Monday, September 21, 2026

Incredible india indeed.

Incredible India — Because Its People Carry Their Faith Forward

What makes India incredible?

Is it the Himalayas, the temples, the monuments, the rivers, the festivals, the scriptures, the music, the dance or the thousands of years of history?

Yes—all of these.

But perhaps there is something even more remarkable.

It is the people of India who have carried all of it forward.

Not merely through books and museums, but through everyday life.

A grandmother teaches a child a simple shloka.

A mother lights a lamp at dawn.

A family travels hundreds of kilometres to visit the temple of its ancestors.

A farmer begins his work after offering a prayer to the earth.

A musician sings an ancient composition that has travelled through generations.

A craftsman continues a traditional design learned from his father.

A pilgrim walks barefoot because the journey itself is an offering.

A little child folds his hands before a deity without anyone having to explain why.

This is how a civilisation survives—not only in monuments, but in memory, practice and belief.

India's extraordinary continuity can often be seen in the smallest things.

A festival that began centuries ago still brings families together.

A temple tradition continues because generation after generation believes it matters.

An old Sanskrit verse survives because someone still teaches it.

A sacred river remains part of people's lives because millions continue to regard it not merely as water, but as something worthy of reverence.

The forms may change.

The clothes may change.

The cities may change.

Technology may change everything around us.

Yet something remains.

Faith travels.

It travels from the old to the young, from village to city, from one generation to the next.

And Indian faith has never been confined to one single expression. It appears in temples and homes, in bhajans and classical music, in pilgrimage and charity, in stories told to children, in the food offered before a meal, and in the simple habit of saying the name of God.

Sometimes it is grand and spectacular.

Sometimes it is almost invisible.

But it continues.

That may be one of the great secrets of India.

India has survived countless changes because its people did not merely preserve their civilisation as history.

They continued to live it.

A tradition remains alive when somebody still performs it.

A language remains alive when somebody still speaks it.

A song remains alive when somebody still sings it.

And faith remains alive when somebody still believes.

That is why an ancient tradition can suddenly appear before us in a modern city—and feel completely natural.

A young person may use a smartphone all day and still know a family prayer.

A modern home may have every convenience and still have a small shrine in one corner.

A child may study science at school and still listen with wonder to the stories of Krishna, Rama, Ganesha or Hanuman.

There is no contradiction.

India has always had the remarkable ability to carry the old into the new.

Perhaps that is what makes India incredible.

Not that everything has remained unchanged.

But that so much has changed—and yet so much meaning has remained.

The true guardians of this continuity are not only scholars, priests or historians.

They are ordinary people.

The woman who keeps an old family tradition.

The grandfather who tells a story to his grandchildren.

The pilgrim who undertakes a difficult journey.

The artisan who refuses to let an ancient craft disappear.

The musician who learns an old composition.

The parent who teaches a child the first shloka.

The devotee who quietly lights a lamp every morning.

Each one is carrying something forward.

And perhaps without realising it, each one is saying:

“This mattered to those before us.

It still matters to us.

Let it reach those who come after us.”

That is the living India.

Its greatest heritage is not locked away.

It is walking among us.

Sunday, September 20, 2026

Crossing the ocean.

Vivekananda’s Journey to the West

A Monk Who Crossed the Oceans

In 1893, a young Indian monk set out from Bombay on a journey that would change the way the world heard about India.

He was Swami Vivekananda, then only thirty years old.

But how did a monk with virtually no personal wealth manage to reach Chicago?

Who funded the journey?

The journey was made possible through the faith of many people.

His young disciples and admirers in Madras, led by Alasinga Perumal, collected money for his passage and expenses. The rulers of Mysore and Ramnad also extended support. Finally, the Maharaja Ajit Singh of Khetri gave substantial financial assistance and personally helped make the arrangements for the journey.

Ajit Singh arranged his travel, provided money and clothing, and sent his secretary with him to Bombay to ensure that everything was properly organized. It was also at Khetri that the name “Vivekananda” became his chosen monastic name.

Thus, the journey to America was not the work of a single benefactor. It was a collective act of faith in a monk and in the message he carried.

The remarkable route

On 31 May 1893, Vivekananda sailed from Bombay aboard the Peninsular.

But he did not travel westward across the Arabian Sea.

