Quantum Number in Anuvaka 1

It is known to us that there is adequate information available on the structure of atom in all the details: I am not adding anything new. I only wish to expand our visualization of the structure of the atom in context of what is available in Rudra prasna from Rigveda in its Anuvaka 1.We know a)Energy levels in electrons in an atom are quantized b)we can not know energy and position of electron at the same time c)particles are in energy level and have wave like properties.d)specifically four quantum numbers are assigned to each electron.
What is in Anuvaka 1? The energy level is indicated by Shiva holding a bow and often the quiver referred to wave like mechanism. At the end of the Anuvaka 1.
Bhagavan-Possibility
Vishvesvar-Encompassing universe often in diffused spherical shape
Tryambaka Tripurantaka Trikagnikalaya describing spatial disposition in three axis as is in the case of orbitals.
Kalagni Rudraya repeating energy level in respect of time.
Neelkanthaya Mrutunjaya energy levels over coming charged attraction and repulsion as the particles are charged.
Sarveshvaraya Phenomena is all pervasive
Sadashiva All the time.

This is what we know it in atomic structure as 1S,2S spherical orbitals 2P in three planes with their axis and 3S again spherical and repeated at all the time.
This appears to a highly coded version in the Rudra prasna and extraordinary skill of conceptualization of structure of an atom.

Quantum Number and Conscience

Quantum Numbers are used to locate the position of sub-atomic particles like electrons.However it is the study of assigning a particular set of Quantum numbers to an electron orbiting in space around nucleus which comprises of protons and neutrons which are in compact form.Closest and perhaps more accurate understanding of this objective study originates in the Vedas.Objective study makes it entirely clear that it is exclusively based on the possibility of finding the electron by assigning a definitive set of quantum numbers.This excludes the study of subject which has no such quantized status and does not exhibit this parameter.
Main study starts in Rigveda and continues extensively in Yajur,Sama and Atharva Veda.How this quantum mechanism is understood hopefully by assigning the Purusha Sukta describing Vishnu in the solid subjective status and in Rudra prasna the Shiva takes on the objective version where quantum mechanism is exclusively assigned.
Rudra takes on quantized understanding of the universe in eleven anuvakas namakam and eleven chamakam .Thereby give the universe infinite possiblities of combination and many more possibilities of how it works and sustains eternally that is SANATANA

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Vedic knowledge is highly coded

Here is my conversation with David Hughes on the subject:

• oskamalapurkar

  6 days ago
  It appears that all the sutras and teachings from the vedas are highly coded and designed for negotiating and finding solutions for all the problems at all the times. Therefore, they are eternal Sanatana.This mechanism is also followed in the genes we inherit from our parents and species beyond tracing to the origin of life itself. It is imperative to learn this wonderful source of knowledge which acts as self regulatory
• @oskamalapurkar Yes, but because they are coded one must have the guidance of a bona fide self-realized spiritual master. 'Bona fide' means that he is an initiate of the disciplic succession from Vyāsadeva or Śrī Kṛṣṇa, and 'self-realized' means that he has directly realized his eternal spiritual identity, separate from this material body and mind. Only such a person can guide our understanding properly, so that the Vedic sūtras and ślokas lead to the Self-revelation of the Absolute Truth,

  davidbrucehughes 6 days ago

  oskamalapurkar

  6 days ago

  @davidbrucehughes Thanks for your reply I agree.Further I wish to add that Sanatana Dharma tradition stresses on the fact that there are no two individuals born alike. There is no duplication in nature.Learning thru recitation is therefore preferred by Brahminical Gurukulas and sanskaras.As one learns, it can be observed that there is a glow on the face of individuals therefore they become eligible to follow the adesha as mentioned in Purusha Suktam.the knowledge of Maha Vishnu

Divinity As in Vedas

The idea of multiple forms of divinity was in the Vedas .They spoke about thirty-three divinities classified into those of the earth, heaven and intermediate regions. Those comprised twelve adityas, aspects of energy and life; eleven rudras, aspects ferocious nature; eight vasus, the directional forces; in addition to the earth and the space.

The aspects of the thirty-three divinities were later condensed to three viz. Agni, the aspect of fire, energy and life on earth; Vayu, the aspect of space, movement and air in the mid-region; and Surya the universal energy and life that sustains and governs all existence, in the heavenly region, the space. This provided the basis for the evolution of the classic Indian trinity, the Brahma, Shiva and Vishnu.

Rig Veda at many places talks in terms of saguna, the supreme divinity with attributes. The Vedanta ideals of the absolute, attribute- less and limit-less universal consciousness evolved as refinements of those Vedic concepts. The Upanishads are the pinnacles of idealism that oversee all horizons. But, in practice common people worshipped variety of gods in variety of ways for variety of reasons. They are relevant in the context of each ones idea of needs and aspirations; fears and hopes; safety and prosperity; and, the pleasures and pains.

Agama Sastra

The Agama shastras are based in the belief that the divinity can be approached in two ways. It can be viewed as nishkala, formless – absolute; or as sakala having specific aspects.

Nishkala is all-pervasive and is neither explicit nor is it visible. It is analogues, as the Agama texts explain, to the oil in the sesame-seed, fire in the fuel, butter in milk, and scent in flower. It is in human as antaryamin, the inner guide. It has no form and is not apprehended by sense organs, which includes mind.

Sakala, on the other hand, is explicit energy like the fire that has emerged out of the fuel, oil extracted out of the seed, butter that floated to the surface after churning milk or like the fragrance that spreads and delights all. That energy can manifest itself in different forms and humans can approach those forms through appropriate means. The Agamas recognize that means as the archa, the worship methods unique to each form of energy-manifestation or divinity.

The Vedas do not discuss about venerating the icons; though the icons (prathima or prathika) were known to be in use. Their preoccupation was more with the nature, abstract divinities and not with their physical representations. The Vedas did however employ a number of symbols, such as the wheel, umbrella, spear, noose, foot-prints, lotus, goad and vehicles etc. These symbols, in the later ages, became a part of the vocabulary of the iconography.