Wednesday, October 14, 2020

pathaye namaha.

 Then spoke again the great recluse:

‘This mighty bow, O King, produce.’

King Janak, at the saint’s request,

This order to his train addressed:

‘Let the great bow be hither borne,

Which flowery wreaths and scents adorn.’

Soon as the monarch’s words were said,

His servants to the city sped,

Five thousand youths in number, all

Of manly strength and stature tall,

The ponderous eight-wheeled chest that held

The heavenly bow, with toil propelled.

At length they brought that iron chest,

And thus the godlike king addressed:

‘This best of bows, O lord, we bring,

Respected by each chief and king,

And place it for these youths to see,

If, Sovereign, such thy pleasure be.’

With suppliant palm to palm applied

King Janak to the strangers cried:

‘This gem of bows, O Bráhman Sage,

Our race has prized from age to age.

Too strong for those who yet have reigned,

Though great in might each nerve they strained.

Titan and fiend its strength defies,

God, spirit, minstrel of the skies.

And bard above and snake below

Are baffled by this glorious bow.

Then how may human prowess hope

With such a bow as this to cope?

What man with valour’s choicest gift

This bow can draw, or string, or lift?

Yet let the princes, holy Seer,

Behold it: it is present here.’

Then spoke the hermit pious-souled:

‘Ráma, dear son, the bow behold.

‘
Then Ráma at his word unclosed

The chest wherein its might reposed,

Thus crying, as he viewed it: ‘Lo!

I lay mine hand upon the bow:

May happy luck my hope attend

Its heavenly strength to lift or bend.

‘
’Good luck be thine,’ the hermit cried:

‘Assay the task!’ the king replied.

Then Raghu’s son, as if in sport,

Before the thousands of the court,

The weapon by the middle raised

That all the crowd in wonder gazed.

With steady arm the string he drew

Till burst the mighty bow in two.

As snapped the bow, an awful clang,

Loud as the shriek of tempests, rang.

The earth, affrighted, shook again

As when a hill is rent in twain.

Then, senseless at the fearful sound,

The people fell upon the ground:

None save the king, the princely pair,

And the great saint, the shock could bear,

When woke to sense the stricken train,

And Janak’s soul was calm again,

With suppliant hands and reverent head,

These words, most eloquent, he said:

‘O Saint, Prince Ráma stands alone:

His peerless might he well has shown.

A marvel has the hero wrought

Beyond belief, surpassing thought.

My child, to royal Ráma wed,

New glory on our line will shed

And true my promise will remain

That hero’s worth the bride should gain.

Dearer to me than light and life,

My Sitá shall be Ráma’s wife.

If thou, O Bráhman, leave concede,

My counsellors, with eager speed,

Borne in their flying cars, to fair

Ayodhyá’s town the news shall bear,

With courteous message to entreat

The king to grace my royal seat.

This to the monarch shall they tell,

The bride is his who won her well:

And his two sons are resting here

Protected by the holy seer.

So, at his pleasure, let them lead

The sovereign to my town with speed.’

The hermit to his prayer inclined

And Janak, lord of virtuous mind,

With charges, to Ayodhyá sent

His ministers: and forth they went.

———-

रामाय रामभद्राय रामचन्द्राय वेधसे |

रघुनाथाय नाथाय सीतायाः पतये नमः ||

Obeisance unto Rama; unto the auspicious Lord Rama; unto Ramachandra, to the creator of the whole universe; unto Raghunatha (scion/Lord of the lineage of Raghu); unto the Lord of the Universe; unto the dear Lord of Sita.

Tuesday, October 13, 2020

r story

 Not only was the story of Rama heard with joy, but it was also narrated with relish, said Kidambi Narayanan in a discourse. When Indrajit captured Hanuman and took him to Ravana’s court, Hanuman narrated the story of Rama in Ravana’s presence. Ravana gave Sita an ultimatum, and said if she did not accept him within a stipulated period, he would kill Her. Sita was preparing to end her sorrow, when She heard Rama’s story being narrated. It was Hanuman who hit upon the idea of speaking about Rama to save Her. Thus Sita’s life was saved by Rama’s story. 

Rama on His return to Ayodhya, after rescuing Sita from Lanka, had to halt briefly at the ashram of sage Bharadwaja. Bharata had threatened to jump into the fire if Rama was not back at the end of the fourteen-year exile. Afraid that he might carry out the threat, Rama sent Hanuman to his brother. Hanuman told Bharata the story of Rama. Bharata was not aware of the abduction of Sita, the search for Her and the killing of Ravana. Hanuman was the one who informed him. Bharata’s life was saved by Rama’s story.

