mamanam keamatiy oya keamathi mona tpoic eaka geana isssella katha karanawatada?Zeus said:OKez ayiye oyage kamattak
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Big Bang Theory and Sinhala Buddhist explanation about Big Bang Theory
- Thread starter tharinda07
- Start date
Zeus said:Api dan big ban gana katha karala ivarane SO
Buddhist xplanation gana katha karamuko??
sinhala bduddhayo wiyata api dakina eakata thama mama sinhala buddhist explanation kiwee ee prof.nalin ge article deaka,eata wada deaya big bang eaka geana kiyanna ne
eath vishava geana budu dahama easurin hadapu pravaadayak thiyeanawa mamawath thaama eaka hariyata danne ne(steady stead theory eakath ekka Parallel yana eakak wenne one)
Zeus said:
ayyoo
mea thread eaka mula idan hodata kivevala ara prof ge article deaka kiyawala theerum gaththanam eaka theerenna onebig bang kiyanne reekiya chinthanaye sita goda neagu pravaddayak, eake kiyanne vishavayata aarambayak thiyeanawa (devvan wahanse meavva ) dan vishvaya digatama prasaaranaya wenawa kiyana eakai
budu dahame muulika leasama thiyeanne chakriiya chinthanayak eaka nisa big bang eakath eakka samapaath wenne nea
anitha eaka ape sansaaraya weageama vishavayatath arambaya hoyanna bea mokada meaka chakriiyawa siduwana eakak nisa
tharinda07 said:ayyoo
...
Ayiyoo okata oya taram duk venna epa ayiye oyage uthsahaya apathe giyen na
Man kivve mekayi
Saralava mulikavama ehema nathnam amuvenma gattama
Big bang eketh tiyenne prasaranayak and sankochanayak
Buddhism valath tiyenne e vage deyak
Habayo buddhism vala tiyenne continuos vena deyak
Buddhism vala hatiyata mulinma une sankochanayada , prasaranayada kiyala kiyanna ba
Ehemane
E unata ayiye Oya thery dekema e taram venasak na ne?
Ara big ban hoyagattu manussayath Buddhism valin copy karapu matak venna athi oya Big bang thory eka
Zeus said:Ayiyoo okata oya taram duk venna epa ayiye oyage uthsahaya apathe giyen na
Man kivve mekayi
Saralava mulikavama ehema nathnam amuvenma gattama
Big bang eketh tiyenne prasaranayak and sankochanayak
Buddhism valath tiyenne e vage deyak
Habayo buddhism vala tiyenne continuos vena deyak
Buddhism vala hatiyata mulinma une sankochanayada , prasaranayada kiyala kiyanna ba
Ehemane
E unata ayiye Oya thery dekema e taram venasak na ne?
Ara big ban hoyagattu manussayath Buddhism valin copy karapu matak venna athi oya Big bang thory eka
big bang model eake koheada sankochanayak thiyeanne??
"The Big Bang is the cosmological model of the universe that is best supported by all lines of scientific evidence and observation. As used by cosmologists, the term Big Bang generally refers to the idea that the universe has expanded from a primordial hot and dense initial condition at some finite time in the past, and continues to expand to this day. "
zeus mata peane vidiyata oya mee article tika kiyawala thiyeanne oyage upakpanak mtha idageane ,eahema neathuwa meetika kiyawala balanna
tharinda07 said:
Attama kivvoth ow ayiye
Mehemane kotinma gattoth vbig ban ekata anuva vishvaya arambayedi mulika shakthi pramanayak tiyenna thine so
E mulika shakthiyen vishvaya prasarana venava e ekkama shaktiya taranga vidiyata vibedahanayath vena
E tika harida?
Ehema prasaranaya vena gaman vishvaya cool venava
Metanadi attama kivvoth venne shaktiya,
Avakashaya
tapaya
adee noyekuth vidiyata parinamanaya vena eke neveida?
So ?
Ithin me vidiyata shakthiya vibedanaya una vagema ayeth ekatu vemin reheat vemin sankochanaya venna barida???
