1" /> | The famous Nasadiya Sukta in the tenth Mandala of the Rigveda, speaks of water as the supra-sensible First Cause or the primeval world-ground; and water is the first "element" to be conceived in this manner, without any mythological association. In the Brhadaranyaka Upanishad (5.5.1), it is stated: ‘In the beginning this world was just water.’<ref name=":1" /> | ||
− | Panchamahabhutas | + | === Panchamahabhutas === |
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The Indian doctrine of five elements or [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchamahabhutas]], it must be emphasized, is a part of the philosophical ideas. In other words, it does not have an independent standing apart from its being an integrated component of the leading systems of Indian thought.<ref name=":1" /> It accounts for the apparently unordered, diverse world of matter and qualities. Also known as Pancabhutas (mahabhutani), the five elements are: prthvi, ap, tejas, vayu, and akasa which are loosely translated respectively as earth, water, fire, air and a non-material ubiquitous substance. Since they are interrelated they have to be viewed in totality. | The Indian doctrine of five elements or [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchamahabhutas]], it must be emphasized, is a part of the philosophical ideas. In other words, it does not have an independent standing apart from its being an integrated component of the leading systems of Indian thought.<ref name=":1" /> It accounts for the apparently unordered, diverse world of matter and qualities. Also known as Pancabhutas (mahabhutani), the five elements are: prthvi, ap, tejas, vayu, and akasa which are loosely translated respectively as earth, water, fire, air and a non-material ubiquitous substance. Since they are interrelated they have to be viewed in totality. | ||
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Ancient Indians contributed to the development of many concepts of modern Physics (Samskrit: भौतिकविज्ञानम्) much earlier than the advent of modern physics. The study of physics involves an understanding of the functioning, interactions and relationships between the fundamental components of the observable universe and the observable cosmos. The field of physics covers all aspects of the natural world, both at macroscopic and microscopic levels. The conception of Panchamahabhutas or the five gross elements to explain the diversity of nature was the foundational aspect of Indian physical shastras. Nature consists of a variety of things - solids, water, gas, fire, and space. Space or Akasa is considered eternal and was created to give material objects a positive reference, a substratum, a medium on which things exist. In modern terms it resembles the concept of all-pervading ether medium.[1]
Electricity, light, heat, mechanics (motion and inertia of things), gravitation, sound and its transmission, and quantum physics which comprise the subjects of modern physics have been explored in several Indian traditions along with their applications.
Introduction
Physics deals with matter and energy and their interactions. Measurements are central to the growth of physics and length (space), time, and mass, are the three most important physical quantities, called the fundamental quantities. Most other physical quantities are generally expressed in their terms of mass, length, and time. For example, speed is measured in miles per hour (or kilometer per hour) and involves a measurement of space (distance) and time.
Matter and Mass
In order to define and distinguish matter, Kanāda defines matter or substance into padarthas or six categories (Vais. Sutr. 1.1.4)[1]
- Substance (dravya)
- Quality (guna)
- Action (karma)
- Generality (sāmānya)
- Individuality (viśesa)
- Inherence (samavāya)
Matter of different materials have different attributes. For example, identical sizes of iron and cotton would have different weights. Apples can have differences in their colors and yet be called apples. It is the assembly of attributes that defines matter. Maharshi Kanada describes seventeen attributes or gunas of matter and each of the bhutas or elements have special characteristics:
- रूपरसगन्धस्पर्शवती पृथिवी । वैशेषिक-२,१.१ ।[2] Prithvi (Earth) has the attributes of color, taste, touch and smell
- रूपरसस्पर्शवत्य आपो द्रवाः स्निग्धाः । वैशेषिक-२,१.२ । Ap (Water) has the attributes of color, taste, touch, fluidity and viscidity
- तेजो रूपस्पर्शवत् । वैशेषिक-२,१.३ । Tejas or Agni (Fire) has color and touch
- स्पर्शवान् वायुः । वैशेषिक-२,१.४ । Vayu (Air) has touch
- त आकाशे न विद्यन्ते । वैशेषिक-२,१.५ । Akasa (space or ether) has no attribute of touch
Air vs Space
In his attempt to clarify a difference between space and air, Kanāda used the attribute of touch which is absent in space: “Air has the property of touch while space does not have such a property.” While analyzing air, Kanāda concludes that "क्रियावत्त्वात् गुणवत्त्वाच्च । वैशेषिक-२,१.१२ । air is substance since it has action and attributes". Air is matter, but its non-perception in spite of being a substance is due to the non-existence of color in it. With the non-perception of air, Kanāda defines reality beyond appearance. Not all that exists in the world is visible to human eyes. To support that air is matter, Kanāda argued that तृणे कर्म वायुसंयोगात् । वैशेषिक-५,१.१४ । breeze can move the blades of grass. Thus air though invisible can exert force and move things.[1]
Universal Vedic Conceptions
Physical concepts in the Vedic texts show some universal features such as
- Visvajyoti or Cosmic Light as the principle of life, the essence of devatas and all manifestations
- Rta or Natural Law as the transcendental and unitary principle of all motions (universal and individual)
- Yajna as the connective dynamic principle and nucleus of all evolution
- Ap (primeval water) as the supra-sensible first cause.
These universal conceptions laid the foundations for newer formulations which are holistic in nature and structure.
