Speed of Light is calculated in Vedas more accurately than Einstein did

Speed of Light is calculated in Vedas more accurately than Einstein did

Ancient Vedic science “Nimisharda” is a phrase used in Indian languages of Sanskrit origin while referring to something that happens/moves instantly, similar to the ‘blink of an eye’. Nimisharda means half of a Nimesa, (Ardha is half).

In Sanskrit ‘Nimisha’ means ‘blink of an eye’ and Nimisharda implies within the blink of an eye. This phrase is commonly used to refer to instantaneous events.

Below is the mathematical calculations of a research done by S S De and P V Vartak on the speed of light calculated using the Rigvedic hymns and commentaries on them.

The fourth verse of the Rigvedic hymn 1:50 (50th hymn in book 1 of rigveda) is as follows:
तरणिर्विश्वदर्शतो जयोतिष्क्र्दसि सूर्य | विश्वमा भासिरोचनम |
taraNir vishvadarshato jyotishkrdasi surya | vishvamaa bhaasirochanam ||

which means:
“Swift and all beautiful art thou, O Surya (Surya=Sun), maker of the light, Illumining all the radiant realm.”

Commenting on this verse in his Rigvedic commentary, Sayana who was a minister in the court of Bukka of the great Vijayanagar Empire of Karnataka in South India (in early 14th century) says:
” tatha ca smaryate yojananam. sahasre dve dve sate dve ca yojane ekena nimishardhena kramaman.” which means “It is remembered here that Sun (light) traverses 2,202 yojanas in half a nimisha”
NOTE: Nimisharda= half of a nimisha.

In the vedas Yojana is a unit of distance and Nimisha is a unit of time.
Unit of Time: Nimesa.
The Moksha dharma parva of Shanti Parva in Mahabharata describes Nimisha as follows: 15 Nimisha = 1 Kastha.

30 Kashta = 1 Kala,
30.3 Kala = 1 Muhurta,
30 Muhurtas = 1 Diva-Ratri (Day-Night),
We know Day-Night is 24 hours So we get 24 hours = 30 x 30.3 x 30 x 15 nimisha, in other words 409050 nimisha.

We know 1 hour = 60 x 60 = 3600 seconds.
So 24 hours = 24 x 3600 seconds = 409050 nimisha.
409050 nimesa = 86,400 seconds,
1 nimesa = 0.2112 seconds (This is a recursive decimal! Wink of an eye=.2112 seconds!).
1/2 nimesa = 0.1056 seconds.

Unit of Distance:
Yojana Yojana is defined in Chapter 6 of Book 1 of the ancient vedic text “Vishnu Purana” as follows:-
10 ParamAnus = 1 Parasúkshma,
10 Parasúkshmas = 1 Trasarenu,
10 Trasarenus = 1 Mahírajas (particle of dust),
10 Mahírajas= 1 Bálágra (hair’s point),
10 Bálágra = 1 Likhsha,
10 Likhsha= 1 Yuka,
10 Yukas = 1 Yavodara (heart of barley),
10 Yavodaras = 1 Yava (barley grain of middle size),
10 Yava = 1 Angula (1.89 cm or approx 3/4 inch),
6 fingers = 1 Pada (the breadth of it),
2 Padas = 1 Vitasti (span),
2 Vitasti = 1 Hasta (cubit),
4 Hastas = a Dhanu,
1 Danda, or paurusa (a man’s height),
or 2 Nárikás = 6 feet,
2000 Dhanus = 1 Gavyuti (distance to which a cow’s call or lowing can be heard) = 12000 feet 4 Gavyutis = 1 Yojana = 9.09 miles

Calculation: So now we can calculate what is the value of the speed of light in modern units based on the value given as 2202 Yojanas in 1/2 Nimesa = 2202 x 9.09 miles per 0.1056 seconds = 20016.18 miles per 0.1056 seconds = 189547 miles per second !!

As per the modern science speed of light is 186000 miles per second ! And so I without the slightest doubt attribute the slight difference between the two values to our error in accurately translating from Vedic units to SI/CGS units. Note that we have approximated 1 Angula as exactly 3/4 inch. While the approximation is true, the Angula is not exactly 3/4 inch.

and in HANUMAN CHALISA 

source- http://colonp.in/post/20773048390/speed-of-light-is-calculated-in-vedas-more-accurately

इतिहास के नाम पर झूठ क्यों पढ़ रहे है?