When Rama’s avatara was about to end, Rama said to Hanuman that he could come to Paramapada, to be with Him. Hanuman asked if he could worship Rama in Paramapada, if he could hear the Ramayana there. Rama replied that in Paramapada, He could be worshipped only as Paramapadanatha, and not as Rama. Also there would be no recital of the Ramayana or Rama nama sankeerthana. Hanuman said that in that case, he would choose to remain on the earth. When we lose someone dear to us, we try to keep the memories alive, by listening to someone talking about them. Hanuman said that wherever the Ramayana was discoursed upon, or Rama was praised, he would be there.  

path to take

 Uddhava seeks answers to many questions from Lord Krishna, and the Lord gives him crisp explanations, said P.T. Seshadri in a discourse. Uddhava wants to know the meaning of jugupsa, sukha, dukkha, pantha, dunmaarga, svargah, naraka and griha. The Lord says that to be afraid to do wrong is jugupsa. Not desiring anything is beauty. Sukha is to see good luck and misfortune alike. Dukha is the anticipation of carnal pleasures.

To Uddhava’s question about pantha, the right path to take, the Lord says that trying to reach Him is the right path. Dunmaarga, the bad path, is enjoying only the pleasures of worldly life. Having sattva guna is svarga. If tamasic qualities dominate one’s mind, that is naraka. The Lord says that the bodies of human beings constitute His griha. Not only does Uddhava want many things to be defined by the Lord, he also wants to know who are the people who answer to various descriptions. He asks who are the people who can be called pandita, moorkha, aadhya, daridra, kripana, Iswara. The Lord replies that he who knows the difference between worldly attachments and moksha is a pandita. He who thinks the body and the atma are one and the same is a moorkha. Aadhya is one who is blessed with a wealth of good qualities. Daridra is a person who is discontented. Kripana is a petty man, who has no control over his senses. Iswara is the One who is beyond the three gunas.

The Lord then tells Uddhava that the cause for a lot of sorrow in this world is money and the greed to get more and more money. The desire to amass wealth makes us miserable. It is the bent of mind we havethat urges us to go after riches. So, ultimately, it is the mind that is the culprit. If we keep the mind under control, then sorrow can be kept away.


Srimad Bhagavatam details Lord Krishna’s advice to Uddhava. Uddhava asks Lord Krishna a series of questions, which the Lord answers, said P.T. Seshadri in a discourse. Uddhava wants to know the meaning of yama, niyama, sama, dama, titiksha, dhrti, daana, tapas, saurya, satya, saucha, dhana, yajna, bala, aiswarya, laabha, vidya, jugupsa, sukha and duhkha. The Lord says that yama is of twelve types. Ahimsa, satya, asteya (not stealing), being detached, being self-controlled, not accumulating wealth, believing in Brahman, Brahmacharya, not talking much, having an unwavering mind, having patience and being fearless are the twelve types of yama, says the Lord. Niyama is of twelve types — purity of mind, purity of body, japa, tapas, honouring guests, worshipping God, bathing in sacred rivers and visiting pilgrim centres, helping others, being content with what God has given you and serving one’s Acharya. 

Tranquillity of mind comes from focusing on the Lord always. Dama is keeping the senses under control. Titiksha is to bear troubles patiently. Dhrti is control over one’s tongue and indriyas. Not hurting any form of life and offering protection where needed is daana. Giving up desires is tapas. Saurya means bravery and the Lord says that it means conquering one’s evil tendencies. Seeing everyone as equal and being non discriminatory is satya. Rta refers to the pleasing and truthful words of sadhus. Saucha is being unattached to the results of the karmas that one does. What you give to others is dhana (wealth). The Lord says that He Himself is yajna. Whatever havis is offered in a yaga, it reaches Him. He is yajna svaroopa. Doing pranayama is bala. Serving the Lord is aiswarya. Bhakti towards the Lord is laabha. Knowing that the body and the atma are different is vidya

three gunas.

 In the Bhagavad Gita, Lord Krishna tells Arjuna about the three qualities — sattva, rajas and tamas. Sometimes it happens that sattva is the dominant quality in a person. In such a case, rajas and tamas are suppressed. The same can happen in the case of the other two qualities. And so, if rajas dominates, then sattva and tamas remain subdued. If tamas dominates, then sattva and rajas are subdued.

All three qualities are present in prakrti. A jivatma experiences sorrow, joy etc, because of its association with prakrti. Whether a person has sattva as the dominant quality, or one of the other two as the dominant quality depends on his karma, and also the food he consumes. We can come to a conclusion about what guna is foremost in a person by observing his behaviour, explained Valayapet Ramachariar in a discourse.

