Birth of the Moon
Scientists have been reconstructing the history of the moon by scouring its surface, mapping its mountains and craters, and probing its interior. What are they learning about our own planet's beginnings?
Decades ago, we sent astronauts to the moon as a symbol of confidence in the face of the great cold war struggle. Landing on the moon was a giant leap for mankind. But it's what the astronauts picked up from the lunar surface that may turn out to be Apollo's greatest legacy.
When the astronauts of Apollo stepped out of their landing craft, they entered a world draped in fine sticky dust, strewn with rocks, and pocked with craters. They walked and rambled about, picking up rocks that they packed for the return flight.
Back in earth-bound labs, scientists went to work probing the rocks for clues to one of the most vexing questions in all of science. Where did the moon come from? The answer promised to shed light on an even grander question. Where did Earth come from? And how did it evolve into the planet we know today?
The nature of the moon began to come into focus four centuries ago. Galileo Galilei had heard of an instrument built by Dutch opticians capable of "seeing faraway things as though nearby." Galileo, in many ways the first modern scientist, saw this new instrument as a tool to help settle a long standing question.
What was the nature of the heavens, and how did the world of men fit within it?
To some philosophers, the moon was a perfect, crystalline sphere of divine substance, free of Earth's imperfections. Galileo, with his telescope, saw a more familiar reality. He noted mountains and valleys on the moon, features like those of Earth.
The astronauts of Apollo lifted off on a series of missions to get a close up look at the moon and perhaps settle the debate. Because there's no atmosphere there, the astronauts entered landscapes that are nearly frozen in time. They could scour the lunar surface for evidence of events going back almost to the time of its birth.
Indeed, eons of impacts had opened up the Moon's interior, leaving a wealth of information strewn about their landing sites. Scientists had already noticed that some large old craters were surrounded by concentric rings. You can see one of the most pronounced examples in this image of the Mare Orientale, captured recently by NASA's Lunar Reconnaissance Orbiter, or LRO. The colors show differences in elevation.
The old view was that the impact had melted the rock below. A newer view held that the impactor had actually splashed down on a molten surface. That gave rise to the radical notion that, early in its history, the moon's surface was covered in a vast ocean of magma.
When the astronauts arrived, they found relatively light rocks known as anorthosites. Their presence suggested that heavier material had sunk toward the moon's interior, forcing lighter material to the surface.
The rocks they brought back were found to be strikingly similar to those on Earth, in part because they share forms of oxygen, called isotopes, that scientists regard as "blood types" for solar system bodies. Then there was this. The moon appeared to be completely, utterly, dry, with no evidence that water was ever present on its surface.
Decades ago, we sent astronauts to the moon as a symbol of confidence in the face of the great cold war struggle. Landing on the moon was a giant leap for mankind. But it's what the astronauts picked up from the lunar surface that may turn out to be Apollo's greatest legacy.
When the astronauts of Apollo stepped out of their landing craft, they entered a world draped in fine sticky dust, strewn with rocks, and pocked with craters. They walked and rambled about, picking up rocks that they packed for the return flight.
Back in earth-bound labs, scientists went to work probing the rocks for clues to one of the most vexing questions in all of science. Where did the moon come from? The answer promised to shed light on an even grander question. Where did Earth come from? And how did it evolve into the planet we know today?
The nature of the moon began to come into focus four centuries ago. Galileo Galilei had heard of an instrument built by Dutch opticians capable of "seeing faraway things as though nearby." Galileo, in many ways the first modern scientist, saw this new instrument as a tool to help settle a long standing question.
What was the nature of the heavens, and how did the world of men fit within it?
To some philosophers, the moon was a perfect, crystalline sphere of divine substance, free of Earth's imperfections. Galileo, with his telescope, saw a more familiar reality. He noted mountains and valleys on the moon, features like those of Earth.
The astronauts of Apollo lifted off on a series of missions to get a close up look at the moon and perhaps settle the debate. Because there's no atmosphere there, the astronauts entered landscapes that are nearly frozen in time. They could scour the lunar surface for evidence of events going back almost to the time of its birth.
Indeed, eons of impacts had opened up the Moon's interior, leaving a wealth of information strewn about their landing sites. Scientists had already noticed that some large old craters were surrounded by concentric rings. You can see one of the most pronounced examples in this image of the Mare Orientale, captured recently by NASA's Lunar Reconnaissance Orbiter, or LRO. The colors show differences in elevation.
The old view was that the impact had melted the rock below. A newer view held that the impactor had actually splashed down on a molten surface. That gave rise to the radical notion that, early in its history, the moon's surface was covered in a vast ocean of magma.
When the astronauts arrived, they found relatively light rocks known as anorthosites. Their presence suggested that heavier material had sunk toward the moon's interior, forcing lighter material to the surface.
