Friday, March 26, 2021

Lyrics of "pidikita talambraala" Song

|| పిడికిట తలంబ్రాల పెండ్లి కూతురు కొంత | పెడమరలి నవ్వీనె పెండ్లి కూతురు ||


|| పేరుకల జవరాలె పెండ్లి కూతురు పెద్ద | పేరుల ముత్యాల మెడ పెండ్లి కూతురు |

పేరంటాండ్ల నడిమి పెండ్లి కూతురు విభు | పేరుకుచ్చ సిగ్గువడీ బెండ్లి కూతురు ||


|| బిరుదు పెండము వెట్టె బెండ్లి కూతురు నెర | బిరుదు మగని కంటె బెండ్లి కూతురు |

పిరిదూరి నప్పుడే పెండ్లి కూతురూ పతి | బెరరేచీ నిదివో పెండ్లి కూతురు ||


|| పెట్టెనే పెద్ద తురుము పెండ్లి కూతురు నేడె | పెట్టెడు చీరలు గట్టి పెండ్లి కూతురు |

గట్టిగ వేంకటపతి కౌగిటను | పెట్టిన నిధానమయిన పెండ్లి కూతురు ||


pa|| piDikiTa talaMbraala peMDli kooturu koMta | peDamarali navveene peMDli kooturu ||



cha|| paerukala javaraale peMDli kooturu pedda | paerula mutyaala meDa peMDli kooturu |

paeraMTaaMDla naDimi peMDli kooturu vibhu | paerukuchcha sigguvaDee beMDli kooturu ||


cha|| birudu peMDamu veTTe beMDli kooturu nera | birudu magani kaMTe beMDli kooturu |

piridoori nappuDae peMDli kooturoo pati | beraraechee nidivO peMDli kooturu ||


cha|| peTTenae pedda turumu peMDli kooturu naeDe | peTTeDu cheeralu gaTTi peMDli kooturu |

gaTTiga vaeMkaTapati kaugiTanu | peTTina nidhaanamayina peMDli kooturu ||

Saturday, March 20, 2021

Meaning of "Brahma kadigina" Song

Brahma = One of the principals of the Tri-murthi (Brahma, Vishnu, and Maheswara), the One assigned with the sole responsibility of creation; kadigina = washed; paadamu = foot;

celagi = blossoming, sprout, with joy; vasudha = the earth; kolichina = measured; nii = your; bali tala = the head of King Bali, emperor Bali; mopina = placed; talapaka = without even deliberate intent; gaganamu = the sky; tannina = hit, struck; balaripu = Lord Indra, the king of all the devas; gaachina = protected;

Kamini = the lady, here referring to Ahalya Devi, the wife of sage Gautami; paapamu = the sins; kaDigina = washed; paamutala = the head of Kalingi serpent; niDina = filled, spread over; paamiDi = Garuda; turagapu = swift moving vehicle, horse;

parama = best, relates to the other (matters like ‘Brahman’); yogulaku = for those in pursuit of higher yoga, those who meditate, those who do penance for the benefit of all beings; pari pari = different times; vidhamula = many diverse ways; varamosage = giving boons, acceding to their valid requests; tiru = Sri; venkata-giri = the Tirumala hills collectively, also the main Tirumala hill; tiramani = as fixed, immovable, an unshakable; chupina = shown, pointed to;  

