MAHATMA GANDHI : Mohandas Karamchand Gandhi was born on October 2, 1869 in Porbandar, India. He became one of the most respected spiritual and political leaders of the 1900's. GandhiJI helped free the Indian people from British rule through nonviolent resistance, and is honored by Indians as the father of the Indian Nation.
The Indian people called Gandhiji 'Mahatma', meaning Great Soul. At the age of 13 Gandhi married Kasturba, a girl the same age. Their parents arranged the marriage. The Gandhis had four children. Gandhi studied law in London and returned to India in 1891 to practice. In 1893 he took on a one-year contract to do legal work in South Africa.
At the time the British controlled South Africa. When he attempted to claim his rights as a British subject he was abused, and soon saw that all Indians suffered similar treatment. Gandhi stayed in South Africa for 21 years working to secure rights for Indian people.
He developed a method of action based upon the principles of courage, nonviolence and truth called Satyagraha. He believed that the way people behave is more important than what they achieve. Satyagraha promoted nonviolence and civil disobedience as the most appropriate methods for obtaining political and social goals. In 1915 Gandhi returned to India. Within 15 years he became the leader of the Indian nationalist movement.
Using the principles of Satyagraha he led the campaign for Indian independence from Britain. Gandhi was arrested many times by the British for his activities in South Africa and India. He believed it was honorable to go to jail for a just cause. Altogether he spent seven years in prison for his political activities.
More than once Gandhi used fasting to impress upon others the need to be nonviolent. India was granted independence in 1947, and partitioned into India and Pakistan. Rioting between Hindus and Muslims followed. Gandhi had been an advocate for a united India where Hindus and Muslims lived together in peace.
On January 13, 1948, at the age of 78, he began a fast with the purpose of stopping the bloodshed. After 5 days the opposing leaders pledged to stop the fighting and Gandhi broke his fast. Twelve days later a Hindu fanatic, Nathuram Godse who opposed his program of tolerance for all creeds and religion assassinated him.

ABDUL KALAM:Born on 15th October 1931 at Rameswaram, in Tamil Nadu, Dr. Avul Pakir Jainulabdeen Abdul Kalam, specialized in Aero Engineering from Madras Institute of Technology.
He initially worked in DRDO in 1958 and then joined ISRO in 1963. Dr. Kalam has made significant contribution to Indian satellite and launch vehicles of ISRO and also in the missile programme of DRDO. As project Director, SLV-III, he contributed for the design, development and management of India’s first indigenous Satellite Launch Vehicle (SLV-III) to inject Rohini satellite in the near earth orbit. He was responsible for the evolution of ISRO’s launch vehicles programme and configurations. He rejoined DRDO in 1982 and conceived the Integrated Guided Missile Development Programme (IGMDP) for indigenous missiles.
He was Scientific Adviser to Defence Minister and Secretary, Department of Defence Research & Development from July 1992 to December 1999.
As Chairman, Technology Information, Forecasting and Assessment Council (TIFAC), he generated the Technology Vision 2020 documents – a road map for transforming India from Developing India to Developed India. He provided overall guidance to a number of Homegrown Technology Projects and major technology missions such as Sugar, Advanced Composites and Fly Ash utilization.
Dr. Kalam has served as the Principal Scientific Advisor to the Government of India, in the rank of Cabinet Minister, from November 1999 to November 2001. He was primarily responsible for evolving policies, strategies and missions for generation of innovations and support systems for multiple applications. Also, generating science and technology task in strategic, economic and social sectors in partnership with Government departments, institutions and industry. Dr. Kalam was also the Chairman, Ex-officio, of the Scientific Advisory Committee to the Cabinet (SAC-C).
Dr. Kalam took up academic pursuit as Professor, Technology & Societal Transformation at Anna University, Chennai and involved in teaching and research tasks. Above all he is on his mission to ignite the young minds for national development by meeting high school students across the country.
Dr. Kalam was conferred with the Degree of Doctor of Science (D.Sc. Honoris Causa) by 30 universities/academic institutions. He is recipient of several awards including the Indira Gandhi Award for National Integration 1997.
Dr. A.P.J. Abdul Kalam has been awarded Padma Bhushan in 1981, Padma Vibhushan in 1990 and BHARAT RATNA in 1997. saw that all Indians suffered similar treatment. Gandhi stayed in South Africa for 21 years working to secure rights for Indian people.
He developed a method of action based upon the principles of courage, nonviolence and truth called Satyagraha. He believed that the way people behave is more important than what they achieve. Satyagraha promoted nonviolence and civil Srinivasa Ramanujan

RAMANUJAN:It is one of the most romantic stories in the history of mathematics: in 1913, the English mathematician G. H. Hardy received a strange letter from an unknown clerk in Madras, India. The ten-page letter contained about 120 statements of theorems on infinite series, improper integrals, continued fractions, and number theory (Here is a .dvi file with a sample of these results). Every prominent mathematician gets letters from cranks, and at first glance Hardy no doubt put this letter in that class. But something about the formulas made him take a second look, and show it to his collaborator J. E. Littlewood. After a few hours, they concluded that the results "must be true because, if they were not true, no one would have had the imagination to invent them".
Thus was Srinivasa Ramanujan (1887-1920) introduced to the mathematical world. Born in South India, Ramanujan was a promising student, winning academic prizes in high school. But at age 16 his life took a decisive turn after he obtained a book titled A Synopsis of Elementary Results in Pure and Applied Mathematics. The book was simply a compilation of thousands of mathematical results, most set down with little or no indication of proof. It was in no sense a mathematical classic; rather, it was written as an aid to coaching English mathematics students facing the notoriously difficult Tripos examination, which involved a great deal of wholesale memorization. But in Ramanujan it inspired a burst of feverish mathematical activity, as he worked through the book's results and beyond. Unfortunately, his total immersion in mathematics was disastrous for Ramanujan's academic career: ignoring all his other subjects, he repeatedly failed his college exams.
As a college dropout from a poor family, Ramanujan's position was precarious. He lived off the charity of friends, filling notebooks with mathematical discoveries and seeking patrons to support his work. Finally he met with modest success when the Indian mathematician Ramachandra Rao provided him with first a modest subsidy, and later a clerkship at the Madras Port Trust. During this period Ramanujan had his first paper published, a 17-page work on Bernoulli numbers that appeared in 1911 in the Journal of the Indian Mathematical Society. Still no one was quite sure if Ramanujan was a real genius or a crank. With the encouragement of friends, he wrote to mathematicians in Cambridge seeking validation of his work. Twice he wrote with no response; on the third try, he found Hardy.
Hardy wrote enthusiastically back to Ramanujan, and Hardy's stamp of approval improved Ramanujan's status almost immediately. Ramanujan was named a research scholar at the University of Madras, receiving double his clerk's salary and required only to submit quarterly reports on his work. But Hardy was determined that Ramanujan be brought to England. Ramanujan's mother resisted at first--high-caste Indians shunned travel to foreign lands--but finally gave in, ostensibly after a vision. In March 1914, Ramanujan boarded a steamer for England.
Ramanujan's arrival at Cambridge was the beginning of a very successful five-year collaboration with Hardy. In some ways the two made an odd pair: Hardy was a great exponent of rigor in analysis, while Ramanujan's results were (as Hardy put it) "arrived at by a process of mingled argument, intuition, and induction, of which he was entirely unable to give any coherent account". Hardy did his best to fill in the gaps in Ramanujan's education without discouraging him. He was amazed by Ramanujan's uncanny formal intuition in manipulating infinite series, continued fractions, and the like: "I have never met his equal, and can compare him only with Euler or Jacobi."
One remarkable result of the Hardy-Ramanujan collaboration was a formula for the number p(n) of partitions of a number n. A partition of a positive integer n is just an expression for n as a sum of positive integers, regardless of order. Thus p(4) = 5 because 4 can be written as 1+1+1+1, 1+1+2, 2+2, 1+3, or 4. The problem of finding p(n) was studied by Euler, who found a formula for the generating function of p(n) (that is, for the infinite series whose nth term is p(n)xn). While this allows one to calculate p(n) recursively, it doesn't lead to an explicit formula. Hardy and Ramanujan came up with such a formula (though they only proved it works asymptotically; Rademacher proved it gives the exact value of p(n)).
Ramanujan's years in England were mathematically productive, and he gained the recognition he hoped for. Cambridge granted him a Bachelor of Science degree "by research" in 1916, and he was elected a Fellow of the Royal Society (the first Indian to be so honored) in 1918. But the alien climate and culture took a toll on his health. Ramanujan had always lived in a tropical climate and had his mother (later his wife) to cook for him: now he faced the English winter, and he had to do all his own cooking to adhere to his caste's strict dietary rules. Wartime shortages only made things worse. In 1917 he was hospitalized, his doctors fearing for his life. By late 1918 his health had improved; he returned to India in 1919. But his health failed again, and he died the next year.
Besides his published work, Ramanujan left behind several notebooks, which have been the object of much study. The English mathematician G. N. Watson wrote a long series of papers about them. More recently the American mathematician Bruce C. Berndt has written a multi-volume study of the notebooks. In 1997 The Ramanujan Journal was launched to publish work "in areas of mathematics influenced by Ramanujan".