The rocks they brought back were found to be strikingly similar to those on Earth, in part because they share forms of oxygen, called isotopes, that scientists regard as "blood types" for solar system bodies. Then there was this. The moon appeared to be completely, utterly, dry, with no evidence that water was ever present on its surface.
Shiva Thandava Shotram with Telugu Meaning
Shiva Tandava Stotram is a stotra (Hindu hymn) that describes the Hindu God Shiva's power and beauty. It is traditionally attributed to Ravana, the rakshasa (demon) king of Lanka and devotee of Shiva. Both the ninth and tenth quatrains of this hymn conclude with lists of Shiva's epithets as destroyer, even the destroyer of death itself. Alliteration and onomatopoeia create roiling waves of resounding beauty in this example of Hindu devotional poetry.
In the final quatrain of the poem, after tiring of rampaging across the Earth, Ravana asks, "When will I be happy?" Because of the intensity of his prayers and ascetic meditation, of which this hymn was an example, Ravana received from Shiva powers and a celestial sword.
In the final quatrain of the poem, after tiring of rampaging across the Earth, Ravana asks, "When will I be happy?" Because of the intensity of his prayers and ascetic meditation, of which this hymn was an example, Ravana received from Shiva powers and a celestial sword.
Significance of the Bathukamma festival ? Telangana Floral Festival Story
Bathukamma flower festival is celebrated by Telangana Hindu women. Every year this festival is celebrated as the Telugu version of the Hindu calendar in the Bhadrapada Amavasya, also known as Mahalaya Amavasya, usually from September to October in the Gregorian calendar. Bathukamma is celebrated for nine days during Durga Navratri. Start the day of Mahalaya Amavasya nine days and festivities culminate on "Saddula Bathukamma" or festival "Pedda Bathukamma" in Ashwayuja Ashtami, popularly known as Durgashtami which is two days before Dussehra. Bathukamma is followed by Boddemma, a 7-day festival. Boddemma festival marking the end of Varsha Ruthu while Bathukamma party indicates the beginning of Sarad or Sharath Ruthu.
Bathukamma Special Story - Do you know it ?
Bathukamma (బతుకమ్మ) is Telangana's floral festival celebrated by the Hindu women of Telangana. Every year this festival is celebrated as per Telugu version of Hindu calendar in the Bhadrapada Amavasya, also known as Mahalaya Amavasya, usually in September–October of Gregorian calendar. Bathukamma is celebrated for nine days during Durga Navratri. It starts on the day of Mahalaya Amavasya and the 9-day festivities will culminate on "Saddula Bathukamma" or "Pedda Bathukamma" festival on Ashwayuja Ashtami, popularly known as Durgashtami which is two days before Dussehra. Bathukamma is followed by Boddemma, which is a 7-day festival. Boddemma festival that marks the ending of Varsha Ruthu whereas Bathukamma festival indicates the beginning of Sarad or Sharath Ruthu.
Bathukamma represents cultural spirit of Telangana. Bathukamma is a beautiful flower stack, arranged with different unique seasonal flowers most of them with medicinal values, in seven concentric layers in the shape of temple gopuram. In Telugu, ‘Bathukamma' means ‘Mother Goddess come Alive’ and Goddess Maha Gauri-‘Life Giver’ is worshipped in the form of Bathukamma – the patron goddess of womanhood, Maha Gauri Devi.
It is the festival for feminine felicitation. On this special occasion women dress up in the traditional sari combining it with jewels and other accessories. Teenage Girls wear Langa-Oni/Half-Sarees/Lehenga Choli combining it with jewels in order to bring out the traditional grace of the attire.
Bathukamma represents cultural spirit of Telangana. Bathukamma is a beautiful flower stack, arranged with different unique seasonal flowers most of them with medicinal values, in seven concentric layers in the shape of temple gopuram. In Telugu, ‘Bathukamma' means ‘Mother Goddess come Alive’ and Goddess Maha Gauri-‘Life Giver’ is worshipped in the form of Bathukamma – the patron goddess of womanhood, Maha Gauri Devi.
It is the festival for feminine felicitation. On this special occasion women dress up in the traditional sari combining it with jewels and other accessories. Teenage Girls wear Langa-Oni/Half-Sarees/Lehenga Choli combining it with jewels in order to bring out the traditional grace of the attire.
Garikapati Narasimha Rao about good & bad habits
Dr. Garikipati Narasimha Rao, the noted Telugu Avadhani, speak about leadership, management and personality development issues in the program- Nava Jeevana Vedam. The literary performer speaks about good habits and bad habits.