The first stanza describes elegantly and succinctly the entire Vamana avatara of Sri Maha-Vishnu. In that avatara, Emperor Bali granted (donated) three feet to the new bachelor (vatuvu). First He measured the entire earth with His (one) foot. Then Sri Maha-Vishnu spanned the entire sky with the other foot. Then, in that instant immediately Brahma put a hold on His creation. He poured the water (Ganga) from His sacred pitcher on Lord Narayana's foot. That foot looked like a freshly bloomed pink lotus with smudges of mud. We must note here that Vamana is none other than Vishnu, who is the father of Brahma. (For the last measure of one-foot space, Sri Narayana placed His foot on Bali’s head. The emperor relinquished all his belongings and went to the lower world (patala-loka, పాతాళ లోకము). Thus Vishnu fulfilled His promise to Aditi and restores the kingdom to Lord Indra. Children may ask, “Why did not Vishnu fight with Bali?” He wanted to keep the word given earlier to king Prahlada. Sri Maha-Vishnu said thus: “Prahlada, henceforth I will not indulge in any war with your future generations (i.e., children, grand children, etc.).” Therefore, the only other alternative left now is “through amicable means like begging, asking for a donation”. Thus, Sri Maha-Vishnu descends to the earth and gets born as the child of Aditi and sage Kasyapa. It is a very short avatara barely spanning ten years. Right after the sacred thread (marriage) ceremony, Vamana goes for seeking alms. Devi Annapurna gave the first “biksha” to Lord Narayana. The next stop was at the gates of King Bali. Who can take a measure of His form really? Earlier He balanced the entire planet earth on His tusks (in the Varaha-avatara. (Some had remarked – it was not a boar, it could be a rhino.)

Obviously Annamayya had a clear insight into the scriptures and puranas. Perhaps, he had vivid visions of Lord Narayana performing His miraculous acts in various avataras (do not get mixed up with the latter day corrupted word in the English movie ‘avatar’. Go to a reputed Sanskrit dictionary/reference and try to understand the antecedents of these millennia-old culturally refined words. A picturesque way of understanding the word is to visualize a star descending to the earth.) Due to an accidental infraction, lady Ahalya (the wife of Gautama rishi) gets transformed into inert matter (i.e., the consciousness gets hidden) – as if temporarily she went into a deep penance state. When a speck of dirt from Rama’s feet hit the sleeping (one might say a comatose state) Ahalya, she transformed back into her original unblemished form. Then the composer sees Krishna’s feet dancing on the serpent Kalingi (Kaliya). How can we visualize the scene of Lakshmi softly pressing Lord Narayana’s feet? He came to Her for a brief respite from standing all day at Tirumala hilltop. Those feet are softer than the freshly opened rose-tinged lotuses. They will get rashes if you press them hard. Those feet adorn the hearts of great devotees. And, when Maha-Vishnu wanted to help the desperate Gajendra (the elephant struggling to pull away it’s foot from the wicked crocodile) – all He had to do was to beckon the superfast jet, Garuda. In an instant, at the flick of a thought He was there near the pond and released His devotee from the jaws of death. Of course, the ultimate release (salvation, moksha) for the two warring animals followed soon. 

Now coming to the last stanza, this exquisite ‘sacred foot’ yields all the desires (boons) of His earnest devotees. Any number of examples can be given: Those tender feet danced to the lyrics of bhakta Jayadeva and Sri Narayana Tirthulu. When Bhadradri (Bhadrachalam mountain) prayed, the Lord took residence there with Sita and Lakshmana. So what, if He holds His arms clumsily transposing left and right? Sita is gracefully seated on His left side, making sure the errant seekers get full dose of His compassion. If these Tirupati hills came to the rescue of my parents and others, if the Sri Venkatesa’s feet offered inspiration to Annamayya, Sri Amaranarayana, and countless other composers – who can doubt the healing powers of Tirumala? This one song alone can teach children Telugu language, its sweetness, Carnatic music, and the vast lore of Hindu religious scriptures a lot. (Occasionally there may be a little mixing up of tenses, here in my writing. I did not care that much about strict adherence to 'pedantic grammar rules'. The reason is simple: We are trying to visualize the scene now as it happens. The four yugas (కృత, త్రేతా, ద్వాపర, కలి) happen again and again cyclically. Those periods occurred earlier and will repeat again. We should look at the sequence of events and figure out the English tense. These tense troubles are absent in Telugu and other languages!) Copyright 2021 by the author

Lyrics of "Brahma kadigina"

"Brahma kadigina" Song Audio



Sunday, March 14, 2021

Annamayya's Song "Brahma kadigina"