Ehema nathnam man comltetly natta pagagenada???
mula kotasa hari ,eath sakthiya okkoma tharanga viyatama vibedanaya une neZeus said:Attama kivvoth ow ayiye
Mehemane kotinma gattoth vbig ban ekata anuva vishvaya arambayedi mulika shakthi pramanayak tiyenna thine so
E mulika shakthiyen vishvaya prasarana venava e ekkama shaktiya taranga vidiyata vibedahanayath vena
E tika harida?
Ehema prasaranaya vena gaman vishvaya cool venava
Metanadi attama kivvoth venne shaktiya,
Avakashaya
tapaya
adee noyekuth vidiyata parinamanaya vena eke neveida?
So ?
Ithin me vidiyata shakthiya vibedanaya una vagema ayeth ekatu vemin reheat vemin sankochanaya venna barida???
Ehema nathnam man comltetly natta pagagenada???
saktiya avakaashaya vidiyata ven une nea
big bang theory eake ayy sankoochanaya wena eakak geana katha karanne ne ,eake hinda eaka big bang thory eakata adala neahe
vishawaya eahema sankoochanaya wenawanam big bang eaka vearadiy
oya poddak withara natta pagageana
isellema bigbang eaka kiyanne mokada kiyala hodata kiyavanna eata passe prof ge article deakath kiyawana
kiyawanakota oyade adahas daanne neathuwa kiyawanna kiyawala iwara wele oyage adahas daal balanna eawa ara kiyap eawath eakka gealapeanawada kiyala
mokak hari prashnay thiyeanawanam ahanna
(budu dahamay big bang eakay kawadaawath samana wenne ne,samana wenawanam devvan wahase innawa kiyala baudhayanta piliganna wenawa)
Dear Sir,This page is really useful for people who need to gather information. However I am at a loss at the moment in getting at the article re Big Bang theory. Please help. Further could you please let me know about an internet address where I could obtain the Sinhala translations of Pali Gatha.
Thank you.
amara
Thank you.
amara
what is the point of searching what was happend at the begainning of the universe ?
there is a nothing called time before the universe !
there is a nothing called time before the universe !
sanzilla jackcat said:
Pal we r here not to seek anything but to search and discuss
We never state Big bang as a accurate and a correct theroy machan
read the articles agin and agin as I do then we can engage in to a usefull Discussion cz those scientists have been based in logical facts and yes theyve included some religious flaver too
Zeus said:Pal we r here not to seek anything but to search and discuss
We never state Big bang as a accurate and a correct theroy machan
read the articles agin and agin as I do then we can engage in to a usefull Discussion cz those scientists have been based in logical facts and yes theyve included some religious flaver too
oyata mama me tread eaken kiyanna hadapu dee hodatama peahedili unaadha
there is no absolute importance in anything. but these days we got to talk about these things.
the era where one lives will decide what is important to one. in this era we have to talk about the evolution of universe. if we kept quiet without thinking anything, after some time we will have to accept big bang tyheory and such other theories without making any noise as they will be presenetd as undeniable scientific truth. therefore let us discuss them before it is too late.
it is not a valid argument friend. we are not talking about what happened in universe before the universe was created. are we? we are talking abt the evolution of the universe.
according to big bang theory, universe was created before 13.7 billion years ago. and iaccording to the recent opinion of scientists, it will expand an infinite time and will not contract.
according to the sinhala budhist explanation, universe was not created before a finite period of time but it existed since an infinite period of time and it will exist an infinite period of time. it will expand for sometime and then contract for some time then again expand for sometime and then contract....so on.
here are some links-amara38 said:
http://mahamevna.org/sinhala_index.htm
http://www.buddhistelibrary.org/library/browse.php?atpath=2&acpath=38
Last edited:
A Universe with both Acceleration and Deceleration
Thread
http://www.elakiri.com/forum/showthread.php?p=4739109#post4739109
Thread
http://www.elakiri.com/forum/showthread.php?p=4739109#post4739109
The Big Bang theory
The notion of a beginning of the universe is fundamental to most religions and also to science. The Big Bang theory, which states that the universe originated about 13.7 billion years ago, along with time and space, is supposed to be the best scientific explanation for how the universe began.