क्या कभी किसी ने सोचा है की इतिहास के नाम पर हम झूठ क्यों पढ़ रहे है?? सारे प्रमाण होते हुए भी झूठ को सच क्यों बनाया जा रहा है?? हम हिंदुओं की बुद्धि की आज ऐसी दशा हो गयी है की अगर एक आदमी की पीठ मे खंजर मार कर हत्या कर दी गयी हो और उसको आत्महत्या घोषित कर दिया जाए तो कोई भी ये भी सोचने का प्रयास नही करेगा की कोई आदमी खुद की पीठ मे खंजर कैसे मार सकता है....यही हाल है हम सब का की सच देख कर भी झूठ को सच मानना फ़ितरत बना ली है हमने.....

***दिल्ली का लाल किला शाहजहाँ से भी कई शताब्दी पहलेपृथवीराज चौहान द्वारा बनवाया हुआ लाल कोट है*** जिसको शाहजहाँ ने पूरी तरह से नष्ट करने की असफल कोशिश करी थी ताकि वो उसके द्वारा बनाया साबित हो सके..लेकिन सच सामने आ ही जाता है.

*इसके पूरे साक्ष्य प्रथवीराज रासो से मिलते है

*शाहजहाँ से २५० वर्ष पहले १३९८ मे तैमूर लंग ने पुरानी दिल्ली का उल्लेख करा है (जो की शाहजहाँ द्वारा बसाई बताई जाती है)

*सुअर (वराह) के मुह वाले चार नल अभी भी लाल किले के एक खास महल मे लगे है. क्या ये शाहजहाँ के इस्लाम का प्रतीक चिन्ह है या हमारे हिंदुत्व के प्रमाण??

*किले के एक द्वार पर बाहर हाथी की मूर्ति अंकित है राजपूत राजा लोग गजो( हाथियों ) के प्रति अपने प्रेम के लिए विख्यात थे ( इस्लाम मूर्ति का विरोध करता है)

* दीवाने खास मे केसर कुंड नाम से कुंड बना है जिसके फर्श पर हिंदुओं मे पूज्य कमल पुष्प अंकित है, केसर कुंड हिंदू शब्दावली है जो की हमारे राजाओ द्वारा केसर जल से भरे स्नान कुंड के लिए प्रयुक्त होती रही है

* मुस्लिमों के प्रिय गुंबद या मीनार का कोई भी अस्तित्व नही है दीवानेखास और दीवाने आम मे.

*दीवानेखास के ही निकट राज की न्याय तुला अंकित है , अपनी प्रजा मे से ९९% भाग को नीच समझने वाला मुगल कभी भी न्याय तुला की कल्पना भी नही कर सकता, ब्राह्मानो द्वारा उपदेशित राजपूत राजाओ की न्याय तुला चित्र से प्रेरणा लेकर न्याय करना हमारे इतिहास मे प्रसीध है

*दीवाने ख़ास और दीवाने आम की मंडप शैली पूरी तरह से 984 के अंबर के भीतरी महल (आमेर--पुराना जयपुर) से मिलती है जो की राजपूताना शैली मे बना हुवा है

*लाल किले से कुछ ही गज की दूरी पर बने देवालय जिनमे से एक लाल जैन मंदिर और दूसरा गौरीशंकार मंदिर दोनो ही गैर मुस्लिम है जो की शाहजहाँ से कई शताब्दी पहले राजपूत राजाओं ने बनवाए हुए है.

*लाल किले का मुख्या बाजार चाँदनी चौक केवल हिंदुओं से घिरा हुआ है, समस्त पुरानी दिल्ली मे अधिकतर आबादी हिंदुओं की ही है, सनलिष्ट और घूमाओदार शैली के मकान भी हिंदू शैली के ही है ..क्या शाजहाँ जैसा धर्मांध व्यक्ति अपने किले के आसपास अरबी, फ़ारसी, तुर्क, अफ़गानी के बजे हम हिंदुओं के लिए मकान बनवा कर हमको अपने पास बसाता ???