రాగం: ముఖారి 

తాళం: ఆది తాళం 


|| బ్రహ్మ క(గ)డిగిన పాదము |

బ్రహ్మము తానె నీ పాదము ||


1. చెలగి వసుధ( గొలిచిన దీ  పాదము 

బలి తల మోపిన పాదము 

తలపక (తల(కక) గగనము తన్నిన పాదము 

బలరిపు గాచిన పాదము 


2.  కామిని పాపము కడిగిన పాదము 

పాముతల నిండిన (నిడిన) పాదము 

ప్రేమపు శ్రీసతి పిసికెడి పాదము 

పామిడి తురగపు పాదము 


3.  పరమ యోగులకు పరి పరి విధముల 

వర మొసగెడి నీ పాదము 

తిరు వేంకటగిరి తిరమని చూపిన 

పరమ పదము నీ పాదము 


pa|| brahma ka(ga)Digina paadamu |

brahmamu taane nee paadamu ||


1. chelagi vasudha( golichina dee  paadamu 

bali tala mOpina paadamu 

talapaka (tala(kaka) gaganamu tannina paadamu 

balaripu gaachina paadamu 


2.  kaamini paapamu kaDigina paadamu 

paamutala niMDina (niDina) paadamu 

praemapu Sreesati pisikeDi paadamu 

paamiDi turagapu paadamu 


3.  parama yOgulaku pari pari vidhamula 

vara mosageDi nee paadamu 

tiru vaeMkaTagiri tiramani choopina 

parama padamu nee paadamu 


తాను + అనెను + ఈ = తానె నీ = taane nee; talapaka = without the slightest deliberate intent; balaripu = Lord Indra; saamiDi = Garuda; turagapu = (like) a horse; Sri Venkateswara is implicitly saying (or referring) this foot is nothing but Brahman. (Do not confuse Brahman with the Varna-asrama word, 'brahmin'.)


(I heard this song from a CD by Dr. Balamuralikrishna. Did I hear earlier in a female voice? I cannot remember correctly. Of course, Dr. Balamurali's rendition is perfect without my endorsement. For now, I've given the meanings of some words. We sorely miss the energy, speed, and diction of the great composer and child prodigy. As usual, the transliteration follows Lekhini's system. ) Copyright 2021

Monday, March 8, 2021

An Exceptional Maha-Sivaratri (Contd.)

An Exceptional Maha-Sivaratri (Contd.)

How to describe that midnight scene? Finally, I inched to the front of line. There, about six or eight feet ahead of me – there he was, on a platform with feet folded behind him in a sitting posture. I do not find his posture in yoga-asanas, certainly not in Iyengar’s book. Just one light was glowing to make him visible to the waiting masses. Like others, I too stood there with a sense of reverence and contemplation. There was nothing to say or express. Only silence. No thought either. No noise. A night in the company of a great yogi! Nobody, nobody taught him. He was just a shepherd or cowherd. Maybe, he went and saw a Hindu mythological play or movie. Soon he stopped eating, quit tending cows, and started sitting near a tree. Then those sporadic meditative events became more frequent and then longer. One day he had stopped coming home suddenly and dissolved into a very long stretch of silence. We needed him, but he was beyond all silly noises, of people, and world. Yet, his presence itself was a blessing to all, to everything around.

What could have I given him? What could I offer to this yogi? Nothing except myself, nothing but peace, if I had any. What can anyone offer to Siva really? Ashes? Only ashes, which are formed as a byproduct in a (sacred) fire can be given to Siva. At any other shrine or temple, I could have offered a flower garland, betel leaves, fruits, or specially prepared (clean) food (appalu, tamarind rice, or lemon rice). Here, really nothing. It appeared all noise, all arguments, all vocabulary, all logic – they all came to a full stop. Period. At one level, all language finally sublimes. Similar situation arises, when one comes face to face with the end. All silly argumentation, clever or stupid, must eventually cede to “pure silence”.

