syzygy
ˈsɪzɪdʒi/Submit
noun
1.
ASTRONOMY
a conjunction or opposition, especially of the moon with the sun.
"the planets were aligned in syzygy"
2.
a pair of connected or corresponding things.
युति-वियुति बिंदु
युति―अयुति―बिन्दु
नवीन चन्द्रमा या पूर्ण चन्द्रमा का समय जब पृथ्वी सूर्य तथा चन्द्रमा एक रो में रहते है
किसी नक्षत्र का सूर्य के ठीक सामने या ठीक पीछे होना
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n astronomy, a syzygy (/ˈsɪzɪdʒi/; from the Ancient Greek σύζυγος, suzugos, 'yoked together'[2]) is a (usually) straight-line configuration of three or more celestial bodies in a gravitational system.[3]
It’s a real treat for photographers and astronomers alike: our skies are currently witnessing a phenomenon known as a syzygy — when three celestial bodies (or more) nearly align themselves in the sky. When celestial bodies have similar ecliptic longitude, this event is also known as a triple near-conjunction. Of course, this is just a trick of perspective, but this doesn't make it any less spectacular. In this case, these bodies are three planets, and the only thing needed to enjoy the show is a clear view of the sky at sunset.
Luckily, this is what happened for ESO photo ambassador Yuri Beletsky, who had the chance to spot this spectacular view from ESO's La Silla Observatory in northern Chile on Sunday 26 May. Above the round domes of the telescopes, three of the planets in our Solar System — Jupiter (top), Venus (lower left), and Mercury (lower right) — were revealed after sunset, engaged in their cosmic dance.
An alignment like this happens only once every few years. The last one took place in May 2011, and the next one will not be until October 2015. This celestial triangle was at its best over the last week of May, but you may still be able to catch a glimpse of the three planets as they form ever-changing arrangements during their journey across the sky.
https://en.wikipedia.org/wiki/Syzygy_(astronomy)#cite_note-2
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Syzygy
Syzygy /ˈsɪzɪdʒi/ (from Greek Συζυγία "conjunction, yoked together") may refer to:
Science
Syzygy (astronomy), a collinear configuration of three celestial bodies
Hilbert's syzygy theorem#Sygyzies (relations), a relation between the generators of a module
Syzygy, in biology, the pairing of chromosomes during meiosis
Philosophy
Syzygy, a concept in the philosophy of Vladimir Solovyov, to denote 'close union'
Syzygy, a term used by Carl Jung, to mean a union of opposites, as in Eros (concept)#Carl Jung
Syzygy, female–male pairings of the emanations known as Aeon (Gnosticism
https://en.wikipedia.org/wiki/Syzygy
In mathematics, Hilbert's syzygy theorem is one of the three fundamental theorems about polynomial rings over fields, first proved by David Hilbert in 1890, which were introduced for solving important open questions in invariant theory, and are at the basis of modern algebraic geometry. The two other theorems are Hilbert's basis theorem that asserts that polynomial rings are Noetherian, and Hilbert's Nullstellensatz, which establishes a bijective correspondence between affine algebraic varieties and prime ideals of polynomial rings.
Hilbert's syzygy theorem concern the relations, or syzygies in Hilbert's terminology, between the generators of an ideal, or, more generally, a module. As the relations form a module, one may consider the relations between the relations; Hilbert's syzygy theorem asserts that, if one continues in this way, starting with a module over a polynomial ring in nindeterminates over a field, one eventually finds a zero module of relations, after at most n steps.
Hilbert's syzygy theorem is now considered to be an early result of homological algebra. It is the starting point of the use of homological methods in commutative algebra and algebraic geometry.
History[edit]
The syzygy theorem first appeared in Hilbert's seminal paper "Über die Theorie der algebraischen Formen" (1890).[1] The paper is split into five parts: part I proves Hilbert's basis theorem over a field, while part II proves it over the integers. Part III contains the syzygy theorem (Theorem III), which is used in part IV to discuss the Hilbert polynomial. The last part, part V, proves finite generation of certain rings of invariants. Incidentally part III also contains a special case of the Hilbert–Burch theorem.
https://en.wikipedia.org/wiki/Hilbert%27s_syzygy_theorem#Sygyzies_(relations)
"The whole theory", says AKC,"is implied and subsumed in the words of the marriage formula, 'I am That,thou art This,...addressed by the BraAhman, the priest,the Purohita, to the King in Aitreya BrAhman,VIII.27." The marriage of the two, two opposites, is in perfect agreement with the common doctrine that,...from a progenitive pair,'a syzygy of conjoint principles',..'a state where ...the numerical ordering of the Persons is purely conventional and not a chronological or real order of coming in to being; for, the Persons are connascent (iteretarajanmAna) ,the Trinity(tridhA) which is an arrangement (samhitA), not a process." In this Principle, the Son creates the Father as much as the Father the Son, as Meiester Eckhart says," He hath brought me forth His son in the image of His eternal fatherhood, that I should also be a father and bring forth Him." Likewise, in RigVeda, Agni,"being the Son of the Angels thou hast become theirFather". Agni is the Father of His father, i.e., surpasses his Father. There can be no paternity without a filiation and the vice versa and that is what is meant by the "opposite relation". Similarly, there cannot be a person (Purusha) without Nature,(Prakriti) and vice versa. That is why, puts AKC, in metaphysical "mythology" we meet the " inversions." For example, in Rig Veda, Daksha, the personal name of the Progenitor, is born of Aditi as her son and she also as his daughter. Viraj is born of Purusha, and vice versa.
Metaphysics are consistent but not systematic, we learn from AKC, systems are found only in religious extensions and extensions of other phenomenals where a given ordering of the Persons become a dogma, and it is precisely by such "matter of faith", and not by difference of metaphysical basis, that one religion is distinguished from another. That is truly a distinction without a difference. It should be observed that the connascence of father-essence and Mother-nature,the two forms, though metaphysically spoken as "birth", are actually un-begotten, un-born and not a generation from conjoint principle, or where the origination of the conjoint principles called a "fallig apart",diremption or karyokinesis, where 'One became Two. On the other hand, their common son, being consubstantial with the Spirit, is at once unborn in the same sense, and born by the generation from the Conjoint principle. This paper aims to clarify the issue relating to Regnum, Sacerdotium, in the light of the conjoint principles in Julius Evola's controversial application of Tradition, for which Coomaraswamy's, primary objection was the emphasis of regality over the sacerdotal. Evola’s case is weakened by his misunderstanding of the rite of the purohita, the priest. The exterior is a reflection of the interior. AKC writes: The outer, active, feminine, and mortal aspect of our nature subsists more eminently in its inner, contemplative, masculine, and immortal side, to which it can and must be ‘reduced’, that is to say, brought back or reunited.