Garikipati Narasimha Rao "Maha Sahasraavadhani" is a Telugu Avadhani (literary performer) in Andhra Pradesh, India. He was born in Brahmin community, Kakinada, East Godavari, Andhra Pradesh, India.
He has conducted more than 288 avadhanams, including Dvigunita Avadhanam at Dallas for the American Telugu Association in 2002. Garikipati is known for his Dhāraṇā (memorising and reciting), which is a key requirement for performing Avadhanams.
Garikipati Narasimha Rao "Maha Sahasraavadhani" is a Telugu Avadhani (literary performer) in Andhra Pradesh, India. He was born in Brahmin community, Kakinada, East Godavari, Andhra Pradesh, India.
He has conducted more than 288 avadhanams, including Dvigunita Avadhanam at Dallas for the American Telugu Association in 2002. Garikipati is known for his Dhāraṇā (memorising and reciting), which is a key requirement for performing Avadhanams.
Hinduism by country in the world
Hinduism has over 1 billion adherents worldwide (15% of world's population). Along with Christianity (31.5%), Islam (23.2%) and Buddhism (7.1%), Hinduism is one of the four major religions of the world by percentage of population.
Most Hindus are found in Asian countries. The countries with more than 500,000 Hindu residents and citizens include (in decreasing order) - India, Nepal, Bangladesh, Indonesia, Pakistan, Sri Lanka, United States, Trinidad & Tobago, Malaysia, Myanmar, United Kingdom, South Africa and Mauritius. The number of Hindus in Canada is also estimated to also be over 500 000, though the 2011 census showed there were just under 498,000 Hindus.
Hinduism is a heterogeneous religion and consists of many schools of thought. Hinduism has no traditional ecclesiastical order, no centralised religious authorities, no governing body, no prophet(s); Hindus can choose to be polytheistic, monotheistic, pantheistic, monistic, agnostic, humanist or atheistic. Estimates of Hinduism by country reflects this diversity of thought and way of life.
Demographic estimates of Hindu population by country has been published by the Pew Research Center in 2012, as well as US State Department's International Religious Freedom Report 2006.
By total number, India has the most Hindus. By percentage, Nepal has the largest majority of Hindu population in the world followed by India and Mauritius. There are an estimated 60 to 70 million Hindus who lived outside India in 2010. Only three countries in the world, in 2010, had a majority of its population as Hindus - Nepal, India and Mauritius.
Most Hindus are found in Asian countries. The countries with more than 500,000 Hindu residents and citizens include (in decreasing order) - India, Nepal, Bangladesh, Indonesia, Pakistan, Sri Lanka, United States, Trinidad & Tobago, Malaysia, Myanmar, United Kingdom, South Africa and Mauritius. The number of Hindus in Canada is also estimated to also be over 500 000, though the 2011 census showed there were just under 498,000 Hindus.
Hinduism is a heterogeneous religion and consists of many schools of thought. Hinduism has no traditional ecclesiastical order, no centralised religious authorities, no governing body, no prophet(s); Hindus can choose to be polytheistic, monotheistic, pantheistic, monistic, agnostic, humanist or atheistic. Estimates of Hinduism by country reflects this diversity of thought and way of life.
Demographic estimates of Hindu population by country has been published by the Pew Research Center in 2012, as well as US State Department's International Religious Freedom Report 2006.
By total number, India has the most Hindus. By percentage, Nepal has the largest majority of Hindu population in the world followed by India and Mauritius. There are an estimated 60 to 70 million Hindus who lived outside India in 2010. Only three countries in the world, in 2010, had a majority of its population as Hindus - Nepal, India and Mauritius.
Gokarna Kshetra Mahatyam By Vaddiparti Garu
Gokarna is a small temple town located on the western coast of India in the Uttara Kannada district of the Indian state of Karnataka. Main temple and deity is Lord Shiva, who is also known as Mahabhaleshwara. This temple houses what is believed to be original image of Lord Shiva's lingam (Atmalinga). There are many other temples all over this small town. Ankola and Kumta on Highway 17 are the main towns near Gokarna.
Gokarna is historically known as one of the seven important Hindu pilgrimage centers and is located on what was once unspoiled beach near the estuary of river Aghanashini with its palm trees, other colorful tropical fruit and flower trees. Of late due to the numbers of tourists the character of this town has changed. This town is no longer just a center of pilgrimage though massive numbers of devotees still visit the town for the purposes of offering prayers and worship to Lord Shiva.
Due to its laid back unspoiled and rustic nature, many younger western tourists started visiting Gokarna about a decade ago. The beaches around Gokarna were hardly used by the locals until these mainly Western tourists started coming to undeveloped beaches around Gokarna. Many enterprising locals started stores restaurants and now fully fledged resorts cater even to the well heeled tourists.
