nachiyar.

Tuesday, May 7, 2024

G A P

Beautifully presented.

https://youtu.be/Q3T2s9Iv8FI?si=9NA5DATxpnJ3RAYx

Ping

Are you alarmed by the number of corona cases in the country?

More alarmed at the predictions of numbers in future?

How do they predict the number of infections? How did the lockdown help?

These numbers are predicted by a Mathematical principle of Binary expansion. Before we go into details of the theory, let me tell you a story. We Indians are clever storytellers teaching so much, so varied through a story.

There is this old Indian legend about a King who was challenged to a game of chess by a visiting Sage. The King asked, "What is the prize if you win?”

The Sage said he would simply like some grains of rice: one on the first square, two on the second, four on the third and so on, doubling on each square. The King was surprised by this humble request. Well, the Sage won the game. So, how many grains of rice should he receive?

446

744

073

709

551

615

grains (460 billion tonnes of rice).

Much more rice than what was produced in his entire kingdom or the world for the next 2000 years!

Ancient Picture

In the legend the Sage reveals himself to be Lord Krishna and tells the King that he doesn't have to pay the debt at once, but can pay him over time, just serve rice to pilgrims every day until the debt is paid off). This story reveals the magic of numbers – Binary exponential expansion along with an essential life skill, humility. The story doesn’t quite end here. The discovery of Binary numbers was also quite by accident.

Who is Pingala?

Binary numbers

Acharya Pingala discovered the immense possibilities of Binary numbers quite by accident. He was working on the meter or Chandah of Vedas. Our Vedas were composed in meters or Chandah. Most Indian Languages have the dheerga or long swar and the laghu or short swar. This combination of long and short sounds is the basis of Sanskrit prosody or meter or chandah. In

rd BCE, a work called Chandahsastra was authored by Pingala, the Mathematician. Chandaḥśāstra means the science of meters as used in poetry/ music in which it is recited. While studying chandah, he stumbled on the concept of the Binary number system.

The Chandahsastra or the study of composing poetry based on long and short syllables, i.e. Two syllables is the first known description of a binary numeral system.Pingala

Along with this, the discussion of the combinatorics of meter corresponds to the binomial theorem as well.

Though Pingala knew Binary numbers, he did not know the use of zero(

) Later mathematicians represented using 0 and 1 in, but Pingala used light (laghu) and heavy (guru) rather than

and

to describe syllables.

The Binary system of Pingala, starting at one (four short syllables—binary "

0000

"—is the first pattern) going to the nth pattern. It can be represented as

−

(with increasing positional values).

Acharya Pingala, by working on the algorithm of different possibilities of laghu and guru swar, unwittingly discovered the different patterns of Binary numbers; a notation similar to Morse code.

Works of Pingala

A verse in classical Sanskrit literature has a verse or a pada. The meter of a verse or pada is determined by the arrangement of the long and short swaras. The last syllable of a foot of a meter is taken to be a dheergha or Guru swara. So, let us refer to the long/ dheergha swara as Guru.

E.g., Let us look at the second stanza of Bhavani Ashtakam composed by Adi Shankaracharya

Na Taato Na Maataa Na Bandhur-Na Daataa

Na Putro Na Putrii Na Bhrtyo Na Bhartaa |

Na Jaayaa Na Vidyaa Na Vrttir-Mama-Iva

Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||1||

This quarter has

letters. The arrangement of these letters are in the pattern:

Laghu+ Guru+ Guru or LGG. The pattern is LGG+ LGG+ LGG+ LGG….

This meter is called Bhujangaprayatam (like a snake advancing)

This stanza with

letters can be arranged in many different ways. How many different ways?

With just Laghu/ short and Guru/ long swar, and

letters we can calculate the number of arrangements as

4096.

This means you can arrange the letters in

4096

ways to create a stanza.

So, Pingala, the Mathematician began to index, analyse and repair the chandahs in the Vedas. He developed a technique of Pratyay or an algorithm, Prastaar for all possible combinations of a syllable for a quarter with “n” letters. In other words, he generated difference combinations of sequences

Let us try and recreate how Pingala, the Mathematician might have gone about it:

For 1 syllable

For 2 syllable:

For 3 syllable

Let us compare decimal numbers with the Pingala, the Mathematician’s Binary system and Modern Binary system.

Decimal

Pingala’s Binary system

*Observe that the Pingala’s Binary system is a mirror image of the Binary system

The Chandahsastra, written by Pingala, the Mathematician, has eight chapters, and these mathematical combinations and sequences are mentioned in the 8th chapter.

References to Pingala

‘Vrittaratnakara‘ by Kedara in the 8th century has references to

In the 12th Century AD, Trivikrama referred to Chandahsastra in, ‘Tatparyatika.‘

12th century AD and ‘Mritasanjivani‘ by Halayudha carries a commentary on Commentaries. It was Halayudha who used zero in the place of laghu. By this time, the use of zero was common in India and had travelled to many other parts of the world.

There is little historical reference available on Pingala; the Mathematician indicates that he was the younger brother of Pāṇini (4th century BCE), or of Patañjali, the author of the Mahabhashya (2nd century BCE).

