Podcasts about bhaskara

Nesse episódio Mike e Cauê descobrem e discutem sobre uma ciência que, mesmo sendo tão exata, possui problemas não solucionados até hoje (tipo Cauê e sua ex-namorada): a Matemática. Para isso eles contam com a ajuda de quem entende de números primos, cálculo renal e sabe a fórmula de Bhaskara de cabeça, o matemático Marcelo Viana, diretor-geral do Instituto de Matemática Pura (coisa de virgem) e Aplicada (será que dói?). #vraucast ELENCO Caito Mainier Rafael Saraiva PARTICIPAÇÃO ESPECIAL Marcelo Viana ROTEIRO Caito Mainier Gustavo Vilela Rafael Saraiva DIREÇÃO Bianca Frossard ENTRE NO CANAL DO PORTA NO WHATSAPP https://bit.ly/ZapdoPorta BAIXE O APP DO PORTA Android: http://bit.ly/2zcxLZO iOS: https://apple.co/2IW633j APROVEITA E VAI NO NOSSO SITE ⁠https://portadosfundos.com.br/

Apertem os sintos, pois Vamos viajar para India! No episódio de hoje, vamos embarcar em uma jornada fascinante para explorar a vida e o legado de Bhaskara, um dos grandes matemáticos da Índia antiga. Mergulharemos nas suas contribuições ao mundo da matemática, analisando o que ele realmente escreveu e por que, surpreendentemente, apenas no Brasil sua famosa fórmula para a resolução de equações do segundo grau é conhecida como "Fórmula de Bhaskara". Para desmistificar essa lenda e entender a verdadeira importância do matemático, vamos investigar seu influente trabalho, o "Bijaganita", e revelar o impacto duradouro de suas descobertas na matemática. Sejam Bem vindos ao Maravilhoso mundo da matemática! Participantes: Marcelo Rainha (Professor UNIRIO) Marcello Amadeo (Professor UNIRIO) Ronan Fardim (Aluno CEDERJ/UNIRIO - Polo Belford Roxo) Edição e sonorização: Alessandro Fernandes Marcatto (Aluno CEDERJ/UNIRIO - Polo Petrópolis) Referências: Todo material dos jogos desenvolvidos pela equipe JOGOS & MATEMÁTICA está disponível GRATUITAMENTE no nosso site: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.jogosematematica.com.br/ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Acompanhem nossas mídias e não percam nenhuma novidade! :) Inscrevam-se no nosso canal do YOUTUBE: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/c/JogosMatemática⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Curtam e sigam nossa página no FACEBOOK: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/jogosematematica⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sigam nosso perfil no INSTAGRAM:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/jogosematematica⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sigam nosso perfil no SPOTIFY: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://open.spotify.com/show/65i8uB46F07p4WaTYqkb5Q?si=AtewFx8vRWqWnfHWvt-xKw&nd=1⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Visitem nosso BLOG:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://jogosematematica.wordpress.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Dúvidas, críticas, sugestões, informações? Escrevam para: jogosematematica@gmail.com A EDUCAÇÃO PRECISA DE TODOS NÓS! JUNTOS SOMOS MAIS FORTES! MUITO OBRIGADO A TODOS!

In this episode I have explained how to check success/failure of a Business attempted by examining the 1st H of the Question Horoscope For getting a reading from Bhaskara on your birth horoscope... you may write on the following Email Email = Cosmicbond7@gmail.com

In this episode I have explained what to see first when you make the Question Horoscope... I have explained the importance of the Lagna or Ascendant Rising of the Question Horoscope [Prashna Kundali] For getting a reading from Bhaskara on your birth horoscope... you may write on the following Email Email = Cosmicbond7@gmail.com

In this horoscope, I have discussed the Vedic Horoscope of the film star Angelina Jolie... For getting a reading from Bhaskara on your birth horoscope... you may write on the following Email Email = Cosmicbond7@gmail.com

In this episode I have explained about HORARY (or PRASHNA) system in Vedic Astrology... For getting a reading from Bhaskara on your horoscope... you may write on the following Email Email = Cosmicbond7@gmail.com

Fazendo a demonstração e contando algumas Histórias relacionadas a fórmula de Bhaskara. --- Send in a voice message: https://podcasters.spotify.com/pod/show/filhologico/message

Nggak akan ngehabas mana yang lebih keren antara Wibu dan K-pop tapi kita bakalan kulik kultur dari sudut pandang Gen-Z di sini! Yok tonton sampe abis!

Link to bioRxiv paper: http://biorxiv.org/cgi/content/short/2023.03.14.532537v1?rss=1 Authors: Cristiani, A., Dutta, A., Poveda-Cuevas, S. A., Kern, A., Bhaskara, R. M. Abstract: Selective autophagy receptors (SARs) are central to cellular homeostatic and organellar recycling pathways. Over the last two decades, more than 30 SARs have been discovered and validated using a variety of experimental approaches ranging from cell biology to biochemistry, including high-throughput imaging and screening methods. Yet, the extent of selective autophagy pathways operating under various cellular contexts e.g., under basal and starvation conditions, remains unresolved. Currently, our knowledge of all known SARs and their associated cargo components is fragmentary and limited by experimental data with varying degrees of resolution. Here, we use classical predictive and modeling approaches to integrate high-quality autophagosome content profiling data with disparate datasets. We identify a global set of potential SARs and their associated cargo components active under basal autophagy, starvation-induced, and proteasome-inhibition conditions. We provide a detailed account of cellular components, biochemical pathways, and molecular processes that are degraded via autophagy. Our analysis yields a catalog of new potential SARs that satisfy the characteristics of bonafide, well-characterized SARs. We categorize them by the subcellular compartments they emerge from and classify them based on their likely mode of action. Our structural modeling validates a large subset of predicted interactions with the human ATG8 family of proteins and shows characteristic, conserved LC3-interacting region (LIR)--LIR-docking site (LDS) and Ubiquitin-interacting motif (UIM)--UIM-docking site (UDS) binding modes. Our analysis also revealed the most abundant cargo molecules targeted by these new SARs. Our findings expand the repertoire of SARs and provide unprecedented details into the global autophagic state of HeLa cells. Taken together, our findings provide motivation for the design of new experiments, testing the role of these novel factors in selective autophagy. Copy rights belong to original authors. Visit the link for more info Podcast created by Paper Player, LLC

Você também já parou pra pensar como sua vida seria mais fácil se você tivesse aprendido na escola aquela habilidade top cuja falta te incomoda tanto hoje? Pois então, aperta o play para conferir a conversa entre Kaique e as criadoras de conteúdo Fatou Ndiaye e Ellora Haonne sobre coisas que a gente gostaria de ter aprendido na escola/faculdade.

Halo Listener Episode kali ini spesial di ulang tahun Bingkai Karya yang ke 4, Kita akan ngobrol-ngobrol bersama dengan teman-teman dari Kalimaya Bhaskara Radio yang akan bercerita tentang pengalaman paling menajubkan sesuai dengan tema ulang tahun Bingkai Karya Jadi Yuk segera dengarkan sekarang dan jangan lupa dengarkan terus Bingkai Sains setiap hari Kamis, Banana setiap hari Jumat, dan Bingkai Gadis setiap hari sabtu di Channel Podcast Network Bingkai Karya atau kunjungi website kita di www.bingkaikarya.com Supported by EJSC Malang

Arup Dasgupta worked in the Indian Space Research Organisation, from November 1970 to March 2005. He began his career in the Satellite Instructional Television Experiment (SITE). Later he was involved in the management of applications programmes for several remote sensing satellites including Bhaskara and IRS as well as development of Image and Information Processing systems. He was responsible for research and development in applications using the convergence of communications and information technologies. This is a project by Spaceport SARABHAI (S2) to capture anecdotes of people who have contributed to the development of India's space program. S2 is India's 1st dedicated Space think tank that aspires to be global, collaborative, and inclusive. More about S2 - http://www.spaceportsarabhai.org/White paper on Indian supplier landscape: “Driving innovation in the Indian space sector using digital technologies”Discover how Dassault Systèmes can help New Space companies achieve fast, sustainable innovation: The New Frontier of Satellite Technology 3D Perspective on New Space, new horizons Support the NewSpace India podcast by becoming a Patreon - https://www.patreon.com/newspaceindiaWant to keep in touch with the NewSpace India community? Do join us on Discordhttps://discord.gg/WRJ8Yagb8TUniverse by Sappheiros https://soundcloud.com/sappheirosmusicCreative Commons — Attribution 3.0 Unported — CC BY 3.0★ Support this podcast on Patreon ★

Neemli, a leading natural skincare brand based out of India, is winning hearts with its sustainable and handmade products. So we thought of getting them on the show to share their brand psychology, ethos and how they made their way into the consumer's hearts in a competitive market. Tune in to hear Bhaskara Seth, the Co-founder and CMO of Neemli, talk about their humble beginnings, the importance of research and the marketing strategies they have been making use of to reach their target audience and cut through the noise in an effective way. Haven't met Neemli yet? Visit their website here.