*एक भी इस्लामी शिलालेख मे लाल किले का वर्णन नही है

*""गर फ़िरदौस बरुरुए ज़मीं अस्त, हमीं अस्ता, हमीं अस्ता, हमीं अस्ता""--अर्थात इस धरती पे अगर कहीं स्वर्ग है तो यही है, यही है, यही है....
इस अनाम शिलालेख को कभी भी किसी भवन का निर्मांकर्ता नही लिखवा सकता ..और ना ही ये किसी के निर्मांकर्ता होने का सबूत देता है

इसके अलावा अनेकों ऐसे प्रमाण है जो की इसके लाल कोट होने का प्रमाण देते है, और ऐसे ही हिंदू राजाओ के सारे प्रमाण नष्ट करके हिंदुओं का नाम ही इतिहास से हटा दिया गया है, अगर हिंदू नाम आता है तो केवल नष्ट होने वाले शिकार के रूप मे......ताकि हम हमेशा ही अहिंसा और शांति का पाठ पढ़ कर इस झूठे इतिहास से प्रेरणा ले सके...सही है ना???..लेकिन कब तक अपने धर्म को ख़तम करने वालो की पूजा करते रहोगे और खुद के सम्मान को बचाने वाले महान हिंदू शासकों के नाम भुलाते रहोगे..ऐसे ही....??????? - 
- तुषार वर्मा 

संस्कृति - Parenting with Mythology

Browsing through the articles on "Devdutt"s  website, I found the thought process and style of writing that would resonate with any young person who is curious about Hinduism irrespective of where they are born or raised. For a parent, there is a lot to learn too – understanding the underpinnings of Hindu mythology and more importantly how to introduce children to it.

Dr. Pattanaik was kind enough to answer some questions are relevant to parents like myself.

1.    What is the best way to introduce Hinduism to young children who are an ethnic and religious minority in the country where they are born and being raised?

I think the children must be told that different people look at the world differently. This is the most critical thought that a child must be given. A cat looks at water differently from a fish. A horse looks at grass differently from a lion. So differently people see the world differently.

Once this idea is established children must then be told that every person thinks their view is the only and correct view. But it is not so. We must allow others to have their views. That is love. And others must allow us to have our views. That is love too. Without this foundation, it will be difficult to help children deal with the pressures of being a minority.

2. What are some of the things a parent can do to get their child curious about their religion and culture without actually forcing them into learn about it ?

By making the rituals fun. Rituals are about doing things. Rituals are choreographed to connect with us symbolically. Making rangoli can be fun. Cooking prasad can be fun. Doing puja – bathing the image, dressing it up, feeding it, singing songs to it – can be fun. The child will notice that the fun is associated with a deep reverence. Then he will question. Often this the point where parents turn rituals into ‘holy cows’ and lose the opportunity to help their children gain an understanding of their cultural world.

Parents, most often because of their own lack of knowledge, turn the sacred into scary. The child will sense whether the parent truly respects the rituals and finds them empowering or if he doing it merely to reinforce his threatened identity. Often no one knows the reason why a ritual is performed and that is ok. Parents have to admit that they don’t know the reason and they are doing what their parents did and following tradition. Its ok not to know. And it is not necessary to understand everything in the world. Sometimes understanding comes over time. I notice many people have this urgency to know the meaning of rituals immediately. The search for meaning is either frustrating or leads to some rather bizarre conclusions.

3.When it comes to Hindu mythology, there are either over-simplified books (geared towards kids) and there are the scholarly tomes. Neither is a good fit for a curious young person who needs something in between they can read independently. What kind of books would you recommend for them ?

My books!  I became a writer because I saw this gap. Often the answers are not what the parents expect. The problem is that authors are burdened by wanting to make Hinduism look nice. The measuring scale is that of other religions. As a result writing becomes apologetic and defensive. People are trying but often I find writers have a poor understanding of the subject and so are unable to appreciate the complexities and so end up with awkward prose.

Try explaining the idea of Krishna surrounded by hundreds of milkmaids doing Raas Lila to a child. Are those girls, Krishna’s friends? So is it ok for a boy to have many girlfriends? Are those girls his wives? So is it polygamy? Rather than answer such blunt uncomfortable questions, some writers escape into metaphysics – using words like Paramatma and Jivatma which, unless you are a believer, sounds like gobbledygook.  At one level they are true, but like all symbols, there is no one answer. There are layers of answers. Many answers one finds are usually not what parents expect or find appropriate, because these stories are catering not just to children but adults.