It took many more centuries for this knowledge to reach Europe. In the town of Pisa in Italy, Leonardo, better known as Fibonacci, learnt the use of Binary numbers from Arabs. He was particular to mention that the Arabs had brought it from India. But his successors chose to call it as Arabic numerals.

Pingala Series

While exploring the number of possibilities of various combinations of the laghu and the guru, Pingala hit upon a series:

…

This was later called Fibonacci series.

This sequence is seen abundantly in nature: branching in trees, the arrangement of leaves on a stem etc.

The Fibonacci number was initially called mātrāmeru, by Pingala, the Mathematician. Now it is also known as the Gopala–Hemachandra number. Pingala is also credited with the binomial theorem for the index 2, i.e. for

(

)

, like his contemporary Greek Euclid.

Summary

The ancient Vedic system in India depended on experiential learning and oral transmission. The rules of language, i.e. Sanskrit, was such that poetry became an easy medium to express and propagate learning. So, even the most complicated learnings and observations were written as verse or sutras, making it easy to memorise and propagate. So, elaborate learning went into the organising of the verse. The Sanskrit Language was much more than aesthetics.

The combination of syllables had to be in a definite pattern or meter so that it became easy to recite and repeat. That is how Pingala, the Mathematician stumbled on the Binary numbers with its unlimited possibilities. So, when we wonder with awe at the huge leaps made by digital technology, let us pause for a moment and think of Pingala who imagined and recorded the unlimited possibilities of using combinations of just two swars - laghu and guru and from a grammarian became Pingala, the Mathematician!

Frequently Asked Questions (FAQs)

When was Pingala born?

He is said to have lived around 400-200 BC, maybe earlier.

When did Pingala die?

No clear documented information exists about the birth and death of Pingala, but it is believed that he lived around 400-200 BC.

Where was the Fibonacci sequence discovered?

While Fibonacci himself did not discover Fibonacci numbers (they were named after him), he did use them in Liber Abaci. The numbers originate back to ancient India and are credited to the Indian Mathematician Pingala.

Who is credited for the Binary System used by Computers?

While the modern binary number system goes back to Gottfried Leibniz, it can be noted that Chandahsastra presents the first known description of a binary numeral system which is credited to an Indian mathematician, Pingala.

What were the names that Pingala used for the binary numerals

and

Pingala used light (laghu) and heavy (guru) rather than 0 and 1 to describe syllables.

Fibonacci.

Eg. Sudarshan chakra.

https://www.scribd.com/document/468769471/Sri-Chakra-and-Golden-Ratio

The Fibonacci sequence is a type series where each number is the sum of the two that precede it. It starts from 0 and 1 usually. The Fibonacci sequence is given by 0, 1, 1, 2, 3, 5, 8, 13, 21, 34, 55, 89, 144, and so on. The numbers in the Fibonacci sequence are also called Fibonacci numbers.

In Maths, the Fibonacci numbers are the numbers ordered in a distinct Fibonacci sequence. These numbers were introduced to represent the positive numbers in a sequence, which follows a defined pattern. The list of the numbers in the Fibonacci series is represented by the recurrence relation: 0, 1, 1, 2, 3, 5, 8, 13, 21, 34, 55, ……..,∞.

The Fibonacci numbers were first described in Indian mathematics as early as 200 BC in work by Pingala on enumerating possible patterns of Sanskrit poetry formed from syllables of two lengths. They are named after the Italian mathematician Leonardo of Pisa, also known as Fibonacci, who introduced the sequence to Western European mathematics in his 1202 book Liber Abaci.

Fibonacci numbers appear unexpectedly often in mathematics, so much so that there is an entire journal dedicated to their study, the Fibonacci Quarterly. Applications of Fibonacci numbers include computer algorithms such as the Fibonacci search technique and the Fibonacci heap data structure, and graphs called Fibonacci cubes used for interconnecting parallel and distributed systems. They also appear in biological settings, such as branching in trees, the arrangement of leaves on a stem, the fruit sprouts of a pineapple, the flowering of an artichoke, and the arrangement of a pine cone's bracts, though they do not occur in all species.

Fibonacci numbers are also strongly related to the golden ratio: Binet's formula expresses the n-th Fibonacci number in terms of n and the golden ratio, and implies that the ratio of two consecutive Fibonacci numbers tends to the golden ratio as n increases. Fibonacci numbers are also closely related to Lucas numbers, which obey the same recurrence relation and with the Fibonacci numbers form a complementary pair of Lucas sequences.

https://youtube.com/shorts/7CngbcA1F5w?si=K8KO_zIOxGXHOkkY

Acharya Pingala (Sanskrit: पिङ्गल, romanized: Piṅgala; c. 3rd–2nd century BCE) was an ancient Indian poet and mathematician, and the author of the Chhandaḥśāstra (Sanskrit: छन्दःशास्त्र, lit. 'A Treatise on Prosody'), also called the Pingala-sutras (Sanskrit: पिङ्गलसूत्राः, romanized: Piṅgalasūtrāḥ, lit. 'Pingala's Threads of Knowledge'), the earliest known treatise on Sanskrit prosody.