Já ouviu falar que vegano é natureba e só compra coisas orgânicas? Então, te contaram uma mentira! Vem com a gente nesse episódio que ficou muito engraçado, confabulamos até sobre uma árvore de bolacha (ou biscoito) Oreo!

Eu não sei a Fórmula de Bhaskara.

Bhaskara singt das Mantra “Mama Deva Deva” in einem Samstagabend Satsang bei Yoga Vidya in Bad Meinberg. Hier ist der Text zum Mitsingen: Mama Deva Deva Wenn du dich für Seminare mit Musik interessierst, findest du hier Seminare zum Thema Mantra und Musik. Für weitere Kirtan- und Mantra Gesangsaufnahmen klicke hier. Weitere Informationen zu Yoga, Meditation und Ayurveda findest du auf den Internetseiten von Yoga Vidya. Der Beitrag Mama Deva Deva mit Bhaskara erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

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Bhaskara sings the Mantra "Mama Deva Deva" in a Saturday night Satsang at Yoga Vidya in Bad Meinberg. Here is the text to sing along: Mama Deva Deva If you are interested in seminars with music, you can find here seminars on mantra and music. For more kirtan and Mantra vocal recordings click here. For more information on Yoga, meditation and Ayurveda can be found on the internet pages of Yoga Vidya. Folge direkt herunterladen

Bhaskara sings the Mantra "Mama Deva Deva" in a Saturday night Satsang at Yoga Vidya in Bad Meinberg. Here is the text to sing along: Mama Deva Deva If you are interested in seminars with music, you can find here seminars on mantra and music. For more kirtan and Mantra vocal recordings click here. For more information on Yoga, meditation and Ayurveda can be found on the internet pages of Yoga Vidya.

Bhaskara chants this Kirtan with you: Mama Deva Deva Here you can find: Free Online Kirtan Book English Seminars Intensive 4-weeks International Yoga Teachers‘ Training

Bhaskara chants this Kirtan with you: Mama Deva Deva Here you can find: Free Online Kirtan Book English Seminars Intensive 4-weeks International Yoga Teachers‘ Training