SUBASH CHANDRA BOSE:Subhas Chandra Bose, affectionately called as Netaji, was one of the most prominent leaders of Indian freedom struggle. Though Mahatma Gandhi and Jawaharlal Nehru have garnered much of the credit for successful culmination of Indian freedom struggle, the contribution of Subash Chandra Bose is no less. He has been denied his rightful place in the annals of Indian history. He founded Indian National Army (Azad Hind Fauj) to overthrow British Empire from India and came to acquire legendary status among Indian masses. Subhas Chandra Bose was born on January 23, 1897 in Cuttack, Orissa. His father Janaki Nath Bose was a famous lawyer and his mother Prabhavati Devi was a pious and religious lady. Subhas Chandra Bose was the ninth child among fourteen siblings. Subhas Chandra Bose was a brilliant student right from the childhood. He topped the matriculation examination of Calcutta province and graduated with a First Class in Philosophy from the Scottish Churches College in Calcutta. He was strongly influenced by Swami Vivekananda's teachings and was known for his patriotic zeal as a student. To fulfill his parents wishes he went to England in 1919 to compete for Indian Civil Services. In England he appeared for the Indian Civil Service competitive examination in 1920, Aryabhata is also known as Aryabhata I to distinguish him from the later mathematician of the same name who lived about 400 years later. Al-Biruni has not helped in understanding Aryabhata's life, for he seemed to believe that there were two different mathematicians called Aryabhata living at the same time. He therefore created a confusion of two different Aryabhatas which was not clarified until 1926 when B Datta showed that al-Biruni's two Aryabhatas were one and the same person.
We know the year of Aryabhata's birth since he tells us that he was twenty-three years of age when he wrote Aryabhatiya which he finished in 499. We have given Kusumapura, thought to be close to Pataliputra (which was refounded as Patna in Bihar in 1541), as the place of Aryabhata's birth but this is far from certain, as is even the location of Kusumapura itself. As Parameswaran writes in [26]:-
... no final verdict can be given regarding the locations of Asmakajanapada and Kusumapura.
We do know that Aryabhata wrote Aryabhatiya in Kusumapura at the time when Pataliputra was the capital of the Gupta empire and a major centre of learning, but there have been numerous other places proposed by historians as his birthplace. Some conjecture that he was born in south India, perhaps Kerala, Tamil Nadu or Andhra Pradesh, while others conjecture that he was born in the north-east of India, perhaps in Bengal. In [8] it is claimed that Aryabhata was born in the Asmaka region of the Vakataka dynasty in South India although the author accepted that he lived most of his life in Kusumapura in the Gupta empire of the north. However, giving Asmaka as Aryabhata's birthplace rests on a comment made by Nilakantha Somayaji in the late 15th century. It is now thought by most historians that Nilakantha confused Aryabhata with Bhaskara I who was a later commentator on the Aryabhatiya.
We should note that Kusumapura became one of the two major mathematical centres of India, the other being Ujjain. Both are in the north but Kusumapura (assuming it to be close to Pataliputra) is on the Ganges and is the more northerly. Pataliputra, being the capital of the Gupta empire at the time of Aryabhata, was the centre of a communications network which allowed learning from other parts of the world to reach it easily, and also allowed the mathematical and astronomical advances made by Aryabhata and his school to reach across India and also eventually into the Islamic world.
As to the texts written by Aryabhata only one has survived. However Jha claims in [21] that:-
... Aryabhata was an author of at least three astronomical texts and wrote some free stanzas as well.
The surviving text is Aryabhata's masterpiece the Aryabhatiya which is a small astronomical treatise written in 118 verses giving a summary of Hindu mathematics up to that time. Its mathematical section contains 33 verses giving 66 mathematical rules without proof. The Aryabhatiya contains an introduction of 10 verses, followed by a section on mathematics with, as we just mentioned, 33 verses, then a section of 25 verses on the reckoning of time and planetary models, with the final section of 50 verses being on the sphere and eclipses.
There is a difficulty with this layout which is discussed in detail by van der Waerden in [35]. Van der Waerden suggests that in fact the 10 verse Introduction was written later than the other three sections. One reason for believing that the two parts were not intended as a whole is that the first section has a different meter to the remaining three sections. However, the problems do not stop there. We said that the first section had ten verses and indeed Aryabhata titles the section Set of ten giti stanzas. But it in fact contains eleven giti stanzas and two arya stanzas. Van der Waerden suggests that three verses have been added and he identifies a small number of verses in the remaining sections which he argues have also been added by a member of Aryabhata's school at Kusumapura.
The mathematical part of the Aryabhatiya covers arithmetic, algebra, plane trigonometry and spherical trigonometry. It also contains continued fractions, quadratic equations, sums of power series and a table of sines. Let us examine some of these in a little more detail.
First we look at the system for representing numbers which Aryabhata invented and used in the Aryabhatiya. It consists of giving numerical values to the 33 consonants of the Indian alphabet to represent 1, 2, 3, ... , 25, 30, 40, 50, 60, 70, 80, 90, 100. The higher numbers are denoted by these consonants followed by a vowel to obtain 100, 10000, .... In fact the system allows numbers up to 1018to be represented with an alphabetical notation. Ifrah in [3] argues that Aryabhata was also familiar with numeral symbols and the place-value system. He writes in [3]:-
... it is extremely likely that Aryabhata knew the sign for zero and the numerals of the place value system. This supposition is based on the following two facts: first, the invention of his alphabetical counting system would have been impossible without zero or the place-value system; secondly, he carries out calculations on square and cubic roots which are impossible if the numbers in question are not written according to the place-value system and zero.
Next we look briefly at some algebra contained in the Aryabhatiya. This work is the first we are aware of which examines integer solutions to equations of the form by = ax + c and by = ax - c, where a, b, c are integers. The problem arose from studying the problem in astronomy of determining the periods of the planets. Aryabhata uses the kuttaka method to solve problems of this type. The word kuttaka means "to pulverise" and the method consisted of breaking the problem down into new problems where the coefficients became smaller and smaller with each step. The method here is essentially the use of the Euclidean algorithm to find the highest common factor of a and b but is also related to continued fractions.
Aryabhata gave an accurate approximation for π. He wrote in the Aryabhatiya the following:-
Add four to one hundred, multiply by eight and then add sixty-two thousand. the result is approximately the circumference of a circle of diameter twenty thousand. By this rule the relation of the circumference to diameter is given.
This gives π = 62832/20000 = 3.1416 which is a surprisingly accurate value. In fact π = 3.14159265 correct to 8 places. If obtaining a value this accurate is surprising, it is perhaps even more surprising that Aryabhata does not use his accurate value for π but prefers to use √10 = 3.1622 in practice. Aryabhata does not explain how he found this accurate value but, for example, Ahmad [5] considers this value as an approximation to half the perimeter of a regular polygon of 256 sides inscribed in the unit circle. However, in [9] Bruins shows that this result cannot be obtained from the doubling of the number of sides. Another interesting paper discussing this accurate value of π by Aryabhata is [22] where Jha writes:-
Aryabhata I's value of π is a very close approximation to the modern value and the most accurate among those of the ancients. There are reasons to believe that Aryabhata devised a particular method for finding this value. It is shown with sufficient grounds that Aryabhata himself used it, and several later Indian mathematicians and even the Arabs adopted it. The conjecture that Aryabhata's value of π is of Greek origin is critically examined and is found to be without foundation. Aryabhata discovered this value independently and also realised that π is an irrational number. He had the Indian background, no doubt, but excelled all his predecessors in evaluating π. Thus the credit of discovering this exact value of π may be ascribed to the celebrated mathematician, Aryabhata I.
We now look at the trigonometry contained in Aryabhata's treatise. He gave a table of sines calculating the approximate values at intervals of 90/24 = 3 45'. In order to do this he used a formula for sin(n+1)x - sin nx in terms of sin nx and sin (n-1)x. He also introduced the versine (versin = 1 - cosine) into trigonometry.
Other rules given by Aryabhata include that for summing the first n integers, the squares of these integers and also their cubes. Aryabhata gives formulae for the areas of a triangle and of a circle which are correct, but the formulae for the volumes of a sphere and of a pyramid are claimed to be wrong by most historians. For example Ganitanand in [15] describes as "mathematical lapses" the fact that Aryabhata gives the incorrect formula V = Ah/2 for the volume of a pyramid with height h and triangular base of area A. He also appears to give an incorrect expression for the volume of a sphere. However, as is often the case, nothing is as straightforward as it appears and Elfering (see for example [13]) argues that this is not an error but rather the result of an incorrect translation.
This relates to verses 6, 7, and 10 of the second section of the Aryabhatiya and in [13] Elfering produces a translation which yields the correct answer for both the volume of a pyramid and for a sphere. However, in his translation Elfering translates two technical terms in a different way to the meaning which they usually have. Without some supporting evidence that these technical terms have been used with these different meanings in other places it would still appear that Aryabhata did indeed give the incorrect formulae for these volumes.
We have looked at the mathematics contained in the Aryabhatiya but this is an astronomy text so we should say a little regarding the astronomy which it contains. Aryabhata gives a systematic treatment of the position of the planets in space. He gave the circumference of the earth as 4 967 yojanas and its diameter as 1 5811/24 yojanas. Since 1 yojana = 5 miles this gives the circumference as 24 835 miles, which is an excellent approximation to the currently accepted value of 24 902 miles. He believed that the apparent rotation of the heavens was due to the axial rotation of the Earth. This is a quite remarkable view of the nature of the solar system which later commentators could not bring themselves to follow and most changed the text to save Aryabhata from what they thought were stupid errors!
Aryabhata gives the radius of the planetary orbits in terms of the radius of the Earth/Sun orbit as essentially their periods of rotation around the Sun. He believes that the Moon and planets shine by reflected sunlight, incredibly he believes that the orbits of the planets are ellipses. He correctly explains the causes of eclipses of the Sun and the Moon. The Indian belief up to that time was that eclipses were caused by a demon called Rahu. His value for the length of the year at 365 days 6 hours 12 minutes 30 seconds is an overestimate since the true value is less than 365 days 6 hours.
Bhaskara I who wrote a commentary on the Aryabhatiya about 100 years later wrote of Aryabhata:-
Aryabhata is the master who, after reaching the furthest shores and plumbing the inmost depths of the sea of ultimate knowledge of mathematics, kinematics and spherics, handed over the three sciences to the learned world.
and came out fourth in order of merit. However, Subhas Chandra Bose was deeply disturbed by the Jallianwalla Bagh massacre, and left his Civil Services apprenticeship midway to return to India in 1921After returning to India Netaji Subhash Chandra Bose came under the influence of Mahatma Gandhi and joined the Indian National Congress. On Gandhiji's instructions, he started working under Deshbandhu Chittaranjan Das, whom he later acknowledged his political guru. Soon he showed his leadership mettle and gained his way up in the Congress' hierarchy. In 1928 the Motilal Nehru Committee appointed by the Congress declared in favour of Domination Status, but Subhas Chandra Bose along with Jawaharlal Nehru opposed it, and both asserted that they would be satisfied with nothing short of complete independence for India. Subhas also announced the formation of the Independence League. Subhas Chandra Bose was jailed during Civil Disobedience movement in 1930. He was released in 1931 after Gandhi-Irwin pact was signed. He protested against the Gandhi-Irwin pact and opposed the suspension of Civil Disobedience movement specially when Bhagat Singh and his associates were hanged.Subash Chandra Bose was soon arrested again under the infamous Bengal Regulation. After an year he was released on medical grounds and was banished from India to Europe. He took steps to establish centres in different European capitals with a view to promoting politico-cultural contacts between India and Europe. Defying the ban on his entry to India, Subash Chandra Bose returned to India and was again arrested and jailed for a year. After the General Elections of 1937, Congress came to power in seven states and Subash Chandra Bose was released. Shortly afterwards he was elected President of the Haripura Congress Session in 1938. During his term as Congress President, he talked of planning in concrete terms, and set up a National planning Committee in October that year. At the end of his first term, the presidential election to the Tripuri Congress session took place early 1939. Subhas Chandra Bose was re-elected, defeating Dr. Pattabhi Sitaramayya who had been backed by Mahatma Gandhi and the Congress Working Committee. Clouds of World War II were on the horizon and he brought a resolution to give the British six months to hand India over to the Indians, failing which there would be a revolt. There was much opposition to his rigid stand, and he resigned from the post of president and formed a progressive group known as the Forward Block.Subhas Chandra Bose now started a mass movement against utilizing Indian resources and men for the great war. There was a tremendous response to his call and he was put under house arrest in Calcutta. In January 1941, Subhas Chandra Bose disappeared from his home in Calcutta and reached Germany via Afghanistan. Working on the maxim that "an enemy's enemy is a friend", he sought cooperation of Germany and Japan against British Empire. In January 1942, he began his regular broadcasts from Radio Berlin, which aroused tremendous enthusiasm in India. In July 1943, he arrived in Singapore from Germany. In Singapore he took over the reins of the Indian Independence Movement in East Asia from Rash Behari Bose and organised the Azad Hind Fauj (Indian National Army) comprising mainly of Indian prisoners of war. He was hailed as Netaji by the Army as well as by the Indian civilian population in East Asia. Azad Hind Fauj proceeded towards India to liberate it from British rule. Enroute it lliberated Andeman and Nicobar Islands. The I.N.A. Head quarters was shifted to Rangoon in January 1944. Azad Hind Fauj crossed the Burma Border, and stood on Indian soil on March 18 ,1944.However, defeat of Japan and Germany in the Second World War forced INA to retreat and it could not achieve its objective. Subhas Chandra Bose was reportedly killed in an air crash over Taipeh, Taiwan (Formosa) on August 18, 1945. Though it is widely believed that he was still alive after the air crash not much information could be found about him.

SAROJINI NAIDU:She was the first Indian woman to become the President of the Indian National Congress and the first woman to become the governor of a state in India.Sarojini Naidu was a distinguished poet, renowned freedom fighter and one of the great orators of her time. She was famously known as Bharatiya Kokila (The Nightingale of India). Sarojini Naidu was the first Indian woman to become the President of the Indian National Congress and the first woman to become the governor of a state in India.Sarojini Naidu was born on February 13, 1879. Her father Aghoranath Chattopadhyaya was a scientist and philosopher. He was the founder of the Nizam College, Hyderabad. Sarojini Naidu's mother Barada Sundari Devi was a poetess and used to write poetry in Bengali. Sarojini Naidu was the eldest among the eight siblings. One of her brothers Birendranath was a revolutionary and her other brother Harindranath was a poet, dramatist, and actor.Sarojini Naidu was a brilliant student. She was proficient in Urdu, Telugu, English, Bengali, and Persian. At the age of twelve, Sarojini Naidu attained national fame when she topped the matriculation examination at Madras University. Her father wanted her to become a mathematician or scientist but Sarojini Naidu was interested in poetry. She started writing poems in English. Impressed by her poetry, Nizam of Hyderabad, gave her scholarship to study abroad. At the age of 16, she traveled to England to study first at King's College London and later at Girton College, Cambridge. There she met famous laureates of her time such as Arthur Simon and Edmond Gausse. It was Gausse who convinced Sarojini to stick to Indian themes-India's great mountains, rivers, temples, social milieu, to express her poetry. She depicted contemporary Indian life and events. Her collections "The golden threshold (1905)", "The bird of time (1912)", and "The broken wing (1912)" attracted huge Indian and English readership. At the age of 15, she met Dr. Govindarajulu Naidu and fell in love with him. a non-brahmin, and a doctor by profession. After finishing her studies at the age of 19, she married him during the time when inter-caste marriages were not allowed. It was a revolutionary step but Sarojini's father fully supported her in her endeavour. Sarojini Naidu had a happy married life and had four children: Jayasurya, Padmaj, Randheer, and Leilamani. Sarojini Naidu joined the Indian national movement in the wake of partition of Bengal in 1905. She came into contact with Gopal Krishna Gokhale, Rabindranath Tagore, Muhammad Ali Jinnah, Annie Besant, C.P.Rama Swami Iyer, Gandhiji and Jawaharlal Nehru. She awakened the women of India. She brought them out of the kitchen. She traveled from state to state, city after city and asked for the rights of the women. She re-established self-esteem within the women of India. In 1925, Sarojini Naidu presided over the annual session of Indian National Congress at Kanpur. Sarojini Naidu played a leading role during the Civil Disobedience Movement and was jailed along with Gandhiji and other leaders. In 1942, Sarojini Naidu was arrested during the "Quit India" movement and was jailed for 21 months with Gandhiji. She shared a very warm relationship with Gandhiji and used to call him "Mickey Mouse". After Independence, Sarojini Naidu became the Governor of Uttar Pradesh. She was India's first woman governor. Sarojini Naidu died in office on March 2 ,1949.

