Friday, July 23, 2010

Aryabhata (476–550 CE)

astronomer and the earliest Indian mathematician whose work and history are available to modern scholars. Known as Aryabhata I or Aryabhata the Elder to distinguish him from a 10th-century Indian mathematician of the same name, he flourished in Kusumapura—near Patalipurta (Patna), then the capital of the Gupta dynasty—where he composed at least two works, Aryabhatiya (c. 499) and the now lost Aryabhatasiddhanta. Aryabhatasiddhanta circulated mainly in the northwest of India and, through the Sāsānian dynasty (224–651) of Iran, had a profound influence on the development of Islamic astronomy. Its contents are preserved to some extent in the works of Varahamihira (flourished c. 550), Bhaskara I (flourished c. 629), Brahmagupta (598–c. 665), and others. It is one of the earliest astronomical works to assign the start of each day to midnight.
Aryabhatiya was particularly popular in South India, where numerous mathematicians over the ensuing millennium wrote commentaries. Written in verse couplets, this work deals with mathematics and astronomy. Following an introduction that contains astronomical tables and Aryabhata’s system of phonemic number notation, the work is characteristically divided into three sections: Ganita (“Mathematics”), Kala-kriya (“Time Calculations”), and Gola (“Sphere”).
In Ganita Aryabhata names the first 10 decimal places and gives algorithms for obtaining square and cubic roots, utilizing the decimal number system. Then he treats geometric measurements—employing 62,832/20,000 (= 3.1416) for π—and develops properties of similar right-angled triangles and of two intersecting circles. Utilizing the Pythagorean theorem, he obtained one of the two methods for constructing his table of sines. He also realized that second-order sine difference is proportional to sine. Mathematical series, quadratic equations, compound interest (involving a quadratic equation), proportions (ratios), and the solution of various linear equations are among the arithmetic and algebraic topics included. Aryabhata’s general solution for linear indeterminate equations, which Bhaskara I called kuttakara (“pulverizer”), consisted of breaking the problem down into new problems with successively smaller coefficients—essentially the Euclidean algorithm and related to the method of continued fractions.
With Kala-kriya Aryabhata turned to astronomy—in particular, treating planetary motion along the ecliptic. The topics include definitions of various units of time, eccentric and epicyclic models of planetary motion (see Hipparchus for earlier Greek models), planetary longitude corrections for different terrestrial locations, and a theory of “lords of the hours and days” (an astrological concept used for determining propitious times for action).
Aryabhatiya ends with spherical astronomy in Gola, where he applied plane trigonometry to spherical geometry by projecting points and lines on the surface of a sphere onto appropriate planes. Topics include prediction of solar and lunar eclipses and an explicit statement that the apparent westward motion of the stars is due to the spherical Earth’s rotation about its axis. Aryabhata also correctly ascribed the luminosity of the Moon and planets to reflected sunlight.
The Indian government named its first satellite Aryabhata (launched 1975) in his honour.

Mathematicians born in India

Apastamba
Aryabhata I
Aryabhata II
Baudhayana
Bhaskara I
Bhaskara II
Bose
Brahmadeva
Brahmagupta
De Morgan
Govindasvami
Harish-Chandra
Hemchandra
Jagannatha
Jyesthadeva
Kamalakara
Katyayana
Lalla
Madhava
Mahavira
Mahendra Suri
Manava
Narayana
Nilakantha
Panini
Paramesvara
Patodi
Pillai
Prthudakasvami
Rajagopal
Ramanujam
Ramanujan
Sankara
 

Sommerville
Sridhara
Sripati
Varahamihira
Vijayanandi
Henry Whitehead
Yativrsabha
Yavanesvara
                                   

 

Most Indian philosophers list

A

B

C

D

G

G cont.

H

I

J

K

L

M

N

P

P cont.

R

S

T

U

V

Y

Gautama BuddhaBorn c. 563 BCE or 623 BCE Lumbini, today in Nepal Died c. 483 BCE or 543 BCE (aged 80)

The birth of Pince Siddharth was a significant event in the history of mankind. He was born in 563 B.C. to King Suddhodana and Queen Maya in the royal grove of Lumbini between Devadaha and Kapilvastu.
The royal family belonged to the Gautama Gothra of the Sakya clan of the solar race. Their kingdom Kapilvastu was between the Nepalese foothills and the river Raptu. The Shakayas were priestly-warriors, wealthy knights and landowners.