By any measure of physical traits, he was normal like anybody else. He had long (naturally formed) braided locks, curled up nails, and full beard. He had no shirt or upper garment. His brother too went into a similar state of ‘samadhi’.  Later in the morning, I went to see his brother. I kept his (elder Balayogi’s) photograph with me for many years. Everything in this world is not controlled by logic alone. Two plus two need not be four always (even a child can demonstrate this). The truly educated know this well: Even logicians go awry (ex: Russell). 

After brushing my teeth around 6:00 a.m., I went around the temple and had a light breakfast. There was very little else except the temple and a few coffee stalls. I felt very happy that I could spend Sivaratri night there, in the company of a saint. Earlier some years back, I had an exceptional fortune of visiting Pithapuram and Draksharamam temples on a Sivaratri day. How can one imagine Siva or His birth? It is not easy; if both Vishnu and Brahma had failed, how can we say we understand Siva’s beginning? [We seem to run into similar difficulties in science about cosmos and its origins. What was before the Big Bang? How big is the entire universe? Are there multiple universes beyond the reach of light, our telescopes, and our instruments?  Status of dark matter, etc. Of course, it is a different topic altogether.]

A while ago, Andhrabhoomi paper serialized Siva-purana. There are several stories. We fast on this night because Siva, on behalf of His countless beings, swallowed a deadly poison. When, in the quest of amrita, the milk ocean was churned, a hot burning poison erupted suddenly. With Parvati at His side looking on affectionately, He gulped the poison and held it in His neck. Down under, in His stomach, all the worlds exist with living beings, so He could not send the poison any deeper. Hence forth, Siva is called nila-kantha (the One who has a blue neck).

In another story, once, there was an argument about– who was superior? Vishnu or Brahma? Right in front of them, suddenly a vertical shining white pillar (of light) appeared. They deputed a cow and a kewra flower as witnesses for determining the winner (i.e., who returns first after touching the end, pole). Both went flying in search of the ends of the light pillar; Brahma on a white swan and Vishnu on garuda (reminds me of “brahminy kite” bird in my village, it used to sit on a coconut tree). Even after thousands of years, they could not locate the end points on the light beam. Interestingly, the witnesses lied saying each had reached the respective end. So, today, we do not use kewra flower for Siva worship. (There is another story due to Kanchi Swami). Similarly, we consider the backside of a cow as auspicious (a good omen), but not its face. Punishment for perjury! After this incident, everyone agreed that Siva is truly “Mahadeva”. He is the One without a beginning or end. At the end of a long time-cycle, Siva remains, standing alone without His creation. In the end, the entire universe dissolves and merges in Siva, or vice versa.

For Srinivasa’s wedding, Siva urged His assistant, Kubera, to lend lots of money to Venkateswara without any collateral. What collateral? The forest dwelling Srinivasa had no property or jewels for His own marriage! We often tend to think in simple crude terms about Siva, Vishnu, and Brahma. That, Siva stands for all destruction, Vishnu for sustenance, and Brahma just for creation. But the old mythologies give us a more complex, subtle, and gentle picture. Once, Uma (Parvati) was frolicking with Siva. She closed Siva’s eyes with her hands for fun. And, lo, the entire world was on the verge of darkness and death. Without delay, His third eye opened to save the world from extinction. But there was an ensuing cost – the Himalayan snow started melting due to the intense heat, generated by Siva’s third eye. Uma quickly understood the problem (Her parents’ home was getting washed away) and gently retracted her hands.

Sivaratri falls on new moon every month. Maha-Sivaratri is celebrated on the moonless night (or the lunar 13th) in magha of Indian (Telugu) calendar. March 11, 2011 is an auspicious day (actually night) for all Hindu devotees. Due to pure grace or elders' blessings, I got to see at least four saintly persons. They and their memories always protect me and guide through the dharmic path.