The Chandaḥśāstra is a work of eight chapters in the late Sūtra style, not fully comprehensible without a commentary. It has been dated to the last few centuries BCE. In the 10th century CE, Halayudha wrote a commentary elaborating on the Chandaḥśāstra. According to some historians Maharshi Pingala was the brother of Pāṇini, the famous Sanskrit grammarian, considered the first descriptive linguist. Another think tank identifies him as Patanjali, the 2nd century CE scholar who authored Mahabhashya.

The Chandaḥśāstra presents a formula to generate systematic enumerations of metres, of all possible combinations of light (laghu) and heavy (guru) syllables, for a word of n syllables, using a recursive formula, that results in a partially ordered binary representation. Pingala is credited with being the first to express the combinatorics of Sanskrit metre, eg.

Because of this, Pingala is sometimes also credited with the first use of zero, as he used the Sanskrit word śūnya to explicitly refer to the number. Pingala's binary representation increases towards the right, and not to the left as modern binary numbers usually do. In Pingala's system, the numbers start from number one, and not zero. Four short syllables "0000" is the first pattern and corresponds to the value one. The numerical value is obtained by adding one to the sum of place values. Pingala's work also includes material related to the Fibonacci numbers, called mātrāmeru.

To becontinued.

Saturday, May 4, 2024

Sage wisdom.

ANCIENT INDIAN HEALTH TIPS IN SANSKRIT TRANSLATED IN ENGLISH

A MUST READ

1. अजीर्णे भोजनं विषम् ।

If previously taken Lunch is not digested..

Taking Dinner will be equivalent to taking Poison.

Hunger is one signal that the previous food is digested

2. अर्धरोगहरी निद्रा ।

Proper sleep cures half of the diseases..

3 मुद्गदाली गदव्याली ।

Of all the Pulses, Green grams are the best.

It boosts Immunity.

Other Pulses all have one or the other side effects.

4. भग्नास्थि-संधानकरो लशुनः।

Garlic even joins broken Bones..

5. अति सर्वत्र वर्जयेत्।

Anything consumed in Excess, just because it tastes good, is not good for Health. Be moderate.

6. नास्ति मूलमनौषधम् ।

There is No Vegetable that has no medicinal benefit to the body..

7. न वैद्यः प्रभुरायुषः ।

No Doctor is capable of giving Longevity.

8. चिंता व्याधि प्रकाशाय ।

Worry aggravates ill-health..

9. व्यायामश्च शनैः शनैः

Do any Exercise slowly.

(Speedy exercise is not good.)

10. अजवत् चर्वणं कुर्यात् ।

Chew your Food like a Goat.

(Never Swallow food in a hurry.

Saliva aids first in digestion.)

11. स्नानं नाम मनःप्रसाधनकरंदुः स्वप्न-विध्वंसनम् ।

Bath removes Depression.

It drives away Bad Dreams..

12. न स्नानमाचरेद् भुक्त्वा।

Never take Bath immediately after taking Food. (Digestion is affected).

13. नास्ति मेघसमं तोयम् ।

No water matches Rainwater in purity..

14. अजीर्णे भेषजं वारि ।

When there is indigestion taking plain water serves like medicine.

15. सर्वत्र नूतनं शस्तं, सेवकान्ने पुरातने ।

Always prefer things that are Fresh..

Whereas Rice and Servant are good only when they are old.

16. नित्यं सर्वा रसा भक्ष्याः ।।

Take the food that has all six tastes.

(viz: Salt, Sweet, Bitter, Sour, Astringent and Pungent).

17. जठरं पूरायेदर्धम् अन्नैर्, भागं जलेन च ।

वायोः संचरणार्थाय चतर्थमवशेषयेत् ।।

Fill your Stomach half with Solids,

(a quarter with Water and rest leave it empty.)

18. भुक्त्वा शतपथं गच्छेद् यदिच्छेत् चिरजीवितम् ।

Never sit idle after taking Food.

Walk for at least half an hour.

19. क्षुत्साधुतां जनयति ।

Hunger increases the taste of food..

In other words, eat only when hungry..

20. चिंता जरा नाम मनुष्याणाम्

Worrying speeds up ageing..

21. शतं विहाय भोक्तव्यं, सहस्रं स्नानमाचरेत् ।

When it is time for food, keep even 100 jobs aside.

22. सर्वधर्मेषु मध्यमाम्।

Choose always the middle path. Avoid going for extremes in anything

Goldern words of wisdom in Sanskrit by our sages.

Friday, May 3, 2024

Gargi.

Gārgī

Gargi Vachaknavi (Sans: गार्गी वाचक्नवी (Devanagari); Gargi Vacaknavi (HK)), was an ancient Indian sage and philosopher. In Vedic literature, she is honoured as a great natural philosopher, renowned expounder of the Vedas, and known as Brahmavadini, a person with knowledge of Brahma Vidya. In the Sixth and the eighth Brahmana of Brihadaranyaka Upanishad, her name is prominent as she participates in the brahmayajna, a philosophic debate organized by King Janaka of Videha and she challenges the sage Yajnavalkya with perplexing questions on the issue of atman (soul). She is also said to have written many hymns in the Rigveda She remained a celibate all her life and was held in veneration by the conventional Hindus.