On the fifth day of the birth of the prince, the naming ceremonies were performed and it was predicted that the newly born was destined to be either a universal monarch or a supreme enlightened one, a Buddha. King was shocked by this prediction and enquired, "What will my son see that will be the occasion of his forsaking the household life?" The soothsayers said, "Four signs" and described them as "a man worn by age, a sick man, a dead body and a hermit".
The King provided his son with all luxuries, and ensured a comfortable and pleasure-filled childhood with the best education. He took special care to protect him from any negative sight. In his youth, Prince Siddhartha married Princess Yasodhara. She bore him a son. But all these worldly ties were not able to stop him from forfeiting worldly pleasures.
During one of his few excursions, Siddhartha saw four things, which opened his eyes towards the harsh realities of life. He saw an old man suffering from the frailties of age, a sick man suffering from disease, a beggar suffering from hunger and he saw a dead body. All these events affected him immensely and Siddhartha finally came to the conclusion that nothing is permanent in life. The infirmities of old age, the pangs of hunger, the pain of sickness and end of life brought sufferings that he had never experienced. All these events in his life forced him to search for truth that eventually changed his life.
At the age of twenty-nine, he left his home in search of the answers to his questions, leaving behind his wife and son, his father and a crown that held the promises of power and glory. After leaving his homeland, Siddhartha made his way to the hermitage of renowned sages of that time. But found these teachers' range of knowledge was insufficient to grant him that which was still unknown to him. He followed the path of self-mortification and went on testing the truth of it for six years but could not attain his desired goal.
Self-mortification could not lead to his desired aim. He came to death's door and realized the utter futility of self-mortification. He gave up self-torture, extreme fasting and began to take nourishing food. Gradually he regained strength and his original appearance. Then began an intense meditation program until he came to know about the absolute truth. He meditated under the Bodhi tree in Bodhgaya. At the end of his meditation, in just one night (C. 528 B.C.), Siddhartha came to know about all his previous lives and the truth about cycle of birth and rebirth and how to end the cycle of infinite sorrow. Siddhartha became the "Buddha" or "awakened one".
After two months the Buddha decided to impart knowledge and enlightenment to others. The first sermon of Buddha was held at the deer garden in Banaras. Buddha called his teachings "the Middle Way" because it was midway between asceticism and indulgence. His "Four Noble Truths", which are the foundation of all Buddhist beliefs, are:
1.All human life is suffering.
2.All suffering is caused by human desire
3.An end of human desire is the end of human sufferings.
4.An end to all the desire can be achieved by following the "Eightfold Noble Path".
The Eightfold Noble Path is:
1.Right Understanding
2.Right Thought
3.Right Speech
4.Right Action
5.Right Livelihood
6.Right Effort
7.Right Mindfulness
8.Right Concentration
For the next forty-five years after his enlightenment, he taught as the Buddha or "Shakyamuni" (the sage of the Shakaya). Buddha established an order of monks called the Sangha.
The Buddha attained Parinibbana (freedom from the cycle of birth and death) at the age of eighty.
http://en.wikipedia.org/wiki/Gautama_Buddha
After his enlightenment, he went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples. This marked the beginning of the Buddhist community.
For the next forty-five years, the Buddha and his disciples went from place to place in India spreading the Dharma, his teachings. Their compassion knew no bounds, they helped everyone along the way, beggars, kings and slave girls. At night, they would sleep where they were; when hungry they would ask for a little food.
Whenever the Buddha went, he won the hearts of the people because he dealt with their true feelings. He advised them not to accept his words on blind faith, but to decide for themselves whether his teachings are right or wrong, then follow them. He encouraged everyone to have compassion for each other and develop their own virtue, "You should do your own work, for I can teach only the way."
He never became angry or impatient or spoke harshly to anyone, not even to those who opposed him. He always taught in such a way that everyone could understand. Each person thought the Buddha was speaking especially for him. The Buddha told his followers to help each other on the Way. Following is a story of the Buddha living as an example to his disciples.
Once the Buddha and Ananda visited a monastery where a monk was suffering from a contagious disease. The poor man lay in a mess with no one looking after him. The Buddha himself washed the sick monk and placed him on a new bed. Afterwards, he admonished the other monks. "Monks, you have neither mother nor father to look after you. If you do not look after each other, who will look after you? Whoever serves the sick and suffering, serves me."
http://online.sfsu.edu/~rone/Buddhism/footsteps.htm