SIR C.V.RAMAN:He was the first Indian scholar who studied wholly in India received the Nobel Prize. C.V. Raman is one of the most renowned scientists produced by India. His full name was Chandrasekhara Venkata Raman. For his pioneering work on scattering of light, C.V. Raman won the Nobel Prize for Physics in 1930. Chandrashekhara Venkata Raman was born on November 7, 1888 in Tiruchinapalli, Tamil Nadu. He was the second child of Chandrasekhar Iyer and Parvathi Amma. His father was a lecturer in mathematics and physics, so he had an academic atmosphere at home. He entered Presidency College, Madras, in 1902, and in 1904 passed his B.A. examination, winning the first place and the gold medal in physics. In 1907, C.V. Raman passed his M.A. obtaining the highest distinctions.During those times there were not many opportunities for scientists in India. Therefore, Raman joined the Indian Finance Department in 1907. After his office hours, he carried out his experimental research in the laboratory of the Indian Association for the Cultivation of Science at Calcutta. He carried out research in acoustics and optics.In 1917, Raman was offered the position of Sir Taraknath Palit Professorship of Physics at Calcutta University. He stayed there for the next fifteen years. During his tenure there, he received world wide recognition for his work in optics and scattering of light. He was elected to the Royal Society of London in 1924 and the British made him a knight of the British Empire in 1929. In 1930, Sir C.V. Raman was awarded with Nobel Prize in Physics for his work on scattering of light. The discovery was later christened as "Raman Effect".In 1934, C.V. Raman became the director of the newly established Indian Institute of Sciences in Bangalore, where two years later he continued as a professor of physics. Other investigations carried out by Raman were: his experimental and theoretical studies on the diffraction of light by acoustic waves of ultrasonic and hypersonic frequencies (published 1934-1942), and those on the effects produced by X-rays on infrared vibrations in crystals exposed to ordinary light. In 1947, he was appointed as the first National Professor by the new government of Independent India. He retired from the Indian Institute in 1948 and a year later he established the Raman Research Institute in Bangalore, where he worked till his death.Sir C.V. Raman died on November 21, 1970.

B.R.AMBEDKAR:Dr. B.R. Ambedkar was elected as the chairman of the drafting committee that was constituted by the Constituent Assembly to draft a constitution for the independent India; he was the first Law Minister of India; conferred Bharat Ratna in 1990.Dr. B.R. Ambedkar is viewed as messiah of dalits and downtrodden in India. He was the chairman of the drafting committee that was constituted by the Constituent Assembly in 1947 to draft a constitution for the independent India. He played a seminal role in the framing of the constitution. Bhimrao Ambedkar was also the first Law Minister of India. For his yeoman service to the nation, B.R. Ambedkar was bestowed with Bharat Ratna in 1990.Dr.Bhimrao Ambedkar was born on April 14, 1891 in Mhow (presently in Madhya Pradesh). He was the fourteenth child of Ramji and Bhimabai Sakpal Ambavedkar. B.R. Ambedkar belonged to the "untouchable" Mahar Caste. His father and grandfather served in the British Army. In those days, the government ensured that all the army personnel and their children were educated and ran special schools for this purpose. This ensured good education for Bhimrao Ambedkar, which would have otherwise been denied to him by the virtue of his caste.Bhimrao Ambedkar experienced caste discrimination right from the childhood. After his retirement, Bhimrao's father settled in Satara Maharashtra. Bhimrao was enrolled in the local school. Here, he had to sit on the floor in one corner in the classroom and teachers would not touch his notebooks. In spite of these hardships, Bhimrao continued his studies and passed his Matriculation examination from Bombay University with flying colours in 1908. Bhim Rao Ambedkar joined the Elphinstone College for further education. In 1912, he graduated in Political Science and Economics from Bombay University and got a job in Baroda.In 1913, Bhimrao Ambedkar lost his father. In the same year Maharaja of Baroda awarded scholarship to Bhim Rao Ambedkar and sent him to America for further studies. Bhimrao reached New York in July 1913. For the first time in his life, Bhim Rao was not demeaned for being a Mahar. He immersed himself in the studies and attained a degree in Master of Arts and a Doctorate in Philosophy from Columbia University in 1916 for his thesis "National Dividend for India: A Historical and Analytical Study." From America, Dr.Ambedkar proceeded to London to study economics and political science. But the Baroda government terminated his scholarship and recalled him back.The Maharaja of Baroda appointed Dr. Ambedkar as his political secretary. But no one would take orders from him because he was a Mahar. Bhimrao Ambedkar returned to Bombay in November 1917. With the help of Shahu Maharaj of Kolhapur, a sympathizer of the cause for the upliftment of the depressed classes, he started a fortnightly newspaper, the "Mooknayak" (Dumb Hero) on January 31, 1920. The Maharaja also convened many meetings and conferences of the "untouchables" which Bhimrao addressed. In September 1920, after accumulating sufficient funds, Ambedkar went back to London to complete his studies. He became a barrister and got a Doctorate in science.After completing his studies in London, Ambedkar returned to India. In July 1924, he founded the Bahishkrit Hitkaraini Sabha (Outcastes Welfare Association). The aim of the Sabha was to uplift the downtrodden socially and politically and bring them to the level of the others in the Indian society. In 1927, he led the Mahad March at the Chowdar Tank at Colaba, near Bombay, to give the untouchables the right to draw water from the public tank where he burnt copies of the 'Manusmriti' publicly.In 1929, Ambedkar made the controversial decision to co-operate with the all-British Simon Commission which was to look into setting up a responsible Indian Government in India. The Congress decided to boycott the Commission and drafted its own version of a constitution for free India. The Congress version had no provisions for the depressed classes. Ambedkar became more skeptical of the Congress's commitment to safeguard the rights of the depressed classes.When a separate electorate was announced for the depressed classes under Ramsay McDonald 'Communal Award', Gandhiji went on a fast unto death against this decision. Leaders rushed to Dr. Ambedkar to drop his demand. On September 24, 1932, Dr. Ambedkar and Gandhiji reached an understanding, which became the famous Poona Pact. According to the pact the separate electorate demand was replaced with special concessions like reserved seats in the regional legislative assemblies and Central Council of States.Dr. Ambedkar attended all the three Round Table Conferences in London and forcefully argued for the welfare of the "untouchables". Meanwhile, British Government decided to hold provincial elections in 1937. Dr. B.R. Ambedkar set up the "Independent Labor Party" in August 1936 to contest the elections in the Bombay province. He and many candidates of his party were elected to the Bombay Legislative Assembly.In 1937, Dr. Ambedkar introduced a Bill to abolish the "khoti" system of land tenure in the Konkan region, the serfdom of agricultural tenants and the Mahar "watan" system of working for the Government as slaves. A clause of an agrarian bill referred to the depressed classes as "Harijans," or people of God. Bhimrao was strongly opposed to this title for the untouchables. He argued that if the "untouchables" were people of God then all others would be people of monsters. He was against any such reference. But the Indian National Congress succeeded in introducing the term Harijan. Ambedkar felt bitter that they could not have any say in what they were called.In 1947, when India became independent, the first Prime Minister Pt. Jawaharlal Nehru, invited Dr. Bhimrao Ambedkar, who had been elected as a Member of the Constituent Assembly from Bengal, to join his Cabinet as a Law Minister. The Constituent Assembly entrusted the job of drafting the Constitution to a committee and Dr. Ambedkar was elected as Chairman of this Drafting Committee. In February 1948, Dr. Ambedkar presented the Draft Constitution before the people of India; it was adopted on November 26, 1949.

SWAMI VIVEKANANDA:The valiant monk who proclaimed in America the greatness of Hinduism and of Indian culture at a time when the West regarded India as a land of barbarians. The beloved disciple of Sri Ramakrishna Paramahamsa.He was the living embodiment of sacrifice and dedicated his life to the country and yearned for the progress of the poor, the helpless and the downtrodden. He was the great thinker and mighty man of action whose ringing words galvanized the slumbering Indians. For ages to come he will be a source of inspiration.

"Brothers and sisters, the long night is at last drawing to a close. Miseries and sorrows are disappearing. Ours is a sacred country. She is gradually waking up, thanks to the fresh breeze all around. Her might no one can overcome."
"Are you prepared for all sacrifices for the sake of our motherland? If you are, then you can rid the land of poverty and ignorance. Do you know that millions of our countrymen are starving and miserable? Do you feel for them? Do you so much as shed a tear for them?"
"Have you the courage to face any hurdles, however formidable? Have you the determination to pursue your goal, even if those near and dear to you oppose you? You can be free men only if you have confidence in yourselves. You should develop a strong physique. You should shape your mind through study and mediation. Only then will victory be yours."
"I loved my motherland dearly before I went to America and England. After my return, every particle of the dust of this land seems sacred to me."
Do you know who carried this message to every nook and corner in the whole continent of Asia? It was Swami VivekandaSpirited but Mischievous .

He came to be known as Swami Vivekanda only when he became a sannyasi or monk. His parents called him Narendra. His father was Vishwantha Datta and his mother Bhuvaneshwari Devi. Narendra was born on 12th January 1863 in Calcutta. As a child he was very lively and naughty.
When Narendra stepped into boyhood, his naughtiness grew. He was a natural leader of the children in the neighborhood. His companions bowed to his decision always. Once a landlord threatened the children saying, "There is a demon in the tree and he swallows children." Narendra was not impressed by this threat. He settled down on a branch. The other boys took to their heels. Narendra waited for several hours, but the demon did not appear. So, he declared that the landlord's story was a spoof. Narendra loved to tease his sisters. Meditation, too, was a sport to him. But as he meditated he became oblivious of the whole world. Not even a lizard or a snake moving near him could disturb his concentration.
Even as a child Narendra had great respect for sannyasis or ascetics. He would give away anything to anybody if asked for. On his birthday, he would wear new clothes, wouldn't he? If a beggar asked for alms he would give away the new clothes. From that day, his mother would lock him up in a room whenever a beggar passed by the house. But every beggar knew Narendra's nature very well. So beggars would stand near the window of Narendra's room. He would throw to them anything he had. The spirit of sacrifice and renunciation was already blossoming in him.
In her leisure time his mother would tell him the story of the Ramayana. He could not sleep unless she told him a story. Then he would be all ears, forgetting his study and play. He had great reverence for Lord Hanuman. Once he sat before the idol of Lord Shiva, with his body all smeared with ash. His perplexed mother asked him, "Naren, what's all this?" He smiled and said, "Mother, I'm Lord Shiva." The mother feared that her son would become a sannyasi, like his grandfather.

Narendra's father was a lawyer. So every day his house used to be crowded with his clients belonging to different castes. The house was like an inn; the clients had breakfast and lunch there. It was the custom to provide the guests with hukkas (long pipes) o smoke after food. There was a different pipe for clients of each caste. Narendra wondered what would happen if he smoked the pipe mean for people of a different caste. Finally he experimented nothing untoward happened. He concluded that caste had no meaning.
The maxim "The child is father of the man" was entirely true of the compassionate boy, Narendra. Once there was a display of physical exercises in a localgymnasium. Accidentally an iron bar fell on a sailor among the spectators. He fell down unconscious. The people who had gathered there ran away lest the police should question them. Narendra, with the help of two friends of his, gave the wounded sailor first aid. Then he took him to a doctor. He even raised some money for the wounded man. On another occasion Narendra pulled out one of his friends who had been caught under the wheel of a coach drawn by horses. Likewise he helped a little boy who was a total stranger. The boy was lying on a road with high fever. He took him home. Narendra never knew what fear was.
It was not that Narendra excelled only in sports; he was quick and alert in his studies as well. After a single reading he could remember any lesson. His memory was amazing. Concentration was the key to his success in studies.