In 1922 the Russian meteorologist and mathematician Alexander Friedman used Einstein's General Relativity theory to construct a model of an expanding universe. The Belgian cosmologist-priest George Lemaître independently did the same thing in 1927 and dubbed the infinitesimally small original state of the universe the "primodial atom". In 1946 the Russian-American physicist George Gamow was able to show that first 300,000 years of the universe's existence, its temperature and density were so great that none of its current structures could have existed and that it contained only elementary particles and radiation.
According to the theory, prior to the "big bang" there was nothing; during and after that moment there was something: our universe. Therefore, the Big Bang theory is an effort to explain what happened during and after that moment (after the "big bang"). If our universe began as an infinitesimally small, infinitely hot, infinitely dense singularity, were did the singularity come from? The theory is incapable of explaining this.
Also, the Bing Bang theory was embraced by many theologians in Europe such as Pope Pius XII. In 1951, Pope Pius XII likened God's words in the book of Genesis, "Let there be light," to the so called explosion of the "big bang" and since then the Big Bang theory has been the popular theory of the so called beginning of the universe.
Is it possible for a Sinhala-Buddhist-scientist (the term "Sinhala-Buddhist" doesn't emphasize on Buddhism per se, the emphasis is on a cultural group) come up with a theory which explains the universe? According to Buddhism, time and space are just concepts created by our perception of the world, and have no existence apart from our perception. In other words, they are not "real". The idea of an absolute beginning of time is therefore flawed according to Buddhist thinking. Also, Buddhists believe that nothing, not even the apparent start of time and space, can come about without causes or conditions. In other words nothing can start to exist or cease to exist. There can only be transformations. Such a theory as the Bing Bang must then be a mere episode in a continuum without a beginning or an end.
Buddhism considers that phenomena aren't really "born", in the sense that they pass from nonexistence into existence. They exists only in terms of relative or conventional (sammuthi-sacca). Conventional truth comes from our experience of the world, from the usual way in which we perceive it, that is, by supposing that things exist objectively. Buddhism says such perceptions are deceptive and that ultimately phenomena have no intrinsic existence. This is the "absolute truth" (paramattha-sacca). In these terms, the question of creation becomes a false problem since the idea of creation is necessary in an objective world. However, this does not prevent us from creating a theory for the universe in the conventional world as long as we are aware of the distinction between sammuthi-sacca and paramattha sacca.
Our theory of the universe could be based upon the Buddhist concepts of samvatta-kappa, vivatta-kappa (Anguttara nikaya, Agganna sutta) and paticca-samuppada. Vivatta-kappa could be translated as the expansion in time and samvatta- kappa could be translated as the contraction in time. This cycle of samvatta and vivatta is called a kappa (kalpa in Sanskrit) which can be roughly translated as an inconceivably long period of time or an eon.
In fact the cycle could be further divided in to four parts: The period of or expansion (vivatta-kappa), the period in which the universe remains in a state of expansion (vivatta-ttháyí), the period of contraction (samvatta-kappa) and the period in which the universe stays contracted (samvatta-ttháyí). It is said that the four periods in turn are each subdivided into twenty antara-kappa. Twenty anatara-kappa equals to one asankheyya-kappa (innumerable), thus each of the four parts is called asankheyya-kappa. The whole cycle (four asankheyya-kappa) is called a maha-kappa (great eon). The current time period could be belong to one of the twenty antar-kappa in vivatta-ttháyí.
According to Buddhism the realms of existence could be divided into three distinct "worlds" (loka), the immaterial world, (arupa-loka), the fine-material world (rupa-loka) and the sensuous world (kama-loka). It is said that the devas living in, for example, Abhassara brahma loka have a life span of about eight maha-kappa which is greater than one whole cycle. Does this mean these devas "exist" outside (where ever that is) the three-dimensional (may be even more spatial dimensional) universe as we know it? Could it be these lokas are different universes or multi-verses (doesn't mean many possible universes but suggest a possible space-time connection between different lokas)?
