The compiled unimpressive details with wrong superficial grazing in 2 lines MAY NOT BE A TIRUKKURAL. If people are reading his-if he so thinks- then my readership is far wider; so let neither there be a barking or howling. Questions like why middle finger is taller than the index finger etc may be a jolly stuff for teen and young ones; but where lders mainly in the groups wants to know in detail or else just keep writing jokes ;any way jokes or cut-short , they are only copy and paste without any mind application; and unaware of the source of genuine reasons, writing to pass off by blabberings, done without even knowing about it, is ripped open. And religion, vedas and culture are private property which shall not be a part of humour. He will never learn; he never reads; he knows CP; he knows to make fun of others; andhe never reads anything; or else he wont keep on repeating also; or call for advocates. So many people had written to him individually but will he ever change and change also the ghost writing? KR IRS 14125
On Tue, 14 Jan 2025 at 06:53, 'gopala krishnan' via KeralaIyers < [email protected]> wrote: > Respected friends, > > My cultural QA postings are brief and answer to the point. I am special > about 5 simple and interesting QA are compiled from the Quora digest > received by me or from their web site. > > For a QA in 10-11 pages response in 80 pages cannot called a response at > all . We may call it as "expansion posting". I do not know how many read > these copy paste expansion postings or simply deleted. > Gopalakrishnan > > On Monday, 13 January 2025 at 08:08:57 pm IST, Rajaram Krishnamurthy < > [email protected]> wrote: > > > CULTURAL QA 01202512 GENERAL QA BASE QUORA QA –C0MPILED > > > > Q1 Why do Jains not eat pumpkin even though it's not a root > vegetable? > > The reply does not reveal the truth as not only pumpkin seen > above the earth (the question is erroneously framed as not a root vegetable > as if only that aspect; THE MAIN POINT GENERALLY IS, WHAT EVER CONTAIN LIFE > TO GROW FROM ARE AVOIDED, MAINLY CONTAINING “SEEDS”; SO EVEN BRINJAL IS > AVOIDED. The presentation must explain the know how or better restrain > questions from scriptures, cultures etc which has wide ramifications. > > General: Jains cannot eat animal-shaped foods or products. As long as > the foods do not contain animal products or animal flesh, animal shaped > foods can be consumed without the fear of committing a sin. Traditionally > Jains have been prohibited from drinking unfiltered water. In the past, > when stepwells were used for the water source, the cloth used for filtering > was reversed, and some filtered water poured over it to return the > organisms to the original body of water. Jains make considerable efforts > not to injure plants in everyday life as far as possible. Strict Jains do > not eat root vegetables, such as potatoes, onions, roots and tubers, as > they are considered ananthkay- Ananthkay means one body, but containing > infinite lives. A root vegetable, such as potato, though appearing to be a > single object, is said to contain infinite lives. Also, tiny life forms are > injured when the plant is pulled up and because the bulb is seen as a > living being, as it is able to sprout. Also, consumption of most root > vegetables involves uprooting and killing the entire plant, whereas > consumption of most terrestrial vegetables does not kill the plant (it > lives on after plucking the vegetables or it was seasonally supposed to > wither away anyway). Among Indian Jains, 67% report that they abstain > from eating root vegetables. Green vegetables and fruits contain > uncountable lives. Dry beans, lentils, cereals, nuts and seeds contain a > countable number of lives and their consumption results in the least > destruction of life. Mushrooms, fungi and yeasts are forbidden because they > grow in unhygienic environments and may harbour other life forms. Honey > is forbidden, as its collection would amount to violence against the bees. > Strict Jains do not consume food that has been stored overnight, as it > possesses a higher concentration of micro-organisms (for example, > bacteria, yeast etc.) as compared to food prepared and consumed the same > day. Hence, they do not consume yoghurt or dhokla and idli batter unless > they have been freshly set on the same day. > > II HEIRARCHY OF LIFE FORMS > > Among the one-sensed beings the hierarchy followed in food preparation and > consumption is to choose more of those lower in the hierarchy. > > 1. Earth-bodied organisms (prithvi kāy) eg. salt, clay > > 2. Water-bodied organisms (ap kāy) eg. ice, water > > 3. Fire-bodied organisms (teu kāy) eg. hot ash, fire > > 4. Air-bodied organisms (vāyu kāy) > > 5. ‘One soul-one body’ plant-bodied organisms (pratyek vanaspati kāy) eg. > *seeds*, fruits, vegetables, flowers, stems, leaves. > > 6. ‘Infinite souls-one body’ plant-bodied organisms (sādhāran vanaspati > kāy) eg. roots. A Jain does not consume this life-form. > > > > JAYNĀ OF PLANT-BODIED BEINGS > > Following the life-form classification understanding a large focus is thus > channelized towards the minimal harm caused to plant-bodied life forms. > > A the onset it is imperative to understand that some vegetation never make > it into a Jain kitchen. > > – ANANTKĀY – or ‘infinite-lives one body’ beings (sādhāran vanaspati > kāy). One finds 32 types mentioned by the wise; eg root vegetables > (kand-mul) like potatoes, onions etc, and additionally others like raw > tamarind, aloe vera, spinach (in some traditions), mushrooms. etc. These > plants can be cut into two equal parts and they grow again even after being > cut and reserved. Each infinitely tiny part of a root eg. potato has > infinite souls living in it versus an apple that would have one soul > (excluding the seeds and the peel). Ahimsa in cooking would thus consider > not using the many-soul-one body vegetables in recipes and substitute with > other one-bodied-one sense ones eg*. raw banana instead of potato, > pumpkin instead of sweet potato and so on**.* When our appetite can be > satiated with the loss of one life why sacrifice infinite lives’? > > > > – UDUMBAR FRUITS – The enlightened have also drawn our attention to some > fruits and vegetables that may look deceptively like one-sensed beings but > in actuality may harbor two-sensed beings in them eg. figs. Five such > fruits have been identified – ambaro, black ambaro, tetis of banyan trees, > pipal tree and palak teti– umbara, vata, pipala, plaksa, kakombari). Figs > or anjir are part of this life-form and are thus never consumed. > > PROCESS OF GROWTH To practice jaina it is important to understand the > process of growth. There are ten places of possible birth for plant-bodied > living beings – root (mul), tuber root (kand), branch (thad), skin of > branch (chāl), small branch (shākhā), tender stems (pravāl eg coriander > stem), leaves (patra), flowers (phool), ftuits (phal) and seeds (bij). At > birth these parts contain infinite lifes and with the passage of time some > of them reduce to finite lives. > > i Let’s see the process of birth and growth of a leaf – at the first > moment (samay), one jeev takes birth and takes in matter particles and > forms a body. > > ii This body now becomes a ‘yoni’ or birth place for more lives to take > birth in, thus becoming anantkay (infinite lives-one body). > > iii At this stage the leaf looks to us like a tender young tiny leaf. > At this stage in one leaf there is not only one such body but countless > bodies (asankhya sharir), each containing infinite lives. > > iv With the passage of time, the leaf matures and soon veins are seen > in the leaf. At this stage the inherent living beings reduce as it is now > yoni only for countless bodies containing countless lives (one soul – one > body). > > v When the leaf ages, begins to rot, dry, all dependent jeevs pass > away. There is only one main jeev which was the original one. Thus now one > living being only in the leaf. > > vi This process is the same for all the other parts of a plant as > well. Eg. tender fruit – infinite lives (anant), young fruit – innumerable > lives (asankhyat) , ripe fruit countable lives (sankhyat) and finally > overripe fruit – one life. > > Vii Understanding the above process, one realizes why fresh tender > young leaves eg. tea leaves, wheat grass etc. and raw young fruits eg. raw > mango are not consumed. > > Viii Fallen fruits, ripe fruits are thus also preferred over those > being freshly plucked.It is the reason why dried neem leaves/curry leaves > are preferred over fresh ones, why dried fruits are preferred over fresh > ones. One can also see why sprouts are not a part of the Jain diet; sprouts > are intentionally grown to be made alive for consumption (dried > grains/lentils are nurtured to become birthplaces for infinite lives). > Additionally, this is why fruits are generally