Engineering Marvels of 1.5 Million Years Old Man Rama Setu Dr
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Construction Techniques of Indian Temples
International Journal of Research in Engineering, Science and Management 420 Volume-1, Issue-10, October-2018 www.ijresm.com | ISSN (Online): 2581-5782 Construction Techniques of Indian Temples Chanchal Batham1, Aatmika Rathore2, Shivani Tandon3 1,3Student, Department of Architecture, SDPS Women’s College, Indore, India 2Assistant Professor, Department of Architecture, SDPS Women’s College, Indore, India Abstract—India is a country of temples. Indian temples, which two principle axis, which in turn resulted in simple structural are standing with an unmatched beauty and grandeur in the wake systems and an increased structural strength against seismic of time against the forces of nature, are the living evidences of forces. The Indian doctrine of proportions is designed not only structural efficiency and technological skill of Indian craftsman to correlate the various parts of building in an aesthetically and master builders. Every style of building construction reflects pleasing manner but also to bring the entire building into a a clearly distinctive basic principle that represents a particular culture and era. In this context the Indian Hindu temple magical harmony with the space. architecture are not only the abode of God and place of worship, B. Strutural Plan Density but they are also the cradle of knowledge, art, architecture and culture. The research paper describes the analysis of intrinsic Structural plan density defined as the total area of all vertical qualities, constructional and technological aspects of Indian structural members divided by the gross floor area. The size and Temples from any natural calamities. The analytical research density of structural elements is very great in the Indian temples highlights architectural form and proportion of Indian Temple, as compared to the today's buildings. -
General Features and Fisheries Potential of Palk Bay, Palk Strait and Its Environs
J. Natn.Sci.Foundation Sri Lanka 2005 33(4): 225-232 FEATURE ARTICLE GENERAL FEATURES AND FISHERIES POTENTIAL OF PALK BAY, PALK STRAIT AND ITS ENVIRONS S. SIVALINGAM* 18, Pamankade Lane, Colombo 6. Abstract: The issue of possible social and environmental serving in the former Department of Fisheries, impacts of the shipping canal proposed for the Palk Bay and Colombo (now Ministry of Fisheries and Aquatic Palk Strait area is a much debated topic. Therefore it is Resources) and also recently when consultation necessary to explore the general features of the said area to assess such impacts when formulating the development and assignments were done in these areas. Other management programmes relevant to the area. This paper available data have also been brought together discussed the general features of the area, its environmental and a comprehensive picture of the general and ecological condition and the fisheries potential in detail features and fisheries potential of the areas so as to give some insight to the reader on this important under study is presented below. topic. This article is based on the data collected from earlier field visits and other published information relevant to the subject. GENERAL FEATURES INTRODUCTION Palk Bay and Palk Strait together (also called Sethusamudram), consist of an area of about Considerable interest has been created in the 17,000km2. This is an almost enclosed shallow water Palk Bay, Palk Strait and its environs recently as body that separates Sri Lanka from the a result of the Indian project to construct a mainland India and opens on the east into the shipping canal to connect Gulf of Mannar BOB ( Figure 1 ). -
YARUDE POROMBOKE? a Case Study on the Privatization of Coastal Commons for Tourism in Tamilnadu
YARUDE POROMBOKE? A case study on the privatization of coastal commons for tourism in Tamilnadu For the background to the project and an understanding of the ‘Blue Economy’, please see the document titled ‘Coastal Blues: Background Note’, which provides a brief on the concept of Blue Economy, and the aspects of tourism in India within this concept. It also lays down the research objectives for the present case study. For a summary of this and other case studies, see our publication ‘Coastal Blues: Tourism under Blue Economy in India’. 1 Writing and editing: Stella James, Nayana Udayashankar Research: Stella James, Nayana Udayashankar, Jones Spartegus Citation details: Author: Equitable Tourism Options - EQUATIONS Title: Coastal Blues: Tourism under Blue Economy in India Year: 2021 Publisher: Equitable Tourism Options - EQUATIONS Place: Bengaluru This publication may be reproduced in whole or in part for educational, advocacy or not-for- profit purposes. We would appreciate acknowledging EQUATIONS as the source and letting us know of the use. Copies available online. Published by: EQUATIONS, Flat no - A2, 1st Floor, No 21/7, 2nd Cross 1st A Main Road, Atmananda Colony, Sultan Palya, R T Nagar Post Bengaluru - 560032, Karnataka, India Tel: +91 (80) 23659711 / 23659722 EMAIL : [email protected] | URL : www.equitabletourism.org 2 ACKNOWLEDGMENTS This publication would not have been possible without the depth of knowledge and understanding that we have received from all the individuals and organisations involved in the International People’s Tribunals held between August 2020 and February 2021. More details on the implications of the Blue Economy are available in the website: www.blueeconomytribunal.org. -