The Four Noble Truths:

1.  All things and experiences are marked by suffering/ disharmony/ frustration (dukkha)

2.  The arising of suffering/ disharmony/ frustration comes from desire/ craving/ clinging.

3.  To achieve the cessation/ end of suffering/ disharmony/ frustration, let go of desire/ craving/ clinging.

4.  The way to achieve that cessation of suffering/ disharmony/ frustration, is walking the Eightfold Path.

The eightfold path to the cessation of suffering:

1.  Right Understanding of the following facts:
  • the truth about suffering ... (The Four Truths);
  • everything is impermanent and changes;
  • there is no separate individual self- this is an illusion. (We are one!)
2.  Right Determination to:
  • give up what is wrong and evil;
  • undertake what is good;
  • abandon thoughts that have to do with bringing suffering to any conscious being; cultivate thoughts that are of loving kindness, that are based on caring for others' suffering, and sympathetic joy in others' happiness.
3.  Right Speech:
  • Abstain from telling lies.
  • Abstain from talk that brings harm or discredit to others (such as backbiting or slander) or talk that creates hatred or disharmony between individuals and groups.
  • Abstain from harsh, rude, impolite, malicious, or abusive language.
  • Abstain from idle, useless, and foolish babble and gossip. Abstain from recrimination and negative statements.
  • Abstain from harsh speech—practice kindly speech.
  • Abstain from frivolous speech—practice meaningful speech.
  • Abstain from slanderous speech—practice harmonious speech.
  • Speak the truth if it is useful and timely. Practice only necessary speech. Let your speech be filled with loving kindness. Speak that which alleviates suffering.
4.  Right Action:
  • Peaceful, honorable conduct; abstain from dishonest dealings; take concrete steps necessary to foster what is good.
  • Do things that are moral, honest, and alleviate suffering. Do not do things that will bring suffering to others or yourself.
5.  Right Livelihood:
  • Abstain from making your living from an occupation that brings harm and suffering to humans or animals, or diminish their well being. This includes: activities that directly harm conscious beings, and activities that indirectly harm sentient beings, e.g., making weapons or poisons.
6.  Right Effort:
  • Foster good and prevent evil;
  • Work on yourself—be engaged in appropriate self-improvement. The essence of right effort is that everything must be done with a sense of proper balance that fits the situation. Effort should be properly balanced between trying too hard and not trying hard enough. For example, strike the balance between excessive fasting and over-indulgence in food. Trying hard to progress too rapidly gets poor results, as does not trying hard enough.
7.  Right Mindfulness or wakefulness:
  • Foster right attention.
  • Avoid whatever clouds our mental awareness (e.g., drugs).
  • Systematically and intentionally develop awareness.
8.  Right Concentration:
  • Developed by practicing meditation and/or mental focusing. Proper meditation must be done continuously while awake, and should include work on awareness of body, emotions, thought, and mind objects.

Five basic precepts:

1.  Abstain from killing living beings (from destroying/taking life)—or practice love.

2.  Abstain from taking the not-given (from stealing)—or practice generosity, practice giving.

3.  Abstain from sexual misconduct—or practice contentment.

4.  Abstain from false speech (from lying)—or practice truthfulness.

5.  Abstain from taking intoxicating drinks—or practice awareness and mental clarity.

Buddha said:

Do not believe in anything simply because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe anything because it is spoken and rumored by many. Do not believe in anything because it is written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and the benefit of one and all, then accept it and live up to it.

The following prose, attributed to Buddha, is a poetic expression of the way he saw the world.