Thursday, March 4, 2021

An Exceptional Maha-Sivaratri

An Exceptional Maha-Sivaratri

I thought of sharing some old time stories with young children, who are the spark and promise of next generation. Somewhere, either in India or abroad in a remote place in Africa or Australia, there may be a child curious about the traditional Hindu festivals. That youngster may have access only to Internet, perhaps in a school, library or (neighbor’s) house. In certain places, there may not be even a Hindu temple nearby. How to encourage such a child’s imagination, confidence, and knowledge about Hindu traditions? Though many urban (I mean Indian city dwelling) children have access to plethora of TV channels, they too lack the good fortune of earlier generations – i.e., close kinship with grand parents, elder uncles, and aunts. So, without a single color photo, I try to depict a Sivaratri night, as it happened once.

Numerous stories, books, and songs adorn the Hindu religion. In principle, one can start from any single work (Ramayana, Mahabharata, Srimad-Bhagavatam, or a devotional song) and initiate an innocent enquiry in earnest. My own understanding (very infinitesimal, at best) mostly originated from my family, school lessons, college texts, temples, and free public discourses. Sivaratri is celebrated in our family, in many ways. Our parents used to go to Srisailam (AP) just for that one auspicious night. Looking back, I really envy my parents and grand parents. They had strong motivations and great endurance; they could bear enormous difficulties and make trips to Varanasi, Rameswaram, Kalahasti, Annavaram, or Puri on a shoestring budget. They used to cook meals on the way without ever stepping into a diner. 

With finals in April, February or March is usually a busy month for all studious kids in Andhra Pradesh. In high school days, I used to join my mother in the festival observance, with a prayer and fasting. Mother would indulge me with her unbounded affections, so she would keep plenty of fresh bananas, guava, and sweets like rava laddu or chalimidi for me for this special day. One year I came home during February from university. I was reading about Aurobindo then. How did it occur to me? What triggered that unique journey to Mummidivaram village? I cannot recall now. Of course, many in the Godavari district(s) were aware that Sivaratri was a special day for one small village. A saint, known to many as Balayogi (not to be confused with a later day politician), had gone into silent meditation several decades back. Only on Sivaratri night, visitors were allowed to go near and watch him in total silence. I sought my father’s permission for the short trip. We were living just twenty miles away from the village. Sivaratri, being a very dear day for father, he readily agreed.

I believe I started around 3:00 p.m. from home. There were frequent buses between Narasapuram and Doddipatla. Probably I bought two bananas on the way. I boarded the red yellow RTC bus and soon landed almost near the bank of Godavari (Doddipatla revu/wharf). Back in the village, my mother had to struggle hard to make our coconut trees productive, bear fruits; she had to pamper them with fertilizer, salt, mulch, etc. But here, right next to Godavari waters, these stately trees with their outstretched necks to heaven were so happy with head loads of fruits. And why would they not be happy? Every day they get fresh coastal breeze and every night they sleep listening to sweet lullabies from the river water. That is why, coastal Andhra coconuts contain such delicate sweet (coconut) water - the inner creamy coconut so, so delicious.

I got into a small sailboat and crossed the river. Crossing Godavari, Krishna, or Ganges – the act itself is purifying. Mother used to offer marigolds, ganneru (Oleander) and copper coins every time we crossed Godavari in a train. I sat close to the side, with my hand touching the waves. On land it would have been a bit hotter in the afternoon sun, but on the river, it was cool with gentle breeze. I felt the pleasant rhythmic oscillations of waves. Upon landing, I walked up to the bus stop and boarded another RTC bus towards Amalapuram. It was only a standing room for most of the journey; it did not bother me, as it was a short half an hour ride. 