Whenever Vishwanath Datta found time he would give his son advice. "You need fear no one so long as you keep to the path of truth and Dharma (Virtue). One should not be browbeaten. One should guard one's self-respect. Love of one's religion should not mean hatred of others religions. Patriotism is essential for man's welfare. Foreign enemies may invade a country, but they cannot take away people's ancient and potent culture." He loved to listen to his son's sweet voice. Narendra's face would become radiant when he sang devotional songs.
His mother was dear to Narendra as his own life, and to him she was a veritable goddess. In his eyes, there was no one as ready to make sacrifices as the mother. She must have the highest place not only in the home but also in society. He had great respect for his father too. But this did not come in the way of his freedom and independent thinking. He gave expression to what he felt even about his father. "Hospitality is certainly a great virtue. But is it right to feed the lazy? Is it right to provide them with cigarette and pipe to smoke?" This he would often question his father. But his father would say, "You do not understand their misery, my boy. When they much tobacco, they at least for a while forget the bitterness of their life."
By 1880, Narendra passed his Matriculation and Entrance Examination. He joined a college. Day by day, his thirst for knowledge increased. He would borrow from the library books not related to the prescribed courses and read them, and so satisfy his thirst. HE was particularly fascinated by the secrets of God's creation. Apart from history and science, he was well read in Western philosophy. As he advanced in his studies, his thinking faculty developed.Doubts anduncertainties overtook him. He gave up blind beliefs but could not realize the Truth.
He placed his doubts before eminent scholars and sought their guidance. These scholars excelled in debate. But their logic did not convince Narendra. Their line of thinking was stale. It did not convince him, for none of them had direct experience of God.

Sri Ramakrishna was a priest in the temple of Goddess Kali. He was not a scholar. But he was a great devotee. It was being said of him that he had realized God. Scholars who went to him became his disciples. Once, Narendra went with his friends to Dakshineswar to see him. Sri Ramakrishna sat surrounded by his disciples; he was immersed in discussions about God. Narendra sat in a corner with his friends. All at once Sri Ramakrishna's mind was in turmoil. He was thrilled. Indistinct thoughts upset his mind. Memories of an earlier meeting seemed to stir in him. For some time he sat still as if in a trance. Narendra's attractive figure and shining eyes filled him with wonder. "Can you sing?" he asked Narendra. Narendra sang a couple of Bengali songs in a melodious voice. As he listened to the music, the Bhagavan went into a trance. After some time he took Narendra into a room. He patted Narendra on the back and said, "My child, why are you so late? I have grown weary, waiting for all these days. I wanted to share my experiences with the right person. You are not an ordinary man. You are Lord Vishnu in human form. Do you know how much I have been craving for you?" And he broke down.
Sri Ramakrishna's behavior puzzled Narendra. He thought the elderly man was mad. "Will you come again? Promise me you will", pleaded Ramakrishna. Eager to escape from him, Narendra said, "Yes".
After the Bhagavan finished his discourse Narendra asked him,"Have you seen God?" "Of course I have. I have seen him just as I'm looking at you. I have even talked to him. I can show him to you. But who is yearning to see God?" replied Ramakrishna. Narendra said to himself, "Till today no one had told me he had seen God. This m an looks mentally deranged; possibly he is even mad. However, it is not proper to judge without investigating."
A month passed. Narendra went alone to Dakshineswar. Ramakrishna was resting on a cot in his room. He was pleased to seen Narendra; him sits on his cot. He went into a trance and put his leg on Narendra's lap. Narendra forgot the outer world. He felt that he was dissolving. He shouted, "What's this you are doing to me? My parents are still alive. I should go back to them." Smilingly Sri Ramakrishna said, "Enough for today," and drew back his lap. Narendra became normal once again.

As days passed, each was attracted towards the other. Neither could bear to be parted from the other. It did not take a long time for Sri Ramakrishna to realize the greatness of Narendra. Moreover, he was guided by the will of Goddess Kali. But young Narendra would not accept Ramakrishna as his guru without a test. Ramakrishna used to say that, in order to realize God, one should give up the desire for money and women. One day Narendra hid a rupee under his pillow. Sri Rama krishna, who had gone out, came into the room and stretched himself on the cot. At once he jumped up as if bitten by a scorpion. When he shook the mattress, the rupee coin fell down. Later he came to know that it was the doing of Narendra.
Narendra was Ramakrishna's favorite disciple. But he would not accept as gospel truth all that Narendra said. Narendra was highly critical of people who worshipped idols. He rejected the theory of "Advaita" (monism). He had no faith in mystic experiences. Advaitic assertions such as "I am Brahman", "I am Shiva" did not impress Narendra.But Sri Ramakrishna would always bring him back to the right path by saying, "There are many roads to reach a destination. No one has the right to say that the path the other man takes is not the right one. It is improper to pass judgement on anything that one does not understand."
One day Sri Ramakrishna took Narendra to a secluded place. He said, "I have attained some powers after a long period of meditation. They will give whatever a man wants. I have given up all desire, and so I have no use for these powers. Shall I bestow these powers on you?" "But will they help me to realize the Self?" - asked Narendra. "No," said Sri Ramakrishna. "Then I do not want them. More than anything, I want to realize God." Narendra's reply filled Ramakrishna with joy. The Master had tested Narendra, and Narendra had passed the test.
Gradually Narendra turned towards renunciation, giving up all worldly desires. The parents came to know of this. He was then studying for his BA degree examination. They planned to bring him back to worldly life through marriage. Sri Ramakrishna became unhappy on hearing this. HE advised Narendra that if bound by family ties, he would not be able to serve mankind. At times, Narendra would lose faith in Ramakrishna would first touch him with his hands. Then Narendra would lose contact with the world around. When he regained consciousness he would surrender to his Guru's teaching. Thus the Guru gradually gifted all his powers to the disciple.
In 1884, Narendra passed the BA degree examination. A friend of his hosted a party. As Narendra was singing at the party, the news of his father's death came like a bolt from the blue.
Poverty hit the family immediately after the father's death. The moneylenders began to harass the family. Some of them even went to a court of law. Narendra wandered far and wide looking for a job. His clothes were tattered and torn; and it was difficult even to get one meal a day. Many a day he fasted so that his mother and his brothers and sisters might have something to eat. HE would tell them that he had eaten with a friend. Sometimes he would faint with hunger and fall down in the street. But in spite of such overwhelming misfortune he never lost faith in God. Sri Ramakrishna would console him saying, "You are here to serve mankind and do mother Kali's work. You should be brave."
One day he said to himself: "God gives whatever my Guru seeks. So it is best to seek my Guru's help." He went straight to his Guru and said, "On my behalf kindly pray before the Goddess to rid me of this poverty. She will give you whatever you wish for, won't she?" The Guru said, "My child, you have no faith in Her, why then will she listen to my prayer? You approach Her yourself. Then she will fulfil you need." So in the dead of night Narendra stood before the idol of Goddess Kali. He lost himself in deep meditation. He begged the Goddess, "O Mother, bestow on me the spirit of renunciation. Let me see you, that is all I beg of you." When he came out, the Guru asked, "Did you submit your prayer to Her? And what did She say?" Narendra said in dismay, "O! Forgot about it completely." "Then go back and ask Her," said the Guru. Again he forgot to speak about his poverty in his prayer to the Goddess. Again the Guru sent him. Back came Narendra and the same thing happened. The Guru's joy knew no bounds. "My child, you should not crave for only food and clothes. They are not the ultimate goals of man. Have faith in God. He will look after the welfare of your family," said the Guru.
Later Narendra took up the profession of teaching. For some time he taught in the Vidyasagar School. Now the family had at least enough food. While he worked as a teacher he continued his study of law. His Guru's health broke down. Sri Rama krishna developed a tumor in the throat. Narendra gave up both his hob and his studies and devoted all his time to nursing his Master.
Once, while Narendra was in meditation he shouted, "Where is my body?" Others had to touch his body and convince him of its existence. When Sri Ramakrishna heard this episode, he was happy that at last his desire to find a worthy disciple had been fulfilled

While Swamiji was travelling by train, in Rajasthan an interesting incident took place. He was resting in a second class compartment. Two Englishmen were profusely hurling abuses at him. They were under the impression that the Swamiji did not know English. When the train reached the station. Swamiji asked an official, in English, for a glass of water. The Englishmen were surprised; they asked Swamiji why he was silent though he could understand them. Swamiji snapped back, "This is not the first time I have met fools." The Englishmen were enraged, but Swamiji's formidable physique silenced them.
During his travel, Swamiji could travel by train only if somebody bought him his ticket. Otherwise, he had to travel on foot. He had to starve most of the time for he had no money. Once it happened that a merchant travelling with him was helping himself to varieties of eatables. Swamiji was hungry and tired. But he did not beg for food. The merchant spoke to him tauntingly and said, "You are an idler. You wear the saffron clothes only because you do not want to work. Who will ever feed you? Who cares if you die?" Just then, a sweetmeat seller offered Swamiji some eatables and said, "I saw you in my dream this morning. The Lord Sri Rama himself introduced you to me." The haughty merchant was put to shame when he saw all this.

In Mysore, Swamiji got to know Diwan Swshadri Iyer and also the Maharaja of Mysore. The Swamiji's discourse in Sanskrit at a gathering of scholars deeply impressed the Maharaja. One day he questioned the Swamiji as to his future plans. "India is the land of many religions and schools of philosophy. The Western world has progressed in science. Human welfare is possible only by a reconciliation of the two. Therefore, I want to go to America in order to propagate Vedanta," said Swamiji. The Maharaja said, "Then I shall bear all the expenses of the visit." Swamiji thanked the Maharaja for his offer and promised him that he would make use of it when he needed it, and took leave of him.
Swamiji next visited Ramanad. Bhaskara Setupati was the ruler of Ramanad at that time. He discussed with Swamiji the problems that the country was facing. The prince treated him with great respect. "You should attend the Conference of World Religions in America. I shall bear all your travel expenses," said the ruler. Assuring the prince that he would give serious thought to his suggestion, Swamiji went to Rameshwaram and from there he finally reached Kanyakumari. He swam to a rock and sat on it. Surrounded there by the sea, he reflected on the state of affairs in India. The thought of the poverty of the masses in this country made him miserable. He decided that unless casteism was rooted out, there could be no salvation for his countrymen. He concluded that his first task was to go Western countries and expose the spiritual values of India. He would then return to awaken his own slumbering land.
It was in Madras that the little lamp that appeared in Bengalis Narendra became the blazing light of all India asVivekananda. It was there that pressure mounted on him to go to America. The fame he won in Madras traveled to Hyderabad. Thousands gathered at the meeting addressed by him there. It was the first ever-public meeting addressed by Swamiji.
After he returned to Madras from Hyderabad, he started makingpreparations for his tour abroad. Contributions towards his travel expenses poured in from all parts of the country. But he kept with him only as much money as he needed for the journey. He returned the rest of the money to the donors.

Swamiji reached the city of Chicago in the middle of July. On his way he touched at the ports of Colombo, Singapore, Hongkong and Tokyo. He chose a hotel for his stay. He made inquiry about the opening of the Conference of World Religions. It was still three months away. How was he to stay so long in s strange place? The money he had was fast disappearing. Meanwhile, an international fair was going on. Swamiji was wandering in the premises of the fair. Just then he spotted a Maharaja from India. He approached the Maharaja. But the Maharaja turned away with wry face.
Since Chicago was a big city and very expensive, Swamiji moved to the nearby city of Boston. On the way he met a lady. She was from Boston. She was amazed at Swamiji's strange attire, his magnificent physique, and his bright eyes. She decided that he was no ordinary man. She begged Swamiji to be her guest. He agreed. Occasionally he addressed meetings at small clubs. The subject of his talk was Indian Culture and the Hindu Dharma. Gradually many scholars became his friends. Once of them was John Henry Wright University. He was greatly impressed by Swamiji's scholarship. The delegates to the Conference of World Religions had to submit their letters of introduction to the organizers. But Swamiji had lost his letter of introduction. Wright himself wrote the letter of introduction, in which he called Swamiji "A scholar who surpasses all of us professor."
Swamiji went back to Chicago. When he reached the city he found that he had lost the addresses of some people. The people of the city were mostly Germans and could not understand English. As a consequence, Swamiji could not stir out. Finding no way out, Swamiji curled himself in an empty box, which was lying in the railway station. The next morning he wandered about in the streets. Unable to bear his hunger, he begged for alms at some houses. He could not get anything. On the contrary he was insulted and humiliated. He was sitting on the footsteps of a playground. A lady came out of a house facing the playground and asked him, "Are you a delegate to theconference of World Religions?" The Swamiji replied, 'Yes'. The lady said, "Please come to my house. You can bathe and have food. Then I shall take you to the Conference." Her name was Mrs.George Hails.