CERTIFICATE It Is Hereby Declared That This Work Has Not Been Submitted for a Higher Degree to Any Other University Or Instituti
CERTIFICATE It is hereby declared that this work has not been submitted for a higher degree to any other University or Institution. L. Peter Kollar. / **/ ' (* KEN5INGTDN £ V °o V * Li 8RARV SUMMARY This is a study of symbolism in traditional Hindu architecture. It is based upon the Shri Minakshi Sundareswar, The Great Temple at Madura, South India, visited by the author in i960. The formal arrangement of this temple is the pivot around -which the examination of the principles of architectural symbolism revolves. The general principles as well as the particular symbolic expressions are elucidated by constant reference to the sacred texts of the Hindu tradition. The key to all this is the Hindu doctrine itself, but no attempt could be made to expose its integrality on these pages. However, the introduction and the footnotes contain sufficient references and brief explanations to enable one to follow the theme without undue difficulty even if the subject were unfamiliar. The study develops the meaning of the architectural layout by approaching the temple from the outside and gradually progressing towards its core. During this passage the nature of symbolism is discovered in successively higher degrees until it becomes clear that the temple - in its detail as well as in its entirety - is a meta physical symbol and its construction a metaphysical rite. It expresses by means of silent architectural forms the selfsame doctrine which is recorded verbally in the sacred texts. SYMBOLISM IN HINDU ARCHITECTURE as revealed in the SHRI IvUNAKSHI SUNDARESWAR A study for the degree of Master of Architecture L« Peter Kollar A.A.S.T.C., A.R.A.I.A, Sydney, 1962 ii CONTENTS List of Plates .. -
Civil Architecture Under Sethupathis
International Multidisciplinary Innovative Research Journal An International refereed e-journal - Arts Issue ISSN: 2456 - 4613 Volume - II (1) September 2017 CIVIL ARCHITECTURE UNDER SETHUPATHIS MALATHI .R Assistant Professor of History V.V.Vanniaperumal College for Women Virudhunagar, Tamil Nadu, India. Architecture is a diverse range of Importance of Forts human activities and the products of those The fort as a center of a city serve a number of activities, usually involving imaginative or purposes from time immemorial. They hold in technical skill[1]. It is the expression or it valuable historical information and provide application of human creative skill and ample scope to enlighten the hidden treasure imagination typically in a visual form of the building culture of Tamil Nadu. Most of producing works to be appreciated primarily the forts were the result of the royal patronage. for their beauty or emotional power. It was thought that building a fort, the king Architecture through the ages has been a would always have protection and peace powerful voice for both secular and religious throughout the country. It might also ensure ideas. Of all the Indian monuments, forts and fame and even immortality. The Tamil rulers, palaces are most fascinating. Most of the their chieftains and officials constructed many Indian forts were built as a defense forts and endowed lavishly for the mechanism to keep the enemy away. The state maintenance of it. The Sethupathis, petty of Rajasthan is home to numerous forts and rulers of small principalities of Ramnad also palaces. In fact, whole India is dotted with contributed their share to the construction of forts of varied sizes. -
Seven Sins Referred to in the Ramayana
SEVEN SINS REFERRED TO IN THE RAMAYANA The author of this series of posts Jairam Mohan has a day job where he pores over Excel spreadsheets and Powerpoint presentations. He however believes that his true calling is in writing and as a result his blog http://mahabore.wordpress.com gets regularly updated. Between him and his wife they manage the blog and a naughty two year old daughter. All images used in this document are the courtesy of Google Images search using relevant keywords. No copyrights are owned by the author for these images. --------------------------------------------------------------------------------------------------------------------- Copyright : Jairam Mohan (http://mahabore.wordpress.com) Kumbhakarna’s sloth Please note that there are various versions of this great epic and therefore my post might contradict with what you have heard or read of this particular incident in the Ramayana. This is only an attempt to map the seven deadly sins to incidents or behavior of particular characters in the Ramayana in a given situation and I have taken liberties with my own interpretations of the same. No offense is meant to any version of this wonderful epic. ============= One version of the story has it that when Ravana, Vibhishana and Kumbhakarna were youngsters, they once prayed to Lord Brahma for his blessings. They were so sure that the Lord would be pleased with their penance and devotion that they had already decided what boon they were going to ask from him. Kumbhakarna was going to ask Lord Brahma for complete dominion over the heavens. Indra, the King of the heavens knew about this wish and he therefore decided to intervene. -
