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  1. Yavanesvara
  2. Bactrian and Indian Hellenistic Period: Alexandria on the Caucasus, Charition Mime, Abisares, Yavanesvara, Phryni

21. Indian Astronomy Through Ages
In AD 149/150, in the reign of RudradamanI, probably at Ujjain, one yavanesvaratranslated a long Greek astrological text into Sanskrit prose.
http://www.infinityfoundation.com/mandala/t_es/t_es_shah_m_astronomy.htm
Indian Astronomy Through Ages
by Manikant Shah
Through this essay, I propose to give a brief history of Indian astronomy. There are a number of books and papers on this subject, which an average visitor to our website may not have easy access to, or time to consult. Through this portal of the Mandala we try to briefly highlight the History of Indian Science and Technology on various themes, as also review relevant books. This account of the history of Indian astronomy brings out three things clearly: 1) In contrast to the Western Christian-Judaic culture where the man and universe originated just about 6000 yrs ago, the Indians had the concept of deep time;
2) There was intense academic and cultural exchange among Central and West Asian countries and India, which influenced development of science too; and that
3) they were aware of Greek science too and translated Greek works in Sanskrit. Rajesh Kochhar takes a look at the Pre-Telescopic Astronomy in India. Pre-Telescopic would mean the period that preceded the invention and the use of Telescope by Galileo in 1609. While introducing the subject he tells us that the ancient man's perception of the Universe was based on 'Seeing is believing'. Since the planetary bodies seemed to go round the earth, the earth was assumed to be the centre of the Universe. This approach is understood as the geocentric approach as opposed to the heliocentric approach which, on the contrary believes that the planetary bodies are going around the

22. Chapter Twenty-nine
age. No one wants to accept old age, but yavanesvara Yavanaraja,who is death, accepts Jara old age as his sister. PURPORT.
http://www.bvml.org/books/SB/04/29.html
Chapter Twenty-nine Talks Between Narada and King Pracinabarhi TEXT 1 TEXT pracinabarhir uvaca bhagavams te vaco 'smabhir na samyag avagamyate kavayas tad vijananti na vayam karma-mohitah SYNONYMS pracinabarhih uvacaKing Pracinabarhi said; bhagavanO my lord; teyour; vacahwords; asmabhihby us; nanever; samyakperfectly; avagamyateare understood; kavayahthose who are expert; tatthat; vijanantican understand; nanever; vayamwe; karmaby fruitive activities; mohitahenchanted. TRANSLATION King Pracinabarhi replied: My dear lord, we could not appreciate completely the purport of your allegorical story of King Puranjana. Actually, those who are perfect in spiritual knowledge can understand, but for us, who are overly attached to fruitive activities, to realize the purpose of your story is very difficult. PURPORT In Bhagavad-gita (7.13) Lord Krsna says: tribhir gunamayair bhavair ebhih sarvam idam jagat mohitam nabhijanati mam ebhyah param avyayam "Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible." Generally people are enchanted by the three modes of material nature and therefore practically unable to understand that behind all materialistic activities in the cosmic manifestation is the Supreme Personality of Godhead, Krsna. Generally when people are engaged in sinful or pious activities, they are not perfect in knowledge of devotional service. The allegorical story narrated by Narada Muni to King Barhisman is especially meant to engage conditioned souls in devotional service. The entire story, narrated allegorically, is easily understood by a person in devotional service, but those who are engaged not in devotional service but in sense gratification cannot perfectly understand it. That is admitted by King Barhisman.

23. Changes Index
Mahavira Manava Narayana Nilakantha Paramesvara, Prthudakasvami Sankara Seifert SridharaSteenrod Mahendra Suri Varahamihira Vijayanandi Yativrsabha yavanesvara.
http://202.38.126.65/mirror/www-history.mcs.st-and.ac.uk/history/Indexes/Changes
Changes in the archive up to January 2001
New history topics added in December and January: Topology and Scottish mathematical physics
Greek number systems

Arabic numerals

An overview of Egyptian mathematics
...
Babylonian Pythagoras's theorem

New biographies for December and January Kaluznin
Oskar Klein

Sneddon

Extended biographies for December and January Artin
Clausius

FitzGerald
Tait New history topics added in November: An Overview of Indian mathematics Indian Numerals Indian Sulbasutras Jaina Mathematics ... Chrystal and the Royal Society of Edinburgh Major changes to the biographies are shown below. The following mathematicians had their biographies added to the archive from August to November 2000 Apastamba Baudhayana Brahmadeva Cannell ... Yavanesvara The following mathematicians had new and extended biographies from August to November 2000 Aryabhata Besicovitch Bhaskara Brahmagupta ... Time lines JOC/EFR January 2001 The URL of this page is: http://www-history.mcs.st-andrews.ac.uk/history/Indexes/Changes.html