To simplify them without being simplistic (and sometimes stupid) requires a lot of effort. The story is trying to show the idea of love that is unfettered by law and custom; thus the milkmaids are in no way related to Krishna. Now this idea can be quite scary to a parent. One has to go in stages. Simplistic answer initially then more complex ones. There is no one standard answer. There are many answers, each one suiting one’s age, one’s temperament, one’s emotional and intellectual maturity. This is Hindu pluralism.

4. Do you think children actually benefit from hearing or reading a watered-down versions of Ramayan and Mahabharat where the complexity of the characters and their motivations is all but lost ?

As people mature, stories evolve. The story told to a three year old is different from that which is told to a thirteen year old. We must keep telling children there is more. Provoke them to be curious. Include them in conversations about the characters. Say the mother and father discuss how Karna was killed. The child can overhear the various arguments. There is no right answer so one must allow the arguments to stand strongly without tilting one way or another. The child by overhearing this, again and again, will be able to appreciate the complexity of life – as Hinduism seeks to portray.

5. What would enable a child make the connections between religion, mythology and day to day life in the modern world ? 

I think by making religion and mythology part of day to day life. So lets say we are discussing the war in Afghanistan. This can be associated easily with the Ramayana. Just as Ravan had no right to kidnap another man’s wife, the terrorists had no right to destroy the World Trade Centre. Of course, as the child grows up, the arguments can get more sophisticated. Why do we assume that the Americans are Ram? Maybe the terrorists see themselves as Ram, maybe the attack was the burning of Lanka. This will lead to discussions and debates. In these discussions and debates, pros and cons, the Argumentative Indian is born – one who is able to see things from multiple points of view before taking a decision.

6. How can learning about Hindu mythology the right way enable a young person to develop a deeper appreciation for the universality of the main concerns in all religions?

Yes and no. All religions have common features. But they also have uncommon features. Many people overlook the latter and this leads to conflict. For example, Hindus do not have the notion of Original Sin or Prophet. But like all religions, Hinduism is deeply concerned about what is appropriate social conduct (dharma) and happiness.

7. Do you have any recommendations for daily reading that may help a young person to navigate with greater confidence through their life – specially when the world outside is very dissimilar to the world inside their homes ?

Step 1 – Read the Amar Chitra Katha. Step 2 – Discuss the stories and don’t let the comic be the end. Discussion is the key. Stories are to be told, not read. Step 3 – don’t reach a conclusion, don’t justify, don’t apologize, don’t defend …..just try and understand why the story was told by our ancestors.

8. Finally, if  a parent’s goal is to enable their Hindu child to be an open-minded, well-adjusted global citizen who is deeply aware of their own religion but is able and willing to embrace learning from others as well, what must such a parent not do ?

Have confidence in Hinduism. This means that one does not have to put down other religions just to feel true to one’s own religion. Personally, I find the ‘cult of outrage’ that is spreading like an epidemic a problem. Everyone gets outraged when they feel their religion is being mocked or threatened. Instead of outrage, we need more understanding, love, inclusion and forgiveness. We must remind ourselves that while Ram kills Ravan, for a crime, he also acknowledges Ravan as a great scholar and teacher. Thus a holistic view is taken – parts that are condemned are condemned but not the whole.

Lakshmi sits at the feet of Vishnu;Kali stands on Shiva’s chest. So what do they say about Indian society

Published in Devlok, Sunday Midday, Jan. 20, 2013

Lakshmi sits at the feet of Vishnu. “Patriarchy!” someone shouts.

·      Kali stands on Shiva’s chest. “Female power!” someone cheers.

·      Shiva as Ardhanareshwar, half a woman. “Gender equality,” someone asserts.

These images are at least a thousand years old. They are as popular today as they were then. So what do they say about Indian society? Patriarchal? Matriarchal? Gender-sensitive? All of the above? None of the above?

All of the above confuses us, as Indian society is undoubtedly patriarchal, but not as uniformly and universally as media would like us to believe and the West is eager to publicize.

My answer would be: none of the above.

But my voice will not be heard.

For I follow the Indian way of seeing which celebrates the symbolic, the subjective and the subtle not the modern (read Western) way of seeing which is rooted in the literal, the objective and the mathematical. The Indian lens allows us to find infinite meanings in the scriptures. The Western lens permits only one, preferably one that is simple, easy to understand, hence popular.