I expected a large crowd at Mummidivaram. As I was reaching the small temple precincts, I could feel people gathering all around, the crowd getting bigger. There were two or three tourist buses from Tamilnadu parked in the grounds. It was in the middle of vacant rice fields. The local collector used to keep the building open on Sivaratri day for visitors and then the temple was closed (doors locked with seals) for the entire year, with Balayogi(s) inside. I cannot stay without meal for six hours, how can anyone stay years without bath, food, or rest? That too in just one yoga-asana? Prior to joining the queue, I washed my face, hands, and feet. I fasted that night, skipping supper. We had to walk through empty rice fields in long lines before we could get a glimpse of the elder Balayogi. I now apologize, after all these years, to the local farmers for trampling their fields. I think I got into the line around 9 p.m. Many in the line were very quiet with folded hands, we were just thinking about Siva and the yogi. For some reason, I felt a bit feverish while standing in line for hours. There was nothing to hold on to, no bench to sit either. Just a rope, perhaps, to guide the line. I had heard about the place and the saint earlier, but it was the first time seeing anyone anywhere in such a long uninterrupted meditation. Around two in the early morning, suddenly there was a brief cool shower. All of us got wet, but no one, not a single person moved from the line. We had no umbrellas. We just endured for our ‘darshan’. 

Soon, we were right in front of a peaceful embodiment of purity and absolute silence. They, the guards, had warned us earlier: be absolutely calm and no talk in the presence of Balayogi. Once our crawling queue abruptly came to a standstill. Later we came to understand why it had happened. The saint had just exhibited annoyance, no, not by speech or stern looks. No, he moved slightly, a small jerking motion, his body had felt some external disturbance.  The presence of a large crowd, I guessed. A sudden perturbation in a pond of silence!  He was extremely sensitive. Only after half an hour of patient waiting and peace, only then, the guards let the line move again. There were no cameras, no flashes, and no microphones. (to be contd.) Copyright 2010 by the author


Tuesday, March 2, 2021

Heliocentricity, Aryabhata, and Indian Astronomy (Part II)

It is quite possible that the early astronomers in India and in the Arabic lands observed this effect with naked eyes. In the Indian astrology (oh, such a loaded word!) there are 27 stars. These must refer to the star constellations – as any layperson would quickly count the stars of a night sky and would conclude that there are certainly more than twenty-seven stars visible to the naked eye on any night. Modern astronomical texts put the number of constellations in the northern hemisphere at about 89; in the southern hemisphere, 35 constellations were identified. In the early history of India, the organization of knowledge was much different from what it is today. Today, to most people mathematics, astrology, poetics, astronomy, and physics are all different disciplines with well-defined boundaries. In the olden days, mathematics, poetry, physics, astronomy, and astrology used to exist in a mixed knowledge base, a sort of intellectual potpourri.  

Aryabhata I

Aryabhata (also known as Aryabhata I to distinguish from the later day mathematician Aryabhata II) was born around 475 A.D. at Kusumupura, a short distance from the present day Patna. In his lifetime, Ujjain used to be the seat of science and astronomy, a city six hundred miles away from Patna. Aryabhata10


worked in astronomy, mathematics, and perhaps a bit in physics. In his time the notions of planets, stars, sun, and astronomy were influenced by the concepts expounded in the Hindu religion. Looking from a modern perspective, one may be tempted to brush aside all the earlier concepts of Hindu religion as irrational and unscientific. But we will be startled by the uncanny correctness of some of the earlier beliefs (or concepts?). Here are some glimpses of those ancient thinkers’ insights (Again, we cannot clearly fathom how these conclusions were arrived at, what were the reasonings and what were the original experimental or observational data):

In the fifth century, Indians computed the age of earth as 4.3 billion years. Modern investigations with radioactive lead and argon give the age of earth about 4 billion years. A more accurate estimate puts the number as 4.6 billion years. The Sanskrit word for gravitation is gurutvakarshan – ‘guru’ meaning heavy (heaven). Does it indicate mass? Akarshan means attractiveness. Does it imply that the ancient investigators had a vague concept of “gravitation”? In physics, gravitational force is unique because it is always attractive. On the contrary, in electricity and magnetism both attractive and repulsive forces are observed. Or, consider the expression – “sapta-aswa-ratha-maruudha” for the sun. Is it just an allegorical way of saying that the visible white light is composed of seven colors? Or is it a poetic utterance that burst into expression upon coming across a nascent rainbow in the sky?