His route was:

Bombay → Colombo → Penang → Singapore → Hong Kong → China → Japan → Yokohama → Vancouver → across Canada by train → Chicago.

He reached Vancouver in July and travelled across Canada by train, arriving in Chicago at the end of July.

The journey itself became part of his education. In China and Japan he encountered Buddhist monasteries and ancient manuscripts; Japan particularly impressed him with its combination of discipline, beauty and modern development.

Chicago — and an unexpected difficulty

He had imagined that reaching Chicago meant reaching the Parliament.

It did not.

The World’s Parliament of Religions would not open until September. Worse, Vivekananda discovered that delegates needed credentials, and the registration period had already closed.

He was virtually unknown, had limited money and had no official credentials.

He therefore went to the Boston area, where he met Professor J. H. Wright of Harvard. After meeting Vivekananda, Wright helped arrange the necessary introduction to the Parliament.

Vivekananda returned to Chicago.

On 11 September 1893, he stood before the Parliament of Religions and began with the words:

“Sisters and Brothers of America…”

The response was extraordinary.

A monk who had arrived with very little money had suddenly become one of the most memorable voices of the Parliament.

Four years in the West

The Chicago address was only the beginning.

From 1893 onward, Vivekananda travelled extensively through the United States, lecturing, teaching Vedanta and speaking about Hinduism, spirituality, the unity of religions and the dignity of the human being.

He lived for periods in New England and travelled through different parts of America. He taught small groups as well as large audiences, formed friendships with scholars and thinkers, and attracted devoted students.

His financial circumstances also changed. In one letter he wrote that his lectures in Chicago were bringing him substantial fees. He had gone to America partly hoping to raise money for work in India, and he gradually learned how to support himself through teaching and lectures.

In 1895, he went to England, where he lectured and gathered another circle of students. Among those who came deeply under his influence was Margaret Noble, later known to India as Sister Nivedita.

He returned to America and continued his teaching and organization.

Then came the return journey.

After nearly four years in the West, Vivekananda sailed back to India and reached Colombo in January 1897.

He had left India as an almost unknown wandering monk.

He returned as a world-famous spiritual teacher.

From one monk to a movement

What makes the journey remarkable is not simply that Vivekananda crossed the oceans.

He crossed them without wealth, without an established institution behind him and without certainty about what awaited him.

His passage was paid for by people who believed in him.

His route took him through Asia before carrying him across the Pacific.

His difficulties in America were overcome through the unexpected kindness of strangers.

And his four years in the West transformed a solitary monk's message into an international movement.

He had gone to America intending to speak about India.

He returned having made India's spiritual voice audible to the world.

Radhastami.

 bharmaur

Bharmaur (also spelled Bharmour) is a scenic town and notified tribal area located in the Chamba district of Himachal Pradesh, India, about 60 kilometers from Chamba. 

Location: Situated in a valley between the greater and lesser Himalayas, roughly 2,195 meters above sea level.

History: It was the ancient capital of the former Chamba princely state (known as Brahmapura). Tribal Identity: Home predominantly to the semi-nomadic Gaddi tribal community, who graze sheep and practice terrace farming.

Chaurasi Temple Complex: A historic cluster of 84 ancient temples right in the center of town, featuring the iconic Lakshana Devi temple and Manimahesh Temple.

Manimahesh Lake: A high-altitude glacial lake situated at the foot of Mount Kailash, serving as a major pilgrimage site during the annual Manimahesh Yatra.

Wonderful Stay at Bharmauru.

The sacred pilgrimage of Uttar Pradesh's famous Shri Manimahesh Yatra began on Friday with the auspicious bathing of Radhaashtami. On the first day, around 16,000 devotees took a plunge of faith in the holy Dal Lake situated at a height of 13,500 feet above sea level amidst the biting cold.



According to centuries-old tradition, the ritual of crossing the Dal Lake was performed by the traditional Shiv Chels after the worship, followed by a holy bath for the general devotees.

In the span of about four days, a huge number of devotees reached the Dal Lake. On September 14, 2,985, on September 15, 2,605, and on September 16, 3,852 devotees had crossed from Bharmaur.

Despite the bad weather on September 17, an estimated seven thousand devotees and Shiv Chels set out for the Dal Lake. In this way, a total of 16,442 devotees reached Manimahesh between September 14 and 17, who were staying at safe locations around the lake premises for the Radhaashtami bath. The number of new pilgrims who departed on Friday, September 18, is different from this figure.