preferred over vegetables > too, since vegetables are always ‘green’ or fresh, teeming with life. While > we consume dried fruits, such is not possible with vegetables, which are > commonly eaten fresh. > > Ix It is no surprise then that the jina called dried grains and > lentils as ‘osahi’ or aushadi – medicines – since it is all that is needed > for the sustenance of the body while also being beneficial for the soul > since its consumption causes the least himsa, thus least karmic bondage. > > FRUITS & VEGETABLES > > X The wise have segregated edible plant-bodied beings into two – > vegetables and fruits like modern science, and has shown us different jaynä > practices for both. > > Botanically speaking, a fruit is a seed-bearing structure that develops > from the ovary of a flowering plant, whereas vegetables are all other plant > parts, such as roots, leaves and stems etc. A fruit can be a vegetable, but > a vegetable cannot be a fruit. > > The practice of jayna when using these two is primarily focused on > > – Transforming them from sachit to achit – living to no longer living. Raw > food is not part of a Jain diet. > > – Doing this with the utmost care and compassion > > Xi When thinking of life in fruits and vegetables one must remember > that the fruit/vegetable itself has one principle life, the seeds hold > separate lives and the peel too has separate lives. Minimising himsa is to > be mindful about this and cause least violence, wherever possible. Plucking > an apple doesn’t make it achit (without life), the life of the stem will > have been destroyed (often one sees the stem stub in the apple is green and > then becomes brown), but life still exists in the peel, seeds, and the > fruit itself. > > Xiii JAYNĀ FOR FRUITS – All fruit when cut must be left for 48 > minutes to render it lifeless (achit). This has been told to be the maximum > lifespan of any living being that makes up a fruit. Coconut too, when > broken into pieces and left thus for 48 minutes, becomes achit. An > exception to this jaynā process, is with regards to a ripe banana – it has > been revealed to always be achit – without life. Jamfal dānā (guava seeds), > on the other hand never become achit, even after cooking. When using these, > it is advised to remove and discard the entire soft part that holds the > seeds and cook the rest, to minimize himsā. > > Xiv One of the things to remain mindful of is the flesh in a > fruit eg, citru fruits like lemon or orange, each juice sap or segment > contains one life. Thus a non-fleshy fruit like apple is preferred over an > orange. > > Xv Knowing that lives are contained in seeds as well, the practice of > jayna is to consume single seed (mango) over multi seed (pomegranate) > fruits/vegetables is to practice jaynä. Eg. given the choice between > watermelon or grapes – then a jaynä choice would be watermelon because the > whole family can be fed for the sacrifice of one life vs grapes. Continuing > with the same logic, one avoids taccha-phal (empty or insignificant fruits) > – foods for which consumption would do an unnecessarily large amount of > harm in return for a small amount of fulfillment; more to throw away than > eat. Eg. custard apple. > > Xvi JAYNĀ FOR VEGETABLES – Unlike fruits, when vegetables are cut and > left for 48 minutes, they do not become achit! Using a knife on a sachit > vegetable is like torturing a living being but not killing it. It mutilates > them, tortures them, just as one can imagine a human being who is tortured > and separated from body parts, and writhes in pain without dying. Thus to > practice jaynā is to cook vegetables as soon as you prepare them with the > intention to lessen their torture. Tomato is considered a vegetable. > > PREPARATION OF FOOD As soon as we take a fruit or vergetable on our > hand, we know we are going to kill it, by cutting it, chopping, dicing, > frying, boiling etc. To remind us of being mindful to our intention of > Ahimsa, one is given three different words that can be used to describe the > preparation (using knife) of vegetables and fruits – > > – ‘kāpvu’ – કાપવું = literally ‘to cut’ – this word is never used in > jaynä terminology, because it implies ruthless violence. It suggests a > mindless killing of life without the intention of Ahimsä > > – ‘samārvu’ – સમારવું = literally ‘to repair’ – this is the commonly used > word, implying unavoidable himsä ‘fixed’ with the intention of Ahimsä > > – ‘sudhārvu’ – સુધારવું = literally ‘to improve’ – this is the preferred > word. when a Jain chants in his mind ‘Namo Arihantänam’ – obeisance to the > virtues of the enlightened teachers, every moment that he is engaged in > inflicting harm, he is sending forth the intention to the life being > sacrificed, that may this life of yours not go waste and may this harm I am > causing you be turned into a samädhi maran for you. > > By such a powerful intention of Ahimsa, one improves the death and > thus future life of the lives being lost. The wise say when we engage > constantly in ‘sudhārvu’ then one day it will lead to sanyam – our > renunciation from the worldly life. The mindful awareness that I am living > every moment causing harm, will lead to us one day to vairägya – desiring > strongly to renounce this violence, and we will. At the least, nurturing a > Samädhi maran bhävnä for other life reinforces our own desire of such a > death for ourselves. > > JAYNĀ COOKING TIPS AND METHODS > > – DICING – attempt should be to cut all vegetables and fruits when > possible so to save the seeds, Eg. Lemon cut all 4 sides so the seeds in > middle remain unharmed. Also for pomegranate, slices are made in the skin > so the seeds inside are not harmed. The ends of most vegetables are kept > unharmed and not used (discarded) because the wise explain that life > usually resides in the ends. Eg, French beans, okra etc. > > – TEMPERING (vaghār) – choosing plant-bodied beings over water bodied > beings, when one cooks vegetables like peas, a jaynä suggestion is to put > first water in the oil and then the peas. The torture for the peas will > be less when in hot water then directly in sizzling hot oil. A Jain kitchen > uses pre-boiled or achit water, so when water poured in hot oil *there > will be no himsā felt.* > > When wanting to do do vaghar then can place mustard seeds/cumin seeds in > cold oil at the start and then heat the oil instead of dropping them into > hot oil = himsa nevertheless but less torture. For curry leaves try to use > dried leaves and when wanting to use fresh then place later with the > vegetables instead of throwing them in the hot oil. What about doing vaghar > of of non-liquid recipe, like bhinda/okra – the wise suggest heat oil add > hing, then take off the gas to cool a bit then add the vegetables in and > again place to heat. Some vegetables one can steam and the put in the > vaghar instead of throwing them into hot oil. > > – FROM SACHIT TO ACHIT (living to lifeless) – When lentils are soaked in > water for 48 minutes, the water is rendered achit or without life and is > like any other ‘dhovan’ water and thus can be used when achit water is > needed. Another practice used is called ‘parkāy shāstra’ (‘parkäy’ – > foreign body + ‘shästra’ – weapon). When any two different substance come > in contact, they act like weapons to each other, rendering both lifeless > maximum in 48 minutes. Eg. raw salt in water, squeezing of lemon to > u-nboiled water, etc. > > TOOLS > > Recognizing all our cutlery and tools in the kitchen as weapons of > destruction, one uses them discreetly. For eg. to reduce pain inflicted, a > Jain prefers the use of a sharp knife over a blunt knife, cut bigger pieces > over smaller ones, a knife over a peeler/grater which slices very thin etc. > He/she doesn’t even keep a knife lying near the vegetables since he/she > knows this will breed fear of impeding death, just as a calf entering a > slaughter house. > > One practicing jaynä knows that life exists in peels too and thus doesn’t > carve them for decoration. Garnishes of raw herbs etc is also considered > avoidable himsa and thus not engaged in. Graters, peelers etc. tools which > one uses to fasten cooking time arise from a mindlessness of Ahimsa – ‘to > ease my comfort, save my time, I use such weapons causing increased > torture’ – and thus not used. Our bhaav or emotional/intentional state > stays gentler and softer when using a simple knife over fancy tools. > > STORAGE A Jain kitchen ideally doesn’t use a refrigerator and > instead buys only enough groceries required for the day. Storing of > vegetables and fruits in room temperature allows for them to live longer > (as compared to being frozen to death in a fridge) and also many lives > might experience a natural death; eg. mango allowed to ripen outside allows > for all the infinite lives to pass away, leaving behind only one life. > > Storage of grains and spices