Aryabhata published the famous “The Aryabhatiya” in 499 A.D. The work deals with astronomy and spherical trigonometry. He was the first Indian to describe the earth as a sphere with a diameter of 7,980 miles; we now know that the equatorial diameter of earth is 7926.81 miles!

It appears that Aryabhata probably observed with naked eye (as most amateur sky watchers or astronomers do) the planets and stars and carefully recorded their motions. Perhaps, he also had access to instrumental observations and results achieved by earlier astronomers. He described the planetary motion in terms of epicycles and apsides. Almost one thousand years before Copernicus, Aryabhata postulated that the apparent sunset and sunrise are caused by the rotation of the Earth around its axis. Aryabhata also offered explanations of equinoxes (March 21 and September 22) and solstices (June 22 and December 22) due to the tilt of earth as it revolves around the sun. He calculated the Hindu calendar to consist of 365 days, six hours, twelve minutes, and thirty seconds; it is a slight overestimate. In mathematics, his contributions include right angle triangle (60°, 30°, 90°), formula for sine, formulae for square root and cube root. Aryabhata also computed an extremely accurate value for pi (π) as 3.1416. The Indian Space Research Organization (ISRO) named its first satellite as Aryabhata to commemorate this pioneering astronomer’s discoveries. 

Conclusion

Often I wondered whether the high school textbooks in India should have depicted a more accurate account of the original achievements of the earlier Indian scientists. Except a smattering of a few names such Susrita and Aryabhata, most of the science books (as I recall my high school days) completely ignored the stellar achievements of the pioneers. College textbooks (Indian) often appear to be just mirror copies of the western science books reflecting the glories of Kepler, Galileo, and Newton without any rational analysis of the earlier groundwork done by others. At a minimum, an accurate account of the early Indian scientists and mathematicians would inculcate a sense of pride and self respect in the high school students. The western tilted science curriculum coupled with the pernicious English medium (which puts regional language speaking, yet creative students at a disadvantage) produced enormous devastation in the post independent India and robbed much of the originality in the Indian science. One needs to look only at the lack of Indian Nobel laureates in science during 1947 – 2006 (notwithstanding emigrant luminaries like Drs. S. Chandrasekhar and H. G. Khorana). Books on the early mathematicians such as Aryabhata, Bhaskara, and Brahmagupta were written by a number of Indians, particularly authors well versed in Sanskrit and other Indian languages; but such works need to be brought to the level of aspiring high school and college students across all the states, in the vernacular (as well as English). 

References

1. “Conversations with Jean Piaget”, by Jean Claude Bringuier, University of Chicago Press, 1980

2a. “Lost Discoveries”, by Dick Teresi, Simon and Schuster, 2002

2b.

3. “The Act of Creation”, by Arthur Koestler, Macmillan Press, 1964

4. “The History of Physics”, by Isaac Asimov, Walker and Company, New York, 1985

5. “The Ascent of Man” by Jacob Bronowski, Little Brown, 1973

6. “Mechanics”, by J. P. Den Hartog, Dover, New York 1961, p. 307

7. “A Field Guide to the Stars and Planets”, by D. H. Menzel, Houton Miflin Company, Boston, 1964

8. “Stargazing Astronomy with a Telescope”, by Patrick Moore, Barron’s Educational Series Inc., Woodbury, New York, 1985

9. “The Telescope Handbook and Star Atlas”, by Neale E. Howard, Thomas Y. Crowell Company, New York, 1967

10. “Great Scientists”, vol. 1, edited by Frank N. Magill, Grolier Educational Corporation, Danbury, CT, 1989

I completed the first draft of this article in November 2003. Later in 2005 it was published on the on-line magazine of TLCA (Telugu Literary And Cultural Association) of NY-NJ-CT. Copyright 2003, 2005, and 2021 by the author.