24. .::Vedic Mathematics::.
1340. Narayana. 200 BC. Katyayana. 830. Prthudakasvami. 1350. Madhava. 120 AD. yavanesvara.840. Sankara. 1370. Paramesvara. 476. Aryabhata I. 870. Sridhara. 1444. Nilakantha.500.
http://www.sanalnair.org/articles/vedmath/india.htm
Home Thinking Page Home
VEDIC MATHEMATICS Home Introduction Examples Links
Ancient Indian mathematics
Articles on Indian Mathematics
  • An overview of Indian mathematics
  • Indian numerals
  • The Indian Sulbasutras
  • Jaina mathematics ...
  • Chronology of Pi
  • Ancient Indian mathematicians
    800 BC Baudhayana Bhaskara I Brahmadeva 750 BC Manava Lalla Bhaskara II 600 BC Apastamba Govindasvami Mahendra Suri 520 BC Panini Mahavira Narayana 200 BC Katyayana Prthudakasvami Madhava 120 AD Yavanesvara Sankara Paramesvara Aryabhata I ... Jagannatha The URL of this page is: http://www-history.mcs.st-andrews.ac.uk/Indexes/Indians.html Thinking Pages Home Feedback Contact
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    25. .::Vedic Mathematics::.
    Pillai Prthudakasvami Rajagopal Ramanujam, Ramanujan Sankara Sommerville SridharaSripati Varahamihira Vijayanandi Henry Whitehead Yativrsabha yavanesvara.
    http://www.sanalnair.org/articles/vedmath/india-1.htm
    Home Thinking Page Home
    VEDIC MATHEMATICS Home Introduction Examples Links
    Mathematicians born in India
    Apastamba
    Aryabhata I

    Aryabhata II

    Baudhayana
    ...
    Yavanesvara

    The ORIGINAL URL of this page is:
    http://www-history.mcs.st-andrews.ac.uk/history/BirthplaceMaps/India.html
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    26. Aa, Personal , Ahmet Kaya ,Þebnem Ferah , Göksel , Ebru Gündeþ
    3006*) Wronski, Hoëné (324*) Xenocrates of Chalcedon (636) Yang Hui (190) YatesFrank (439*) Yativrsabha (219) Yau, ShingTung (699*) yavanesvara (405) Yoccoz
    http://www.newturk.net/index111.html

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    27. Yavana Jataka
    has loose ends. His eyes are sweet and wide in the description ofyavanesvara; his body gleams like molten gold. 124. It is his
    http://www.brihaspatinet.atfreeweb.com/Jyotish_Classics/Yavana/Yavana_Jataka.htm

    28. îÏ×ÁÑ áÓÔÒÏÌÏÇÉÞÅÓËÁÑ üÎÃÉËÌÏÐÅÄÉÑ
    The summary for this Russian page contains characters that cannot be correctly displayed in this language/character set.
    http://encyclopedia.astrologer.ru/cgi-bin/guard/G/Govindasvamin.html

    29. SRIMAD BHAGAVATAM: CANTO 4 - CHAPTER 29
    Chapter 29. The conversation of Nârada and King Prâcînabarhi (
    http://www.srimadbhagavatam.org/canto4/chapter29.html
    Canto 4 Chapter 29 Adhoksaja As the person desired to enjoy the modes of material nature in their totality, he then thought that having nine gates, two legs and two hands would thus be very good. The two eyes, two nostrils, two ears, the mouth, the genitals and rectum are thus the two by two gates leading outside that one accompanied by the senses passes. The ones named and Sometimes male and sometimes female and sometimes neither of both; sometimes blind of intelligence, a human being, sometimes a God and sometimes an animal, exists one of ones activities to the modes of nature, born according ones karma. Like a poor dog overcome by hunger that wanders from one house to the other to either be rewarded or for sure be punished according its destiny, does similarly the living entity in pursuing different types of high and low desires wander high or low, or the middle of the road, reaching according his destiny that what is pleasing or not so pleasing. Although counteracting, being faced with certain kinds of misery as caused by nature, others or oneself, is it for the living being not possible to stop them.

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