Buddha said:

  • I consider the positions of kings and rulers as that of dust motes.
  • I observe treasures of gold and gems as so many bricks and pebbles.
  • I look upon the finest silken robes as tattered rags.
  • I see myriad worlds of the universe as small seeds of fruit, and the greatest lake in India as a drop of oil upon my foot.
  • I perceive the teachings of the world as the illusions of magicians.
  • I discern the highest conception of emancipation as a golden brocade in a dream, and view the holy path of the illuminated ones as flowers appearing in one's eyes.
  • I see meditation as a pillar of a mountain, nirvana as a nightmare of daytime.
  • I look upon the judgments of right and wrong as the serpentine dance of a dragon, and the rise and fall of belief as traces left by the four seasons.  
  • Just click on link what Budhha said,-
  • http://www.brainyquote.com/quotes/authors/b/buddha.html

Bankim Chandra Chattopadhyay(27 June 1838 – 8 April 1894)

Bankim Chandra Chatterjee, born on June 26, 1838, was educated at the Hoogly College and belonged to an orthodox family. He was offered the government post of Deputy Magistrate and Collector which he accepted and held until he retired 1891.
He did for Bengali fiction what Michael Madhusudan Dutt had done for Bengali poetry, that is, he brought in imagination. Chatterjee was more fortunate than Dutt as he did not have to set up his own diction from the very start. The prose style was already standardized; what Chatterjee did was to break its monotony, shear off its ponderous verbosity and give it a twist of informality and intimacy. Chatterjee's own style grew up as he went on writing.
Chatterjee, following the discipline of Isvarchandra Gupta, began his literary career as a writer of verse. Fortunately he was not slow to feel that poetry was not his metier. He then turned to fiction. His first attempt was a novel in Bengali submitted for a declared prize. The prize did not come to him and the novelette was never published. His first fiction to appear in print was Rajmohan's Wife. It was written in English and was probably a translation of the novelette submitted for the prize. Durgeshnandini, his first Bengali romance, was published in 1865. The next novel Kapalkundala(1866) is one of the best romances written by Chatterjee. The theme is lyrical and gripping and, in spite of the melodrama and the dual story, the execution is skillful. the heroine, named after the mendicant woman in Bhavabhuti's Malatimadhava , is modelled partly after Kalidasa's Sakuntala and partly after Shakespeare's Miranda. 
The next romance Mrinalini(1869) indicates an ameturishness and a definite falling off from the standard. It is a love romance against a historical background sadly neglected and confused. After this Chatterjee was not content to continue only as a writer of prose romances, but appeared also as a writer with the definite mission of simulating the intellect of the Bengali speaking people through literary campaign and of bringing about a cultural revival thereby. With this end in view he brought out monthly Bangadarshan in 1872. In the pages of this magazine all his writings except the very last two works first came out. These writings include novels, stories, humorous sketches, historical and miscellaneous essays, informative articles, religious discourses, literary criticisms and reviews. Vishbriksha (The poison Tree, 1873) was his first novel to appear serially in Bangadarshan. 
Chandrasekhar (1877) suffers markedly from the impact of two parallel plots which have little common ground. The scene is once shifted back to eighteenth century. But the novel is not historical. The plot has suffered from the author's weakness for the occult. The next novel Rajani(1877) followed the autobiographical technique of Wilkie Collins' A Woman in White. The title role was modelled after Bulwar Lytton's Nydia in Last Days of Pompeii. In this romance of a blind girl, Chatterjee is at his best as a literary artist. In Krishnakanter Uil (Krishnakanta's Will, 1878) Chatterjee added some amount of feeling to imagination, and as a result it approaches nearest to the western novel. The plot is somewhat akin to that of Poison Tree. 
The only novel of Chatterjee's that can claim full recognition as historical fiction is Rajsimha (1881, rewritten and enlarged 1893). Anandamath (The mission house of the Anandas, 1882) is a political novel without a sufficient plot. It definitely marks the decline of Chatterjee's power as a novelist. The plot of the meagre story is based on the Sannyasi rebellion that occurred in North Bengal in 1773. As fiction it can not be called an outstanding work. But as the book that interpreted and illustrated the gospel of patriotism and gave Bengal the song "Bande Mataram" (I worship mother) which became the mantra of nationalism and the national song. Incidentally it gave tremendous impetus to the various patriotic and national activities culminating in the terrorist movement initiated in Bengal in the first decade of the twentieth century.
Devi Caudhurani by Chatterjee was published in 1884. The story is romantic and interesting and delightfully told, no doubt. Chatterjee's last novel Sitaram (1886) has for its theme the insurgence of a Hindu chief of lower central Bengal against the impotent Muslim rule. The central figure is well delineated but the other figures are either too idealistic or impalpable.  After the novels, the humorous sketches are the outstanding productions of Chatterjee. Kamalakanter Daptar (The Scribbling of Kamalakanta, 1875; enlarged as Kamalakanta, 1885) contains half humorous and half serious sketches somewhat after De Quincey's Confessions of an English Opium-eater. It shows the writer at his best.
Bankim Chatterjee was superb story-teller, and a master of romance. He is also a great novelist in spite of the fact that his outlook on life was neither deep nor critical, nor was his canvas wide. But he was something more than a great novelist. He was a path finder and a path maker. Chatterjee represented the English-educated Bengalee with a tolerably peaceful home life, sufficient wherewithal and some prestige, as the bearer of the torch of western enlightment. No Bengali writer before or since has enjoyed such spontaneous and universal popularity as Chatterjee. His novels have been translated in almost all the major languages of India, and have helped to simulate literary impulses in those languages. 
Bankim Chandra Chatterjee passed away on April 8, 1894.