Visvajyoti or Cosmic Light
A striking feature of the Rigvedic texts is the attempt to discover the essence or power that is behind all manifestations. In Rigveda, the concept of the unmanifested is cosmic energy, and the manifested is cosmic light which is referred to as Visvajyoti, a positive unitary principle, pure and sublime. Once can conceive the cosmic light as the principle of life and longevity, and it is the ‘soul of all gods’ and the ‘womb’ of all created things. Sri Aurobindo explains the symbolism that Aditi, which means the boundless or the unbounded and which according to the Rgveda is the substratum (pure consciousness of infinite existence) of all that is here and beyond, is the Light-Infinite and the deities who are born of Aditi are manifestations of the Infinite Light. Mundaka Upanishad (2.20.10) refers to Brahman as the Self Luminous Light.[3]
Rta
Rta is the cosmic law of harmony. Rta means ‘the course of things’, order or law which is the primal principle, non-temporal and cohesive. It is a natural law which even the Vedic deities have to follow; they are often described as the "guardians of rta" and "practicers of rta" in the Rigveda (1.23.5). The natural phenomena, such as the flow of rivers, change of seasons, day and night, are stated to be in accordance with this natural law (Rig. Veda. 4.3.8-12; 5.80.1). The all-pervading light, Aditya or Surya, is extolled as the dweller in eternal (Law) and, eventually, the eternal law itself (Rig. Veda. 4.40.5). The Rigvedic seers were convinced that nature is not heterogeneous as it seems to us, and that all types of natural motions are traceable to rta which, according to them, is self-existent and ever extending. Symbolically rta was also conceived by the Rigvedic seers as Varuna who was supposed to have determined the laws of the physical universe. Because of rta, Indra "lights up and energizes the whole world," and ushas, "illumines the universe." As eternal order, it is transcendental signifying uniformity of nature or an ordered course in a cosmic sense.[3]
The Vedic seers had the instinctive conviction in the natural order. They thought of the external world as an ordered whole and that its dynamic or changing phenomena were regulated by rta.
Yajna
Yajna is referred to as the navel of the universe (vishvanabhi) round which the latter turns, and as the unifying principle which expands and contracts in accordance with the happenings in the universe. For, the Rgvedic seers believed that yajna is the instrument for preserving the cycle of cosmic events in harmony. The act of yajna is for the protection of rta. It also has the connotation of dynamism too.[3]
Ap (Water)
The famous Nasadiya Sukta in the tenth Mandala of the Rigveda, speaks of water as the supra-sensible First Cause or the primeval world-ground; and water is the first "element" to be conceived in this manner, without any mythological association. In the Brhadaranyaka Upanishad (5.5.1), it is stated: ‘In the beginning this world was just water.’[3]
Panchamahabhutas
The Indian doctrine of five elements or Panchamahabhutas, it must be emphasized, is a part of the philosophical ideas. In other words, it does not have an independent standing apart from its being an integrated component of the leading systems of Indian thought.[3] It accounts for the apparently unordered, diverse world of matter and qualities. Also known as Pancabhutas (mahabhutani), the five elements are: prthvi, ap, tejas, vayu, and akasa which are loosely translated respectively as earth, water, fire, air and a non-material ubiquitous substance. Since they are interrelated they have to be viewed in totality.
Light
The concept of light has been an important part of Indian shastras, and is associated with various philosophical, spiritual, and scientific ideas. These include Jyotish (Vedic Astrology), Prakasha (Illumination), Jnana (Knowledge), Surya (Sun), and Tejas (Radiance). The symbol of light has been used in Indian texts to describe the transformative power of knowledge and spiritual practice, and as a symbol of enlightenment, inner strength, and energy. Jyotish itself means “light” or “illumination”, and refers to the idea that the study of astrology sheds light on the mysteries of the universe and our place within it.
- Jyotish uses the positions of celestial bodies and other astronomical phenomena to understand and interpret human affairs and natural phenomena.
- Prakasha refers to the illuminating aspect of consciousness. Prakasha is the light that illuminates our thoughts, feelings, and experiences, and allows us to know and understand the world around us.
- Jnana is often associated with the concept of light in Indian philosophy. Just as light illuminates the darkness, jnana illuminates our ignorance and reveals the truth of our nature and the nature of the universe.
- Surya is an important symbol of light and illumination in Hinduism. The sun is often associated with knowledge, enlightenment, and the power of consciousness to dispel darkness and ignorance. Many rituals and practices are performed at sunrise and sunset, when the light of the sun is believed to be most potent.
- Tejas refers to radiance or brilliance. Tejas is associated with the concept of agni, or fire, and is considered to be a form of energy that fills the universe. It is often associated with the concept of tapas, or spiritual discipline, and is believed to be the source of inner strength, energy, and illumination.
Energy
References
- ↑ 1.0 1.1 1.2 Kumar, A. (2019). Ancient Hindu Science: its transmission and impact on world cultures. https://doi.org/10.2200/S00906ED1V01Y201903ENG034 (chapter 5)
- ↑ Vaiseshika Sutras
- ↑ 3.0 3.1 3.2 3.3 3.4 Bose, D. M., Sen, S. N., & Subbarayappa, B. V. (1971). A concise history of science in India. New Delhi: Indian National Science Academy. pp. 453-459