is also done in natural ways to avoid the > growth of two-sensed and more beings. Eg. adding of hing (asafetida) rocks, > bay leaves (tej patta), bitter neem leaves etc. to the spices and grains. > > Pickles of mango, lemon, gunda, kerda, karamada, j kakdi, chibhada, > chilies – all stuffed with sambhar, are eatable for few days only when > prepared with great precaution. However if not properly dried in the sun, > or touched by hands (sweat); germs are bred. As this involves sin of > killing trasa jivas pickles and murabbas not exposed to sun for three days, > and other fermented food that are consumed after 24 hours of preparation > are considered amaryadit vastu – unethical food Chalit Ras: is when the > form, taste, smell or touch of an article of food changes from original. It > is also known as tainted food (vyapanna-bhojya).All decayed, decomposed and > stale food; breed ‘tras-jeev’ moving germs, fungi and living beings of the > same colour and are extremely minute. In simple terms; food that has > expired; taste ‘chala gaya ho.’ This is the reason that Jain ethics have > declared specific ‘edible’ times for certain food. Eg. Green or white fungi > on papad breeds germs of nigod. All food that have water content; eg Bread, > chapatti, rice, vegetables, khichadi, cakes; become stale after the night > is over. > > WASTE There is reproduction of very subtle albeit five-sensed with > mind living beings (samocchim jeev) in the saliva, sweat, feces, urine etc. > of five-sensed beings. This implies that when our saliva touches food and > is left aside there will be in every moment the birth and death of life. > This is why practicing jaynä one is careful to take only as much as he is > going to eat in his plate, doesn’t waste food. Additionally the tradition > also of not putting spoons that have been in our mouth into serving > platters etc. Leftover food on its own has reproduction of life but of the > lower-sensed beings. But upon touch of saliva then it becomes breeding > ground for five-sensed beings to be reproduced. Thus also the tradition of > not biting into the whole fruit – and the preference for cutting into > pieces and partaking of as much as one needs. Modern science also > recognizes this by the fact of DNA and cloning from our saliva. > > ABHAYDĀN – the gift of life > > A beautiful jaynä practice is that of having a small cloth/paper bag on > the kitchen mantle. Every time one dices vegetables, one does it ways that > avoid destroying seeds. The seeds are then placed in this bag. Additionally > ends of the vegetables like green beans, ladyfingers etc. which are known > to harbor more life, can also be placed in this bag. At the end of the day > they can be disposed away in the hope that they might still live their full > lifespan. [reference, jaina.org] > > xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx > > Q3 How did small, seemingly insignificant inventions change the > course of history? > > KR mall inventions that changed the world is enormous and > since Zipper alone is dealt here, it is refined. > > The zipper's design changed over time through the work of several > inventors, including: > > Elias Howe In 1851, Howe patented a device that was more like an > elaborate drawstring than a true slide fastener. > > Whitcomb L. Judson In 1893, Judson patented a "Shoe-Fastening" that was > a more complicated hook-and-eye shoe fastener. Judson's device was not used > in clothing. > > Gideon Sundback In 1913, Sundback improved the Judson C-curity Fastener > by re-engineering it to feature interlocking teeth and a slider. He > patented his design as the "Separable Fastener" in 1917. > > B.F. Goodrich In the 1920s, Goodrich used the zipper on boots and > branded it with the name "zipper". > > The zipper's history includes: > > Early use: The US military was one of the first to use zippers in World > War I. > > Fashion: The zipper revolutionized fashion in the late 1930s. It was > initially used only for men's clothing, and when it was applied to women's > clothing, it was placed on the side to avoid drawing attention. > > Popularity: The zipper's popularity came from the magazine and fashion > industry. > > Manufacturing: Sundback created a manufacturing machine that produced a > continuous zipper chain. > > The zipper has come a long way since its invention. The first zipper was > made of metal and wire, while modern zippers are often plastic or metal. > Zippers come in a