The conference state on 11th September 1893. Thousands of delegates belonging to deferent countries of the world had gathered at the conference. Vivekananda was the youngest of them all. When it was his turn to speak, his throat went dry. Besides, he did not have, like the other delegates, a prepared speech. He requested the President to let him be the last speaker, His turn did come as the last speaker, He prayed fervently to Sri Ramakrishna and Mother Sharadadevi, and stood up to speak.
When he began his address in his pleasing voice with the words "Brothers and Sisters of America," there was a thunderous applause; it lasted for a full three minutes. When it subsided at last he continued his short speech. He said that people born in different religions finally reach the same God, as river born in different places finally reaches the sea. He emphatically declared that no religion is superior and none is inferior. The delegates, every one of them, praised his speech. Newspapers carried his photographs and his speech. In later days people flocked chiefly to listen to his speech. He became the darling of the crowds. Whenever he rose to speak there was deafening applause.
Even as the conference was in session, many institutions and associations extended invitations to Swami Vivekananda. Rich people begged Vivekanda to honor them with a visit.Within a short time he became world famous. Wherever he went, he dwelt at length on the greatness of Indian Culture. He spoke with spontaneous ease on every topic, be it History, Sociology, Philosophy or Literature. He deplored the malicious propaganda that had been unleashed by the Christian missionaries in India.
"He speaks without a scrap of paper in his hand. We see in him some of the qualities of Jesus himself. A strange attire, a radiant personality, a rare elegance, the skill to epitomize Hinduism superbly-with these gifts he has won the hearts of our people. He is mesmeric. He is unsurpassed in conversation. His mastery of English is exceptional. A man like him appears only once in age. We are fortunate that we can see him and hear him, "- thus the newspapers went into raptures.
Till then Americans had the impression that Indians were superstitious and ignorant. Thanks to Swamiji's persistent efforts, India was elevated to an honored position not only in America, but in the entire comity of progressive nations.
Wherever Swamiji went, people flocked to listen to him and waited patiently. After the speech they would invite him to their houses and treat him as an honored guest. They would entertain him lavishly. At such times, Swamiji was constantly and painfully reminded of the poverty and squalor of India. The opulence around him would become unbearable. He spent many a sleepless and tearful night.
Meanwhile, he received pressinginvitations from England. A rousing reception awaited him in London when he arrived there. The newspapers were all praise for the Hindu Yogi's oratory and outlook. Many became his disciples. Among them was Margaret Nivedita'. She came to India and settled here.
Swami Vivekananda returned to India after his foreign tour lasting four years.

The Adikavi, the Poet of Poets, of India, who gave the world the immortal epic, the 'Ramayana'. By profession a highway robber, he came under the spell of Maharshi Narada and became a 'Brahmarshi' . He not only sang the matchless greatness of Sri Rama, but gave shelter to his wife Seetha Devi, and taught the epic to Sri Rama's sons.

Who has not heard these two names in our country, from the Himalayas to Kanyakumari ? Ramanavami is a sacred festival. People observe the Ramotsava and listen to the stories of Rama and Seetha again and again. They worship Rama and Seetha with great devotion.
The story of Rama and Seethadevi is the 'Ramayana'.
It is remarkable that Sri Rama himself listened to the story of the Ramayana' and was pleased. Lava and Kusha sang the story before Rama very sweetly; Rama did not know that they were own sons!
The poet who composed 'Ramayana' and taught the song and story to Lava and Kusha, was a great sage by name Valmiki. How this man became a sage and a singer-poet is itself a very interesting story.
Valmiki's Ramayana is in the Sanskrit language. It is a very beautiful poem. long poem narrating the story of a very great hero is called an epic.
Valmiki's 'Ramayana' is the very first such poem in Sanskrit. Therefore, it is also called the 'Adikavya' or -the First Poem; Valmiki is also known as the 'Adikavi’, which means the First Poet.
Valmiki's 'Ramayana' can be sung. It is delightful to the ear like the sound of the cuckoo. Valmiki has been described as a cuckoo on the tree of poetry, singing sweetly. Those who read the 'Ramayana' bow to the great Valmiki first and then turn to the epic.

Valmiki was not the name that his parents chose for the poet. His real name was Ratnakara. The word 'Valmika' in Sanskrit means an ant-hill. Since he came out of an ant-hill, he got the name of Valmiki. But how strange! How did he come out of an ant-hill? Now, that is a wonderful and delightful story.
Valmiki also lived in the age of Sri Rama - called the 'Treta Yuga' (the Age of Treta). In those days, there was a thick forest all along the banks of the river Ganga. Many sages built their hermitage in that forest for their 'tapas' ; that means they meditated on God. Among them was a sage by the name of Prachetasa. He had, a son called Ratnakara. When he was s a very young boy, one day he went into the forest. While playing he lost his we and began to cry. Just then a hunter came there looking for a prey. He saw the chubby boy and fondled and pacified him. The hunter had no children. He took the boy to his hut in the midst of the jungle.
Ratnakara's father searched for his son all around the hermitage, but could not find him. Finally he and his wife thought that the boy had become the prey of some wild beast. Both wept very much.
The hunter and his wife brought up the lad with great love. Ratnakara forgot his parents. He took the hunter for his father and the hunter's wife for his mother. He was taught how to hunt by the father. Ratnakara was a clever boy and learnt it quickly. He became a hunter with a sure aim.
To the birds and beasts of the forest, he became verily Yama, the God of Death. When he came of age, his foster father searched for a bride and celebrated his marriage with a beautiful girl from a hunters family. In a few years she gave birth to some children. Thus Ratnakara's family grew in size. It became very difficult for him to provide food and clothing to his large family. So he took to robbery. He began to attack people going from one village to another, frighten them and to away all that they had. If they opposed him, he killed them.
One day Ratnakara was sitting by the side of a road waiting for a victim. It happened that the great sage Narada was passing that way. Narada had his favorite musical instrument, a Veena, in his hands. As he played on the Veena, he was singing a song in praise of God. When he was thus lost in joy, suddenly Ratnakara rushed at him. He lifted the stout staff in his hands and shouted, "Look here! Hand over all you have or else I'll break your head."
But Narada was not an ordinary man. He was a divine sage, and one who wandered all over the Earth, the Heaven and the Underworld. He was not frightened by the loud shouts of Ratnakara. He smilingly, "My dear man, all that I have only this old Veena and the rags I we; If you want them, you can certainly take them. Why should you break my head for these?"
Ratnakara was astonished at these words. He looked up at Narada's face. There was neither fear nor anger; there was only peace. And how bright was that face! He was surprised to see a face tender and innocent like that of a child. He had never seen such a lovely face. As he gazed, his cruel mind melted into tenderness.
Narada sat beneath a tree and as played on the Veena, sang a song in praise of God. It was sweet like the song of cuckoo. Ratnakara was deeply moved. Noticing the change, the sage Narada paused in his song and said, "Brother, stealing is a sin. Killing animals is also sinful. Why do you do such evil?"
"Sire, what can I do Ratnakara replied, I have a large family. There are my old parents and my wife and children, They partake of my happiness and my troubles. I have to provide them with food and clothing. Hunting and stealing are all I know. What else can I do?"
The sage smiled and said, "My friend, will any member of your family partake of your sin also ? Go and ask them, and bring back their reply."
Ratnakara thought that Narada was trying a trick to make his escape. Narada understood it and again said, "Well, child, if you do not trust me, you can tie me to this tree and then go."
Ratnakara thought that was all right. He tied Narada to a tree and went home.
On reaching home, he first went to his father and said, "Father, I rob people to get food and clothing for you all. It seems that is a sin. Do you not share in that sin?"
His father was angry and said, "You sinner, you should not do such bad things. Am I to share your sins? No, never. You have to suffer for what you do."
Ratnakara went to his mother and said, "Surely, mother, you will share my sin, won't you?" But she also scolded him and sent him away. He then went to his wife and said, "Do you know how I earn to provide you and your children with food and clothing? It is by robbery. But I steal for your sake. Therefore you are also partners in my sin. Isn't that so?"
The wife was displeased and said, 'What are you saying? What have we to do with your sin? You are my husband, and my children are your children. It is your duty to look after us and give us food and clothing."
Ratnakara's eyes were opened. He realized that he alone was responsible for all his sins no one else would share his sin. As soon as it was clear to him, he ran to Narada. He untied the sage and amidst weeping, narrated to him all that had happened in his home. Falling at Narada's feet he asked the sage, "Oh, sire now what of me? How can I atone for all the sins I have committed? You are my only savior."
Narada lifted him up and wiped his tears. He consoled him saying, "Do not be afraid. I shall teach you a way to wash off your sins." So he taught Ratnakara the sacred name of Rama - 'Rama Nam'. He made him sit beneath a tree and asked him to go on repeating the sacred name of Rama. He said, I shall come here again, Till then you should not get up and go away." Then the sage departed.
Ratnakara continued his 'tapas’ chanting the name of Rama. His eyes were closed. His whole mind was concentrate on the chanting of the name of the Lord He forgot his existence. He had neither food nor sleep for days and days. And in this way quite a few years passed. An ant hill grew all around and above him. He could not even be seen by anybody.
At last one day the sage Narada again came that way. Of course, he knew that Ratnakara was inside the anthill. Very carefully he cleared that anthill still Ratnakara was wholly lost in his 'tapas' and did not wake up to the world around him. Narada chanted the name of Rama in his ears. Then he opened his eyes and saw the sage standing before him. He saluted him from where he was sitting. Narada helped him to get up. He also gently touched him all over. Ratnakara felt new life flowing through him. He touched the sage's feet; Narada lifted him up and embraced him. He said to him, "Ratnakara, you are blessed. God is pleased with your 'tapas'. You are now a sage of the highest order, a Brahmarshi. As you are now reborn from a Valmika (the ant-hill), will here after be famous as Valmiki."
Tears of joy welled up in Valmiki’s eyes at these words. He prostrated before Narada again and said, "Sire, all this is your kindness. The company of good men uplifts man. I am myself a proof of this." Narada blessed him and went his way.
The sage, Valmiki, now formed his ashrama or hermitage near the river Ganga. His fame spread every – where Many other sages went with their families and settled down in his ashrama. This sons became the disciples of Valmiki.
One day Sri Rama with his wife Seetha and brother Lakshmana came to Valmiki's ashrama. Valmiki's joy knew no limit. With the help of his disciples he waited on them with great enthusiasm. His disciples brought them water to wash their hands and feet, and spread mattresses for them to sit upon. They offered the guests fresh milk and tasty fruits.
After resting a while, Sri Rama narrated his story. He had come to the forest so that his father's promise might be fulfilled. Valmiki was very pleased to hear it. He said, "Ramachandra, there is none so truthful as you are. You have given up your kingdom so that your father's promise may be kept. Giving up a king's throne, you have come to the forest. You are not an ordinary man but the Almighty Himself. The power of your name is such that I have changed from a sinful hunter to a sage, a Brahmarshi. Your grace is great."
Sri Rama smiled. Then he said to Valmiki, "O great sage, we have come he to live near your hermitage. Please show us a suitable spot." There was a hill very near Valmiki's hermitage. It was called Chitrakuta. It was a beautiful place with many kinds of plants full of flowers and trees bearing fruits. Valmiki guided Rama to that hill. Sri Rama lived for a while on the hill with his wife and brother.