Vande Mataram In Devanagari script

Our interpretation of Vande Mataram

Vande Mataram In Devanagari script
AMother !...My obeisance……….
The land of serene waters
Delicious fruits ,cool breeze
And vast stretching greeneries.
Mother!...my obeisance
The land bewitching moonlight
Never ending fields in bloom…
You smile sweet You talk soft
Shower on us boons and happiness..
Mother my obeisance……………




 

Rabindranath Tagore(7 May 1861 – 7 August 1941)

Rabindranath Tagore (1861-1941) was the youngest son of Debendranath Tagore, a leader of the Brahmo Samaj, which was a new religious sect in nineteenth-century Bengal and which attempted a revival of the ultimate monistic basis of Hinduism as laid down in the Upanishads. He was educated at home; and although at seventeen he was sent to England for formal schooling, he did not finish his studies there. In his mature years, in addition to his many-sided literary activities, he managed the family estates, a project which brought him into close touch with common humanity and increased his interest in social reforms. He also started an experimental school at Shantiniketan where he tried his Upanishadic ideals of education. From time to time he participated in the Indian nationalist movement, though in his own non-sentimental and visionary way; and Gandhi, the political father of modern India, was his devoted friend. Tagore was knighted by the ruling British Government in 1915, but within a few years he resigned the honour as a protest against British policies in India.
Tagore had early success as a writer in his native Bengal. With his translations of some of his poems he became rapidly known in the West. In fact his fame attained a luminous height, taking him across continents on lecture tours and tours of friendship. For the world he became the voice of India's spiritual heritage; and for India, especially for Bengal, he became a great living institution.
Although Tagore wrote successfully in all literary genres, he was first of all a poet. Among his fifty and odd volumes of poetry are Manasi (1890) [The Ideal One], Sonar Tari (1894) [The Golden Boat], Gitanjali (1910) [Song Offerings], Gitimalya (1914) [Wreath of Songs], and Balaka (1916) [The Flight of Cranes]. The English renderings of his poetry, which include The Gardener (1913), Fruit-Gathering (1916), and The Fugitive (1921), do not generally correspond to particular volumes in the original Bengali; and in spite of its title, Gitanjali: Song Offerings (1912), the most acclaimed of them, contains poems from other works besides its namesake. Tagore's major plays are Raja (1910) [The King of the Dark Chamber], Dakghar (1912) [The Post Office], Achalayatan (1912) [The Immovable], Muktadhara (1922) [The Waterfall], and Raktakaravi (1926) [Red Oleanders]. He is the author of several volumes of short stories and a number of novels, among them Gora (1910), Ghare-Baire (1916) [The Home and the World], and Yogayog (1929) [Crosscurrents]. Besides these, he wrote musical dramas, dance dramas, essays of all types, travel diaries, and two autobiographies, one in his middle years and the other shortly before his death in 1941. Tagore also left numerous drawings and paintings, and songs for which he wrote the music himself.
POEMS BY RABINDRANATH TAGORE:
This is a selection of Tagore's poems.
More Tagore poems can be found at:
1913 Nobel Laureate in Literature
    because of his profoundly sensitive, fresh and beautiful verse, by which, with comsummate skill, he has made his poetic thought, expressed in his own English words, a part of the literature of the West.
Background
  • 1861-1941
  • Place of Birth: Calcutta, India
  • Residence: India
  • Biographical highlights:
    • 1879 - Enrolled at University College, but recalled by father in 1880
    • 1901 - Founded Santiniketan
    • 1921 - Added a university at Santiniketan
    • 1913 - Awarded Nobel Prize for Literature, becoming the first Asian to receive it
    • 1915 - Knighted
    • 1919 - Resigned knighthood after Amritsar Massacre, in protest of British policies GO NOT TO THE TEMPLE TO PUT FLOWERS UPON THE FEET OF GOD,
      FIRST FILL YOUR OWN HOUSE WITH THE FRAGRANCE OF LOVE....
      GO NOT TO THE TEMPLE TO LIGHT CANDLES BEFORE THE ALTAR OF GOD,
      FIRST REMOVE THE DARKNESS OF SIN FROM YOUR OWN HEART.....
      GO NOT TO THE TEMPLE TO BOW DOWN YOUR HEAD IN PRAYER,
      FIRST LEARN TO BOW IN HUMILITY BEFORE YOUR FELLOW MEN.....
      GO NOT TO THE TEMPLE TO PRAY ON BENDED KNEES,
      FIRST BEND DOWN TO LIFT SOMEONE WHO IS DOWNTRODDEN. ....
      GO NOT TO THE TEMPLE TO ASK FOR FORGIVENESS FOR YOUR SINS,
      FIRST FORGIVE FROM YOUR HEART THOSE WHO HAVE SINNED AGAINST YOU.
                                 -By. Rabindranath Tagore