range of colours. Though they originally only came with a > metallic look, you can hide zippers by matching the color of surrounding > fabrics. > > The development of the zipper came in three distinct stages. > > The first prototype zipper was invented by a man whom the fashion industry > owes a lot to – Elias Howe. However, it is Howe’s other invention for which > he is remembered- the sewing machine. > > In 1851, five years after patenting the revolutionary sewing machine idea, > Howe submitted a patent for an “Automatic, Continuous Clothing Closure”, > which today we recognise as a zipper today. Possibly pre-occupied with > trying to get his sewing machine idea into mass production, Howe never > really pursued this idea, and nothing came of it. This is why he missed out > on being known as the “inventor” of the zipper. > > Fast forward almost 50 years, and another inventor by the name of Whitcomb > Judson helps his friend out who has a sore back. > > Judson’s friend couldn’t bend over to tie his shoes, so he designed what > he called a “clasp locker” for him; basically a slide fastener which could > be opened and closed with one hand. > > He patented the idea in 1891, and exhibited his invention at the Chicago > World’s Fair two years later. Even though he started his own company to > manufacture the clasp locker, Judson never found commercial success in his > lifetime, although his company would go on to make his invention famous. > > The zipper as we know it today, is a result the work of a Swedish-born > engineer called Gideon Sundback, who worked as head engineer at Judson’s > company. > > Sundback used his design skills to improve on Judson’s design, and by 1913 > had increased the number of fastening elements per inch from four to ten, > had two facing-rows of teeth that pulled into a single piece by the slider, > and increased the opening for the teeth guided by the slider. > > These changes created the zipper we know today, and Sundback patented his > new design in 1917, calling it the “separable fastener”. > > NOTE: FUTURE OPF THE ZIPPER IS WELL PLANNED WHERE THE USAGE FGAR EXCEEDED > THE IMAGINATION. > > Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx > > K RAJARAM IRS 13 1 25 > > ---------- Forwarded message --------- > From: *Gopala Krishnan* <[email protected]> > Date: Mon, 13 Jan 2025 at 18:31 > Subject: [iyer123] CULTURAL QA 01-2025-12 > To: <[email protected]> > > > *CULTURAL QA 01-2025-12* > > *GENERAL QA BASE QUORA QA –**C0MPILED* > > *Q1 Why do Jains not eat pumpkin even though it's not a root > vegetable?* > > A1 Divya, Experimenting and implementing Jainism in everyday > life. Updated 5y > > Once a Japanese Person did PhD in Jainism. He was asked to summarize > Jainism in one sentence. To this he replied, “Hinsa of Jainism starts from > the place where the Ahimsa of the world ends.” > > जहाँ पर सारे विश्व की अहिंसा समाप्त होती है, वहाँ से जैन धर्म की अहिंसा > प्रारम्भ होती है | > > The root cause of not eating pumpkin by many Jains is the way of cutting > it. It is big in size and harder to be cut by the normal knife. You have > to use a big knife to chop it into pieces. A knife similar to this: > > This knife is usually used for meat. That’s why to avoid that kind of > feeling of slaughtering, Jains don’t eat pumpkin. > > Some people will laugh at it and think this reason to be lame. But Jainism > is all about thoughts. > > *Q2 What was Satyaki's fate after the end of the Mahabharata > war?* > > A2 Lakshmi Telidevara, Studying Vyasa Bharat again and again. > Sep 19 > > After the Mahabharata war Satyaki stayed with Krishna at Hastinapur for a > long time. He was with Krishna in the palace of Arjuna whom he worshipped > as his guru. > > Like a tiger entering his cave in the hills, that tiger among men, viz., > Saurin, accompanied by Satyaki, entered the palace of Arjuna. Feasting on > the viands and drinks (that had been kept ready for them), the princes > passed the night happily. Awaking in the morning with well pleased hearts, > they presented themselves before king Yudhishthira.'" XLV Shanti parva > > Satyaki was with Pandavas and Krishna when they visited Bhishma on arrow > bed. > > Then Govinda and Yudhishthira and Bhima and the wielder of Gandiva and > the twins and Satyaki, alighting from their vehicles, saluted the Rishis by > raising their right hands. Surrounded by them, king Yudhishthira like the > moon in the midst of the stars approached Ganga's son