In our theory, the cyclic universe (it doesn't necessarily mean circular or repetitive) could be described as being made up of four periods: Formation, continuity, destruction and a sort of a non-manifest state which could be an intermediate state between two universes. This cycle has neither an end nor a beginning. The fourth period, samvatta-ttháyí could be thought of as a period which the universe is absent. The scenario of the universe one day collapsing into it self is far from being proven scientifically. We could say that the universe expanded initially and reached a maximum volume and then contracted to a minimum volume. There may be intermediate states which could be described as either accelerated expansions/contractions or decelerated expansions/contractions. We might also be able to show the volume, temperature and density of the universe will not become infinite at any point in the cycle as some have suggested but reach a finite bound.
Our theory seems to contradict with two main ideas of modern astronomy. According to modern astronomy, if the universe did start other cycles, then they would all be different. The universe would build up more and more energy, so that the new cycle would last longer than the previous one and the universe's maximum size would get larger and larger. If the universe doesn't contain enough matter for gravity to stop its expansion, it will continue to spreading until the end of time and will not be cyclical.
Secondly, if the universe's expansion is to be reversed, then the universe must contain more matter than has so far been observed. According to scientists finding how much matter the universe contains is difficult due to the large amounts of "dark matter" which doesn't send out any radiation and weaker gravitational field. Recent observations of supernovas or exploding stars in distant galaxies seems to show that the expansion of the universe actually accelerating. This accelerating expansion implies the existence of the mysterious "dark energy". If this is the case then the universe will expand forever which differs from our theory. Even though new theories such as the cyclic model seem to agree with our model these new ideas are not supported by observations.
Careful use of Buddhist concepts with our current knowledge will able us to come up with our own theory of the universe and evolution and in the process we could contribute valuable insight to western science.
Akila Weerasekera
California State University, USA
The notion of a beginning of the universe is fundamental to most religions and also to science. The Big Bang theory, which states that the universe originated about 13.7 billion years ago, along with time and space, is supposed to be the best scientific explanation for how the universe began.
In 1922 the Russian meteorologist and mathematician Alexander Friedman used Einstein's General Relativity theory to construct a model of an expanding universe. The Belgian cosmologist-priest George Lemaître independently did the same thing in 1927 and dubbed the infinitesimally small original state of the universe the "primodial atom". In 1946 the Russian-American physicist George Gamow was able to show that first 300,000 years of the universe's existence, its temperature and density were so great that none of its current structures could have existed and that it contained only elementary particles and radiation.
According to the theory, prior to the "big bang" there was nothing; during and after that moment there was something: our universe. Therefore, the Big Bang theory is an effort to explain what happened during and after that moment (after the "big bang"). If our universe began as an infinitesimally small, infinitely hot, infinitely dense singularity, were did the singularity come from? The theory is incapable of explaining this.
Also, the Bing Bang theory was embraced by many theologians in Europe such as Pope Pius XII. In 1951, Pope Pius XII likened God's words in the book of Genesis, "Let there be light," to the so called explosion of the "big bang" and since then the Big Bang theory has been the popular theory of the so called beginning of the universe.
Is it possible for a Sinhala-Buddhist-scientist (the term "Sinhala-Buddhist" doesn't emphasize on Buddhism per se, the emphasis is on a cultural group) come up with a theory which explains the universe? According to Buddhism, time and space are just concepts created by our perception of the world, and have no existence apart from our perception. In other words, they are not "real". The idea of an absolute beginning of time is therefore flawed according to Buddhist thinking. Also, Buddhists believe that nothing, not even the apparent start of time and space, can come about without causes or conditions. In other words nothing can start to exist or cease to exist. There can only be transformations. Such a theory as the Bing Bang must then be a mere episode in a continuum without a beginning or an end.