Aglittering Coronation Took Place in the Kingdom of Ayodhya. After Fourteen
Code IN6 Scriptural Story Integrity, recognising the true value of things, to discriminate between objects and Concept/value people, to be selfless, and brave enough to be honest. Title Hanuman’s Heart Written by Vandna Synghal Reference Value based stories for Children. (2011) India: VOICE. A glittering coronation took place in the kingdom of Ayodhya. After fourteen long years of waiting and yearning, the inhabitants witnessed a rapturous scene. Flanked by his three brothers who stood joyously in service, Lord Ram, tall, broad and majestic, sat on the bejewelled golden throne with his beautiful wife, Sita Devi. Lord Ram’s new companions: Vibishna, demon king of Lanka; Sugriva, the monkey king; and his many valorous commanders, Hanuman, Angad, and Jamavan also surrounded the regal couple. It was indeed a charming sight. Sages and priests chanted sacred mantras and sprinkled holy waters on Lord Ram before placing the magnificent crown on his head. A joyous cheer resounded through the great hall. Demigods in the heavens and their celestial dancers also celebrated with sweet music and divine dance. Flower confetti marked the end of the formalities and then, as was custom, Lord Ram began giving out gifts. He offered thousands of cows, millions of gold coins and heaps of precious jewels in charity. As special presents to his friends, he gave a stunning divine necklace to Sugriva and exquisite diamond bracelets to Angad. He thanked them for their loyalty and courage in the recent battle against demon King Ravana. Watching with pleasure, Sita Devi also desired to show her gratitude and affection. -
Vanaras Or Vana-Naras a Tail's Travel from Treta Yuga to Dwaparayuga
Mukt Shabd Journal Issn No : 2347-3150 Vanaras or Vana-Naras A tail’s travel from Treta Yuga to DwaparaYuga B Vijayashree, PhD Research Scholar, Manonmaniam Sundarnar University, Tirunelveli, Tamil Nadu Dr.C.Geetha, Assistant Professor of English, Sri KGS Arts College, Srivaikuntam, Manonmaniam Sundarnar University, Tirunelveli Abstract Myth is considered to be stories that were passed on to generation to generation. Myth usually plays an important role in preserving cultural heritage of a nation. Many writers in India use myth and history together to bring out fantasies and some covered up truths and also it represents a primitive mans instinct. We have many different gods and their stories in Hindu mythology and each story shares a significant idea of victory of good over evil and also other than the heroes we have a list of some subordinate characters too in which Vanaras are one among them. Hindu mythology holds a prominent place for the half ape-half man creature. They played a significant role in the two major epics of Indian Literature Ramayana and Mahabharata. Ramayana was originally written by Sage Valmiki in Dwaparayuga and the latter was written by Sage VedVyasa in Tretayuga. Throughout Ramayana these creatures are pictured as same as humans or even more powerful than humans. We have many different legends and theories about the origin and existence of Vana-Naras. And it is also said that Aryans did not want to consider the sourthern people equal to them so they portrayed them as monkeys. This paper attempts to retell or reinterpret the characters of the two epics in different perspective. -
(CC by 4.0) Ramayana Is a Story of Rama Dasarathi O
The Valmiki Ramayana, an Archeological View by Potluri Rao In Seattle ©2018 (CC BY 4.0) Ramayana is a story of Rama Dasarathi of Ayodhya. The Rig Veda (2000 BCE) mentioned the name Rama only once as a king who distributed presents to priests as was the custom in those days. The names Rama (10.93.14), Sita (4.57.6), and Lakshmana (5.33.10) were mentioned only once in different contexts with no connection between them or to Ayodhya. We know nothing more about them. They have no recorded history. Apparently, Rama, Sita, and Lakshmana were popular names in those days. There are may different stories of Rama: China, Japan, Laos, Indonesia, Buddha, Jain, and so on. The only thing they have in common is the skeleton of the story. Each story was set in a different location and time with its own social climate. The Valmiki Ramayana (Valmiki) tells us about the social climate in India around 400 BCE, the time of its composition. What follows is an archeological, not a religious, view of the Valmiki. The actual composition of the Valmiki commenced after Panini (400 BCE) and most likely was completed in one generation. Rishi Valmiki did not invent the Ramayana; he presented existing well known folk stories of Rama in a memorable metrical form that stood the test of time. Though the language was modern Sanskrit the story was ancient Indian composed a thousand years earlier and in wide circulation in folk culture. The Valmiki contains both the skeleton of an ancient story (2000 BCE) and the flesh of Rishi Valmiki’s interpretation (400 BCE). -