In fact, the Indian method of interpretation is not part of academia because academia as we know it today is based on Western principles where the tangible matters more than the intangible, the measurable matters more than the immeasurable, statistics matters more than sensitivity, things matter more than thoughts, and imagination is dismissed as fiction.

Every time I try to explain the Indian methodology, I notice restlessness in the audience. They get impatient. They want a quick and simple answer. A prescription. A directive. A clear reference. An objective interpretation based on ‘facts’. It is this yearning that has turned Manu Smriti and Ramayan into prescriptive texts – something they never were intended to be. In fact, to use Manu Smriti and Ramayan in the same breath would only bring despair to one familiar with the Indian gaze.

The West looks at religious books as tools of indoctrination. When the British saw texts and imagery that they classified as Hindu, they found reasons to justify the white man’s rule. When the American scholars saw the same texts and imagery they found reasons to enforce their version of democracy. When the feminists saw the same texts and imagery they saw the cause of patriarchy. Likewise, even leftists saw the texts and imagery, they saw the cause of feudalism. In the same vein, the Right-wing sees these texts and imagery and they only see their version of glorious golden India.

But there is another way of looking at these texts  and imagery. Attempts to present this way of seeing is condemned as challenging the dominant hegemonic Western template and is dismissed as an exercise in apology and defence.

So you feel gagged. You keep quiet.

The more you study Indian scriptures, the more you realize that things are not what they seem:  a rock is not a rock, a tree is not a tree, Ram is not a man, Sita is a not a woman, Hanuman is not a monkey, violence is not violence, lovemaking is not lovemaking. It is whatever the beholder makes it out to be (very post modern). But the point is for the beholder to become wiser, witness himself watching and interpreting, become aware of every bias, outgrow the need for prejudices, while empathizing with others who do so, not attempting to correct them. The more the observer expands his mind and widens his gaze, the less he will cling to the literal and the prejudicial. He will see the spirit of the form, the formless idea beyond the shape and the name. Then the representation does not matter, for reality reveals itself. This is called darshan.

Darshan is not seeing objective reality; it is the ability to see subjective reality and the subject. The thought behind the image as well as the thought behind the interpretation of the image.

Yes, Hindus worship rocks. But no, Hindus do not worship rocks. Yes, Hindus worship Ram who abandoned his wife. But no, Ram did not actually abandon his wife. Yes, Draupadi was disrobed by men in public. But Draupadi is not actually a woman and Krishna is not actually a man. These conflicting confusing ambiguous Indian statements made by many a scholar makes sense one you learn to do ‘darshan’.

So the same Ramayan can come across as a patriarchal document, matriarchal document, gender-neutral document, spiritual document, uplifting or degrading appointment, depending on the nature of the observer’s gaze. Like the idol of the deity in a Hindu temple, meaning comes from the devotee. As many devotees, as many evenings. There is not just the one.

The point of upanishad or intimate conversation is to develop darshan. It is not a conversation between master (who knows) and student (who does not know). It is a dialogue that allows both parties to see more by appreciating the other’s point of view. It is not about argument or consensus but clarification.

For me Lakshmi sitting at Vishnu’s feet, Kali on top of Shiva and Shiva as half a woman represent three different aspects of the same thing. And my interpretation has changed every time I look at them. And it keeps widening, each wider gaze making room for the earlier narrower gaze. It reveals at one level relationship of man and woman, at another level the relationship of mind and matter, and at another level culture and nature. It is about power not just between men and women but also between men and between women and between humans and animals.

Ultimately one has to realize these are not tools of prescriptions. These are tools of reflection. The point is the not what is being shown. The point is the mindset of who is actually seeing.

Jugaad Innovation - The Indian Creativity tool

Punjabi Language pronounced it Jugard or Jugaad, Sanskrit Language also pronounced the word yukti, colloquial yugat and Hindi Language pronounced it to Jugat.

The Jugaad movement has gathered a community of enthusiasts, believing it to be the proof of Indian bubbling creativity, or a cost-effective way to solve the issues of everyday life.

   Western corporations can no longer just rely on the old formula that sustained innovation and growth for decades: a mix of top-down strategies, expensive R&D projects and rigid, highly structured innovation processes. Jugaad Innovation argues that the West must look to places like India, for a new, bottom-up approach to frugal and flexible innovation.