After taking a dip in the sacred Dal Lake, devotees had a darshan of Lord Shiva's form, Manimahesh, and Kailash Mountain, and offered prayers for happiness and prosperity. After completing the bathing ritual, several devotees began their journey back to Bharmaur.



When Every Ganesha Goes Home









When Every Ganesha Goes Home

One of the loveliest sights of Ganesha Visarjan is not always the enormous processions with giant idols.

Sometimes it is something much simpler.

In a small village, forty or fifty men from the village with their families gather  together, each carrying his own small Ganesha—the same kind of Ganesha that has been lovingly worshipped at home.

Each one balances his little Lord on his head.

They form a circle, dance together, sing, clap and celebrate. For a while, it feels as though dozens of homes have come together, carrying their beloved Ganeshas for one final celebration.

The family and children among them bid a tearful send off children may be watching with tears for them the Ganesha visit was joyful because the family prayed together ate the goodies as Prasad and enjoyed the time with the cute Ganesha.

They cannot understand why Ganesha, who came into their home with so much love, must now go away.

But that is the gentle lesson of Visarjan.

Ganesha is not being taken away.

The little clay form returns to the elements from which it came. The love remains. The blessings remain. The memory remains.

We welcome Him.

We celebrate Him.

And then, with faith, we let Him go.

Perhaps that is what Ganesha teaches us each year:

Nothing that is truly divine is ever lost.

Only the form changes.

Homes are places with many people who come and even the family may not be in a position to care for the Lord as how he should be cared for. No untoward incident can happen either with the idol or the ceremonies being celebrated. Thus it is best to do Visarjan and pray for safe return the next festive season. 


Saturday, September 19, 2026

Measuring tape.

Your Body Has a Measuring Tape — The Amazing Mathematics Within Us

Your Body Has a Measuring Tape

The Amazing Mathematics Within Us

Have you ever noticed that your own body can be used as a measuring instrument?

No ruler.

No measuring tape.

No scale.

Just your hands, arms, feet and fingers.

Long before centimetres and inches became standard units, people discovered that the human body offered convenient ways to estimate length. Some of these relationships are surprisingly close for many people.

It is almost as though we carry a small measuring tape within us.

Your Foot and Your Forearm

Try placing your foot beside your forearm.

For many people, the lengths are remarkably similar.

This is not an exact biological rule—human proportions vary—but the resemblance helps explain why body-based measurements became so useful.

The foot became a unit of measurement, while the distance from the elbow to the fingertips gave rise to the cubit, one of the oldest units used by civilizations across the world.

Your Arm Span and Your Height

Now stretch both arms sideways.

Measure from the tip of one middle finger to the other.

For many people, the arm span comes surprisingly close to their height.

This relationship became famous through Leonardo da Vinci's Vitruvian Man, inspired by the Roman architect Vitruvius.

The drawing places the human figure within a square and a circle, turning anatomy into geometry.

But again, it is a proportion, not a law. Some people have longer arms; others have shorter ones.

Nature works with patterns, not identical templates.

Your Hand — A Natural Ruler

Your hand contains several convenient measurements.

The width across four fingers gives a handbreadth.

The distance from the tip of the thumb to the tip of the little finger when the hand is stretched gives a span.

The width of a finger itself could serve as a small unit.

Imagine a craftsman centuries ago needing to estimate the length of a piece of wood.

He could simply use his hand.

No measuring tape required.

The Cubit

The cubit, traditionally measured from the elbow to the tip of the middle finger, was particularly useful.

Different civilizations had different versions of the cubit, so it was never a universally fixed length.

Yet the principle was ingenious: the measuring instrument was always with you.

Builders, craftsmen and traders could carry their basic scale wherever they went.

The Human Figure as Geometry

Artists went further.

Classical artistic traditions developed systems for dividing the human figure into proportional units. One famous convention represented the adult figure as approximately eight head-lengths tall.

It is an artistic ideal, not a measurement that fits everyone.

Children, for instance, have proportionally larger heads, while adults vary considerably in leg, torso and head proportions.

But such systems gave artists a framework for constructing the human figure.

Leonardo's Wonderful Experiment

Leonardo da Vinci took this fascination with proportion to another level.