Matsyanyaaya #1: What Does Pakistan’s Cadmean Victory in Afghanistan Mean for IndiaBig fish eating small fish = Foreign Policy in action— Pranay Kotasthane(This is a draft of my article which appeared first in Times of India’s Tuesday, August 23rd edition.)Taliban's takeover of Kabul is forcing India to reassess its aims and objectives concerning Afghanistan. Of primary interest is the impact of this development on Pakistan. On this question, two views have come to light over the last few days.The first view cautions against the increase in terrorism from Pakistan. The recommendation arising from this view is that India needs to coalesce anti-Pakistan factions in Afghanistan. The counter-view focuses on the inevitability of a split between the Taliban and Pakistan. The assumption being that once the Taliban assumes political control over Afghanistan, it is bound to take some stances that will go against the interests of its sponsor. The recommendation arising from this view is that India should sit back. It should let things unfold because Pakistan's victory is a Cadmean one — it comes with massive costs for Pakistan's economy, society, and politics.Which of these two divergent views is likely to play out?  To understand what the Taliban's victory means for Pakistan — and hence India — it is useful to model Pakistan as two geopolitical entities, not one. The first entity is a seemingly normal Pakistani state, presumably concerned first and foremost with the peace and prosperity of its citizens. The second entity is what my colleague Nitin Pai has named the Pakistani military-jihadi complex (MJC). Comprising the military, militant, radical Islamist and political-economic nodes, the MJC pursues domestic and foreign policies to ensure its survival and dominance. For the MJC, positioning and defeating the existential enemy — India — is key to ensure its hold over the other Pakistan.Taliban's takeover of Afghanistan will be perceived differently by these two Pakistani entities. The non-MJC Pakistan would be worried about the Taliban's march to power. It would fear the spillover of terrorism inside its borders, orchestrated by groups such as the Tehrik-e-Taliban Pakistan. Politically, a powerful Taliban would pose the threat of breathing new life in the Durand Line question. On the economic front, the prospect of a dependent Taliban government further draining Pakistan's dwindling resources would be another cause of concern. In short, if this entity were in charge of Pakistan's foreign policy, it wouldn't have doggedly invested in the Taliban.That's quite clearly not the case. Taliban's takeover, on the other hand, is a strategic victory for the MJC. Over the last two decades, it has played a risky game sheltering and guiding the Taliban's actions while also supporting the US in its Afghanistan campaign. When things went wrong, the MJC was able to pass the blame to the other, weaker Pakistan. Recently, it played a role in steering the Afghan Taliban to sign the Doha agreement. It worked over the last two decades to reduce the Indian economic and political footprint in Afghanistan. Given the efforts it has put in, the MJC is sure to perceive the Taliban's comeback as an indisputable victory. This success would bolster the MJC's strategy of long-term commitment to terrorist groups. More importantly, it consolidates its relative dominance over the other Pakistan.  How does this affect India?As the MJC's domestic position strengthens, its anti-India aims will grow stronger. There is a possibility of the MJC moving its terror outfits to Loya Paktika in eastern Afghanistan, a hotbed of anti-India activities in the past. This scenario would allow the MJC to use terrorism against India while claiming it has no control over these elements.Many commentators have argued that the world in 2021 will not let off perpetrators of terrorism easily. But they seem to forget that the return of the Taliban illustrates that the opposite is true. As long as terrorism is portrayed as an instrument of a domestic insurgency, the world will continue to look away. For instance, the Taliban continued terrorist attacks inside Afghanistan even as it was negotiating with the US at Doha. And yet, the US, UK, Russia, and China chose to bring the group back in power.  Second, to see the MJC threat from the issue of terrorism alone is to miss the bigger picture. By demonstrating the success of its policies in Afghanistan, the MJC would be energised to use other methods of asymmetric warfare against India. More than the means, the Taliban's victory is the reaffirmation of its objectives.    What should India do?First and foremost, India must prepare for a reduced economic and diplomatic footprint in Afghanistan. Given the positive role India has played there over the last two decades, a sunk cost fallacy might drive India to make overtures to the Taliban. Such a policy is unlikely to pay dividends. The MJC will ensure that India's presence is severely restricted. In Afghanistan, it would be better to wait for the tide to change.  Second, India would need to raise its guard on the Pakistan border. With the perceived threat of Indian presence close to Balochistan going away, the MJC is likely to be more adventurous in using conventional and non-conventional warfare against India. Domestically, it means returning Jammu & Kashmir to near-normalcy becomes all the more urgent. More the discontent there, the easier it would be for the MJC to exploit the situation.  Third, strengthen the partnership with the US. The MJC has always been dependent on external benefactors for its survival. While China is playing that role today, it alone is insufficient to bear the burden. The MJC will be desperate to get the US to finance its ambitions based on its credentials to influence outcomes in Afghanistan. Hence, it's vital that India's relationship with the US must remain stronger than the relationship that MJC has with the US. Finally, amidst the current focus on US failures in Afghanistan, it shouldn't be forgotten that both India and the US need each other to confront the bigger strategic challenge: China.Regardless of the turn that Taliban-Pakistan relations take, an ideological victory for the MJC is bound to have repercussions in India. India must prepare to face the renewed challenge. (This is a draft of my article which appeared first in Times of India’s Tuesday, August 23rd edition.)India Policy Watch: Our Past, Our FutureInsights on burning policy issues in India- RSJA topic we often like to explore here is the history of thought. We cover a fair amount of western philosophy and we have tried gamely to include Indic thought while writing about current issues. In fact, a recurring section on international relations in this newsletter is called ‘matsyanyaya’. I’m no expert but I suspect writing here has helped me with a point of view on the Indian state and its relation to the history of Indian thought. Broadly, I have made three points on this over multiple editions:A nation is an imagined community and any newly independent State had to work on constructing this imagination. This meant they had to make three moves. One, they had to have a modern conception of themselves which was distinct from their past. Two, to make this ‘modernity’ acceptable, they had to present this conception as a ‘reawakening’ of their community. This gave them a link to their past. This past was a living truth for the members of this community and it couldn’t simply be erased. Three, historians were then called in to rewrite the past which served this narrative. This is the classic Benedict Anderson recipe and India is a fine example of using it in 1947. (Edition # 62)The Indian state formed post-independence was based on a radical act of forgetting the past. The Indian constitution wasn’t merely a legal framework to run the state. It was also a tool for social revolution. Society wasn’t trusted to reform itself with the speed that was necessary for India to modernise. It had to be induced from the outside by the state. (Edition #28)The hope was the liberal state would change the society before it could catch up. This hasn’t turned out to be true. Now the society looks likely to change the state in its image. And what’s the society like today? Like Hazari Prasad Dwivedi, once put it: ‘jab dil bhara ho aur dimaag khali hai’. Its heart is full of emotional torment but its mind is devoid of imagination. The society has somewhat vague notions of its ancient glory and civilisational sense of superiority because of it. But it’s not sure of what to make of it in today’s world. (Edition # 118 and Edition #128)So, I was happy to pick up Pavan K. Varma’s new book The Great Hindu Civilisation: Achievement, Neglect, Bias and the Way Forwardwhich as the name suggests covers these grounds. Varma is a former civil servant and a prolific writer whose works I have found tremendously engaging. Over the years he has written on a wide range of subjects - the great Indian epics, Ghalib and Gulzar, the Indian middle class, Kamasutra, Krishna and Draupadi. His last book was a well-researched biography of Adi Shankaracharya that also doubled up as a short introduction to various schools of Hindu philosophy with a special emphasis on Vedanta. Suppressing A Great CivilisationIn The Great Hindu Civilisation (‘TGHC’), Varma makes three arguments based on his deep understanding of ancient Indian texts and his scholarship on Indian history:Argument 1: India is a civilisational state. The achievements of ancient India in philosophy, metaphysics, arts, statecraft and science are unparalleled. These have been lost to us. We must reclaim their wisdom and apply it to our lives. Varma writes:Above all, it is my premise that this Hindu civilisation has few parallels in terms of the cerebral energy invested in it…. It was sustained by the unrelenting application of mind, in every field—metaphysics, philosophy, art, creativity, polity, society, science and economics. Nothing in it was random or happenstance. … When people are ruptured from their heritage, they are essentially rootless, not always lacking proficiency in their specific area of work, but essentially deracinated, mimic people, inured to another’s culture more than their own. Hindu civilisation was based on moulik soch or original thought, where each aspect of creativity was studied, examined, interrogated, discussed and experimented upon in the search for excellence. But when this great legacy was summarily devalued and looked upon as a liability to modernity, it left an entire people adrift from their cultural moorings, lacking authenticity and becoming a derivative people.Argument 2: Marxist historians, western Hinduphobic intellectuals, deracinated Indians and a self-serving Indian elite have long played a charade that there’s hardly anything real as a Hindu civilisation. This has given us a distorted picture of our past, about the impact of Islamic invaders and British colonialism on our culture and has prevented any honest inquiry into the real achievements of our civilisation. A false fear of Hindu aggrandisement is repeatedly stoked up at any such pursuit. The usual cast of deracinated suspects is named - Macaulay, Raja Ram Mohan Roy, Amartya Sen, Romila Thapar, Irfan Habib, Wendy Doniger and, of course, Nehru. Though Varma cushions the jabs on Nehru a bit by blaming it on his associates or his naiveté. As he argues:Marxist historians devalue the civilisational tag of ancient India by analysing it exclusively in class and economic terms. Certainly, this is also one way of studying the past, but the problem is twofold. Firstly, this approach excludes all other dimensions, and insists that this is the only way to evaluate history. Secondly, the tools used are highly derivative, an almost complete transplant of Marx’s outdated, uninformed and stereotypical analytical framework in the Indian context.There is, of course, a basic irony in Hinduism’s derogation by some ‘liberals’. One would have thought that liberal opinion would be appreciative of a religion that relies less on dogma and more on debate. It would make a virtue of the fact that Hinduism enables diversity to thrive when many other faiths are prescriptive and rely on diktat. However, instead of lauding this eclecticism, they conclude that Hinduism is only about diversity ad infinitum.  Argument 3: Since the Hindu society has been systematically denied its real history, reactionary and lumpen elements have appropriated the task of peddling their version of history. This is the price to pay for distorting history instead of facing up to the truth. If we have to counter the thugs who have political and state patronage today, we have to make the ordinary Indians truly aware of their real Hindu heritage. This knowledge of the liberal, encompassing nature of Hindu philosophy is the best antidote to any fundamentalist ideology. He writes:The prescriptive element that the new, so-called evangelists of Hinduism are bringing in is anathema for most Hindus. Hinduism has always been a way of life. Hindus don’t like to be told what to do and what not to do, what to eat and what to drink, what to wear and how to behave, what to watch and what to read, who to meet and who not to, how to practise their religion and how to be good Hindus.The real danger is that we are witnessing the emergence of a lumpen leadership that believes that it has a monopoly to interpret Hinduism and Hindu civilisation. Since time immemorial, Hindus have faced many travails and setbacks but have survived them by drawing upon the great strengths of their culture: tradition and faith. Even in the greatest adversity, Hinduism have never allowed its core cerebration and idealism to be compromised. So What?My reaction while reading the book ranged from vigorous nods of approval to what is colloquially referred to as ‘abey yaar’. I will elaborate further here.Firstly, I agree with Varma about India being a civilisational state and Hinduism or sanatanadharma being a common cultural thread that runs through the length and breadth of this land. This is a lived experience for all of us and Varma quotes many examples of common rituals and practices that have been around for centuries to back this assertion. Denying this is an exercise in futility and serves no useful purpose except alienating a large section of Indians. Secondly, I’m happy to concede Varma’s contention that ancient Hindu civilisation was the pinnacle of human achievement during its time. “There was a holistic interconnectedness that informed it, and this unified vision permeated all aspects of its highly complex intellectual construct.”   Fair enough. A bit over the top but that’s fine. My question is what do we do with such an ancient but highly complex intellectual construct now? Almost every text Varma refers to was written hundreds of years before CE. Many of these are metatexts unmoored from their context or what formed the basis for such scholarship. One could read the hymns of Rig Veda on the conception of the universe today but what does that do to our understanding of science. To merely say it is similar to what quantum physics postulates today has limited meaning. It is the equivalent of saying Da Vinci designed all sorts of futuristic machines so let’s study him for scientific insights today. Even Arthashastra can be read to appreciate the philosophy of statecraft and economics of ancient India but beyond a concept or two that might be relevant today, what purpose will it serve? The problem here is there has been no reinterpretation or updates on these texts over two thousand years. I come from a town that houses one of the four mathas (seats) of Shankaracharya. I always wondered what stopped the scholars of the matha to do more to make their knowledge accessible. Resources? Scholarship? Interest? My personal experience suggests even they do not know what to do with this knowledge in the modern world. To draw a parallel, the reason a few texts of Greek philosophers are still taught selectively in western universities is because many philosophers of the renaissance and enlightenment used them to build further on their thoughts on ethics, politics and the state . Nobody reads their views on science, for instance, anymore. That’s because later philosophers falsified it. Similarly, there’s an unbroken chain of thinking from Adam Smith to a Piketty or a Sowell (choose your poison) today. So, it makes sense to selectively read Smith to get a basic understanding of how economic thought has evolved and then apply it further today. This is missing with the great ancient texts that hold Varma in raptures. How will reading texts of Aryabhatta and Bhaskara help mathematics students of today? Knowing about them could be useful to impress others about our great mathematical tradition but what beyond that? Will our rank on PISA change because of it? I suspect not. I will be keen to hear from readers on this.Varma also goes overboard at places and loses objectivity. Natya Shastra was probably a great achievement as a treatise on arts and theatre. But to imagine that western thought on aesthetics began from a series of articles on ‘The Pleasures of the Imagination’, a 1712 piece by Joseph Addison in the Spectator, as he writes, is to ignore the entire history of ancient Greek playwrights or even Shakespeare whose plays were running in London almost a hundred years before Addison’s articles. Here Varma possibly betrays the same flaws he accuses the likes of Doniger or Romila Thapar through the book. Anyway, I find no convincing answer from Varma on how a deeper understanding of these texts will help us today. Some kind of pride and a sense of identity is alluded to as the benefits through the book but I failed to appreciate its material manifestation.Thirdly, Varma talks about caste and patriarchy in Hindu civilisation but almost in passing. There are possibly 15 pages (if that) on this topic across the book. Even in them, Varma talks about the usual tropes first. That the original Hindu texts were suffused with liberal doctrine, how Shankara came across a Chandala in Kashi and placed him at par with the Brahmin or the usual list of women of ancient India - Gargi, Maitreyi or even the fictional Draupadi - to suggest how open Hinduism in its original version was. Only after this does Varma go on for a few pages on how things went bad over time. Finally, he writes:However, in spite of such high-minded protestations, there is no denying that the working of caste in actual social practice was a pervasive evil. It was—and is—an indelible blot on the civilisational legacy of India; it kept large parts of the populace institutionally cut-off from the many achievements of Hindu India, and also unleashed inhuman suffering for no other reason than the accident of birth.Yet, in spite of such unforgiveable failings, the overall achievements of this period of our history are truly remarkable, and are crying out for a much delayed recognition. What we need to realise is that across the length and breadth of Bharatvarsha, there evolved, over millennia, a civilisation that showed a profound application of mind to every aspect of organised as well as abstract human behaviour. It demonstrated the capacity of great and courageous divergent thinking, refusing to restrict itself to simplistic certitudes, and a willingness to wade deep into concepts and constructs that challenged conventional thought. Varma thinks of caste as an unforgivable failing. Is it a mere failing? Or, is it, as it has been often argued, the inevitable outcome of our civilisational construct? Who can tell? If after all these centuries, the one pervasive cultural reality that has prevailed in our society is caste, how should we think about it? The same argument holds for patriarchy and the place of women in our society. The reclaiming of the wisdom of the texts that Varma advocates - can it be done without facing up to the ‘material’ reality of caste and patriarchy that will accompany it? At abstract, Varma may be right. But the act of reclaiming won’t restrict itself to the realm of the abstract. I will come back to this at the end of the piece. Fourthly, is Varma the first scholar to question the version of our history that has been fed to us by the colonialist academia? Is he the first to lament the state of the culturally unmoored Indian elite and educated class who need to be brought home to the glory of our ancient civilisation? If not, what happened to previous such attempts? This is an area that has held my interest for a few years. And I’d like to highlight two 20th century intellectuals who spent their lifetime studying ancient Indian texts, translating them and looking to find their relevance in the modern context - Shri Aurobindo and Hazari Prasad Dwivedi. These are no ordinary names. They were first-rate intellectuals with rare felicity in both western and eastern philosophies. Varma quotes Aurobindo a few times in the book. So, what did they conclude? I’m going to stick my neck out and make some broad generalisation here. Aurobindo started this pursuit with an aim to find the modern relevance of our ancient texts and to spread it far and wide. What did he end up with? A very personal journey into the self that was mystical and detached from the material. Anything else couldn’t be transferred. That’s what he concluded. Dwivedi translated some of the great works of our past and wrote on our literary history in Hindi. But, in the end, he had to contend with the reality of the present. If we were such a great civilisation, why is our present the way it is? And he wasn’t content blaming the colonial rule or our lack of appreciation of our past. There was something else that was missing. Now you could persuade me to believe it was the ‘foreign’ invaders for over thousand years that’s responsible for our present. Maybe it is true. But that rupture is a reality and that discontinuity is so large that any attempt to bridge it through a modern reinterpretation of ancient texts can only be an academic ‘feel good’ exercise. Not a way forward to the future. Separately, it is worth pointing out here another area where I think Varma had a weak argument. How did Hinduism survive the Islamic or Turkish onslaught and the Mughal hegemony while other countries like Indonesia or Malaysia turned Muslim under the sword. This is a question that’s often asked in many debates of this kind. Varma’s answer is below:The Bhakti movement was Hinduism’s response to the violent and proselytising Islamic invasion. In this sense, it was as much about renewal as it was about self-preservation. If Hinduism had not shown the suppleness and energy to reinvent itself, and had remained brittle and fossilised as in earlier structures without the mass support enabled by the Bhakti movement, it may have suffered the same fate that befell it (and Buddhism) in Indonesia with the advent of Islam.   There are two problems with this thesis. One, the Bhakti movement in many areas of India predate the Islamic conquest of those areas. Between the 10th-12th centuries, large parts of West, South and East India where the Bhakti movement gained strength were still under Hindu (or Jain) kings. Two, what do a cursory look at the Bhakti movement and its output reveal? Women and those from the bottom of the social pyramid often led the way. Their songs spoke of their desire to be one with God without an intermediary in between. Those who opposed them were mostly upper-caste Hindu men. The Bhakti movement was indeed a rupture in Indian cultural history. But, to me, it appears it was more an internal response of the most exploited section of Hinduism to its entrenched caste establishment. Not to Islam. Fifthly, Varma is sincere in his defence of real Hinduism against what he calls the “illiterate bigotry of the self-anointed new ‘protectors’ of Hinduism.” He writes:Knowledge is a great enabler. Anyone who has studied Hinduism, or acquired even a basic familiarity about its lofty eclecticism and deep cerebration, would laugh out of the room those who seek to conflate this great faith only with violence and exclusion. Varma almost thinks the ‘lumpenisation’ of Hinduism (as he calls it) is a phenomenon in the abstract that has arisen because people don’t know real Hinduism. It might be true but empirical evidence goes against it. Any ‘nationalist’ exercise of reclaiming the past after the advent of modern nation-states runs the risk of ‘instrumentalising’ this past for political gains in the present. This holds true everywhere - in pre-WW2 Germany or Japan, in current-day Turkey and in communist China. For instance, there’s nothing that the Party in China learns from Confucius or some ancient Han dynasty view of the Middle Kingdom that it sincerely wants to apply today. It is a mere ‘instrument’ to homogenise its people, perpetuate the party supremacy or use it for diplomatic parleys with other nations. Varma believes one can ‘thread the needle’ by taking the great and the good from the past while avoiding the instrumental use of it which manifests in form of bigotry and minority persecution. But it is a difficult task. So here’s the thing. How should I think of Nehru, Ambedkar and other ‘liberals’? Those who decided to use the Constitution to rid India of the ‘deadwood of the past’. One way to think of them is as intellectuals who appreciated the glory of our ancient past but realised any kind of reclaiming of that past in the modern conception of the state will bring along with it all the baggage and the ‘deadwood’. They feared the good of that past will be buried soon under the ‘unforgivable failings’ that accompany it. So, they let it be. And decided to begin afresh. Varma is in a different reality today. He sees the hijacking of Hinduism, as he would put it, in front of his eyes. The ‘instrumental’ use of religion for narrow purposes by those who don’t understand it at all. Yet, he hopes it is possible to thread the needle between the good and the bad of the past. The likes of Nehru feared this would happen and tried to avoid it. Varma finds it around him and yet wants to go down that path. Maybe because he’s a good man and an optimist. Having read him over the years, I’d like to believe so. A Framework a Week: How to Analyse an AnalysisTools for thinking public policy— Pranay KotasthaneIf I were given the power to change one subject in school syllabi, I would introduce analytical thinking. In the Information Age, we are exposed to several opinions on any given topic. Impactful analogies and powerful metaphors can change our thinking about a topic. Sometimes, our views end up being a regurgitation of the last good opinion piece we’ve come across. Hence, wouldn’t it be great if we have a framework to analyse opinions, whether in the form of papers, articles, or books? That’s where Analytical Thinking comes in. To systematically think about how we think can help us deeply reflect on an opinion instead of being swayed by the fast brain into outrage or vehement agreement. Last week, I revisited this eightfold path for analysing the logic of a book/article/paper in the book The Thinker's Guide to Analytic Thinking by Linda Elder and Richard Paul. The framework forces us to reflect on eight dimensions:The main purpose of this article is ____. (Here you are trying to state, as accurately as possible, the author’s intent in writing the article. What was the author trying to accomplish?)The key question that the author is addressing is ____. (Your goal is to figure out the key question that was in the mind of the author when he/she wrote the article. What was the key question addressed in the article?)The most important information in this article is ____. (You want to identify the key information the author used, or presupposed, in the article to support his/her main arguments. Here you are looking for facts, experiences, and/or data the author is using to support his/her conclusions.)The main inferences in this article are ___ (You want to identify the most important conclusions the author comes to and presents in the article).The key concept(s) we need to understand in this article is (are) __. By these concepts the author means __. (To identify these ideas, ask yourself: What are the most important ideas that you would have to know to understand the author’s line of reasoning? Then briefly elaborate what the author means by these ideas.)The main assumption(s) underlying the author’s thinking is (are) _ (Ask yourself: What is the author taking for granted that might be questioned? The assumptions are generalizations that the author does not think he/she has to defend in the context of writing the article, and they are usually unstated. This is where the author’s thinking logically begins.)If we accept this line of reasoning (completely or partially), the implications are ___. (What consequences are likely to follow if people take the author’s line of reasoning seriously? Here you are to pursue the logical implications of the author’s position. You should include implications that the author states, and also those that the author does not state.) If we fail to accept this line of reasoning, the implications are __. (What consequences are likely to follow if people ignore the author’s reasoning?)The main point(s) of view presented in this article is (are) _. (The main question you are trying to answer here is: What is the author looking at, and how is he/she seeing it? For example, in this mini-guide we are looking at “analysis” and seeing it “as requiring one to understand” and routinely apply the elements of reasoning when thinking through problems, issues, subjects, etc.).[Elder, Linda; Paul, Richard. The Thinker's Guide to Analytic Thinking (Kindle Locations 353-365). Foundation for Critical Thinking. Kindle Edition]The framework is intense but is super helpful in analysing topics you want to master. It shares similarities with the Indian debating tradition called the purva paksha — representing your opponent’s view faithfully before criticising it. Matsyanyaaya #2: US Credibility and India’s OptionsBig fish eating small fish = Foreign Policy in action— Pranay KotasthaneThe humanitarian crisis triggered by a botched US withdrawal has sparked an old debate on reliability in international relations. In several countries which count themselves as US partners, the question being posed is: will the US prove to be a fickle partner, like it did in Afghanistan?For a long time, I have wondered if using terms such as reliability or reputation is a case of category error. Trust, reliability, all-weather friendship apply to human relationships. Transplanting these ideas to an amoral domain such as international relations does not make sense, is what I believed. The current debate surrounding US credibility helped me update my priors. First up, if you want to read the literature on reliability and reputation in international relations, Paul Poast has a typically useful Twitter thread compiling important works on this topic. Out of these articles, Don Casler’s post stands out in its clarity. He writes in Duck of Minerva:“One major issue in discourse about credibility is that policy and media elites often conflate a group of interrelated but distinct concepts: credibility, reputation, and resolve.Credibility is the perceived likelihood that an actor will follow through on her threats or promises. Reputation is a belief about an actor’s persistent characteristics or tendencies based on her past behavior. Resolve is the willingness to stand firm and pay costs in the face of pressure to back down.In theory, an actor’s reputation for resolve — along with her capabilities and interests — contributes to her credibility by shaping observers’ estimates whether she is likely to follow through on her commitments.However, reputation and credibility are ultimately beliefs held by others. If we want to predict how foreign governments will react to U.S. foreign policy decisions, then we need to understand their theories about how the world works.” The last line is important from the Indian perspective. The sense of being wronged by the west is a continuing strand in India’s conception of the world. Specifically, the US’ anti-India stance in the 1971 war continues to cast a long shadow over India-US relations. The cohort that already holds these views will use the US withdrawal to reaffirm its scepticism.Even so, I would argue that this perceived lack of US credibility is not the most important determinant of India-US relations for three reasons:One, the younger cohort of millennials and post-millennials perceive the US differently. Their imagination about the US is shaped by the India-US civil nuclear deal, a decline in US-Pakistan bonhomie, and perhaps most importantly, the deep connections between the markets and societies in the two countries. Two, a common strategic adversary — China — reduces the salience of the reputation question. In an amoral setting, interests trump reputational concerns. When facing a powerful common adversary, you don’t get to pick or change your partners. Seen this way, China’s aggressive and arrogant approach further cements the India-US relationship. Perhaps, this would be a good time for the Quad to make a few major announcements on trade and technology to douse the reputation question. Three, the US backing of the Pakistani military-jihadi complex is less of a problem than it was a decade ago. The US administration’s statements on Kashmir and Balakot airstrikes are vastly different from what the older cohort of policymakers in India is used to. The US would do well to continue this strategy instead of empowering the military-jihadi complex with the false hope that it would make the Taliban behave. So, what do you think? In a world with just two options, should India choose a less reliable, more powerful partner or a more reliable, less powerful partner? HomeWorkReading and listening recommendations on public policy matters[Video] Pavan K. Varma talks about his book The Great Hindu Civilisation at HLF with Advaita Kala. I might have been a tad unfair about some arguments of Varma. So, it is best to read the book or listen to him directly.[Podcast] Ghazala Wahab was on Puliyabaazi discussing Indian Islam and its variants. In times when Hindu-Muslim bayaanbaazi is far more prevalent, we believe conversations such as these can help dismantle false notions the two communities hold. [Survey] Takshashila has put out India’s Global Outlook Survey. The survey is an effort to bridge the knowledge gap around how Indian policymakers, the strategic affairs community and ordinary citizens view India’s role in the world. Do take the survey. Get on the email list at publicpolicy.substack.com