When a person’s jnanendriyas reflect pure, unconfused knowledge, then we can conclude that in the case of that person, sattva predominates. A person in whom rajas dominates, exhibits certain characteristics. He is unwilling to spend his money. He will not give even to a deserving man, even though he has the means to give. He indulges in aimless activities. He does things with a view to reaping rewards in future in this life and in the next life too. He is restless. The man with rajas also exhibits sprha — a desire for sense objects. As for the person with tamas predominating, he lacks knowledge. Excess sleep being a characteristic of a person with tamas, how can he be expected to devote time to learning? He is lazy, and lacks concentration. He cannot distinguish between good and bad, right and wrong. What a person will experience in his next birth is determined by which quality is foremost in him at the time of his death.

Infaliable maya.


The story of Markandeya is told in the twelfth Skanda of the Bhagavata Purana. This sage is noted for his austere tapas and for his extraordinary devotion by which he has transcended death. Once, he does penance to have vision of the Lord. Owing to the spiritual power he gains by such penance, the Lord is pleased and appears before him in the form of Nara and Narayana  

When the Lord offers him boons, the sage wishes to have the vision of the Supreme Lord during Pralaya. God grants him this desire but the sage has to wait patiently and all alone in his hermitage through the entire length of the Pralaya for this revelation. The first verse ‘Kararavindena Mukaravindam’ in the hymn Bala Mukundashtakam captures the vision that is revealed to the sage very precisely. But more than that, one is able to share the sage’s experience of the Lord’s Yogamaya which the wonderful and symbolic visualisation evokes, says Sri B. Sundarkumar in a discourse.

 It is the picture of the Lord as an infant lying on the banyan leaf, holding his foot in His mouth as if sucking His thumb. The sage goes near the child to make enquiries. At once, as the child breathes, and the sage is inhaled into its body. Inside the child’s body the sage once again sees the sky, horizon, the stars, and constellations, mountains and seas, cities and countries, forests and fields. He sees all aspects of creation shining as real in broad daylight. He even sees his own hermitage and the rishis in the Himalayas. As he looks amazed, he finds himself outside when the child exhales. The sage falls back into the ocean of deluge. He once again sees the banyan tree with the child lying on its leaf with bewitching smiles. As the sage goes near the child, the whole vision disappears from his eyesight.



Monday, October 12, 2020

great curd

 Curd leads scientist to win noble prize.

The duo discovered CRISPR’s natural role

a bacterial immune system while working with yogurt bacteria at the food ingredient company Danisco.  

Sunday, October 11, 2020

magic no.

 

For people who love math's


*6174*

Why is  the number 6174, discovered by an Indian mathematician, called the magic number?

By looking at the number you will not feel anything weird, but has pleasantly mesmerized several learned mathematicians no ends. From the year 1949 till now, this number has remained a puzzle for all around the world.

Indian mathematician Dattatreya Ramchandra Kaprekar loved experimenting with numbers. In the process of one of his experiments, he discovered a bizarre coincidence and during a 'Mathematics Conference' held in erstwhile Madras in the year 1949, Kaprekar introduced this number to the world.

However, almost all renowned mathematicians of the era mocked his discovery. Some Indian mathematicians rejected his work and termed his theory childish.

In time, discussions of this discovery slowly started gaining foothold both in India and abroad. Martin Garder, America's best-selling author with deep interest in mathematics wrote an article about him in 'Scientific America', a popular science magazine. Today, Kaprekar is regarded a mathematical wizard and his discovery is slowly gaining traction. Intrigued Mathematicians all over the world are engrossed in researching this baffling  reality.

To understand why this number is so magical let’s look at some interesting facts. For example, choose any number of 4 digits keeping in mind that no digit is repeated.

Let's take 1234 for example.
Write the number in descending order: 4321
Now write in ascending order: 1234
Now subtract the smaller number from the larger number: 4321 - 1234 = 3087
Now the result again in decreasing and increasing orders.

Let's try it:
3087
Place the digits in decreasing order: 8730
Now place them in ascending order: 0378
Now subtract the smaller number from the larger number: 8730 - 0378 = 8352
Repeat the above procedures with the number found in the result.

8532 - 2358 = 6174
Let us repeat this process with 6174.

7641 - 1467 = 6174
We’ve reached a dead end and there is no point repeating the process since we will get the only one result: 6174

If you think this is just a coincidence repeat this process with any other number. Voila! Your final result will be 6174. Yahoo!

This formula is called Kaprekar’s Constant.

In a computer based experiment, a gentleman called Nishiyama discovered that the Kaprekar process reached 6174 in a maximum of seven stages.
According to Nishiyama, 'If you do not reach 6174 even after repeating the process seven times, then you must have made a mistake and you should try again.

Amazing, isn't it?