Like the story of Valmiki's becoming a sage, the story of his composing the Ramayana' is also very interesting. One day the sage Narada came to Valmiki’s ashrama. Valmiki was very happy. He showed him great courtesy, offered milk and fruits. Valmiki and his disciples sat with folded hands before Narada. Then Valmiki said to the divine sage, "Sire, you visit all the three worlds, and therefore know what happens anywhere. You can certainly answer my questions. Please tell me, who is the most virtuous person among all the human beings on the earth? One who always speaks the truth, and is always calm? Who is he, who desires the well being of everyone, and is loved by all? Who the man, whose words and actions are praised by the gods? Who is famous as the greatest hero and the noblest of men in the world?"
In answer to Valmiki's question, Narada mentioned the name of Sri Rama. Narada narrated how Sri Rama was born as the eldest son of King Dasharatha, married Seethadevi, and went to the forest for fourteen years to honour his father's promise. He told them in detail how in the forest Ravana stole Seetha, how Sri Rama killed that very evil person, returned to Ayodhya with Seetha and Lakshmana, and was finally crowned as King. Hearing all this, Valmiki was very happy. He praised Narada and bowed to him. The divine sage blessed him and left.
Some time after Narada left, Valmiki went to the river Ganga to bathe. A disciple by name Bharadwaja was with him carrying his clothes. On the way they came across the Tamasa Stream. The water in it was very clear. Valmiki said to his disciple, "Look, how clear is this water, like the mind of a good man ! I will bathe here today."
Valmiki was looking for a suitable place to step into the stream, when he heard the sweet chirping of birds. Looking up he saw two birds flying together. Valmiki felt very pleased on seeing the happy bird couple. Just then one of the birds fell down hit by an arrow. It was the male bird. Seeing the wounded one, its mate was screaming in agony. Valmiki's heart melted at this pitiful sight. He looked around to find out who had shot the bird. He saw a hunter with a bow and arrows, nearby. The hunter had shot the bird for food. Valmiki was very angry. His lips opened and words came out: "You who have killed one of a happy couple, may you not yourself live long!" Of course, he spoke in Sanskrit. The form he used is called a 'sloka' in Sanskrit. It means a couplet. A sloka was born out of his sorrow.
The sad plight of the birds had moved Valmiki to curse the hunter, but yet he felt very unhappy, because he had cursed him. He expressed his sorrow to Bharadwaja who was with him. He was equally surprised that a sloka should have come from his lips. He was thinking of this all through his bath. As he walked back to his ashrama and also later, he thought only of the sloka.
While Valmiki's mind dwelt so intensely on the sloka that had sprung from his lips, Brahma, the Lord of Creation, appeared before him. He said to Valmiki, "O great sage, the sloka which came from your lips was inspired by me. Now you will write the 'Ramayana' in the form of slokas. Narada has narrated to you the story of the 'Ramayana'. You will see with your own eyes all that happened. Whatever you say will be true. Your words shall be truth. As long as there are rivers and mountains in the world, people will read the'Ramayana'." So Lord Brahma blessed him and disappeared.
Valmiki wrote the 'Ramayana'. He taught the slokas first to the sons of Sri Rama, Lava and Kusha. They were born twins in Valmiki's ashrama and grew up there. Now, why did they, a king's sons, grow up in a hermitage? That is also an interesting story.

After Sri Rama killed Ravana in a great war to regain Seetha, he returned to the city of Ayodhya with Seetha and Lakshmana. He was then crowned King of the Kosala country. Seethadevi was now the Queen. They were happy. All his subjects were also very happy and joyful. After some years Seethadevi became pregnant. Sri Rama was very pleased that his line would continue. He said to her, "Seetha, you are now with child and you may have some desire or the other. Tell me whatever it is, and I shall fulfil it."
Seetha smiled and said, "My lord, what other wish can I have? I only desire your happiness and your love. Still there is a small thing I would like to mention. When we were in the forest years ago, we used to go to the hermitages of the Rishis. But I could not give anything to the wives of the sages at that time. Can I go there now, and offer them gifts to my heart's content? I would like to spend some time with them." Sri Rama gladly agreed to fulfil her desire.
After a few days, one morning Sri Rama was sitting in his chamber attending to his kingly duties. Then a spy came to him. His work was to disguise himself at night and to listen to what different persons said. In the morning he met the king and reported everything. The previous night he had heard some persons criticizing Sri Rama. It was his duty to tell the king whatever he had heard. He said to Rama, "Sire, the people of Ayodhya are full of praise for you. But there are some who do not speak well of one action of yours. 'Queen Seethadevi was a prisoner in Ravana's palace. Ravana was the King of Rakshasas, and a wicked fellow. Therefore what of Seetha. Who was his prisoner? Sri Rama was wrong in bringing her back.' I have heard some persons speak like this. "
Sri Rama was greatly pained to hear this. He knew that Seethadevi always thought only of him, and was very pure. But a king should always so conduct himself as to please and satisfy his subjects. That is the quality of a good king. Therefore Sri Rama decided to give up Seetha. He sent for his brother Lakshmana and told him all that he had heard from the spy. He asked Lakshmana to take away Seethadevi at once and leave her near Valmiki's hermitage. Lakshmana was shocked at the order he received from his elder brother. He tried to change the mind of Sri Rama but could not succeed. Lakshmana had no choice; he had to take away his sister-in-law.
He brought a chariot to the gate of Seethadevi's palace. Seethadevi thought that Sri Rama was fulfilling her desire to visit the ashramas of sages. She was all enthusiasm. She got up a big package of haldi, kumkum, bangles and gold ornaments to be given to the wives of the Rishis. She told everyone in the palace that she was going on a visit to hermitages, and took leave. Sri Rama was not in the palace. So she requested Kausalya, her mother-in-law, to inform Sri Rama. She then entered the chariot. Lakshmana himself drove the chariot.
They sped along and soon reached the banks of the river Ganga. Nearby was the hermitage of Valmiki Rishi. But Lakshmana did not go to the ashrama. He got down in the forest near the ashrama. He helped Seethadevi to alight from the chariot. Then tearfully he said to Seetha, "Mother, Sri Rama has asked me to leave you in the forest. Some people in Ayodhya have spoken ill of you with doubts in their minds. They blame Sri Rama for having brought you back from Ravana's prison. A king has to win the respect of his subjects. Therefore Rama arms given you up. This has given him great pain, but he is bearing it because he thinks of his duty. I have obeyed his instructions. I am a very great sinner, to be leaving you in the forest. Kindly forgive me." He touched her feet. Then he left the weeping Seethadevi in the forest and returned to Ayodhya.
Lakshmana's words were like a thunderbolt to Seethadevi. She stood for a long time staring at Lakshmana who was going away. Deep sighs escaped from her lips. Unable to stand, she collapsed on the ground. She recalled the entire story of her life. Should this be the fate of a woman who always thought of her husband as her God? She wept and wept. But yet she did not blame her husband. She thought it was her bad fate. She was soon to become a mother and was wearied by the journey; she had eaten no food and her mind was full of agony, so she crumpled up. She was overtaken by sleep and lay down under a tree.
Seethadevi awoke from her sleep by the evening. She did not know what to do and began to cry loudly. Just then Valmiki’s disciples had come to the forest to gather flowers and leaves for the master's worship. They heard the loud wails of Seethadevi and followed in the wake of the sound.
They approached her and said to her, "Mother, who are you? Why are you crying alone in the forest? We are disciples Of the sage Valmiki. Have no doubts. Guruji's hermitage is quite near. Please come with us, Mother."
The very mention of Valmiki Rishi brought Seethadevi some comfort. She took courage and went with the disciples to the ashrama.
As soon as she saw Valmiki, Seethadevi prostrated before the sage with great devotion. Weeping, she narrated her whole story to the sage. Valmiki was deeply moved. He consoled her in various ways. He then assured her that he would keep her in his hermitage. He asked the women of the ashrama to look after her. He told them that she was a very virtuous lady and they should look after her with all possible care and affection.
After a few days. Seethadevi gave birth to two sons. They were born on a good day under very auspicious stars. The two babies were beautiful like dolls made of moonlight. Valmiki rejoiced when he saw them. On the tenth day after their birth, he named them Lava and Kusha. Every one in the ashrama was very fond of these babies. Someone or the other among the inmates of the ashrama was always carrying the babies and fondling them. Their affection for her children filled Seethadevi with joy. Seeing those pretty children, she was able to forget her sorrows. And this brought Valmiki great relief.
Lava and Kusha grew up day by day like the waxing moon. Valmiki himself taught those boys the first letters. He taught them to read and to write. The boys also learnt to recite several songs of prayer. They had very sweet voices. When they sang, all around listened spellbound. Valmiki would often make the children sing before Seethadevi; their song delighted her like divine nectar (Amrita).
Lava and Kusha were now eight years old. Valmiki performed their 'sacred thread ceremony" - the Upanayana. Then he began to teach them the sacred Vedas. He had by now completed the Ramayana', which also he taught them. The two boys learnt it by heart. They sang the 'Ramayana'
S o movingly that Valmiki was filled with joy. He made them sing his long poem before Seethadevi. Her heart melted at the story of the 'Ramayana', at the singing and the sweetness of the voices. Their recitation gave the story of 'Ramayana' a new beauty and appeal. Seetha’s eyes were filled with tears of joy. Valmiki felt proud of the boys and their singing. He would ask Lava and Kusha to sing the 'Ramayana' before everyone who came to his ashrama.

The boys grew up day by day and advanced in their education in Valmiki's ashrama. Sri Rama's reign continued. He thought of performing the great sacrifice of Ashwamedha. In those days an Ashwamedha Yaga was no small matter. It was the greatest aim and ambition of many a king. Only the most heroic of kings in the world would be able to perform that sacrifice successfully. A king desirous of undertaking it would worship a horse of a fine breed. As the horse was free to roam, if any other king tied up the horse he had to be conquered in a war. Thus the king who wanted to perform Ashwamedha had to conquer all kings on the earth and become an emperor. After the horse roamed over all countries and returned home, the owner could perform the Ashwamedha sacrifice. Sri Rama undertook such a venture. All other kings on earth offered their tributes and gifts, and accepted him as Emperor. Then he performed the great Sacrifice. All the sages in the land were invited to the sacrifice. So was Valmiki Rishi, who went there with his disciples.
Sri Rama's Ashwamedha Yaga went on for several days in grandeur. Poor people were given food and good clothing to their heart's content. Brahmins and rishis were pleased with the generous gifts and money. On the final day when all the rishis were gathered together in the evening, Valmiki asked Lava and Kusha to recite his 'Ramayana. Another disciple of his played on the flute pleasingly. It was a night of the full moon. The two boys sang the 'Ramayana' to the accompaniment of the flute. The recitation went on all night. The rishis and the Brahmins who had assembled there were overjoyed. The sages and Brahmins, being so pleased, gave gifts to the boys. Valmiki was over whelmed with joy at this appreciation of his poem and of the recitation by his disciples.
During the night when Lava and Kusha were singing, Sri Rama was lying down on the open terrace of his palace. He heard the song of the boys. It was like nectar to him. He sent for the boys the next morning. When they came there, he requested them to sing the 'Ramayana' again. As they sang and as he listened to the story of his own life, he was very pleased. He shed tears whenever there was mention of Seethadevi. Alas, how much had she suffered! She had married him; what happiness had the marriage brought her? Her whole life was full of trouble and sorrow. Sri Rama wiped his tears; hardly able to speak, he asked the boys, "Who are you?’
"We are Seethadevi's sons and disciples of Valmiki," they said.
Sri Rama was stunned at the mention of Seethadevi. 'Did Seetha, whom I sent away to the forest, give birth to these children? Are they then my own sons he thought. He sent for sage Valmiki at
once. When the Rishi arrived, Sri Rama heard from him the story of those two boys in detail. He was very eager to get back Seethadevi and begged Valmiki to fetch her. He gave the assurance that she would again be his queen.
Valmiki sent his disciples to fetch Seethadevi from the ashrama. When Seethadevi arrived, Sri Rama said to her, "Seetha, swear before all the sages assembled here, that you loved me alone and are in truth a virtuous woman. Let the minds of all those who doubt you be cleared. Then I shall take you back." Sage Valmiki protested. He said to Sri Rama, "Lord Rama, Seetha is the most virtuous of women. Please do not test her again and again. Why should she again swear before this gathering? Her mind is already greatly hurt. Do not pain her again. You are verily Lord Mahavishnu, the great Protector of the Universe, and she is your divine consort, Mahalakshmi. Let there be no further test."
But Sri Rama did not agree. He said the test was needed in order to remove the suspicion of people.
Seethadevi felt ashamed. She stood with her head bowed. Tears flowed like a stream from her eyes. All the gods came down from heaven to witness the test of this most virtuous woman. Before all those gods and the rishis, Seetha prayed to the Earth Goddess, "O Mother Earth, if it is true that I have never thought of anybody but Sri Rama, receive me in your arms. O Mother Earth, if it is true that I have always worshipped only Sri Rama, then please receive me. If my words are true at all, O Mother Earth, receive me in your arms."
As Seethadevi uttered these words, the Earth burst open, and a throne rose. Bhoodevi, the Goddess of the Earth, was seated on the throne, which was held up by four serpents. Bhoodevi drew Seethadevi into her arms and embraced her. In a moment, both disappeared into the earth with the throne. The earth, which had opened, closed again.
Seeing Seetha vanish underground, Sri Rama was in great misery. He wept loudly. Seetha was the daughter of Bhoodevi. She had again entered the mother's womb. Sri Rama prayed to Bhoodevi, his mother-in-law, to give his wife back to him; he blamed himself, craved for Seetha, and raved angrily. But it was all in vein.
Then Brahmadeva, the Lord of the Creation, appeared to him and soothed him. "Sri Rama," he said, "You -are no human being, but Lord Narayana. You were born a human being to kill the demon-king Ravana. That mission is over; you must now get back to your own world of Vaikunta. Your wife Seethadevi awaits you there as Lakshmi."
Sri Rama realized that these words were true. His sorrow subsided. The assembled gods and sages were filled with wonder. After some days Sri Rama left the earth and returned to Vaikunta.
The story of Valmiki is meaningful. Valmiki is a great example of how people are uplifted by the company of good men. By coming into contact with Narada, he became a great sage, a Brahmarshi; and he also gave the 'Ramayana' which the world can never forget. It is one of the great epics of the world. People of other countries read it in their own languages. The study of the 'Ramayana can reform our lives. We can never forget Valmiki who gave this great epic to us. Let us offer our salutations to that great sage and bard.