Gokarna, is a very touristic small town centered around temples with pilgrims coming throughout the year and tourists -indians, russians and europeans - coming from december to february for the beaches. The name Gokarna, means cow's ear (go=cow karna=ear) in Sanskrit and is based on Hindu mythology.
The town is popular among Hindu pilgrims as Gokarna has one of the few Shiva's holy temples with what is claimed to be original image of the god (a lingam). It is also the home of several religious celebrations, and some of them denote a good sense of dramaturgy. The most famous is the colorful "Shiva Ratri" festival at the end of february. If you are averse to massive crowd, unfamiliar with local culture, it is advisable to keep away during that time. Tourists arriving to Gokarna will stop at a check-point at the entrance of the town to allow the police to search their luggages. Even in the middle of the night if they come with the Matsyagandha express from Mumbai.
European backpackers originally visited the place for its warm winter climate and the not-so-crowded atmospheric beaches. An increasing number of foreigners have visited the area over the last 10 years. Additionally, it has become popular with young wealthy Indians coming from Bangalore and Mumbai.So the peacocky people of Gokarna is looking down now to those, who have paid for their noisy motorbikes and their large-screen TVs...
Gokarna is no longer a place for backpackers looking for a basic hut on the beach. Most establishments have upgraded to concrete guest houses with attached bathrooms, and several 4 star resorts have opened up shop.
Moreover, Gokarna is an eldorado for the police officers, who want to fullfill their bank accounts and whose main occupation is to hunt the smoker. Think of that : it's 20000 rps for a spliff...THEY CAN VISIT YOU NIGHT AND DAY IN YOUR ROOM ON MAIN BEACH. Traditionnal disrespect from the locals and the police harassment have sent many foreigners to greener pastures or just back to Goa, where the beaches are nicer and the people uncomparably more friendly. People looking for spirituality should move south to Udupi for its non-commercial and pristine atmosphere. There are four beaches in Gokarna. Internet and travel booking are available on Kudlee and Om beach, but there are no ATM facilities.
Gokarna is historically known as one of the seven important Hindu pilgrimage centers and is located on what was once unspoiled beach near the estuary of river Aghanashini with its palm trees, other colorful tropical fruit and flower trees. Of late due to the numbers of tourists the character of this town has changed. This town is no longer just a center of pilgrimage though massive numbers of devotees still visit the town for the purposes of offering prayers and worship to Lord Shiva.
Due to its laid back unspoiled and rustic nature, many younger western tourists started visiting Gokarna about a decade ago. The beaches around Gokarna were hardly used by the locals until these mainly Western tourists started coming to undeveloped beaches around Gokarna. Many enterprising locals started stores restaurants and now fully fledged resorts cater even to the well heeled tourists.
Gokarna, is a very touristic small town centered around temples with pilgrims coming throughout the year and tourists -indians, russians and europeans - coming from december to february for the beaches. The name Gokarna, means cow's ear (go=cow karna=ear) in Sanskrit and is based on Hindu mythology.
The town is popular among Hindu pilgrims as Gokarna has one of the few Shiva's holy temples with what is claimed to be original image of the god (a lingam). It is also the home of several religious celebrations, and some of them denote a good sense of dramaturgy. The most famous is the colorful "Shiva Ratri" festival at the end of february. If you are averse to massive crowd, unfamiliar with local culture, it is advisable to keep away during that time. Tourists arriving to Gokarna will stop at a check-point at the entrance of the town to allow the police to search their luggages. Even in the middle of the night if they come with the Matsyagandha express from Mumbai.
European backpackers originally visited the place for its warm winter climate and the not-so-crowded atmospheric beaches. An increasing number of foreigners have visited the area over the last 10 years. Additionally, it has become popular with young wealthy Indians coming from Bangalore and Mumbai.So the peacocky people of Gokarna is looking down now to those, who have paid for their noisy motorbikes and their large-screen TVs...
Gokarna is no longer a place for backpackers looking for a basic hut on the beach. Most establishments have upgraded to concrete guest houses with attached bathrooms, and several 4 star resorts have opened up shop.
Moreover, Gokarna is an eldorado for the police officers, who want to fullfill their bank accounts and whose main occupation is to hunt the smoker. Think of that : it's 20000 rps for a spliff...THEY CAN VISIT YOU NIGHT AND DAY IN YOUR ROOM ON MAIN BEACH. Traditionnal disrespect from the locals and the police harassment have sent many foreigners to greener pastures or just back to Goa, where the beaches are nicer and the people uncomparably more friendly. People looking for spirituality should move south to Udupi for its non-commercial and pristine atmosphere. There are four beaches in Gokarna. Internet and travel booking are available on Kudlee and Om beach, but there are no ATM facilities.
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