      I bow to thee, Mother,
      richly-watered, richly-fruited,
      cool with the winds of the south,
      dark with the crops of the harvests,
      the Mother!


      Her nights rejoicing
      in the glory of the moonlight,
      her lands clothed beautifully
      with her trees in flowering bloom,
      sweet of laughter,
      sweet of speech,
      The Mother,
      giver of boons, giver of bliss!
      vande mātaram
      sujalāṃ suphalāṃ
      malayajaśītalām
      śasya śyāmalāṃ
      mātaram
      vande mātaram

      śubhra jyotsnā
      pulakita yāminīm
      phulla kusumita
      drumadalaśobhinīm
      suhāsinīṃ
      sumadhura bhāṣiṇīm
      sukhadāṃ varadāṃ mātaram
      vande mātaram
      bônde matorom
      shujolang shufolang
      môloeôjoshitolam
      shoshsho shêmolang
      matorom
      bônde matorom

      shubhro jotsna
      pulokito jaminim
      fullo kushumito
      drumodôloshobhinim
      shuhashining
      shumodhuro bhashinim
      shukhodang bôrodang
      matorom
      bônde matorom
वन्दे मातरम्
सुजलां सुफलां मलयजशीतलाम्
सस्य श्यामलां मातरंम् .
शुभ्र ज्योत्सनाम् पुलकित यामिनीम्
फुल्ल कुसुमित द्रुमदलशोभिनीम्,
सुहासिनीं सुमधुर भाषिणीम् .
सुखदां वरदां मातरम् ॥
सप्त कोटि कण्ठ कलकल निनाद कराले
द्विसप्त कोटि भुजैर्ध्रत खरकरवाले
के बोले मा तुमी अबले
बहुबल धारिणीम् नमामि तारिणीम्
रिपुदलवारिणीम् मातरम् ॥
तुमि विद्या तुमि धर्म, तुमि ह्रदि तुमि मर्म
त्वं हि प्राणाः शरीरे
बाहुते तुमि मा शक्ति,
हृदये तुमि मा भक्ति,
तोमारै प्रतिमा गडि मन्दिरे-मन्दिरे ॥
त्वं हि दुर्गा दशप्रहरणधारिणी
कमला कमलदल विहारिणी
वाणी विद्यादायिनी, नमामि त्वाम्
नमामि कमलां अमलां अतुलाम्
सुजलां सुफलां मातरम् ॥
श्यामलां सरलां सुस्मितां भूषिताम्
धरणीं भरणीं मातरम् ॥
English Transliteration:
vande maataram, vande maataram..
sujalaam sufalaam malayaj sheetalaam
sasyashyaamalaam maataram ... vande..
shubhrajyotsna pulakit yaaminiim
phulla kusumita drumadal shobhiniim
suhaasinim sumadhura bhaashhinim
sukhadaam varadaam maataram.. vande maataram
sapta koti kantha kalakala ninaada karaale
nisapta koti bhujaidhruta kharakarvaale
sapta koti kantha kalakala ninaada karaale
nisapta koti bhujaidhruta kharakarvaale
ka bola ka noma eith bole
bahubal dhaariniin namaami taariniim
ripudalavaariniin maataram
vande maataram ...
tumi vidyaa tumi dharma, tumi hridi tumi marma
tvan hi praanaah shariire
baahute tumi maa shakti,
hridaye tumi maa bhakti,
tomaarai pratimaa gadi mandire mandire
vande maataram..
tvan hi durgaa dashapraharanadhaarinii
kamalaa kamaladala vihaarinii
vaanii vidyaadaayinii, namaami tvaam
namaami kamalaan amalaan atulaam
sujalaan sufalaan maataram
vande maataram..
shyaamalaan saralaan susmitaan bhuushhitaam
dharaniin bharaniin maataram
vande maataram....
Meaning:
Mother, I salute thee!