His Vitruvian Man was not simply a beautiful drawing. It expressed the idea that the human body possessed relationships that could be described mathematically.

A person.

A square.

A circle.

Geometry and anatomy meeting in a single image.

Leonardo was exploring something that had fascinated thinkers for centuries: whether the proportions of the human body reflected a deeper order in nature.

Even the Face Has Proportions

Look at your face in a mirror.

The eyes, nose, mouth, forehead and chin occupy a remarkably organized arrangement.

Anatomists and artists have long studied these relationships.

But there is no single formula for a beautiful face.

Human variation is enormous—and that is precisely what makes faces recognizable and individual.

Mathematical proportion gives structure.

Variation gives character.

Why Do These Relationships Exist?

The human body is an integrated biological system.

Bones, muscles and tissues develop in relation to one another, influenced by genetics, nutrition, hormones, age and many other factors.

So these proportions are not evidence of a literal measuring grid hidden inside us.

They are patterns that emerge from biological growth.

And the patterns are fascinating.

The Body Was Our First Measuring Tool

Before standardized rulers, people needed practical ways to estimate distance.

They had their:

finger

hand

span

foot

arm

elbow

These simple references became formal units in different civilizations.

Modern measurement has made them far more precise, but the ancient idea remains familiar.

We still talk about feet, hands and spans.

Try It Yourself

Measure five things:

Your height

Your arm span

Your foot

Your forearm

Your handspan

Compare them.

Some relationships may surprise you.

Others may not match at all.

That is perfectly normal.

The purpose is not to prove that everyone has the same proportions. It is to discover the remarkable pattern of your own body.

Mathematics Written in Us

We usually encounter mathematics as numbers, equations and diagrams.

But mathematics also appears in living forms—in the symmetry of flowers, the branching of trees, the spiral of shells and the proportions of the human body.

Our ancestors discovered that they could measure the world using something they always carried with them.

Themselves.

And that may be the most delightful part of all.

Before we invented the measuring tape, we were the measuring tape.

Before rulers became objects, the human body was the ruler.

And even today, beneath all our technology, every one of us carries that ancient instrument with us.

Look at your hand.

You may be looking at one of humanity's oldest measuring tools.


Another marvel..

 A Masterpiece Carved In Stone



Located on the slopes of Nandi Hills in Karnataka, the Bhoga Nandeeshwara Temple is a magnificent example of India's ancient architecture and exquisite craftsmanship. 


The history of this temple complex dates back to the 9th century. The Ganga, Chola, Hoysala, and Vijayanagara dynasties contributed their architectural contributions here at different times. 


The beautiful stone Chatra (parasol) inside the temple is a special attraction for its intricate carvings. On the surface below, several layers of lotus petals, floral patterns, and bead-like geometric motifs can be seen. 


Carving such fine details on a stone without modern machines centuries ago showcases the extraordinary craftsmanship and patience of Indian artisans at that time. 


This is not just a stone canopy, but a beautiful glimpse of India's ancient artistic heritage and our rich architectural tradition.

7 swar



๐ŸŽต The Sapta Swaras

Sa – Ri/Re – Ga – Ma – Pa – Dha – Ni

Swara

Sanskrit name

Western equivalent*

Sa

Shadja

Do

Ri / Re

Rishabha

Re

Ga

Gandhara

Mi

Ma

Madhyama

Fa

Pa

Panchama

Sol

Dha

Dhaivata

La

Ni

Nishada

Ti

Then the cycle returns:

Sa → Ri → Ga → Ma → Pa → Dha → Ni → Sa

The Sa of the next octave is higher than the first Sa.

What is special about them?

Unlike Western music, where the notes are generally fixed to particular pitches, in Indian music Sa is the reference note chosen according to the singer's or instrument's pitch. The other swaras are understood in relation to that Sa.

And the beautiful thing is that Sa and Pa are treated as fixed swaras, while Ri, Ga, Ma, Dha and Ni have different forms, giving rise to the rich melodic possibilities of Indian classical music.

The page  gives Alankars — patterns made by arranging these seven swaras in different combinations. Repeating such patterns is excellent for developing pitch accuracy, voice control, memory and fluency.

*The Western equivalents are only an approximate conceptual comparison, because Indian swara relationships and intonation are more nuanced than the simple Do–Re–Mi correspondence.

Yet another.