like Vasava > proceeding towards Brahman. > > LIII Shanti parva > > Satyaki returned with Krishna and Subhadra to Dwaraka after the visit of > Krishna and Arjuna to Indraprastha. > > Janarddana of great prowess, accompanied by Satyaki, the foremost one of > Sini's race, proceeded to the city of the Anarttas, after having slain all > his foes, like He of a hundred sacrifices proceeding to Heaven (after > slaughtering all his foes).' > > LII Aswamedha parva > > Satyaki’s fall > > Satyaki was always miffed with Kritavarma who participated in the midnight > massacre caused by Aswathama that resulted in the deaths of Upapandavas and > Panchalas. > > When Yadavas camped at Prabhasa both Kritavarma and Satyaki engaged > themselves in verbal abuse.Kritavarma ridiculed Satyaki for killing unarmed > Bhurisravas who was in meditation. > > Highly incensed at this, Kritavarma, emphasising his disregard for > Satyaki, by pointing to him with his left hand, said these words: > ‘Professing thyself to be a hero, how couldst thou so cruelly slay the > armless Bhurishrava who, on the field of battle, ( gave up all hostile > intentions and) sat in praya?’Mausala parva section 3 > > Satyaki informed Krishna how Kritavarma behaved with Satrajit and > Satyabhama fueled Krishna’s anger with her tears. Satyaki then swore that > he will kill Kritavarma for his deeds. > > "Hearing these words of his, Keshava, that slayer of hostile heroes, > giving way to wrath, cast an angry glance at Kritavarma. Then Satyaki > informed the slayer of Madhu as to how Kritavarma had behaved towards > Satrajit for taking away from him the celebrated gem Syamantaka. Hearing > the narrative, Satyabhama, giving way to wrath and tears, approached > Keshava and sitting on his lap enhanced his anger (for Kritavarma). Then > rising up in a rage, Satyaki said, ‘I swear to thee by Truth that I shall > soon cause this one to follow in the wake of the five sons of Draupadi, and > of Dhrishtadyumna and Shikhandi—they that were slain by this sinful wretch, > while they were asleep, with the assistance of Drona’s son. O thou of > slender waist, Kritavarma’s period of life and fame have come to their end.’ > > Mausala parva section 3 > > Satyaki killed Kritavarma in the presence of Krishna.Satyaki was then > surrounded by Anthakas and Bhojas . Pradyumna came to his rescue but both > of them perished making Gandhari’s curse turn true. > > sa bhojaiH saha sa.nyuktaH sAtyakishchAndhakaiH saha | > > bahutvAnnihatau tatra ubhau kRRiShNasya pashyataH || 33|| > > hataM dRRiShTvA tu shaineyaM putraM cha yadunandanaH | > > erakANAM tadA muShTiM kopAjjagrAha keshavaH || 34|| > > Bori critical Edition Mausala parva ch 4 > > "Having said these words, Satyaki rushed at Kritavarma and severed > his head with a sword in the very sight of Keshava. > > Yuyudhana, having achieved this feat, began to strike down others > there present. Hrishikesa ran to prevent him from doing further mischief. > At that time, however, O monarch, the Bhojas and Andhakas, impelled by the > perverseness of the hour that had come upon them, all became as one man and > surrounded the son of Sini. Janardana of mighty energy, knowing the > character of the hour, stood unmoved without giving way to anger at the > sight of those heroes rushing in wrath at Satyaki from every side. Urged by > fate and inebriated with drink, they began to strike Yuyudhana with the > pots from which they had been eating. When the son of Sini was being thus > assaulted, Rukmini’s son became highly enraged. He rushed forward for > rescuing Satyaki who was engaged with the Bhojas and the Andhakas. Endued > with might of arms and wealth of energy, those two heroes exerted > themselves with great courage. But as the odds were overwhelming, both of > them were slain in the very sight of Krishna. > > Mausala parva section 3 > > Satyaki was an exceptionally skilful warrior who supported Pandavas by > word and deed. His loyalty towards Arjuna was proven during Kurukshetra war > at many instances. > > My answer is based on story of Vyasa Bharat. > > *Q3 How did small, seemingly insignificant inventions change the > course of history?