Isaac Newton discovered that force – impact ­– is the result of mass x acceleration. This is why the impact of any statement you make = the size of the idea x the speed of successfully transferring it from your mind to the mind of your customer. Newton also discovered, “For every action there is an equal but opposite reaction.” The faster an advertised offer produces big results, the less well it will work over time. EXAMPLE: When a direct-response offer generates big money quickly, you can be certain that the longer you do it, the less well it will work. To gain attention, a thing must be new, surprising, and different. When it becomes old, predictable, and the-same-as-before, we turn our attention elsewhere. You already know this. Advertising is, in at least some aspects, a science. But systems-focused business owners are demanding that advertising become a science in all its aspects. They say, “Give us fast-acting, reliable advertising that drives ever-increasing sales opportunities,” and the sellers of advertising are saying, “You got it, boss! Coming right up!” I am reminded of the quest for a perpetual motion machine. The first documented claim of perpetual motion was made by Bhaskara of India in the 12th century. It has been followed by countless others. But not one of them has ever worked, and science has proven that none of them ever will. In his book on the subject of Perpetual Motion, Henry Dircks wrote, “A more self-willed, self-satisfied, or self-deluded class of the community, making at the same time pretension to superior knowledge, it would be impossible to imagine. They hope against hope, scorning all opposition with ridiculous vehemence, although centuries have not advanced them one step in the way of progress… The history of perpetual motion is a history of the fool-hardiness of either half-learned, or totally ignorant persons.” When you spend all day, every day talking with enthusiastic young advertising professionals, you meet a lot of people who fit that description. But I promised you a lesson on the Physics of Advertising. Here it is.Newton's first law of thermodynamics is a version of the law of Conservation of Energy, which tells us that energy can neither be created nor destroyed but can only be transformed from one form to another. EXAMPLE: The chemical energy contained in gasoline can be transformed into kinetic energy, light energy, heat energy, and the percussive energy that you and I call sound, but those energies were there in the gasoline all along. When it is expended, the energy stored in the gasoline is gone. You cannot burn the same gasoline twice. Goodwill, reputation, share-of-mind, and other forms of “buying energy” can be stored in the mind of the customer in 3 different ways. The Performance of your product or service. When you deliver or exceed what the customer expected, you store “buying energy” in the mind of your customer. If you fall short of their expectations, gasoline is burned. A Referral from a friend or an online review. Word-of-mouth is when the buying energy stored in the mind of one customer is shared with another customer. When that word-of-mouth is negative, more gasoline is burned. Stories told in Advertising and by salespeople. Relational energy is built in the mind of the customer when your beliefs are aligned with their beliefs. Some people call this “branding,” but I prefer to think of it as customer bonding. When you create urgency with a limited-time offer, you force your customer into acting “now or never” and gasoline is burned. “Big Money Quickly” happens as the result of urgency; usually a shortage of time, or product, or opportunity. But shout “wolf” too often and the villagers no longer come running. Your gasoline has all been burned. Do you now understand why the faster an advertised offer produces big results, the less well it will work over time? When you allow your short-term metrics to dictate...