Glorification of Lord Sri Rama - Part 10
Glorification of Lord Sri Rama - Part 10 Date: 2010-03-24 Author: Anuradha devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudeva. This is the transcription based on the wonderful class given by HG Vaijayantimala Mathaji on SB 5.19.3. In Valmiki Ramayan, Valmiki muni inquired Narada muni whether there is any personality who possesses 16 qualities. Narada muni said it is Lord Rama. In the previous mails we have seen the first 14 qualities of Lord Sri Rama. In this mail we will see the next 2 qualities. Valmiki Ramayan 1.1.4 says ātmavān ko jita krodho dyutimān kaḥ anasūyakaḥ kasya bibhyati devāḥ ca jāta roṣasya saṃyuge "Who is that courageous one, who controlled his ire, who is brilliant, non-jealous and even whom do the gods ear, when provoked to war?" 15.anasūyakaḥ - No Envy We are in this material world because of this quality of envy. We had envy on Lord. We thought why He is the only enjoyer. We should also enjoy. Then Krishna said, "OK go and enjoy in the salt of mine." Everywhere we see only salt is present and there is no sweet. There is no place for envy in the spiritual world. NV (Envy) means No Vacancy in the spiritual world. Lord Rama was completely non-envious. He was not envious even of Ravana. After Ravana was killed in the battlefield, Lord Rama advised Vibeeshana to perform funeral rites very perfectly. At that time Lord Rama glorifies Ravana who carried away Sita. -
Sugriva Begs Lakshmana for Forgiveness
“Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 36 Sugriva Begs Lakshmana for Forgiveness Summary Sugreeva's apology pacifies Lakshmana. On knowing that Lakshmana is pacified by Tara's reasoning Sugreeva makes his apologetic statement and affirms his support to Rama. Then Lakshmana's rage comes to a halt and he too is appeased by the open declaration of Sugreeva about his adherence to Rama, and Lakshmana asks him to come to Rama. Chapter [Sarga] 36 in Detail iti uktah taarayaa vaakyam prashritam dharma sa.mhitam | mridu svabhaavah saumitrih pratijagraaha tat vacah || 4-36-1 In that way when Tara has submissively argued with words containing probity, Saumitri gave assent to her perspective as he is soft by his nature. [4-36-1] tasmin pratigrihiite tu vaakye hari gana iishvarah | laksmanaat sumahat traasam vastram klinnam iva atyajat || 4-36-2 And when Lakshmana conceded to that argument of Tara, Sugreeva, the king of monkey-troops, got rid of his highly intense scare of Lakshmana, like the riddance of a dampened cloth. [4-36-2] tatah kantha gatam maalyam citram bahu gunam mahat | ciccheda vimadah ca aasiit sugriivo vaanara iishvarah || 4-36-3 Sugreeva, the king of Vanara-s, then ripped apart the superb garland which is so far enwreathing his neck, and which has several strands according several gratifications, and he also became sober as though the insobriety is ripped from his mind. [4-36-3] Page 1 of 5 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 36 sa laksmanam bhiima balam sarva vaanara sattamah | abraviit prashritam vaakyam sugriivah sa.mpraharsayan || 4-36-4 Sugreeva who is the most powerful one among all Vanara-s, then placatingly spoke this humble sentence to Lakshmana, whose prowess is most formidable. -
Rama Katha Ragam: Madhyamavati {22Nd Melakartha (Kharaharapriya
rAma kathA Ragam: madhyamAvati {22nd Melakartha (Kharaharapriya) Janyam} ARO: S R2 M1 P N2 S || AVA: S N2 P M1 R2 S || Talam: Adi (2 kalai) Composer: Tyagaraja Swami Version: T M Krishna Lyrics Courtesy: Lakshman Ragde Meanings Courtesy: V. Govindan, Tyagaraja Vaibhavam Site (http://thyagaraja-vaibhavam.blogspot.in/2009/03/tyagaraja-kritis-alphabetical-list.html ) Pallavi: rAma kathA sudhArasa pAnam oka rAjyamu cEsunE Anupallavi: bhAmAmaNi jAnaki saumitri bharatAdulatO bhUmi velayu sItA Charanam: dharmAddakhila phaladamE manasA dhairyAnanda saukhya nikEtanamE karma bandha jvalanAbdhi nAvamE kaliharamE tyAgarAja vinutuDagu Meaning: (Courtesy: V. Govindan, Tyagaraja Vaibhavam) Gist O My Mind! To drink the nectarine juice of story of SrI rAma - praised by this tyAgarAja- who shines on the Earth along with jAnaki, lakshmaNa, bharata and others, is equal to (ruling) a kingdom. (a) it indeed bestows the fruits of purushArtha; (b) it is the veritable abode of courage, bliss and comfort; (c) it indeed is the boat which enables one to cross the flaming ocean of Worldly Existence – bound by actions; (d) it indeed is the destroyer of the (evil effects of) kali yuga. Word-by-word Meaning P: To drink (pAnamu) the nectarine (sudhA) juice (rasa) of story (kathA) of SrI rAma is equal (jEsunE) to (ruling) a kingdom (rAjyamu). A: To drink the nectarine juice of story of SrI rAma, who shines (velayu) on the Earth (bhUmi) along with jAnaki - a jewel (maNi) of women (bhAmA), lakshmaNa - son of sumitrA (saumitri), bharata and others (AdulatO) (bharatAdulatO),