* > > A3 Silk Road, Physics/History Connoisseur6mo > > Think of the zipper.Unremarkable, right? > > Two rows of teeth begging to be jammed together by a tiny metal dentist > with anger issues. > > But this frustrating little invention, patented in 1893 by a fella named > Whitcomb Judson (though never commercially successful in his form), > revolutionized the fashion industry and, dare I say, our societal morals. > > Before the zipper, getting dressed was a cumbersome ordeal. > > Ladies were laced into these suffocating corsets, men wrestled with > buttons the size of dinner plates, and everyone just prayed nothing ripped > while they were out waltzing. > > The zipper was a fast, easy way to get your glad rags on and off. Now, > suddenly, clothes could be looser, revealing more… form. > > Skirts could rise a scandalous inch or two above the ankle. Jackets could > be cut closer to the body, hinting at what lay beneath. > > The zipper ushered in an era of flapper dresses and daring necklines, a > stark contrast to the Victorian prudishness that came before. > > Of course, this newfound ease of undress wasn't exactly met with cheers > from the morality brigade. > > Newspapers clucked their tongues about the "looseness" of society. > > Cartoonists drew scantily clad women with zippers strategically placed, > implying that these suggestive garments were the gateway drug to a life of > sin. > > But the genie was out of the bottle, so to speak. > > > > The zipper had empowered women (and men, for that matter) to take control > of their own bodies and express themselves through fashion. > > It was a small invention with a ridiculously big impact, forever changing > how we dressed and, let's be honest, how much skin we showed while doing it. > > My note- Now I cannot imagine how I wore pants with buttons during 1964-68 > before zip became too common. Earlier zips got destroyed easily and we had > to get it replaced!!! > > *Q4 Do lions typically prey on zebras, or are zebras too small > to be a significant meal for them?* > > A4 Daniel Victor, Studied at Wildlife Conservation Society17h > > Yes . Lions FREQUENTLY prey on Burchell’s zebras. They are among the most > favorite targets for most savanna lions living in Sub Saharan Africa. > > ‘’ Are zebras too small to be a significant meal for them? . Burchell’s > zebras the 2nd largest after GREVY zebra in the Equine family. An adult > mature Burchell’s zebra stallion weighs from 699lbs to 778lbs. > > Burchell’s zebras are LARGE ungulates . Though smaller than horses , but > larger than lions. > > Lone lioness prefer hunting Adult mature Burchell’s zebra stallion because > one can feed a lioness with more than enough meat to last a week. > > More than 99.98% of the zebras killed by lions were mature healthy > adults. With 89% been stallions & 77% been mares. > > Lone lioness taking down a full grown male Burchell’s zebra. > > Moreover , Burchell’s zebra are plentiful & highly abundant throughout the > lion’s region. > > Which leads to this. They are on the lion’s menu. Burchell’s zebra are > the top most preferred prey for lionesses. They account for 78.88% to > 99.99% of their diet. > > *Q5 What's your favorite stupid joke?* > > A5 Shubham Choudhary, I like to make people laugh10y > > A kid calls in a police station.The officer picks up. > > Kid: Hi. Do you have a gun? Officer: Yes. > > Kid: Shove it up your ass then! *Disconnects* > > Furious, the officer calls back to that number. This time a lady picks up. > > Officer: Your kid just called here and asked me to shove my gun up my ass. > > Lady: Really? How much time has it been? > > Officer: Around 5 minutes I suppose. > > Lady: Oh come on officer, take it out now, you're a grown man, don't take > the kid so seriously! > > Gopalakrishnan 13-1-2025 > > -- > To go to your groups page on the web, login to your gmail account and then > click on https://groups.google.com/ > --- > You received this message because you are subscribed to the Google Groups > "iyer123" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/iyer123/CAEE2L%2B33o6hEexA6nD%2B%2Bx4-dKb4J2SPBrZC2rb3Utm%2B90YAAZQ%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAEE2L%2B33o6hEexA6nD%2B%2Bx4-dKb4J2SPBrZC2rb3Utm%2B90YAAZQ%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/keralaiyers/CAL5XZor9Aqzkrw7g4F0ysnkdp0s2F5WD_w3%2B3FwRxoPOMG1sxg%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZor9Aqzkrw7g4F0ysnkdp0s2F5WD_w3%2B3FwRxoPOMG1sxg%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/keralaiyers/285958567.1145.1736817840225%40mail.yahoo.com > <https://groups.google.com/d/msgid/keralaiyers/285958567.1145.1736817840225%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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