Today we have Mr. *VIVEK AGARWAL*, who works as CEO of a global analytics & technology center of excellence of a large company. Vivek is passionate about Mathematics, Poetry, Arts, Food & History. He loves teaching, interacting with children. He firmly believes that if India has to become a mathematics superpower again, it has to revive its old mathematical heroes. If children are made aware of the contribution made by their ancestors, it may inspire them to follow in their footsteps. … Let's talk about

DIOGO ALMEIDA é humorista e professor. Seu show de stand-up tem como foco principal a vida do professor, aquela pessoa que ensina a utilíssima fórmula de Bhaskara e a imperdível história do Império Bizantino. O Vilela já foi professor e olha onde ele está hoje: trancado em um porão com o Mandíbula.   Assista ao episódio também no Youtube: https://youtu.be/b5QWGu1Kzb8   Estamos transmitindo nossas lives também na Twitch!! https://www.twitch.tv/inteligencialimitada   Quer mandar presentes para nós? CAIXA POSTAL 81969 | CEP: 05619-970 | São Paulo - SP

DIOGO ALMEIDA é humorista e professor. Seu show de stand-up tem como foco principal a vida do professor, aquela pessoa que ensina a utilíssima fórmula de Bhaskara e a imperdível história do Império Bizantino. O Vilela já foi professor e olha onde ele está hoje: trancado em um porão com o Mandíbula.   Assista ao episódio também no Youtube: https://youtu.be/b5QWGu1Kzb8   Estamos transmitindo nossas lives também na Twitch!! https://www.twitch.tv/inteligencialimitada   Quer mandar presentes para nós? CAIXA POSTAL 81969 | CEP: 05619-970 | São Paulo - SP See omnystudio.com/listener for privacy information.