Gargi was the daughter of sage Vachaknu in the lineage of sage Garga (c. 800-500 BCE) and hence named after her father as Gargi Vachaknavi. Right from a young age, Vachaknavi was very intellectual. She acquired knowledge of the Vedas and scriptures and became renowned for her proficiency in these fields of philosophy.

Gargi, along with Vadava Pratitheyi and Sulabha Maitreyi are among the prominent females who figure in the Upanishads. She was as knowledgeable in Vedas and Upanishads as men of the Vedic times and could very well contest the male-philosophers in debates. Her name appears in the Grihya Sutras of Asvalayana. She was a leading scholar who also made rich contributions to propagate education.

According to Brihadaranyaka Upanishad, King Janaka of Videha Kingdom held a Rajasuya Yagna and invited all the learned sages, kings and princes of India to participate. The yagna lasted for many days. Large quantities of sandalwood, ghee (clarified butter) and barley (cereal grain) were offered to the Yagna fire creating an atmosphere of spiritual sanctity and aroma. Janaka himself being a scholar was impressed with the large gathering of learned sages. He thought of selecting a scholar from the assembled group of elite scholars, the most accomplished of them all who had maximum knowledge about Brahman. For this purpose, he evolved a plan and offered a prize of 1,000 cows with each cow dangled with 10 grams of gold on its horns. The galaxy of scholars, apart from others, included the renowned sage Yajnavalkya and Gargi Vachaknavi. Yajnavalkya, who was aware that he was the most spiritually knowledgeable among the assembled gathering, as he had mastered the art of Kundalini Yoga, ordered his disciple Samsrava to drive away the cow herd to his house. This infuriated the scholars as they felt that he was taking away the prize without contesting in a debate. Some of the local pundits (scholars) did not volunteer to debate with him as they were not sure of their knowledge. However, there were eight renowned sages who challenged him for a debate, which included Gargi, the only woman in the assembled gathering of the learned.

Sages like Asvala, the priest in Janaka's court, Artabhaga, Bhujyu, Ushasta, and Uddalaka debated with him and asked questions about philosophical subjects to which Yajnavalkya provided convincing replies and they lost the debate. It was then the turn of Gargi to take up the challenge.Gargi, as one of the disputants in the debate, questioned Yajnavalkya on his claim of superiority among the scholars. She held repeated arguments with him. Gargi and Yajnavalkya's exchange centred on the ultimate "warp" of reality ("warp" means "the basic foundation or material of a structure or entity). Her initial dialogue with Yajnavalkya tended to be too metaphysical, such as the unending status of the soul, away from practical situations. She then changed her approach and asked him pointed questions related to the environment existing in the world, the question of the very origin of all existence. Her question was specific when she asked him "since this whole world is woven back and forth on water, on what then is it woven back and forth", a question that related to the commonly known cosmological metaphor that expressed the unity of the world, its essential interconnectedness. In the Brihadaranyaka Upanishad the sequence of her posing a bevy of questions to Yajnavalkya and his replies is narrated as:

On air, Gargi.

On What, then, is air woven back and forth? On the intermediate regions, Gargi.

On what, then, are the worlds of the intermediate regions woven back and forth?

On the worlds of the Gandharvas, Gargi

She continued with an array of questions such as what was the universe of the suns, what were the moon, the stars, the gods, Indra, and Prajapati. Gargi then pressed on with two more questions. Gargi urged Yajnavalkya to enlighten her on the weave of reality and asked:

That, O Yajnavalkya, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future - across what is woven, warp and woof?"

Yagnavalakaya answered "Space"

Gargi was not satisfied and then posed the next question:

Across what then pray, is space woven, warp and woof?

Yajnavalkya answered: Verily, O Gargi, if one performs sacrifices and worship and undergoes austerity in this world for many thousands of years, but without knowing that Imperishable, limited indeed is that [work] of his. Across this Imperishable is the unseen, O Gargi, is space woven, warp and woof.

Then she asked a final question, on what was Brahman (world of the imperishable)? Yagnavalakya put an end to the debate by telling Gargi not to proceed further as otherwise, she would lose her mental balance. This riposte put an end to their further dialogue at the conference of the learned. However, at the end of the debate she conceded to the superior knowledge of Yajnavalkya by saying: "venerable Brahmins, you may consider it a great thing if you get off bowing before him. No one, I believe, will defeat him in any argument concerning Brahman."

Her philosophical views also find mention in the Chandogya Upanishad. Gargi, as Brahmavadini, composed several hymns in Rigveda that questioned the origin of all existence. The Yoga Yajnavalkya, a classical text on Yoga is a dialogue between Gargi and sage Yajnavalkya. Gargi was honoured as one of the Navaratnas (nine gems) in the court of King Janaka of Mithila.

