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Wish You All a Very Happy Diwali Page 2
Hindu Samaj Temple of Minnesota Oct, 2012 President’s Note Dear Community Members, Namaste! Deepavali Greetings to You and Your Family! I am very happy to see that Samarpan, the Hindu Samaj Temple and Cultural Center’s Newslet- ter/magazine is being revived. Samarpan will help facilitate the accomplishment of the Temple and Cultural Center’s stated threefold goals: a) To enhance knowledge of Hindu Religion and Indian Cul- ture. b) To make the practice of Hindu Religion and Culture accessible to all in the community. c) To advance the appreciation of Indian culture in the larger community. We thank the team for taking up this important initiative and wish them and the magazine the Very Best! The coming year promises to be an exciting one for the Temple. We look forward to greater and expand- ed religious and cultural activities and most importantly, the prospect of buying land for building a for- mal Hindu Temple! Yes, we are very close to signing a purchase agreement with Bank to purchase ~8 acres of land in NE Rochester! It has required time, patience and perseverance, but we strongly believe it will be well worth the wait. As soon as we have the made the purchase we will call a meeting of the community to discuss our vision for future and how we can collectively get there. We would greatly welcome your feedback. So stay tuned… Best wishes for the festive season! Sincerely, Suresh Chari President, Hindu Samaj Temple Wish you all a Very Happy Diwali Page 2 Editor’s Note By Rajani Sohni Welcome back to all our readers! After a long hiatus, we are bringing Samarpan back to life. -
Notices of the American Mathematical Society June/July 2006
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Indian Mathematics
Indian Mathemtics V. S. Varadarajan University of California, Los Angeles, CA, USA UCLA, March 3-5, 2008 Abstract In these two lectures I shall talk about some Indian mathe- maticians and their work. I have chosen two examples: one from the 7th century, Brahmagupta, and the other, Ra- manujan, from the 20th century. Both of these are very fascinating figures, and their histories illustrate various as- pects of mathematics in ancient and modern times. In a very real sense their works are still relevant to the mathe- matics of today. Some great ancient Indian figures of Science Varahamihira (505–587) Brahmagupta (598-670) Bhaskara II (1114–1185) The modern era Ramanujan, S (1887–1920) Raman, C. V (1888–1970) Mahalanobis, P. C (1893–1972) Harish-Chandra (1923–1983) Bhaskara represents the peak of mathematical and astro- nomical knowledge in the 12th century. He reached an un- derstanding of calculus, astronomy, the number systems, and solving equations, which were not to be achieved any- where else in the world for several centuries...(Wikipedia). Indian science languished after that, the British colonial occupation did not help, but in the 19th century there was a renaissance of arts and sciences, and Indian Science even- tually reached a level comparable to western science. BRAHMAGUPTA (598–670c) Some quotations of Brahmagupta As the sun eclipses the stars by its brilliancy, so the man of knowledge will eclipse the fame of others in assemblies of the people if he proposes algebraic problems, and still more, if he solves them. Quoted in F Cajori, A History of Mathematics A person who can, within a year, solve x2 92y2 =1, is a mathematician. -
After Ramanujan Left Us– a Stock-Taking Exercise S
Ref: after-ramanujanls.tex Ver. Ref.: : 20200426a After Ramanujan left us– a stock-taking exercise S. Parthasarathy [email protected] 1 Remembering a giant This article is a sequel to my article on Ramanujan [14]. April 2020 will mark the death centenary of the legendary Indian mathe- matician – Srinivasa Ramanujan (22 December 1887 – 26 April 1920). There will be celebrations of course, but one way to honour Ramanujan would be to do some introspection and stock-taking. This is a short survey of notable achievements and contributions to mathematics by Indian institutions and by Indian mathematicians (born in India) and in the last hundred years since Ramanujan left us. It would be highly unfair to compare the achievements of an individual, Ramanujan, during his short life span (32 years), with the achievements of an entire nation over a century. We should also consider the context in which Ramanujan lived, and the most unfavourable and discouraging situation in which he grew up. We will still attempt a stock-taking, to record how far we have moved after Ramanujan left us. Note : The table below should not be used to compare the relative impor- tance or significance of the contributions listed there. It is impossible to list out the entire galaxy of mathematicians for a whole century. The table below may seem incomplete and may contain some inad- vertant errors. If you notice any major lacunae or omissions, or if you have any suggestions, please let me know at [email protected]. 1 April 1920 – April 2020 Year Name/instit. Topic Recognition 1 1949 Dattatreya Kaprekar constant, Ramchandra Kaprekar number Kaprekar [1] [2] 2 1968 P.C. -