We discuss Bhaskara, medieval India, Brahmagupta, Pell's Equation, and the Chakravala Method

Numa terra distante onde o amor é como um carro que nunca liga, ou o medo é expresso em letras, com um avião dizendo "eu sei o que você fez no verão passado", demonstramos a constante reutilização de fórmulas, mas não a de Bhaskara. Entusiasmados com o tropeçar e derrubar os livros no crush e para a nossa alegria, ter um mau pressentimento sobre isso, discutimos sobre a felicidade do guilty pleasure em suas várias realidades dramáticas ou até mesmo, espaciais. Não entre em Pânico e Quebre a parede!

Brahmagupta, Bhaskara-I, Madhava Samgramagrama - Three pearls of Indian Astronomy and Mathematics SrijanTalks

Samlekum! Bagaimana jadinya jika Gilang Bhaskara harus mewawancarai dua calon superhero baru Avengers yang justru banyak tanya? Selamat mendengarkan! Pemeran: Adjis Doa Ibu, Randy Arbiyantama Tamu: Gilang Bhaskara Skrip: Randy Arbiyantama & Guzman Sige Editor: Parama Maharddhika

Di episode 'Canberra Bercerita' kali ini, kita ditemani oleh Bhaskara Adiwena dan materinya yang mengulas berbagai macam tips dan guideline agar kita semua bisa makin baik dalam mengatur situasi finansial kita masing-masing. Ini tentu perbincangan yang sangat informatif berisikan tips-tips applicable yang pastinya akan membantu kondisi finansial anda. Simaklah baik-baik ! Terima kasih dan sampai jumpa di podcast/acara berikut kami ! Versi video perbincangan ini juga bisa ditemukan di Youtube. Instagram : @ppia_act

Se você está feliz porque finalmente teremos vacina contra a COVID-19, então não fique celebrando a importância da Ciência só agora! Pare de fazer aquela piada infantil de "pra quê vou usar Bhaskara na minha vida?" e perceba que a Educação Formal não é e nem pode ser puramente instrumental-pragmática, ela tem o objetivo de desenvolver suas capacidades intelectuais e cognitivas como um todo.

@moeprduction @lawdenk @amalbhaskara

Está saindo mais um episódio do Prosa Focada, dessa vez Coite, Pé Grande e Vinicius Manduca do podcast Já tava assim quando eu cheguei, vão falar de assuntos que não são ensinados na escola, mas que deveriam já que são muito necessários para a nossa vida, ou pelo menos mais úteis para o dia a dia do que a fórmula de Bhaskara. Então venham conferir esse papo sensacional. Caso você tenha gostado do episodio mande seu feedback, seu comentário ou analise que faltou no podcast, para o e-mail prosaerrada@gmail.com, para fazermos uma seção de leitura de e-mails. ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- Nos siga nas redes sociais: Facebook: http://bit.ly/2wKlmLN Instagram: https://bit.ly/37AnOCZ youtube: http://bit.ly/2VrR0YJ ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- licença de creative commons: Scheming Weasel (faster version) by Kevin MacLeod Link: https://incompetech.filmmusic.io/song/4326-scheming-weasel-faster-version- License: http://creativecommons.org/licenses/by/4.0/ --- Send in a voice message: https://anchor.fm/prosa-errada/message

Tema interessante, jogo bacana, e gente boa de conversa: esses foram os ingredientes escolhidos para criar o programa perfeito. Mas o nosso host acidentalmente acrescentou um ingrediente extra na mistura: O elemento X! Assim nasceu o 11° episódio do podcast Merda! Em que, usando seus ultra super-poderes de piada ruim, nossos 5 integrantes dedicam algumas boas horas combatendo o tédio e as forças do mal! Não perca este programa, no qual respondemos algumas das perguntas mais importantes da existência humana: Como você decora um texto? Decorar texto é bom? Marlon Brando decora texto? Cerveja quente ajuda você a decorar texto? O que que é um texto? Qual a fórmula de Bhaskara? Quem é Tony, o italiano? E por último, mas não menos importante: Por que raios somos personagens das Meninas Superpoderosas? Ato 1 - Jogo: Ritu-eins, zwei, drei Ato 2 - Histórias: Como você decora um texto? Ato 3 - Porandubas: As nossas recomendações semanais -------------------------------------- Sobre: Merda! é um podcast sobre teatro, feito por pessoas de teatro. Aqui jogamos e conversamos; ouvimos e contamos histórias desse universo cênico, tão propício a aventuras. Tratamos por áudio sobre o Theatron, o lugar de onde se vê. O programa é apresentado por Matheus Janeiro, com Dirceu de Carvalho, Juliana Eiras, Lucas Metropolo e o figurante principal, Henrique Mergulhão. Manda uma história pra gente! merda.podcast@gmail.com E segue a gente em: anchro.fm/merda-podcast instagram.com/merda_podcast/ --- Send in a voice message: https://anchor.fm/merda-podcast/message

Este conto matemático apresenta a competição que elegeu a fórmula mais bonita da Matemática. Muitos concorrentes presentes, diversas tribos: álgebra, geometria, aritmética, Cálculo diferencial, integral e de passar mal e de muitas outras áreas de Ciência! Pitágoras, Euler, Einstein, Bhaskara, Maxwell... Quem será o vencedor desta linda disputa? Escute aí e nos diga se você gostou!

Seja muito bem-vindo ao segundo episódio da quinta temporada. Neste Episódio 2, será mostrado como resolver uma equação de segundo grau. Diferentemente da equação de primeiro grau, a equação de segundo grau e resolvida por meio de uma fórmula. Será mostrado, também, que, em muitos casos, é viável o uso de uma relação que resolve a equação sem precisar usar a trabalhosa fórmula de Bhaskara. Com a palavra, o professor!

Seja muito bem-vindo ao terceiro episódio da quinta temporada. Neste Episódio, será mostrada a aplicação das “relações entre coeficientes e raízes”. No final, para render homenagem à genialidade de seu criador - será demonstrada a fórmula de Bhaskara. Com a palavra o professor!

Episode ketiga #SekutFM ada percurhatan duniawi bareng Bhaskara Putra / @wordfangs di sesi Ngobrol Ngacak. Sekut!

Menulis merupakan momok bagi kebanyakan orang. Menemukan kata dan frasa yang tepat untuk mengungkapkan perasaan dan menggambarkan apa yang ada di pikiran kita bukanlah hal yang mudah. Di YHI kali ini, NSG bersama Bagus Bhaskara akan membahas mengenai menulis sebuah lagu. Bagaimana tiap orang memiliki cara dan teknik yang berbeda untuk mendapat inspirasi. Come and join us!

Di dunia stand up comedy Indonesia, Gilang Bhaskara dikenal dengan materi observasinya. Kira-kira bagaimana cara beliau membuat materinya? Simak obrolannya bersama Randhika Jamil di episode kali ini. | Follow @gilbhas di berbagai sosmed.

Om Bhaskaraya Namaha -- das ist eines der 12 Mantras im Surya Namaskar, im Sonnengruß. Bhaskara ist ein Name der Sonne bzw. des Sonnengottes. Was aber heißt Bhaskara? Wofür steht Bhaskara? Und warum wird Bhaskara auch als spiritueller Name verwendet? Darum geht es hier in dieser Folge des Yoga Vidya Lexikons zu Yoga, Meditation, Ayurveda und Spiritualität. Ein vollständiges: Sanskrit Wörterbuch (Sanskrit-Deutsch, Deutsch-Sanskrit). Mehr Informationen zum Yoga findest du HIER. Viele Yoga Videos findest du HIER.