भारत में पुरुषों के साथ ही भारतीय महिला दार्शनिकों तथा साध्वियों की लम्बी परंपरा रही है। वेदों की ऋचाओं को गढ़ने में भारत की बहुत-सी स्त्रियों का योगदान रहा है उनमें से ही एक है गर्गवंश में वचक्नु नामक महर्षि की पुत्री 'वाचकन्वी गार्गी'। राजा जनक के काल में ऋषि याज्ञवल्क्य और ब्रह्मवादिनी कन्या गार्गी दोनों ही महान ज्ञानी थे। बृहदारण्यक उपनिषद् में दोनों के बीच हुए संवाद पर ही आधारित है।

माना जाता है कि राजा जनक प्रतिवर्ष अपने यहां शास्त्रार्थ करवाते थे। एक बार के आयोजन में याज्ञवल्क्यजी को भी निमंत्रण मिला था। जनक ने शास्त्रार्थ विजेता के लिए सोने की मुहरें जड़ित 1000 गायों को दान में देने की घोषणा कर रखी थी। उन्होंने कहा था कि शास्त्रार्थ के लिए जो भी पथारे हैं उनमें से जो भी श्रेष्ठ ज्ञानी विजेता बनेगा वह इन गायों को ले जा सकता है। निर्णय लेना अति दुविधाजनक था, क्योंकि अगर कोई ज्ञानी अपने को सबसे बड़ा ज्ञानी माने तो वह ज्ञानी कैसे कहलाएं?

ऐसी स्थिति में ऋषि याज्ञवल्क्य ने अति आत्मविश्वास से भरकर अपने शिष्यों से कहा, 'हे शिष्यो! इन गायों को हमारे आश्रम की और हांक ले चलो।' इतना सुनते ही सब ऋषि याज्ञवल्क्य से शास्त्रार्थ करने लगे। याज्ञवल्क्य ने सबके प्रश्नों का यथाविधि उत्तर दिया।

उस सभा में ब्रह्मवादिनी गार्गी भी बुलाई गयी थी। सबके पश्चात् याज्ञवल्क्यजी से शास्त्रार्थ करने वे उठी। दोनों के बीच जो शास्त्रार्थ हुआ। गार्गी ने याज्ञवल्क्यजी से कई प्रश्न किए।

दोनों के बीच हुए संवाद का वर्णन:-

याज्ञवल्क्य से शास्त्रार्थ करने के लिए गार्गी उठीं और पूछा कि हे ऋषिवर! क्या आप अपने को सबसे बड़ा ज्ञानी मानते हैं, जो आपने गायों को हांकने के लिए अपने शिष्यों को आदेश दे दिया?

याज्ञवल्क्य ने कहा कि मां! मैं स्वयं को ज्ञानी नहीं मानता परन्तु इन गायों को देख मेरे मन में मोह उत्पन्न हो गया है। गार्गी ने कहा कि आपको मोह हुआ, लेकिन यह इनाम प्राप्त करने के लिए योग्य कारण नहीं है। अगर सभी सभासदों की आज्ञा हो तो में आपसे कुछ प्रश्न पूछना चाहूंगी। अगर आप इनके संतोषजनक जवाब दे पाएं तो आप इन गायों को निश्चित ही ले जाएं।'

सभी ने गार्गी को आज्ञा दे दी। गार्गी का प्रश्न था, 'हे ऋषिवर! जल के बारे में कहा जाता है कि हर पदार्थ इसमें घुलमिल जाता है तो यह जल किसमें जाकर मिल जाता है?'

गार्गी का यह पहला प्रश्न बहुत ही सरल था, लेकिन याज्ञवल्क्य प्रश्न में उलझकर क्रोधित हो गए। बाद में उन्होंने आराम से और ठीक ही कह दिया कि जल अन्तत: वायु में ओतप्रोत हो जाता है। फिर गार्गी ने पूछ लिया कि वायु किसमें जाकर मिल जाती है और याज्ञवल्क्य का उत्तर था कि अंतरिक्ष लोक में।

पर गार्गी याज्ञवल्क्य के हर उत्तर को प्रश्न में बदलती गई और इस तरह गंधर्व लोक, आदित्य लोक, चन्द्रलोक, नक्षत्र लोक, देवलोक, इन्द्रलोक, प्रजापति लोक और ब्रह्मलोक तक जा पहुंची और अन्त में गार्गी ने फिर वही प्रश्न पूछ लिया कि यह ब्रह्मलोक किसमें जाकर मिल जाता है?