Devotional Practices (Part -1)
Devotional Practices (Part -1) Hare Krishna Sunday School International Society for Krishna Consciousness Founder Acarya : His Divine Grace AC. Bhaktivedanta Swami Prabhupada Price : $4 Name _ Class _ Devotional Practices ( Part - 1) Compiled By : Tapasvini devi dasi Vasantaranjani devi dasi Vishnu das Art Work By: Mahahari das & Jay Baldeva das Hare Krishna Sunday School , , ,-:: . :', . • '> ,'';- ',' "j",.v'. "'.~~ " ""'... ,. A." \'" , ."" ~ .. This book is dedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the founder acarya ofthe Hare Krishna Movement. He taught /IS how to perform pure devotional service unto the lotus feet of Sri Sri Radha & Krishna. Contents Lesson Page No. l. Chanting Hare Krishna 1 2. Wearing Tilak 13 3. Vaisnava Dress and Appearance 28 4. Deity Worship 32 5. Offering Arati 41 6. Offering Obeisances 46 Lesson 1 Chanting Hare Krishna A. Introduction Lord Caitanya Mahaprabhu, an incarnation ofKrishna who appeared 500 years ago, taught the easiest method for self-realization - chanting the Hare Krishna Maha-mantra. Hare Krishna Hare Krishna '. Krishna Krishna Hare Hare Hare Rama Hare Rams Rams Rama Hare Hare if' ,. These sixteen words make up the Maha-mantra. Maha means "great." Mantra means "a sound vibration that relieves the mind of all anxieties". We chant this mantra every day, but why? B. Chanting is the recommended process for this age. As you know, there are four different ages: Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga. People in Satya yuga lived for almost 100,000 years whereas in Kali-yuga they live for 100 years at best. In each age there is a different process for self realization or understanding God . -
Rebranding “Made in India” Through Cultural Sustainability – Exploring and Expanding Indian Perspectives
REBRANDING “MADE IN INDIA” THROUGH CULTURAL SUSTAINABILITY – EXPLORING AND EXPANDING INDIAN PERSPECTIVES Thesis for Two year Master, 30 ECTS Textile Management Monica Boța-Moisin Raphael Schreiber Thesis Number: 2021.7.01 Title: Rebranding “Made in India” through Cultural Sustainability - Exploring and Expanding Indian Perspectives Year of publication: 2021 Authors: Monica Boța-Moisin and Raphael Schreiber Supervisor: Hanna Wittrock Abstract This exploratory study is a first attempt to translate the Indian cultural context from a socio- cultural, and legal perspective by identifying the values attributed to Indian textile craftsmanship by Indian textile and fashion stakeholders, and how their perspective is influenced by the global recognition and perception of Indian textile crafts and connotation of “Made in India”. At the same time the study investigates the meaning of “sustainability” in the Indian cultural context, in relation to textile craftsmanship, and how this relates to the Western concept of “sustainability”. Through field research in conjunction with a series of in- depth unstructured interviews, this study reveals that Cultural Sustainability is the dominating narrative in the Indian cultural context due to the prevalence of culturally embedded sustainability practices and the role of textile craftsmanship in sustaining livelihood, being a unique exercise of positioning Indian textile craftsmanship within a framework of cultural heritage as a valuable source of knowledge for sustainable practices in the fashion and textile industry. Unique about this study are the India-centric approach combined with the ethnicity of the subjects interviewed - who are, without exception, Indian nationals, whose work, voice and reputation are shaping India's contemporary textile craft-sustainability narrative (being referred to as the “Indian textiles and fashion elite”) and the framing of traditional craftsmanship from a legal perspective, introducing the notion of legal protection of traditional textile knowledge and traditional cultural expressions. -