Rich with thy hurrying streams,
bright with orchard gleams,
Cool with thy winds of delight,
Green fields waving Mother of might,
Mother free.
Glory of moonlight dreams,
Over thy branches and lordly streams,
Clad in thy blossoming trees,
Mother, giver of ease
Laughing low and sweet!
Mother I kiss thy feet,
Speaker sweet and low!
Mother, to thee I bow.
Who hath said thou art weak in thy lands
When swords flash out in seventy million hands
And seventy million voices roar
Thy dreadful name from shore to shore?
With many strengths who art mighty and stored,
To thee I call Mother and Lord!
Thou who saves, arise and save!
To her I cry who ever her foe drove
Back from plain and sea
And shook herself free.
Thou art wisdom, thou art law,
Thou art heart, our soul, our breath
Though art love divine, the awe
In our hearts that conquers death.
Thine the strength that nerves the arm,
Thine the beauty, thine the charm.
Every image made divine
In our temples is but thine.
Thou art Durga, Lady and Queen,
With her hands that strike and her
swords of sheen,
Thou art Lakshmi lotus-throned,
And the Muse a hundred-toned,
Pure and perfect without peer,
Mother lend thine ear,
Rich with thy hurrying streams,
Bright with thy orchard gleems,
Dark of hue O candid-fair
In thy soul, with jewelled hair
And thy glorious smile divine,
Loveliest of all earthly lands,
Showering wealth from well-stored hands!
Mother, mother mine!
Mother sweet, I bow to thee,
Mother great and free!

Thursday, July 22, 2010

Life of Sri Ramakrishna(February 18, 1836 - August 16, 1886)

Sri Ramakrishna who was born in 1836 and passed away in 1886, represents the very core of the spiritual realizations of the seers and sages of India. Ramakrishna was born in a poor Brahmin Vaishnava family in rural Bengal. He became a priest of the Dakshineswar Kali Temple, dedicated to the goddess Kali, which had the influence of the main strands of Bengali bhakti tradition. His first spiritual teacher was an ascetic woman skilled in Tantra and Vaishnava bhakti.His whole life was literally an uninterrupted contemplation of God. He reached a depth of God-consciousness that transcends all time and place and has a universal appeal. Seekers of God of all religions feel irresistibly drawn to his life and teachings. Sri Ramakrishna, as a silent force, influences the spiritual thought currents of our time. He is a figure of recent history and his life and teachings have not yet been obscured by loving legends and doubtful myths. Through his God-intoxicated life Sri Ramakrishna proved that the revelation of God takes place at all times and that God-realization is not the monopoly of any particular age, country, or people. In him, deepest spirituality and broadest catholicity stood side by side.