इस पर गार्गी पर क्रोधित होकर याज्ञवक्ल्य ने कहा, 'गार्गी, माति प्राक्षीर्मा ते मूर्धा व्यापप्त्त्’। अर्थात गार्गी, इतने प्रश्न मत करो, कहीं ऐसा न हो कि इससे तुम्हारा मस्तक फट जाए। अच्छा वक्ता वही होता है जिसे पता होता है कि कब बोलना और कब चुप रहना है और गार्गी अच्छी वक्ता थी इसीलिए क्रोधित याज्ञवल्क्य की फटकार चुपचाप सुनती रही।

दूसरे प्रश्न में गार्गी ने अपनी जीत की कील ठोंक दी। उन्होंने अपने प्रतिद्वन्द्वी यानी याज्ञवल्क्य से दो प्रश्न पूछने थे तो उन्होंने बड़ी ही लाजवाब भूमिका बांधी।

गार्गी ने पूछा, 'ऋषिवर सुनो। जिस प्रकार काशी या अयोध्या का राजा अपने एक साथ दो अचूक बाणों को धनुष पर चढ़ाकर अपने दुश्मन पर लक्ष्य साधता है, वैसे ही मैं आपसे दो प्रश्न पूछती हूं।' गार्गी बड़े ही आक्रामक मूड में आ गई।

याज्ञवल्क्य ने कहा- हे गार्गी, पूछो।

गार्गी ने पूछा, 'स्वर्गलोक से ऊपर जो कुछ भी है और पृथ्वी से नीचे जो कुछ भी है और इन दोनों के मध्य जो कुछ भी है, और जो हो चुका है और जो अभी होना है, ये दोनों किसमें ओतप्रोत हैं?'

गार्गी का पहला प्रश्न 'स्पेस' और दूसरा 'टाइम' के बारे था। स्पेस और टाइम के बाहर भी कुछ है क्या? नहीं है, इसलिए गार्गी ने बाण की तरह पैने इन दो प्रश्नों के जरिए यह पूछ लिया कि सारा ब्रह्माण्ड किसके अधीन है?

याज्ञवल्क्य ने कहा- एतस्य वा अक्षरस्य प्रशासने गार्गी।’ यानी कोई अक्षर, अविनाशी तत्व है जिसके प्रशासन में, अनुशासन में सभी कुछ ओतप्रोत है। गार्गी ने पूछा कि यह सारा ब्रह्माण्ड किसके अधीन है तो याज्ञवल्क्य का उत्तर था- अक्षरतत्व के! इस बार याज्ञवल्क्य ने अक्षरतत्व के बारे में विस्तार से समझाया।

इस बार गार्गी अपने प्रश्नों के जवाब से इतनी प्रभावित हुई कि जनक की राजसभा में उसने याज्ञवल्क्य को परम ब्रह्मिष्ठ मान लिया। इसके बाद गार्गी ने याज्ञवल्क्य की प्रशंसा कर अपनी बात खत्म की तो सभी ने माना कि गार्गी में जरा भी अहंकार नहीं है। गार्गी ने याज्ञवल्क्य को प्रणाम किया और सभा से विदा ली। गार्गी का उद्‍येश्य ऋषि याज्ञवल्क्य को हराना नहीं था।

जैसे कि पहले ही कहा गया है कि गार्गी वेदज्ञ और ब्रह्माज्ञानी थी तो वे सभी प्रश्नों के जवाब जानती थी। यहां इस कहानी को बताने का तात्पर्य यह है कि अर्जुन की ही तरह गार्गी के प्रश्नों के कारण 'बृहदारण्यक उपनिषद्' की ऋचाओं का निर्माण हुआ।

अगले पन्ने पर संवाद का प्रश्नोत्तर स्वरूप

प्रस्तुत है गार्गी और याज्ञवल्क्य के मध्य हुई प्रश्न उत्तर संवाद रूप में।

*गार्गी : ऐसा माना जाता है, स्वयं को जानने के लिए आत्मविद्या के लिए ब्रह्मचर्य अनिवार्य है परन्तु आप ब्रह्मचारी तो नहीं। आपकी तो स्वयं दो दो पत्नियां हैं, ऐसे में नहीं लगता कि आप एक अनुचित उदाहरण प्रस्तुत कर रहे हैं?

याज्ञवल्क्य : ब्रह्मचारी कौन होता हैं गार्गी? (जवाब में यज्ञवल्क्य पूछते हैं)।

*गार्गी : जो परमसत्य की खोज में लीन रहे।

याज्ञवल्क्य : तो ये क्यों लगता हैं, गृहस्थ परम सत्य की खोज नहीं कर सकता।

*गार्गी : जो स्वतन्त्र हैं वही केवल सत्य की खोज कर सकता। विवाह तो बंधन हैं।

याज्ञवल्क्य : विवाह बन्धन हैं?

*गार्गी : निसंदेह।

याज्ञवल्क्य- कैसे?

*गार्गी : विवाह में व्यक्ति को औरों का ध्यान रखना पड़ता हैं। निरंतर मन किसी न किसी चिंता में लीन रहता हैं, और संतान होने पर उसकी चिंता अलग। ऐसे में मन सत्य को खोजने के लिए मुक्त कहां से हैं? तो निसंदेह विवाह बन्धन हैं महर्षि।

याज्ञवल्क्य : किसी की चिंता करना बन्धन हैं या प्रेम?

*गार्गी : प्रेम भी तो बन्धन हैं महर्षि?