RAMA RAO:Nandamuri Taraka Rama Rao (Telugu:నందమూరి తారక రామా రావు)(28 May 1923–18 January 1996), more commonly known as N.T. Rama Rao, NTR, Pedala Pennidhi by his fans, or Anna garu, was an Indian film actor, director, producer, and politician. [1] [2] He founded the Telugu Desam Party and served three times as Chief Minister of Andhra Pradesh. His repertoire of films included mythological, social, and folk themes. He was awarded the Padma Shri by the Government of India in the 1960s, recognising his contribution to Telugu cinema. After his film career, Rao became a political activist and party leader.
Born in Nimmakuru, Krishna District, Andhra Pradesh; he graduated with a Bachelor of Arts degree from the Andhra-Christian College in Guntur, Andhra Pradesh. He later received an honorary doctorate from Andhra University.
Rao highlighted Andhra Pradesh's distinct cultural identity, distinguishing it from Madras State with which it was often associated.

Rao was referred to by fans as " vishwa vikhyatha Nata Sarvabhouma" (Emperor of Acting) in Telugu. [3]
Though widely recognized for playing mythological characters, Rao is considered as one of the greatest actors in Telugu film, and in general in South Indian films. His portrayal of Lord Krishna in Maya Bazaar by B. Nagi Reddy, a producer at Vijaya Productions, was the turning point in his life. His portrayal of avatars of Vishnu, especially Rama, Ravana and Krishna; mesmerized an entire generation who saw the face of Rao when these gods were mentioned.
Rao had a major contribution to what can be considered the golden age of Telugu film making, between 1950 and 1965. Analysts believe that the Telugu film industry produced some of the best mythological movies from India, while the Tamil and Hindi movie industry produced better socially-oriented films.
NTR was naturally talented and extremely disciplined about various aspects of acting like preparation, punctuality, and dialogue delivery. An important factor that made him a great actor was his ability to deliver extremely lengthy dialogues that were original verses from the Ramayana and the Mahabharata with a fervour and command unmatched by most of his contemporaries, with certain exceptions like S. V. Ranga Rao. In addition, he generally played multiple roles in the same movie, which increased the number of dialogues and hence the preparation required.
Rao was very versatile. In Tamil Nadu, Shivaji Ganesan was much better known for his acting skill and talent and M. G. Ramachandran for his commercial movies. Rao struck a balance between both kinds of cinema. He used to perform roles in mythological movies like those only Shivaji could perform and even do commercial Janapadham (where the adventurous prince saves the damsel in distress) films which were Ramachandran's forte.
Rao, in fact, played the role of Lord Krishna not only in Telugu movies, but also in Tamil and Kannada movies. While the megastars – Ramachandran, Shivaji Ganesan and Rajkumar vied for the roles of other Mahabharata heroes like Karna, Arjuna and Bhima, there was no denying that NTR would be the only one to play Lord Krishna. This is probably the greatest tribute to Rao's charismatic cine-genius.
One of his greatest janapadams was "Jagadekaveeruni katha" (the story of the universal hero) where he plays the role of Pratap, the prince of Ujjain. He dreams of celestial damsels as his wives, but on revealing the dream to his father, he is banished from the kingdom. The heroic prince then does the impossible - passing the various tests put to him, winning the celestial damsels and bringing them home to his kingdom. Another one of his janapadams was "Gulebakavali katha" (the story of Gulebakavali) where he plays the role of a prince who sets out to the heavens to bring the flower named "Gulebakavali" in order to cure his poisoned father, even wining Indra's daughter in the process.
As time passed by, Rao stopped playing the role of the prince in films. Instead, he played the role of a poor yet heroic young man against the system in his kingdom. To the lakhs of the denizens in Andhra Pradesh, he became 'one of us' -- one who assures the poor that he is there to rescue them from the wicked traitors in the kingdom.
One criticism levelled by the upper-classes of society was that Rao over-acted in his social roles (especially in comparison with his contemporary Akkineni Nageswara Rao (ANR)).

Rao played a large variety of mythological roles.
The most notable movies acted by Rao in mythological characters are Maya Bazaar (Sri Krishna), Lava Kusa (Lord Rama), Sri Krishnaarjuna Yuddham (Sri Krishna), Bheeshma (Bheeshma), Bhookailas(Raavana), Nartanasala (Arjuna also as Bruhannala), Panadava-vanavsam (Bheema), Sri Venkateswara Mahatyam (Lord Venkateswara), Maha Mantri Thimmarusu (Sri Krishna Devarayalu) and Dana Veera Sura Karna (Duryodhana, Sri Krishna, Karna)which created a record in telugu film industry,first film which has crossed one crore collection in telugu film industry. Apart from these he played a variety of roles in folklore characters like Jagadeka Veeruni Katha, Pathala Bhairavi etc. On the social front he played roles in the movies Malliswari, Kanyasulkam, Gundamma Katha, Missamma, Raktha Sambandham, Ramudu Bheemudu, Devudu Chesina Manushulu, Adavi Ramudu, Vetagadu, Gajadonga, Driver Ramudu, Sardar Paparayudu, Kondaveeti Simham, Justice Chowdary, Bobbili Puli etc. He acted in over two hundred and eighty movies in the lead role.
He also donned the roles of an elderly teacher (Badi Pantulu) becoming a model to his pupils, as a prince and pauper (Raju-Peda), a down to earth servant dedicated to his master (Aatma Bhanduvu).
Politics:
Rao formed the Telugu Desam Party (TDP) on 29 March 1982. While promoting a new film, he was asked a question by a person in the audience Ayya, memu mimmalni devudu laga adarincamu, kani meeru maku emi chesaru? meaning Sir, we have treated you like a God but what have you done for us?. [4] He was so moved by this that he formed TDP, and with a victory in the immediate election, formed the government and ruled the state of Andhra Pradesh for a full term. He went into the elections with the slogan Atma Gauravam which meant "self-pride."
Like his films, the formation of the party and storming into the assembly was very dramatic. TDP came into power within nine months of its formation. Initially ridiculed by the Congress that state politics is not like movie acting among others, TDP was considered a no match for the Indian National Congress, with the local representatives unheard of, the complete burden rested on the shoulders of NTR, and true to his charisma he won the elections with a landslide majority. Among other reasons why he won the elections was no real alternative to the Congress, lack of development, unemployment etc. NTR himself contested elections from the constituency of Hindupur in Anantapur District and Gudivada in Krishna district.
During the first term as Chief Minister of AP, he got into the costumes of Swami Vivekananda and tried to govern the entire state solely on ideological terms which later proved to be disastrous. On Independence day, August 15, 1984, he was removed from office by the Governor of AP in view of a revolt by his aide and 2nd in command Nadendla Bhaskara Rao. Due to the public agitation in favour of Rao the then Prime Minister of India Indira Gandhi dismissed the Nadendla Bhaskara Rao government in just one month and handed power back to NTR. NTR then dissolved the Andhra Pradesh State Assembly and asked for a fresh mandate in 1985.
He returned to power, among the most significant changes he made was to abolish the Legislative Council of the Andhra Pradesh citing the reason that it was a non-performing body which was just a burden on the state exchequer. NTR lost the subsequent elections held in 1989, but during the same period he gained valuable experience and had people like N. Chandrababu Naidu and Daggubati Venkateswara Rao (both sons-in-law) in his party.
Other contributions of NTR included the educational reforms he brought about in the state, where he overhauled the entire state's education syllabus for schools. He instituted statewide entrance examinations for all disciplines of higher education vis-à-vis Engineering, Medicine, Pharmacy, Law, and MBA to name a few. Students, based on the merit of their ranks obtained in these tests, could join any state college of their choice.
It is noteworthy that though he didn't know Hindi, yet gave a speech for forty-five minutes in a packed stadium in Haryana. He later revealed that he had memorized the speech phonetically. Devi Lal, a Deputy Prime Minister of India was shocked to learn this.
Even though he lost the 1989 elections, he shot to fame at the national level and was capable of uniting many regional parties. He formed the National Front with parties like Janata Dal , Bharateeya Janata Party, CPI and CPM as an alternative to the Congress.
NTR stormed back to power in 1994 when he promised he would offer rice at Rs. 2/kg and to make Andhra Pradesh an "Alcohol-Free" state. True to his word he kept his promises only to burden the state exchequer. He also faced serious problems within his party. N. Chandrababu Naidu led a sudden revolt against NTR and split the TDP into two. Naidu survived NTR's onslaught when NTR approached the public for an opinion. The break-up of the party and the drama that took place on the Tank-Bund near Hotel Viceroy (road connecting Hyderabad and Secunderabad, on the banks of Hussain Sagar) were probably the last significant events in NTR's life. Naidu became the Chief Minister of Andhra Pradesh on 29 August 1995.
The loss of power and the subsequent events can be summed up as the start of anti-climax in NTR's life with several people believing that his second wife Lakshmi Parvathi was responsible for happenings. NTR died soon after on 18 January 1996.

Personal life:
NTR was survived by eight sons and four daughters. Among his sons Nandamuri Balakrishna is a popular film actor in Telugu. NTR's daughter Bhuvaneswari who is also the wife of N. Chandrababu Naidu is the Vice-Chairperson of Heritage Foods one of South India's largest dairy company and Purandareswari, is a Minister in the Indian Central Government. Daggubati Venkateswara Rao is a member of Parliament He has several grand sons and daughters, the best known amongst them are NTR Jr. Tarakaratna, Nandamuri Kalyan Ram, Lokesh - Son of Bhuvaneswari and Chandrababu Naidu and Brahmani daughter of Balakrishna.
NTR got married to Basavatarakam and Lakshmi Parvathi NTR has 8 sons and 4 daughters
NTR'S sons are: BalaKrishna Jayakrishna Harikrishna Ramakrishna
NTR's Daughters are: Lokehswari Bhuvaneswari wife of Nara Chandrababu Naidu Purandareswari wife of Daggubati Venkateswara

Not many know that the late N T Rama Rao (NTR) had urged his friend Amitabh Bachchan to use his good offices with Indira Gandhi to revoke the suspension of Andhra Pradesh Chief Minister Chandrababu Naidu from the Congress in 1980.
Fewer still know that the reason behind NTR's resolve to enter politics was the inept handling of the crisis that gripped the State Congress, following the revolt raised by Naidu against the Pradesh Congress Committee during the T Anjaiah Government's tenure.
Naidu, who was but a junior minister in Anjaiah's `Airbus Cabinet', shot into prominence after he got the party's official nominee for the Chittoor Zilla Parishad defeated and ensured the victory of his own candidate Kutuhalamma, who eventually turned against him.
Then, there was even an attempt to split the Telugu Desam Legislature Party during the Congress regime, following NTR's decision not to enter the Assembly in protest against the ruling party's move to suspend him from the House.
These aresome of the behind-the-scene events narrated by former Union Agriculture minister Ummareddy Venkateswarlu in his biography of Chandrababu Naidu. Venkateswarlu is currently the Telugu Desam Party's official spokesman. The Telugu work will later be translated into English.
In this 200-page book, which is yet to be titled, Venkateswarlu unveiled the chronology of events that shaped Naidu's political life. "As he is still to cross his 50s, I cannot say it is a complete biography. It is only a political profile," Venkateswarlu told The Indian Express.
Autobiographies and biographies of chief ministers are not new to Andhra Pradesh. If former chief minister Jalagam Vengala Rao penned his autobiography, Lakshmi Parvati's attempt to write NTR's biography is itself history.
Beginning with Naidu's childhood, Venkateswarlu describes all the events till the fall of the Vajpayee Government at the Centre by a margin of one vote. Venkateswarlu admits that it is too early to judge the life of a politician likeNaidu, who has a long innings ahead.
"But I got the idea when I was travelling with him last year. When I told him of my desire, he agreed," Venkateswarlu explained. If his plans go well, the book will hit the stands by the middle of August. Veteran freedom fighter Gouthu Latchanna is likely to write the preface for the work.
Though most of events were narrated in detail, the biography is likely to be accused of being `soft' on Naidu. "Every biographer will have the tendency of being empathetic towards his subject. But I tried my level best to place all the facts before the reader," Venkateswarlu said.
The former Union minister has laid emphasis on Naidu's traits like grit and perseverance. He describes Naidu as a `hardworking,' `uncompromising,' `unrelenting' and `cunning' politician.
Venkateswarlu gave a detailed account of how Naidu rose from the lowest ebb in his career -- accused of being responsible for the death of NTR in 1995 -- to emerge as heir to the political legacy of his latefather-in-law in 1999.
He also explained how Naidu, without any personal charisma and mass appeal, went on wooing the captains of industry with his "innovative" policies and how Naidu caught the imagination of Bill Gates of Microsoft as well as social activist Anna Hazare.
Venkateswarlu even dwells on Naidu's role in handling the August 1984 crisis when NTR was "betrayed" by Nadendla Bhaskara Rao and another crisis in 1995 when he had himself to "challenge" the "dictatorial attitude" of NTR to "save the party from the clutches of some evil forces".