In this episode, vijaya tells about bhaskara shataka poem and its meaning.It has great poems to teach especially to children to grow with ethics & moral values.Telugu language used in this satakam is very easy to understand for common people.

Belt Road Initiative yang diinisasi oleh China pada tahun 2013 memunculkan berbagai respon akibat dampaknya yang mengubah tatanan ekonomi dan politik dunia.Meski memberikan banyak kesempatan melalui pinjaman berbunga rendah atau soft loan, BRI juga menimbulkan ketakutan atas jebakan utang ke banyak negara berkembang, tidak terkecuali Indonesia.Ketakutan bahwa Indonesia akan jatuh ke lubang yang sama, selayaknya Srilanka atau Tajikistan, memiliki kemungkinan yg amat kecil.Indonesia memiliki pengelolaan utang yg baik berdasarkan atas asas prudensial, efektivitas, dan akuntabilitas; sehingga meningkatkan kesempatan utk menerima sisi positif dari adanya BRI.Terlepas dari itu semua, seiring meningkatnya kekuatan ekonomi China di dunia, adalah bijak bagi Indonesia utk tetap mempertahankan politik bebas aktif serta selalu berhati-hati akan agenda politik. Terlebih, di tengah meningginya tensi antara AS dan China.

Kali ini kita ngobrol dengan mas Krisna Bhaskara selaku Liaison Officer (LO) untuk Immolation (USA) dalam event DSR Fest 2019. DSR Fest ini adalah sebuah event metal tahunan gelaran Deadly Sickness Radiation yang bekerja sama dan didukung oleh pemkab Boyolali. Cek liputan secara visualnya di Youtube channel kami, terima kasih.

BHASKARA(1114-1185) - Foi um importante matemático, astrônomo e professor indiano que ficou conhecimento mundialmente por ter criado a fórmula matemática aplicada á equação de 2º grau, utilizada até hoje. Bhaskara Akaria nasceu em 1114, na cidade de Vijayapura, India, numa família abastada de astrólogos, onde regime de castas e hierarquia era ainda mais rigoroso na sociedade. Sua mãe faleceu em 1114, devido a complicações em seu parto. Foi criado pelo seu pai, Mahesvara, que era astrólogo e marajá e o incentivou a estudar e se aprofundar nas áreas de seu interesse. BHASKARA, seguiu a tradição profissional da família e tornou-se astrólogo, porém, dedicando-se mais à parte matemática e astronômica, como o cálculo do dia e hora da ocorrência de eclipses ou das posições e conjunções dos planetas, que dá sustentação à Astrologia. Quando ficou adulto foi morar com pai na cidade de Ujein, às margens do rio local, cidadeonde seu pai veio a falecer em 1134. Depois de algum tempo trabalhando com posições do sol, horas, eclipses e movimentações dos planetas sob a perspectiva matemática que fundamenta a astronomia, Bhaskara foi convidado para ser diretor do Observatório de Ujein, o maior centro de pesquisas matemáticas e astronômicas da Índia na época. Após começar a trabalhar no Observatório de Ujein, Bhaskaracomeçou a se aprofundar nos estudos de álgebra e cálculo, o que o levoupara o caminho das equações e sistemas numéricos, resolvendo problemasconsiderados difíceis pelos demais. São muitas as fórmulas matemáticas atribuídas a Bhaskara, mas as determinadas e indeterminadas de segundo grau são as mais conhecidas. Sua grande fama se deve ao fato dele ter criado a fórmula matemática aplicada á equação de 2º grau, utilizada até hoje, mesmo que, muitos contestem esse fato pois até o séc. XVI equações não possuíam letras. Como matemático e estudioso, escreveu três livros, que são obras fundamentais nas quais ele relata toda a sua teoria e expõe seus conhecimentos que desenvolveu ao longo dos anos de estudo. Devido a isso tornou-se o matemático mais famoso de sua época. Seu primeiro livro e o mais famoso é “Lilavati”, um livro bem elementar e dedicado a problemas simples de Aritmética, Geometria Plana (medidas e trigonometria elementar) e Combinatória.... Essa é a nossa história de hoje. Até mais! (Tânia Barros) - Canal LOUCOS POR BIOGRAFIA --- Send in a voice message: https://anchor.fm/loucosporbiografias/message

Como você tá? EU TAMBEM MENINA, NEM ME FALA. Senta aí, fique a vontade, dá play e ponha os pés pro ar. No episódio de hoje entendemos a real importância da Fórmula de Bhaskara, e é mais emocionante do que você possa imaginar. Conversamos no telefone com Dona Gertrudes, professora aposentada e negociamos a liberação de reféns de um assalto a banco. Duas ligações sensacionais. NOS SIGA NAS REDES @oerickclepton @orafaelcampos @matheusbreyer

Neste episódio: Descubra que Bhaskara pode ser uma ótima arma contra um bruxo, que nem sempre um bruxo ou trouxa cai na casa que quer, aprenda a imitar uma mandragora e descubra que Harry Potter é a melhor fanfic (ou não!) de Senhor dos Anéis! Participantes deste Episódio: @alliekovacs @momalidade @anderson.albuquerque.9 @cheloyellow @itsme.naiara Participação especial: @victor.marchi Prazo Prorrogado até 21.06.2019: Os Espelhos do Circus Capella Inscrições abertas até 21.06.2019: Civilizações

Afternoon Crowd bersama @pugarrestu dengan bintang tamu musisi multitalenta Bagus Bhaskara yang baru saja merilis single "Airplane".

Afternoon Crowd bersama Uga dan Dewa dengan bintang tamu Bagus Bhaskara.

Mounika Bhaskara, candidate for the degree of Bachelor of Science in Neurobiology, Physiology and Behavior, gives the student address at the UC Davis College of Biological Sciences commencement ceremony on June 17, 2018.2018-06-17_COMM_Bio-Stdnt-Mounika Bhaskara

srijan talk 20180315 0141: Brahmagupta, Bhaskara-I, Madhava Samgramagrama - T.mp3

Bhaskara von Yoga Vidya Berlin-Wilmersdorf singt in einem Samstagabend Satsang bei Yoga Vidya in Bad Meinberg den Kirtan Shuddosi Buddhosi, ein Jnana Yoga Lied, ein Vedanta Kirtan. „Shuddhosi Buddhosi“ ist ursprünglich ein Werk von der Heiligen Madalasa, die auch als Medalasa und Mandalasa bezeichnet wird, und das „Shuddhosi Buddhosi“ ist der erste Vers des Madalasa Upadesha. Upadesha heißt Unterweisung. Madalasa ist eben die große Heilige und Weise. Daher, Madalasa Upadesha, die Unterweisung der Heiligen Madalasa. Es gilt als Wiegenlied, es heißt, dass Madalasa dieses Lied ihren Kindern gesungen hat und sie mit diesem Lied in den Schlaf gesungen Der Beitrag Shuddosi Buddhosi – Mantrasingen mit Bhaskara erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Bhaskara of Yoga Vidya Berlin-Wilmersdorf chants in a Saturday evening satsang at Yoga Vidya in Bad Meinberg the kirtan Shuddosi Buddhosi, a Jnana yoga song, a Vedanta Kirtan. "Shuddhosi Buddhosi" is originally a work of the Holy Madalasa, also called Medalasa and Mandalasa, and the "Shuddhosi Buddhosi" is the first verse of Madalasa Upadesha. Upadesha is called denotation. Madalasa is just the great saint and wise. Therefore, Madalasa Upadesha, is the revelation of Saint Madalasa. It is said to be a cradle, it is said that Madalasa has sung this song to her children and sung her with this song to sleep, that all her children also experienced the realization of God. You will find this Kirtan in Yoga Vidya Kirtan Songbook as number 401: Shuddhosi Buddhosi Shuddhosi Buddhosi Niranjanosi Sansara Maya Parivarjitosi Sansara Svapnam Tyaja Mohanidram Madalasa Vakyam Uvacha Putram For more information about the Mantra Shuddhosi Buddhosi, click here. If you are looking for kirtan singing and generally for mantra music, then you will find numerous and numerous seminars on mantra singing and music at Yoga Vidya. For more English yoga videos, music, blog posts, etc., please visit our English pages at my.yoga-vidya.org. More information referring to mantras, yoga and meditation at www.yoga-vidya.org. Check out our english-speaking yoga seminars and workshops at Yoga Vidya.