याज्ञवल्क्य : प्रेम सच्चा हो तो मुक्त कर देता हैं। केवल जब प्रेम में स्वार्थ प्रबल होता हैं तो वह बन्धन बन जाता हैं। समस्या प्रेम नहीं स्वार्थ हैं।

*गार्गी : प्रेम सदा स्वार्थ ही होता हैं महर्षि।

याज्ञवल्क्य : प्रेम से आशाएं जुड़ने लगाती हैं, इच्छाएं जुड़ने लगती हैँ तब स्वार्थ का जन्म होता हैं। ऐसा प्रेम अवश्य बन्धन बन जाता हैं। जिस प्रेम में अपेक्षाएं न हो इच्छाएं न हों, जो प्रेम केवल देना जनता हो वही प्रेम मुक्त करता हैं।

*गार्गी : सुनने में तो आपके शब्द प्रभावित कर रहे हैं महर्षि। परन्तु क्या आप इस प्रेम का कोई उदहारण दे सकते हैं?

याज्ञवल्क्य : नेत्र खोलो और देखो समस्त जगत निःस्वार्थ प्रेम का प्रमाण हैं। ये प्रकृति निःस्वार्थता का सबसे महान उदहारण हैं। सूर्य की किरणें, ऊष्मा, उसका प्रकाश इस पृथ्वी पर पड़ता हैं तो जीवन उत्पन्न होता हैं। ये पृथ्वी सूर्य से कुछ नहीं मांगती हैं। वो तो केवल सूर्य के प्रेम में खिलना जानती हैं और सूर्य भी अपना इस पृथ्वी पर वर्चस्व स्थापित करने का प्रयत्न नहीं करता हैं। ना ही पृथ्वी से कुछ मांगता हैं। स्वयं को जलाकर समस्त संसार को जीवन देता हैं। ये निःस्वार्थ प्रेम हैं गार्गी! प्रकृति और पुरुष की लीला और जीवन उनके सच्चे प्रेम का फल हैं। हम सभी उसी निःस्वार्थता से उसी प्रेम से जन्मे हैँ और सत्य को खोजने में कैसी बाधा।

इन उत्तरों को सुन गार्गी पूर्णतः संतुष्ट हो जाती और कहती हैं, 'मैं पराजय स्वीकार करती हूं'। तब याज्ञवल्क्य कहते हैं गार्गी तुम इसी प्रकार प्रश्न पूछने से संकोच न करो, क्योंकि प्रश्न पूछे जाते हैँ तो ही उत्तर सामने आते हैं। जिनसे यह संसार लाभान्वित होता हैं।

p Vachaknavi (Sans: गार्गी वाचक्नवी (Devanagari); argi Vacaknavi (HK)), was an ancient Indian sage and philosopher. In Vedic literature, she is honoured as a great natural philosopher,[1][2] renowned expounder of the Vedas,[3] and known as Brahmavadini, a person with knowledge of Brahma Vidya.[4] In the Sixth and the eighth Brahmana of Brihadaranyaka Upanishad, her name is prominent as she participates in the brahmayajna, a philosophic debate organized by King Janaka of Videha and she challenges the sage Yajnavalkya with perplexing questions on the issue of atman (soul).[1][5] She is also said to have written many hymns in the Rigveda.[6] She remained a celibate all her life and was held in veneration by the conventional Hindus.[7][8]

Gargi, the daughter of sage Vachaknu in the lineage of sage Garga (c. 800-500 BCE) was named after her father Gargi Vachaknavi. From a young age, she evinced a keen interest in Vedic scriptures and became very proficient in fields of philosophy. She became highly knowledgeable in the Vedas and Upanishads in the Vedic times and held intellectual debates with other philosophers.0

Gargi was the daughter of sage Vachaknu in the lineage of sage Garga (c. 800-500 BCE) and hence named after her father as Gargi Vachaknavi.[2][9] Right from a young age, Vachaknavi was very intellectual. She acquired knowledge of the Vedas and scriptures and became renowned for her proficiency in these fields of philosophy.

Gargi, along with Vadava Pratitheyi and Sulabha Maitreyi are among the prominent females who figure in the Upanishads.[10] She was as knowledgeable in Vedas and Upanishads as men of the Vedic times and could very well contest the male-philosophers in debates.[11] Her name appears in the Grihya Sutras of Asvalayana.[12] She was a leading scholar who also made rich contributions to propagate education.[9]

Yagnavalakaya answered "Space"

Gargi was not satisfied and then posed the next question:[14]

Across what then pray, is space woven, warp and woof?

Then she asked a final question, on what was Brahman (world of the imperishable)? Yagnavalakya put an end to the debate by telling Gargi not to proceed further as otherwise, she would lose her mental balance. This riposte put an end to their further dialogue at the conference of the learned.[1][15] However, at the end of the debate she conceded to the superior knowledge of Yajnavalkya by saying: "venerable Brahmins, you may consider it a great thing if you get off bowing before him. No one, I believe, will defeat him in any argument concerning Brahman." [13]

Her philosophical views also find mention in the Chandogya Upanishad.[1] Gargi, as Brahmavadini, composed several hymns in Rigveda (in X 39. V.28) that questioned the origin of all existence.[6][16][17] The Yoga Yajnavalkya, a classical text on Yoga is a dialogue between Gargi and sage Yajnavalkya.[18] Gargi was honoured as one of the Navaratnas (nine gems) in the court of King Janaka of Mithila.[1]

