The Hanuman Chalisa, a reflection petitioning heaven created by this extraordinary priest and writer, Goswami Tulasidasa, a devotee of Lord Hanuman, out of appreciation for Shri Hanuman, is often recounted by a huge number of his adherents. Lord Rama was the most important deity to him. He was an enthusiastic follower from the sixteenth century. Rama’s amazing story, rehashed in the neighbourhood vernacular, was known as the Rama-Charita-Manasa by the creator.
Some members of the March for Study may object to the concept of valuing Truth and Beauty above personal experience, but the vast majority already do. An astronomical standard and a passion for the cosmos may be found in a study at the March Institute of Cosmology. Find those who consider human value as dependent on the standard, those who see our pride as rising as a function of magnitude, and who have to admit that our lives may be more valuable if everyone lived twice as long. People who spark a near-literal burn of riches as rockets blaze across the sky are those who should be sought out. Think about the individuals who might multiply our shattered world, completely cure it, whose imaginations expand beyond their grasp while perceiving the end to physical anguish as being unattainable, or at least, being beneath them.
In one of these sections of the Hanuman Chalisa, Tulasidasa is said to have made a careful gauge of the distance between the sun and the earth.
Astrophysicists will probably decide the distance from the sun. Greek cosmologists are notable for their commitments to logical information on heavenly bodies. Cosmologist Archimedes, a Greek mathematician and thinker of the third century BC, determined earth’s separation from the sun as multiple times the range of earth.
At a later period, Hipparchus (second century BC) assessed that the earth’s ring was multiple times bigger. At that point, Ptolemy determined the distance multiple times more noteworthy than the earth’s spiral measurement.
Yet, Johannes Kepler, a German mathematician and space expert, found that these assessments were shallow, and he thought of a superior one. Because of Kepler’s standard of planetary motion, stargazers had the option of deciding how far every planet was from the sun. The telescope, which was designed in the mid-seventeenth century and permitted them to make more exact estimations, likewise added to their prosperity.
It is estimated that this distance is multiple times more noteworthy than earth’s span, given the latest evaluations in the last 100 years (149,431,805 km), with the range of earth expected to be 6371 km). Tolerating the calculations of Vedic writing is a need. The cosmic estimations made quite a while ago and archived in the Vedic texts are as yet precise today. We don’t know whether contemporary or Vedic computations are predominant; however, we trust the Vedic estimations to be correct. Others might clash.
As per the latest estimations, the typical distance between the sun and earth is around 149 million kilometres (92 million miles). A total circle would be incomprehensible since the earth’s circle is circular-at different periods during the year, and the earth’s separation from the Sun changes.
Early January: sun-earth distance perihelion: 91 million miles (147 million kilometers) (early January). The sun-earth distance at aphelion is 94.5 million miles (152 million kilometres) (early July). Despite the fact that Tulasidasa lived in the sixteenth century, his most exact gauge is very close to that of twentieth-century stargazers, which is wonderful. In the event that you need it, we can decipher the math in Hanuman Chalisa…
As a kid, Hanuman jumped for the sun, trusting it to be a succulent mango. Tulasidasa’s Hanuman Chalisa, with subtleties in this episode.
“yuga-sahasra-yojana para bhanu
leelyo tahi madhura phala janu”
Hanuman jumped at the opportunity to eat the sun, thinking it was a delectable treat.
Yag-sahasra-yojana is the name of the distance he covered. How about we have a go at it?
What is a yuga, precisely? As stated in the Bhagavad-gita, Brahma’s one day is called Kalpa, which is equal to 1000 yugas, and this is followed by the same period of the night.
“sahasra-yuga-paryantamaharyadbrahmanoviduh
ratrim yuga-sahasrantamte ‘ho-ratra-vidojanah”
A yuga is equal to 4,320,000 years, or around 12,000 celestial years. From the perspective of a heavenly year, a human year is equivalent to 360 years.
Manu-Samhita confirms this as well:
“etad dvaadasha sahasram devanam yugamuchyate”
The sun-earth distance is as stated in the Hanuman Chalisa portion above.
yuga-sahasra-yojana = 12000 x 1000 yojanas.
8 miles is approximately equivalent to one yojana, a Vedic percentage of distance (as per the fourteenth-century researcher Parameshvara, the originator of the drgganita framework). Remember that 1 mile is equivalent to 1.60934 kilometres.
Hanuman Chalisa introduces a formula for calculating this.
12000 x 1000 yojanas = 96 million miles = 153.6 million kilometres, which is closer to the calculations of expert researchers..
There’s a chance that someone will start looking into this.
There are two kinds of ratios: one for time, and one for distance. What would be the best way to bring these two together? The usage of the time estimate (light-years) even by modern scholars is evident when attempting to calculate very long distances. Light from the sun is supposed to take 8 minutes to reach earth’s surface.
Three times the speed of light, which is 108 mps, Light travels 144 million kilometres (3 x 108 km, 60 km, and 8 km) = 1.44 x 1011 metres (which is one more estimate of the distance between the sun and earth as indicated by current computations).
The probable estimations could be: on the basis of statements in the Bhagavad-gita and the Manu Samhita, we decided that, in the Vedic era, yuga referred to the number 12000.
Despite this, Tulasidasa was able to accurately measure the distance to the stars in the sixteenth century, when Western astronomers were using telescopes to try to figure it out.
There are numerous branches in the field of knowledge, and each one benefits from the work of the others. Together, these branches work wonders in the world. It’s a complex experience system, with each object having its own set of triggers for research and development. There is no central authority to keep it all under control. It is a tremendous accomplishment to summon science into service for a particular goal and to drive each of its divisions to speak at their best.
For as long as humans have been creating information, only one study has had the vital component of proving its validity and lasting in technical terms. Assuming that science is true means that the spirit must understand that all the knowledge it gets about reality is only temporary and that it has a duty to look into it.
There’s general science conflated with otherworldliness and, past legends of epics. Internecine conflicts bring no benefit other than to the fundamentals of the hallowed convictions and beliefs.
We must stand up and speak out in defence of “the credibility of discipline” and “facts.” I contended that, as opposed to depending on conceptual plans to direct our decisions, we ought to depend on the realities accessible to us in our day-to-day routines. These individuals’ prosperity is never at risk in light of innovative realities. Our children can’t drink tap water, so what does it suggest that we’re taking superior quarterly action? Is there a more prominent personal satisfaction to be had in experiencing the same thing?
Without force, people needing security may generally be safeguarded by logical bits of insight, given they are fittingly utilized. Along these lines, I am hopeful. To the detriment of our freedoms, I have a place with a gathering of people who are stimulated to battle against the development of aggregate eagerness. In the event that our situation isn’t great, we have no genuine opportunities to look over. Our most basic privileges in life, opportunity and bliss are being grabbed away from us by this. For the sake of our livelihoods, we’ve banded together to argue that only through a thorough, but open-minded, examination of all the available data can we come up with viable answers. But only when knowledge is applied to ideas can we really be accessible.
Archive source: ISKCON, Google Books