Current and Future Themes of the Religion and Nature in Ancient
Religion, ‘Nature’ and Environmental Ethics in Ancient India: Archaeologies of Human:Non- Human Suffering and Well-being in early Buddhist and Hindu contexts Julia Shaw (UCL Institute of Archaeology) Abstract: This paper assesses archaeology’s contribution to debates regarding the ecological focus of early Buddhism and Hinduism and its relevance to global environmentalism. Evidence for long-term human:non-human entanglement, and the socio- economically constructed element of ‘nature’ on which Indic culture supposedly rests, challenges post-colonial tropes of India's utopian, 'eco-friendly' past, whilst also highlighting the potency of individual human:non-human epistemologies for building historically grounded models of Indian environmentalism. For early Buddhism,I mediate between two polarized views: one promoting the idea of ‘eco-dharma’, as a reflection of Buddhism’s alignment with non-violence (ahiṃsā), and the alleviation of suffering (dukkha); a second arguing that early Buddhist traditions have been misappropriated by western environmentalism. I argue that the latter view subscribes to canonical models of passive monks removed from worldly concerns, despite archaeological evidence for socially-engaged monastic landlordism from the late centuries BC. Others cite this evidence only to negate Buddhism’s eco- credentials, thereby overlooking the human:non-human entanglement theme within modern environmental discourse, while the predominant focus on non-human suffering overlooks convergences between modern and ancient ecological ethics and environmental health. Case studies include examples of Buddhist land and water management in central India, set within discussions of human v. non-human-centric frameworks of well-being and suffering, purity and pollution, and broader Indic medico-ecological epistemologies, as possible models for collective responses to environmental stress. -
Srinivasa Ramanujan Iyengar
Srinivasa Ramanujan Iyengar Srinivasa Ramanujan Iyengar (Srinivāsa Rāmānujan Iyengār)() (December 22, 1887 – April 26, 1920) was an Indian mathematician widely regarded as one of the greatest mathematical minds in recent history. With almost no formal training in mathematics, he made profound contributions in the areas of analysis and number theory. A child prodigy, Ramanujan was largely self-taught and compiled nearly 3,884 theorems during his short lifetime. Although a small number of these theorems were actually false, most of his statements have now been proven to be correct. His deep intuition and uncanny algebraic manipulative ability enabled him to state highly original and unconventional results that have inspired a vast amount of research; however, some of his discoveries have been slow to enter the mathematical mainstream. Recently his formulae have begun to be applied in the field of crystallography and physics. The Ramanujan Journal was launched specifically to publish work "in areas of mathematics influenced by Ramanujan". With the encouragement of friends, he wrote to mathematicians in Cambridge seeking validation of his work. Twice he wrote with no response; on the third try, he found the English Mathematician G. H. Hardy. Ramanujan's arrival at Cambridge (March 1914) was the beginning of a very successful five-year collaboration with Hardy. One remarkable result of the Hardy-Ramanujan collaboration was a formula for the number p(n) exp(π 2n /3) of partitions of a number n: pn()∼ asn→∞.A partition of a positive integer n is just an expression for n as a sum of 43n positive integers, regardless of order. -
Secondary Indian Culture and Heritage
Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture. -
Lion Symbol in Hindu-Buddhist Sociological Art and Architecture of Bangladesh: an Analysis