The God-man of nineteenth-century India did not found any cult, nor did he show a new path to salvation. His message was his God-consciousness. When God-consciousness falls short, traditions become dogmatic and oppressive and religious teachings lose their transforming power. At a time when the very foundation of religion, faith in God, was crumbling under the relentless blows of materialism and skepticism, Sri Ramakrishna, through his burning spiritual realizations, demonstrated beyond doubt the reality of God and the validity of the time-honoured teachings of all the prophets and saviors of the past, and thus restored the falling edifice of religion on a secure foundation.



Drawn by the magnetism of Sri Ramakrishna's divine personality, people flocked to him from far and near -- men and women, young and old, philosophers and theologians, philanthropists and humanists, atheists and agnostics, Hindus and Brahmos, Christians and Muslims, seekers of truth of all races, creeds and castes. His small room in the Dakshineswar temple garden on the outskirts of the city of Calcutta became a veritable parliament of religions. Everyone who came to him felt uplifted by his profound God-consciousness, boundless love, and universal outlook. Each seeker saw in him the highest manifestation of his own ideal. By coming near him the impure became pure, the pure became purer, and the sinner was transformed into a saint.

The greatest contribution of Sri Ramakrishna to the modern world is his message of the harmony of religions. To Sri Ramakrishna all religions are the revelation of God in His diverse aspects to satisfy the manifold demands of human minds. Like different photographs of a building taken from different angles, different religions give us the pictures of one truth from different standpoints. They are not contradictory but complementary. Sri Ramakrishna faithfully practiced the spiritual disciplines of different religions and came to the realization that all of them lead to the same goal. Thus he declared, "As many faiths, so many paths." The paths vary, but the goal remains the same. Harmony of religions is not uniformity; it is unity in diversity. It is not a fusion of religions, but a fellowship of religions based on their common goal -- communion with God. This harmony is to be realized by deepening our individual God-consciousness. In the present-day world, threatened by nuclear war and torn by religious intolerance, Sri Ramakrishna's message of harmony gives us hope and shows the way. May his life and teachings ever inspire us.
http://www.ramakrishna.org/rmk.htm
http://www.ramakrishnavivekananda.info/sriramakrishna.pdf
http://www.ramakrishnavivekananda.info/
http://www.youtube.com/watch?v=QdCro7-0_7M 

Ramakrishna said that he "devoutly repeated the name of Allah, .... The main translation of the Kathamrita is The Gospel of Sri Ramakrishna by Swami

Sri Aurobindo (15 August 1872 – 5 December 1950)was an Indian nationalist and freedom fighter, major Indian English poet, philosopher, and yogi.

The yoga we practice is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda -- Christ's kingdom of heaven, our Satyayuga -- upon the earth. 



-- Sri Aurobindo

http://agenda.fromzel.com/Sri_Aurobindo__The_Mother/index.html
http://www.sriaurobindosociety.org.in/
http://www.sriaurobindoashram.org/

He joined the movement for India's freedom from British rule and for a duration (1905–10), became one of its most important leaders, before turning to developing his own vision and philosophy of human progress and spiritual evolution. The central theme of Sri Aurobindo's is the evolution of life into a "life divine". In his own words: "Man is a transitional being. He is not final. The step from man to superman is the next approaching achievement in the earth evolution. It is inevitable because it is at once the intention of the inner spirit and the logic of Nature's process".
The principal writings of Sri Aurobindo include, in prose, The Life Divine, considered his single great work of metaphysics,The Synthesis of Yoga, Secrets of the Vedas, Essays on the Gita, The Human Cycle, The Ideal of Human Unity, Renaissance in India and other essays, Supramental Manifestation upon Earth, The Future Poetry, Thoughts and Aphorisms and several volumes of letters. In poetry, his principal work is "Savitri - a Legend and a Symbol" in blank verse.
" Lead me from the unreal to the Real.  
Lead me from darkness to Light.
Lead me from death to Immortality "
- From: The Upanishads