Bhaskara of Yoga Vidya Berlin-Wilmersdorf chants in a Saturday evening satsang at Yoga Vidya in Bad Meinberg the kirtan Shuddosi Buddhosi, a Jnana yoga song, a Vedanta Kirtan. "Shuddhosi Buddhosi" is originally a work of the Holy Madalasa, also called Medalasa and Mandalasa, and the "Shuddhosi Buddhosi" is the first verse of Madalasa Upadesha. Upadesha is called denotation. Madalasa is just the great saint and wise. Therefore, Madalasa Upadesha, is the revelation of Saint Madalasa. It is said to be a cradle, it is said that Madalasa has sung this song to her children and sung her with this song to sleep, that all her children also experienced the realization of God. You will find this Kirtan in Yoga Vidya Kirtan Songbook as number 401: Shuddhosi Buddhosi Shuddhosi Buddhosi Niranjanosi Sansara Maya Parivarjitosi Sansara Svapnam Tyaja Mohanidram Madalasa Vakyam Uvacha Putram For more information about the Mantra Shuddhosi Buddhosi, click here. If you are looking for kirtan singing and generally for mantra music, then you will find numerous and numerous seminars on mantra singing and music at Yoga Vidya. For more English yoga videos, music, blog posts, etc., please visit our English pages at my.yoga-vidya.org. More information referring to mantras, yoga and meditation at www.yoga-vidya.org. Check out our english-speaking yoga seminars and workshops at Yoga Vidya. Folge direkt herunterladen

Das lange Praxis-Video der 6. Woche des Yoga Vidya Anfängerkurses. Sukadev, Bhaskara und Kerstin leiten dich zu folgenden Übungen an: Anfangsentspannung, Om, Kapalabhati, Surya Namaskar (Sonnengruß), Kopfstand Vorübungen: Delphin, Hund, Ellbogenstand. Schulterstand, Pflug, Fisch, Vorwärtsbeuge, schiefe Ebene auf den Ellbogen, … Weiterlesen →

Salve, salve seres humanos da terra e todas as formas de vida espalhadas pelo multiverso. Estamos de volta com mais O post Observador Quântico #3 – Fórmula de Bhaskara para quem? apareceu primeiro em Cultura Nerd e Geek.

Salve, salve seres humanos da terra e todas as formas de vida espalhadas pelo multiverso. Estamos de volta com mais um episódio maravilhoso do Observador Quântico, o podcast de ciências do Portal Cultura Nerd e Geek.... The post Observador Quântico #3 – Fórmula de Bhaskara para quem? appeared first on Lugar Nenhum.

Das lange Praxis-Video der 6. Woche des Yoga Vidya Anfängerkurses. Sukadev, Bhaskara und Kerstin leiten dich zu folgenden Übungen an: Anfangsentspannung, Om, Kapalabhati, Surya Namaskar (Sonnengruß), Kopfstand Vorübungen: Delphin, Hund, Ellbogenstand. Schulterstand, Pflug, Fisch, Vorwärtsbeuge, schiefe Ebene auf den Ellbogen, seitliche schiefe Ebene, Kobra, Heuschrecke, Katze, Halbmond, Drehsitz. Tiefenentspannung Yoga Nidra Variation: Ausdehnungs-Entspannung, Om, Mantra, Tipps zum Üben. Bitte beachte: Höre immer auf deinen eigenen Körper. Die heutige Yogastunde ist ein gutes Stück fordernder als die vorigen. Gehe nur so weit wie es für dich gut ist. Wenn notwendig oder hilfreich, über ruhig noch weiter mit den Videos 4B, 4C, 5B, 5C. Konzept, Sprecher: Sukadev Bretz. Übende: Bhaskara, Kerstin. Kamera: Falko. Schnitt: Lars, Falko. Mehr Yoga Videos findest du in der Yoga Vidya Community. Dort findest du auch alle Videos des 10-wöchigen Yoga Anfängerkurses. Mehr Infos zum Yoga unter www.yoga-vidya.de .

Das lange Praxis-Video der 6. Woche des Yoga Vidya Anfängerkurses. Sukadev, Bhaskara und Kerstin leiten dich zu folgenden Übungen an: Anfangsentspannung, Om, Kapalabhati, Surya Namaskar (Sonnengruß), Kopfstand Vorübungen: Delphin, Hund, Ellbogenstand. Schulterstand, Pflug, Fisch, Vorwärtsbeuge, schiefe Ebene auf den Ellbogen, seitliche schiefe Ebene, Kobra, Heuschrecke, Katze, Halbmond, Drehsitz. Tiefenentspannung Yoga Nidra Variation: Ausdehnungs-Entspannung, Om, Mantra, Tipps zum Üben. Bitte beachte: Höre immer auf deinen eigenen Körper. Die heutige Yogastunde ist ein gutes Stück fordernder als die vorigen. Gehe nur so weit wie es für dich gut ist. Wenn notwendig oder hilfreich, über ruhig noch weiter mit den Videos 4B, 4C, 5B, 5C. Konzept, Sprecher: Sukadev Bretz. Übende: Bhaskara, Kerstin. Kamera: Falko. Schnitt: Lars, Falko. Mehr Yoga Videos findest du in der Yoga Vidya Community. Dort findest du auch alle Videos des 10-wöchigen Yoga Anfängerkurses. Mehr Infos zum Yoga unter www.yoga-vidya.de .

Die sechste Kursstunde des zehnwöchigen Anfängerkurses. Du lernst über Prana, die Lebensenergie. Sukaev Bretz gibt dir einige Tipps für mehr Energie im Alltag. Anschließend führen Sukadev und Bhaskara dich in eine Yogastunde. Du lernst insbesondere Kapalabhati, die Schnellatmung, eine Atembung für mehr Energie und Freude. Du lernst auch einige Vorübungen für den Kopfstand: Armmuskel-Übungen, Delphin, Ellbogenstand. Folgende Übungen praktizierst du: Anfangsentspannung, Om Kapalabhati, Surya Namaskar (Sonnengruß), Kopfstand Vorübungen (Ellbogenstand, Delphin, Hund), Schulterstand, Pflug, Fisch, Vorwärtsbeuge, seitliche schiiefe Ebene, Kobra, Heuschrecke, Halbmond, Stellung des Kindes, Drehsitz. Tiefenentspannung: Yoga Nidra Variation - Ausdehnungs-Entspannung. Kurze Meditation: Ajna Chakra Licht-Meditation - Meditation für Hebung des Bewusstseins und für Zugang zur Intuition. Om, Mantra. Mehr Yoga, Ayurveda und Meditation Videos unter mein.yoga-vidya.de/video . Mehr Infos zum Yoga, Yoga-Shop, Yoga-Artikel, Yoga Seminare und Yogalehrer Verzeichnis unter www.yoga-vidya.de. Alle Videos des 10-wöchigen Yoga Anfängerkurses mein.yoga-vidya.de/yoga-anfaengerkurs-video

Die sechste Kursstunde des zehnwöchigen Anfängerkurses. Du lernst über Prana, die Lebensenergie. Sukaev Bretz gibt dir einige Tipps für mehr Energie im Alltag. Anschließend führen Sukadev und Bhaskara dich in eine Yogastunde. Du lernst insbesondere Kapalabhati, die Schnellatmung, eine Atembung für mehr Energie und Freude. Du lernst auch einige Vorübungen für den Kopfstand: Armmuskel-Übungen, Delphin, Ellbogenstand. Folgende Übungen praktizierst du: Anfangsentspannung, Om Kapalabhati, Surya Namaskar (Sonnengruß), Kopfstand Vorübungen (Ellbogenstand, Delphin, Hund), Schulterstand, Pflug, Fisch, Vorwärtsbeuge, seitliche schiiefe Ebene, Kobra, Heuschrecke, Halbmond, Stellung des Kindes, Drehsitz. Tiefenentspannung: Yoga Nidra Variation - Ausdehnungs-Entspannung. Kurze Meditation: Ajna Chakra Licht-Meditation - Meditation für Hebung des Bewusstseins und für Zugang zur Intuition. Om, Mantra. Mehr Yoga, Ayurveda und Meditation Videos unter mein.yoga-vidya.de/video . Mehr Infos zum Yoga, Yoga-Shop, Yoga-Artikel, Yoga Seminare und Yogalehrer Verzeichnis unter www.yoga-vidya.de. Alle Videos des 10-wöchigen Yoga Anfängerkurses mein.yoga-vidya.de/yoga-anfaengerkurs-video