This paper is the second in series of the Indian physics of the Nyaya-Vaisheshika school. It may ... more This paper is the second in series of the Indian physics of the Nyaya-Vaisheshika school. It may be read in conjunction with the first paper [14], where its concept of matter as vibratory atoms in combination was introduced; this concept is discussed in greater detail in this paper. It is significant that the school defines matter not in terms of something gross that is anchored to the commonsensical notion of an object, but rather in terms of something that has attributes associated with it. Matter, or padartha, is whatever is knowable within the overarching complex of space and time, each of which is taken to be continuous and infinite. The significant concepts discussed here include how to localize an object, and that of nothingness, that is, vacuum.
This paper is the first in a series on the Indian tradition of physics that while summarizing
the... more This paper is the first in a series on the Indian tradition of physics that while summarizing the earlier review by Kak [1], [2] will set the stage for a more comprehensive analysis to follow in later papers. In ancient India, the schools of Nyaya and Vaisheshika focused on logic and atomic approach to matter. In this paper, the idea of atomicity and other physical ideas given in Vaisheshika are reviewed in light of the central role the observer plays in Indian thought.
This paper, third in the series on Indian tradition of physics, describes conceptions of the cosm... more This paper, third in the series on Indian tradition of physics, describes conceptions of the cosmos. The first two papers [2], [6] described the Nyaya-Vaisheshika school and its theory of matter, together with the consideration of absence of matter. A part of this tradition was to consider the nature of the cosmos, and although not so clearly described in the foundational sutra texts, these ideas are clearly spelt out in texts such as Yoga Vasishtha (YV). We will sketch these ideas and draw parallels with the similar conceptions that have arisen in modern physics.
It is well known that astronomy in ancient cultures began with the recognition of
regularity in a... more It is well known that astronomy in ancient cultures began with the recognition of regularity in astronomical phenomena and the determination of various time cycles associated with these phenomena. Santillana and Dechend [1] have shown that ancient myth expresses knowledge of the changing frame of earth’s axis. In specific mythologies, there may be additional structure that reveals further information about the knowledge of astronomy [2]. This subject is now a part of the larger discipline of archaeoastronomy. For analysis from such an archaeoastronomy perspective, Indian texts provide especially rich material due to the antiquity of these texts and the long period over which newer such texts were written. In this article, we review some key time cycles in ancient Indian astronomy, especially those that have emerged from researches in the past couple of decades [3-7].
This paper considers the question of whether Aryabhata's direct and indirect references to relati... more This paper considers the question of whether Aryabhata's direct and indirect references to relativity of motion are equivalent to Galilean relativity. Examining verses from different sections of the text Aryabhatiya, we show that there is explicit mention of relativity of space and motion, although there is no explicit reference to the motion being uniform.
This note contrasts the Greek and Indian conceptions of the atom. It is shown that these concepti... more This note contrasts the Greek and Indian conceptions of the atom. It is shown that these conceptions are quite different in spirit.
Abstract: This article summarizes the main ideas related to space, time, and the fundamental part... more Abstract: This article summarizes the main ideas related to space, time, and the fundamental particle (anu) in Vaisheshika, the ancient Indian tradition of physics. In particular, the conception of anu, the fundamental particle of this tradition, is examined at length. Kanada used his framework of defining observables (matter) through the effect of motion in a very consistent manner. When the universe ceases to be at the end of the cosmic cycle, matter is not annihilated. Rather, the collection of anu (atoms) reaches a quiescent state where they do not undergo any motion and thus become invisible to observation. The anu in itself is not observable, and is thus an abstraction. Kanada’s framework defies the usual categories of realist versus idealist, since for him matter in itself is a result of motion. In this framework, time and space arise out of the motion that anu obtains due to its interactions. To this extent, the observer is central to Kanada’s scheme. 1.
This paper is the second in series of the Indian physics of the Nyaya-Vaisheshika school. It may ... more This paper is the second in series of the Indian physics of the Nyaya-Vaisheshika school. It may be read in conjunction with the first paper [14], where its concept of matter as vibratory atoms in combination was introduced; this concept is discussed in greater detail in this paper. It is significant that the school defines matter not in terms of something gross that is anchored to the commonsensical notion of an object, but rather in terms of something that has attributes associated with it. Matter, or padartha, is whatever is knowable within the overarching complex of space and time, each of which is taken to be continuous and infinite. The significant concepts discussed here include how to localize an object, and that of nothingness, that is, vacuum.
This paper is the first in a series on the Indian tradition of physics that while summarizing
the... more This paper is the first in a series on the Indian tradition of physics that while summarizing the earlier review by Kak [1], [2] will set the stage for a more comprehensive analysis to follow in later papers. In ancient India, the schools of Nyaya and Vaisheshika focused on logic and atomic approach to matter. In this paper, the idea of atomicity and other physical ideas given in Vaisheshika are reviewed in light of the central role the observer plays in Indian thought.