Buddhism considers that phenomena aren't really "born", in the sense that they pass from nonexistence into existence. They exists only in terms of relative or conventional (sammuthi-sacca). Conventional truth comes from our experience of the world, from the usual way in which we perceive it, that is, by supposing that things exist objectively. Buddhism says such perceptions are deceptive and that ultimately phenomena have no intrinsic existence. This is the "absolute truth" (paramattha-sacca). In these terms, the question of creation becomes a false problem since the idea of creation is necessary in an objective world. However, this does not prevent us from creating a theory for the universe in the conventional world as long as we are aware of the distinction between sammuthi-sacca and paramattha sacca.
Our theory of the universe could be based upon the Buddhist concepts of samvatta-kappa, vivatta-kappa (Anguttara nikaya, Agganna sutta) and paticca-samuppada. Vivatta-kappa could be translated as the expansion in time and samvatta- kappa could be translated as the contraction in time. This cycle of samvatta and vivatta is called a kappa (kalpa in Sanskrit) which can be roughly translated as an inconceivably long period of time or an eon.
In fact the cycle could be further divided in to four parts: The period of or expansion (vivatta-kappa), the period in which the universe remains in a state of expansion (vivatta-ttháyí), the period of contraction (samvatta-kappa) and the period in which the universe stays contracted (samvatta-ttháyí). It is said that the four periods in turn are each subdivided into twenty antara-kappa. Twenty anatara-kappa equals to one asankheyya-kappa (innumerable), thus each of the four parts is called asankheyya-kappa. The whole cycle (four asankheyya-kappa) is called a maha-kappa (great eon). The current time period could be belong to one of the twenty antar-kappa in vivatta-ttháyí.
According to Buddhism the realms of existence could be divided into three distinct "worlds" (loka), the immaterial world, (arupa-loka), the fine-material world (rupa-loka) and the sensuous world (kama-loka). It is said that the devas living in, for example, Abhassara brahma loka have a life span of about eight maha-kappa which is greater than one whole cycle. Does this mean these devas "exist" outside (where ever that is) the three-dimensional (may be even more spatial dimensional) universe as we know it? Could it be these lokas are different universes or multi-verses (doesn't mean many possible universes but suggest a possible space-time connection between different lokas)?
In our theory, the cyclic universe (it doesn't necessarily mean circular or repetitive) could be described as being made up of four periods: Formation, continuity, destruction and a sort of a non-manifest state which could be an intermediate state between two universes. This cycle has neither an end nor a beginning. The fourth period, samvatta-ttháyí could be thought of as a period which the universe is absent. The scenario of the universe one day collapsing into it self is far from being proven scientifically. We could say that the universe expanded initially and reached a maximum volume and then contracted to a minimum volume. There may be intermediate states which could be described as either accelerated expansions/contractions or decelerated expansions/contractions. We might also be able to show the volume, temperature and density of the universe will not become infinite at any point in the cycle as some have suggested but reach a finite bound.
Our theory seems to contradict with two main ideas of modern astronomy. According to modern astronomy, if the universe did start other cycles, then they would all be different. The universe would build up more and more energy, so that the new cycle would last longer than the previous one and the universe's maximum size would get larger and larger. If the universe doesn't contain enough matter for gravity to stop its expansion, it will continue to spreading until the end of time and will not be cyclical.
Secondly, if the universe's expansion is to be reversed, then the universe must contain more matter than has so far been observed. According to scientists finding how much matter the universe contains is difficult due to the large amounts of "dark matter" which doesn't send out any radiation and weaker gravitational field. Recent observations of supernovas or exploding stars in distant galaxies seems to show that the expansion of the universe actually accelerating. This accelerating expansion implies the existence of the mysterious "dark energy". If this is the case then the universe will expand forever which differs from our theory. Even though new theories such as the cyclic model seem to agree with our model these new ideas are not supported by observations.
Careful use of Buddhist concepts with our current knowledge will able us to come up with our own theory of the universe and evolution and in the process we could contribute valuable insight to western science.
Akila Weerasekera
California State University, USA
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