दोनों के बीच हुए संवाद का वर्णन:-

याज्ञवल्क्य ने कहा- हे गार्गी, पूछो।

अगले पन्ने पर संवाद का प्रश्नोत्तर स्वरूप

प्रस्तुत है गार्गी और याज्ञवल्क्य के मध्य हुई प्रश्न उत्तर संवाद रूप में।

*गार्गी : जो परमसत्य की खोज में लीन रहे।

याज्ञवल्क्य : तो ये क्यों लगता हैं, गृहस्थ परम सत्य की खोज नहीं कर सकता।

*गार्गी : जो स्वतन्त्र हैं वही केवल सत्य की खोज कर सकता। विवाह तो बंधन हैं।

याज्ञवल्क्य : विवाह बन्धन हैं?

*गार्गी : निसंदेह।

याज्ञवल्क्य- कैसे?

याज्ञवल्क्य : किसी की चिंता करना बन्धन हैं या प्रेम?

*गार्गी : प्रेम भी तो बन्धन हैं महर्षि?

*गार्गी : प्रेम सदा स्वार्थ ही होता हैं महर्षि।

Rama bhajan

Bala Kanda RCM. 192.

Bhaye Pragat Kripala Deen Dayala Lyrics in English

Bhaye Pragat Kripala Deen Dayala Kaushalya Hitakari |

Harshit Mahataaree Muni Man Haaree Adbhut Roop Vichaaree |

Lochan Abhiraama Tanu Ghanasyaama Nij Aayudh Bhuj Chaaree |

Bhooshan Vanamaala Nayan Bisaala Shobhaasindhoo Kharaaree |

Kah Duee Kar Joree Astuti Toree Kahee Bidhi Karaun Ananta |

Maaya Gun Gyaana Teet Amaana Ved Puraan Bhananta |

Karuna Sukhasaagar Sub Gun Aagar Jehi Gaavaahin Shruti Santa |

So Mam Hit Laagee Jan Anuraagee Bhayau Pragat Shreekanta |

Bramaand Nikaaya Nirmit Maaya Rom-Rom Prati Ved Kahe |

Mam Ur So Baasee Yah Upahaasee Sunat Dheer Mati Thir Na Rahe |

Upaja Jab Gyaana Prabhu Muskaana Charit Bahut Bidhi Keenh Chahe |

Kahee Katha Suhaee Maatu Bujhaee Jehi Prakaar Soot Prem Lahe |

Maata Puni Bolee So Mati Dolee Tajahu Taat Yah Roopa |

Keejai Shishu Leela Ati Priyasheela Yah Sukh Param Anoopa |

Sunee Vachan Sujaana Rodan Thaana Hoee Baalak Surabhoopa |

Yah Charit Je Gaavahee Haripad Paavahee Te Na Parahin Bhavakoopa |

Bhaye Pragat Kripala Deen Dayala Kaushalya Hitakari |

Harshit Mahataaree Muni Man Haaree Adbhut Roop Vichaaree |

छंद:

भए प्रगट कृपाला दीनदयाला,

कौसल्या हितकारी ।

हरषित महतारी, मुनि मन हारी,

अद्भुत रूप बिचारी ॥

लोचन अभिरामा, तनु घनस्यामा,

निज आयुध भुजचारी ।

भूषन बनमाला, नयन बिसाला,

सोभासिंधु खरारी ॥

कह दुइ कर जोरी, अस्तुति तोरी,

केहि बिधि करूं अनंता ।

माया गुन ग्यानातीत अमाना,

वेद पुरान भनंता ॥

करुना सुख सागर, सब गुन आगर,

जेहि गावहिं श्रुति संता ।

सो मम हित लागी, जन अनुरागी,

भयउ प्रगट श्रीकंता ॥

ब्रह्मांड निकाया, निर्मित माया,

रोम रोम प्रति बेद कहै ।

मम उर सो बासी, यह उपहासी,

सुनत धीर मति थिर न रहै ॥

उपजा जब ग्याना, प्रभु मुसुकाना,

चरित बहुत बिधि कीन्ह चहै ।

कहि कथा सुहाई, मातु बुझाई,

जेहि प्रकार सुत प्रेम लहै ॥

माता पुनि बोली, सो मति डोली,

तजहु तात यह रूपा ।

कीजै सिसुलीला, अति प्रियसीला,

यह सुख परम अनूपा ॥

सुनि बचन सुजाना, रोदन ठाना,

होइ बालक सुरभूपा ।

यह चरित जे गावहिं, हरिपद पावहिं,

ते न परहिं भवकूपा ॥

दोहा:

बिप्र धेनु सुर संत हित,

लीन्ह मनुज अवतार ।

निज इच्छा निर्मित तनु,

माया गुन गो पार ॥

- तुलसीदास रचित, रामचरित मानस, बालकाण्ड-192.

Thursday, May 2, 2024

Chennai.

https://youtu.be/Q8O9vUG4d2s?si=uWq6DbYMz6Vrof-J

Detroit of India.