International Journal in Management and Social Science Volume 08 Issue 07, July 2020 ISSN: 2321-1784 Impact Factor: 6.178 Journal Homepage: http://ijmr.net.in, Email: [email protected] Double-Blind Peer Reviewed Refereed Open Access International Journal Lion Symbol in Hindu-Buddhist Sociological Art and Architecture of Bangladesh: An Analysis Sk. Zohirul Islam1, Md. Kohinoor Hossain2, Mst. Shamsun Naher3 Abstract There is no lion animal in Bangladesh still live but has a lot of sculptors through terracotta art in architecture, which are specially used as decorative as religious aspects through the ages. The lion is the king of the animal world. They live in the plain and grassy hills particularly. Due to these characteristics, the lion has been considered through all ages in the world as a symbol of royalty and protection as well as of wisdom and pride, especially in Hindu- Buddhist religion. In Buddhism, lions are symbolic of the Bodhisattvas. In Buddhist architecture, lion symbols are used as protectors of Dharma and therefore support the throne of the Buddha’s and Bodhisattvas. The lion symbol is also used in Hindu temple architecture as Jora Shiva Temple, Akhrapara Mondir of Jashore. In Bangladesh, there are various types of lion symbol used in terracotta plaques of Ananda Vihara, Rupbhan Mura, and Shalban Vihara at Mainamati in Comilla district, Vashu Vihara, Mankalir Kundo at Mahasthangarh in Bogra district and Somapura Mahavihara at Paharpur in Naogaon district. This research has been trying to find out the cultural significance of the lion symbol in Hindu-Buddhist art and architecture of Bangladesh. -
Fashion Potential in Traditional Indian Clothing: Legacy Received: 16-03-2019 of Queen Accepted: 20-04-2019
International Journal of Home Science 2019; 5(2): 417-419 ISSN: 2395-7476 IJHS 2019; 5(2): 417-419 © 2019 IJHS Fashion potential in traditional Indian clothing: Legacy www.homesciencejournal.com Received: 16-03-2019 of queen Accepted: 20-04-2019 Dr. Kirti Tewari Department of Clothing & Dr. Kirti Tewari and Shruti Tripathi Textiles, Govt. Maharani Laxshami Bai Girls College Abstract Devi Ahliya Vishawvidhlaya, The present study shows that the eminence of Indian fashion design on global fashion scenario. Indian Indore, Madhya Pradesh, India fashion designers are now focusing on the immense potential of traditional Indian fashion trends to infuse modern style element into diversification of Maheshwari fabric and sarees. The objective of the study Shruti Tripathi was – to create a new market segment for weavers, to give new dimension to the traditional textile, and to Department of Clothing & make artisans create a niche in market according to the fashion trends. The hypothesis of the study was – Textiles, Govt. Maharani To give artisans the exposure of global market scenario by creating the fabric according to designers and Laxshami Bai Girls College Devi Ahliya Vishawvidhlaya, keeping alive the royal heritage with new dimensions. For research Methodology the samples had been Indore, Madhya Pradesh, India taken from Maheshwar, Bagh, Bhairavghar, Tarapur. To study the heredity influence the questioner was prepared and filled by artisans. The design orientation program was conducted to make artisans aware of latest fashion trends and global market. At the end feedback was taken from the artisans regarding the orientation program. The study proves that this will be a strong step in the direction of traditional textile of Madhya Pradesh and will give the exposure of global market. -
Namaste: the Significance of a Yogic Greeting
Newsletter Archives Namaste: The Significance of a Yogic Greeting The material contained in this newsletter/article is owned by ExoticIndiaArt Pvt Ltd. Reproduction of any part of the contents of this document, by any means, needs the prior permission of the owners. Copyright C 2000, ExoticIndiaArt Namaste: The Significance of a Yogic Greeting Article of the Month - November 2001 In a well-known episode it so transpired that the great lover god Krishna made away with the clothes of unmarried maidens, fourteen to seventeen years of age, bathing in the river Yamuna. Their fervent entreaties to him proved of no avail. It was only after they performed before him the eternal gesture of namaste was he satisfied, and agreed to hand back their garments so that they could recover their modesty. The gesture (or mudra) of namaste is a simple act made by bringing together both palms of the hands before the heart, and lightly bowing the head. In the simplest of terms it is accepted as a humble greeting straight from the heart and reciprocated accordingly. Namaste is a composite of the two Sanskrit words, nama, and te. Te means you, and nama has the following connotations: To bend To bow To sink To incline To stoop All these suggestions point to a sense of submitting oneself to another, with complete humility. Significantly the word 'nama' has parallels in other ancient languages also. It is cognate with the Greek nemo, nemos and nosmos; to the Latin nemus, the Old Saxon niman, and the German neman and nehman. All these expressions have the general sense of obeisance, homage and veneration.