This paper, third in the series on Indian tradition of physics, describes conceptions of the cosm... more This paper, third in the series on Indian tradition of physics, describes conceptions of the cosmos. The first two papers [2], [6] described the Nyaya-Vaisheshika school and its theory of matter, together with the consideration of absence of matter. A part of this tradition was to consider the nature of the cosmos, and although not so clearly described in the foundational sutra texts, these ideas are clearly spelt out in texts such as Yoga Vasishtha (YV). We will sketch these ideas and draw parallels with the similar conceptions that have arisen in modern physics.
It is well known that astronomy in ancient cultures began with the recognition of
regularity in a... more It is well known that astronomy in ancient cultures began with the recognition of regularity in astronomical phenomena and the determination of various time cycles associated with these phenomena. Santillana and Dechend [1] have shown that ancient myth expresses knowledge of the changing frame of earth’s axis. In specific mythologies, there may be additional structure that reveals further information about the knowledge of astronomy [2]. This subject is now a part of the larger discipline of archaeoastronomy. For analysis from such an archaeoastronomy perspective, Indian texts provide especially rich material due to the antiquity of these texts and the long period over which newer such texts were written. In this article, we review some key time cycles in ancient Indian astronomy, especially those that have emerged from researches in the past couple of decades [3-7].
This paper considers the question of whether Aryabhata's direct and indirect references to relati... more This paper considers the question of whether Aryabhata's direct and indirect references to relativity of motion are equivalent to Galilean relativity. Examining verses from different sections of the text Aryabhatiya, we show that there is explicit mention of relativity of space and motion, although there is no explicit reference to the motion being uniform.
This note contrasts the Greek and Indian conceptions of the atom. It is shown that these concepti... more This note contrasts the Greek and Indian conceptions of the atom. It is shown that these conceptions are quite different in spirit.
Abstract: This article summarizes the main ideas related to space, time, and the fundamental part... more Abstract: This article summarizes the main ideas related to space, time, and the fundamental particle (anu) in Vaisheshika, the ancient Indian tradition of physics. In particular, the conception of anu, the fundamental particle of this tradition, is examined at length. Kanada used his framework of defining observables (matter) through the effect of motion in a very consistent manner. When the universe ceases to be at the end of the cosmic cycle, matter is not annihilated. Rather, the collection of anu (atoms) reaches a quiescent state where they do not undergo any motion and thus become invisible to observation. The anu in itself is not observable, and is thus an abstraction. Kanada’s framework defies the usual categories of realist versus idealist, since for him matter in itself is a result of motion. In this framework, time and space arise out of the motion that anu obtains due to its interactions. To this extent, the observer is central to Kanada’s scheme. 1.
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the earlier review by Kak [1], [2] will set the stage for a more comprehensive analysis to
follow in later papers. In ancient India, the schools of Nyaya and Vaisheshika focused on
logic and atomic approach to matter. In this paper, the idea of atomicity and other
physical ideas given in Vaisheshika are reviewed in light of the central role the observer
plays in Indian thought.
regularity in astronomical phenomena and the determination of various time cycles
associated with these phenomena. Santillana and Dechend [1] have shown that ancient
myth expresses knowledge of the changing frame of earth’s axis. In specific mythologies,
there may be additional structure that reveals further information about the knowledge of
astronomy [2]. This subject is now a part of the larger discipline of archaeoastronomy.
For analysis from such an archaeoastronomy perspective, Indian texts provide especially
rich material due to the antiquity of these texts and the long period over which newer
such texts were written. In this article, we review some key time cycles in ancient Indian
astronomy, especially those that have emerged from researches in the past couple of
decades [3-7].
the earlier review by Kak [1], [2] will set the stage for a more comprehensive analysis to
follow in later papers. In ancient India, the schools of Nyaya and Vaisheshika focused on
logic and atomic approach to matter. In this paper, the idea of atomicity and other
physical ideas given in Vaisheshika are reviewed in light of the central role the observer
plays in Indian thought.
regularity in astronomical phenomena and the determination of various time cycles
associated with these phenomena. Santillana and Dechend [1] have shown that ancient
myth expresses knowledge of the changing frame of earth’s axis. In specific mythologies,
there may be additional structure that reveals further information about the knowledge of
astronomy [2]. This subject is now a part of the larger discipline of archaeoastronomy.
For analysis from such an archaeoastronomy perspective, Indian texts provide especially
rich material due to the antiquity of these texts and the long period over which newer
such texts were written. In this article, we review some key time cycles in ancient Indian
astronomy, especially those that have emerged from researches in the past couple of
decades [3-7].