MOTHER TERESA:Mother Teresa was born Agnes Gonxha Bojaxhiu in Skopje*, Macedonia, on August 27, 1910. Her family was of Albanian descent. At the age of twelve, she felt strongly the call of God. She knew she had to be a missionary to spread the love of Christ. At the age of eighteen she left her parental home in Skopje and joined the Sisters of Loreto, an Irish community of nuns with missions in India. After a few months' training in Dublin she was sent to India, where on May 24, 1931, she took her initial vows as a nun. From 1931 to 1948 Mother Teresa taught at St. Mary's High School in Calcutta, but the suffering and poverty she glimpsed outside the convent walls made such a deep impression on her that in 1948 she received permission from her superiors to leave the convent school and devote herself to working among the poorest of the poor in the slums of Calcutta. Although she had no funds, she depended on Divine Providence, and started an open-air school for slum children. Soon she was joined by voluntary helpers, and financial support was also forthcoming. This made it possible for her to extend the scope of her work.
On October 7, 1950, Mother Teresa received permission from the Holy See to start her own order, "The Missionaries of Charity", whose primary task was to love and care for those persons nobody was prepared to look after. In 1965 the Society became an International Religious Family by a decree of Pope Paul VI.
Today the order comprises Active and Contemplative branches of Sisters and Brothers in many countries. In 1963 both the Contemplative branch of the Sisters and the Active branch of the Brothers was founded. In 1979 the Contemplative branch of the Brothers was added, and in 1984 the Priest branch was established.
The Society of Missionaries has spread all over the world, including the former Soviet Union and Eastern European countries. They provide effective help to the poorest of the poor in a number of countries in Asia, Africa, and Latin America, and they undertake relief work in the wake of natural catastrophes such as floods, epidemics, and famine, and for refugees. The order also has houses in North America, Europe and Australia, where they take care of the shut-ins, alcoholics, homeless, and AIDS sufferers.
The Missionaries of Charity throughout the world are aided and assisted by Co-Workers who became an official International Association on March 29, 1969. By the 1990s there were over one million Co-Workers in more than 40 countries. Along with the Co-Workers, the lay Missionaries of Charity try to follow Mother Teresa's spirit and charism in their families.
Mother Teresa's work has been recognised and acclaimed throughout the world and she has received a number of awards and distinctions, including the Pope John XXIII Peace Prize (1971) and the Nehru Prize for her promotion of international peace and understanding (1972). She also received the Balzan Prize (1979) and the Templeton and Magsaysay awards.Mother Teresa died on September 5, 1997.

ALLURI SITARAMARAJU:Sri Alluri Seetarama Raju is remembered as a great son of India in the annals of Indian History of the early period of the freedom struggle. Born on 4-7-1897, in a renowned kashtriya clan, he fought against the mighty British war-machine, leading tribesmen of Andhra Pradesh with old traditional war weaponry and sacrificed his life true to his clan in the battle field. While he was studying at Kakinada he got his political contact with Sri Madduri Annapurnayya, a great freedom-fighter, and Rallapalli Atchuta Ramayya, a great scholar. At the age of 15, Raju was shifted to Vishakhapatnam for his studies. Though he had little inclination for school studies, he was very keen and began to accuire knowledge of political situation in India. Sri Alluri Sitarama Raju went deep into Gond land where nearly a thousand tribals had sacrificed their lives during the first war of independence in 1857. He attended theA.I.C.C. session at Gaya in 1916 and at Kakinada in 1923 and got blessings of the top-ranking leaders of India. raju inspired and organised the tribals to wage war against the British, Soon Raju's plan of action took shape with vigour and quickness, on 22/8/1922. Raju's Army raided Chintapalli Police Station, on 23rd Krishnadevipeta Police Station, and on 24th Rajavommangi and captured a good number of guns, bayonets and cartridges and swords. He set free the revolutionary, Veerayya Dora from jail. The British Army got alerted and platoons of Police and Army were sent to capture Setarama Raju. At Peddavalassa, Raju attacked the British Army. They were defeated during this battle and suffered very heavy casualties and retreated. From hat day onwards there was a regular warfare between Raju and the Britishers. Raju came out triumphant in all. Virtually for two years from 1922 to 1924 Seetarama Raju ruled over vast agency area and became a terror to the British rulers. Later British rulers deployed big contigents of Assam Rifles and others. Fighting a fierece battle, Raju laid down his life and attained martyrdom. The Department of Posts is happy to issue a commemorative stamp on Sri Alluri Seetarama Raju in the seies 'India's struggle for freedom.'
Philatelic Stamp Description
:
The 50 Paise multicolour stamp of Alluri Seeta Rama Raju has been designed by India Security Press, Nashik Raod. The First DAy Cover design has been given by Shri Kashi Nath Raha. The Cancellation has been prepared by Miss Nenu Bagga.

ARYABHATTA:Aryabhata is also known as Aryabhata I to distinguish him from the later mathematician of the same name who lived about 400 years later. Al-Biruni has not helped in understanding Aryabhata's life, for he seemed to believe that there were two different mathematicians called Aryabhata living at the same time. He therefore created a confusion of two different Aryabhatas which was not clarified until 1926 when B Datta showed that al-Biruni's two Aryabhatas were one and the same person.
We know the year of Aryabhata's birth since he tells us that he was twenty-three years of age when he wrote Aryabhatiya which he finished in 499. We have given Kusumapura, thought to be close to Pataliputra (which was refounded as Patna in Bihar in 1541), as the place of Aryabhata's birth but this is far from certain, as is even the location of Kusumapura itself. As Parameswaran writes in [26]:-
... no final verdict can be given regarding the locations of Asmakajanapada and Kusumapura.
We do know that Aryabhata wrote Aryabhatiya in Kusumapura at the time when Pataliputra was the capital of the Gupta empire and a major centre of learning, but there have been numerous other places proposed by historians as his birthplace. Some conjecture that he was born in south India, perhaps Kerala, Tamil Nadu or Andhra Pradesh, while others conjecture that he was born in the north-east of India, perhaps in Bengal. In [8] it is claimed that Aryabhata was born in the Asmaka region of the Vakataka dynasty in South India although the author accepted that he lived most of his life in Kusumapura in the Gupta empire of the north. However, giving Asmaka as Aryabhata's birthplace rests on a comment made by Nilakantha Somayaji in the late 15th century. It is now thought by most historians that Nilakantha confused Aryabhata with Bhaskara I who was a later commentator on the Aryabhatiya.
We should note that Kusumapura became one of the two major mathematical centres of India, the other being Ujjain. Both are in the north but Kusumapura (assuming it to be close to Pataliputra) is on the Ganges and is the more northerly. Pataliputra, being the capital of the Gupta empire at the time of Aryabhata, was the centre of a communications network which allowed learning from other parts of the world to reach it easily, and also allowed the mathematical and astronomical advances made by Aryabhata and his school to reach across India and also eventually into the Islamic world.
As to the texts written by Aryabhata only one has survived. However Jha claims in [21] that:-
... Aryabhata was an author of at least three astronomical texts and wrote some free stanzas as well.
The surviving text is Aryabhata's masterpiece the Aryabhatiya which is a small astronomical treatise written in 118 verses giving a summary of Hindu mathematics up to that time. Its mathematical section contains 33 verses giving 66 mathematical rules without proof. The Aryabhatiya contains an introduction of 10 verses, followed by a section on mathematics with, as we just mentioned, 33 verses, then a section of 25 verses on the reckoning of time and planetary models, with the final section of 50 verses being on the sphere and eclipses.
There is a difficulty with this layout which is discussed in detail by van der Waerden in [35]. Van der Waerden suggests that in fact the 10 verse Introduction was written later than the other three sections. One reason for believing that the two parts were not intended as a whole is that the first section has a different meter to the remaining three sections. However, the problems do not stop there. We said that the first section had ten verses and indeed Aryabhata titles the section Set of ten giti stanzas. But it in fact contains eleven giti stanzas and two arya stanzas. Van der Waerden suggests that three verses have been added and he identifies a small number of verses in the remaining sections which he argues have also been added by a member of Aryabhata's school at Kusumapura.
The mathematical part of the Aryabhatiya covers arithmetic, algebra, plane trigonometry and spherical trigonometry. It also contains continued fractions, quadratic equations, sums of power series and a table of sines. Let us examine some of these in a little more detail.
First we look at the system for representing numbers which Aryabhata invented and used in the Aryabhatiya. It consists of giving numerical values to the 33 consonants of the Indian alphabet to represent 1, 2, 3, ... , 25, 30, 40, 50, 60, 70, 80, 90, 100. The higher numbers are denoted by these consonants followed by a vowel to obtain 100, 10000, .... In fact the system allows numbers up to 1018to be represented with an alphabetical notation. Ifrah in [3] argues that Aryabhata was also familiar with numeral symbols and the place-value system. He writes in [3]:-
... it is extremely likely that Aryabhata knew the sign for zero and the numerals of the place value system. This supposition is based on the following two facts: first, the invention of his alphabetical counting system would have been impossible without zero or the place-value system; secondly, he carries out calculations on square and cubic roots which are impossible if the numbers in question are not written according to the place-value system and zero.
Next we look briefly at some algebra contained in the Aryabhatiya. This work is the first we are aware of which examines integer solutions to equations of the form by = ax + c and by = ax - c, where a, b, c are integers. The problem arose from studying the problem in astronomy of determining the periods of the planets. Aryabhata uses the kuttaka method to solve problems of this type. The word kuttaka means "to pulverise" and the method consisted of breaking the problem down into new problems where the coefficients became smaller and smaller with each step. The method here is essentially the use of the Euclidean algorithm to find the highest common factor of a and b but is also related to continued fractions.
Aryabhata gave an accurate approximation for π. He wrote in the Aryabhatiya the following:-
Add four to one hundred, multiply by eight and then add sixty-two thousand. the result is approximately the circumference of a circle of diameter twenty thousand. By this rule the relation of the circumference to diameter is given.
This gives π = 62832/20000 = 3.1416 which is a surprisingly accurate value. In fact π = 3.14159265 correct to 8 places. If obtaining a value this accurate is surprising, it is perhaps even more surprising that Aryabhata does not use his accurate value for π but prefers to use √10 = 3.1622 in practice. Aryabhata does not explain how he found this accurate value but, for example, Ahmad [5] considers this value as an approximation to half the perimeter of a regular polygon of 256 sides inscribed in the unit circle. However, in [9] Bruins shows that this result cannot be obtained from the doubling of the number of sides. Another interesting paper discussing this accurate value of π by Aryabhata is [22] where Jha writes:-
Aryabhata I's value of π is a very close approximation to the modern value and the most accurate among those of the ancients. There are reasons to believe that Aryabhata devised a particular method for finding this value. It is shown with sufficient grounds that Aryabhata himself used it, and several later Indian mathematicians and even the Arabs adopted it. The conjecture that Aryabhata's value of π is of Greek origin is critically examined and is found to be without foundation. Aryabhata discovered this value independently and also realised that π is an irrational number. He had the Indian background, no doubt, but excelled all his predecessors in evaluating π. Thus the credit of discovering this exact value of π may be ascribed to the celebrated mathematician, Aryabhata I.
We now look at the trigonometry contained in Aryabhata's treatise. He gave a table of sines calculating the approximate values at intervals of 90/24 = 3 45'. In order to do this he used a formula for sin(n+1)x - sin nx in terms of sin nx and sin (n-1)x. He also introduced the versine (versin = 1 - cosine) into trigonometry.
Other rules given by Aryabhata include that for summing the first n integers, the squares of these integers and also their cubes. Aryabhata gives formulae for the areas of a triangle and of a circle which are correct, but the formulae for the volumes of a sphere and of a pyramid are claimed to be wrong by most historians. For example Ganitanand in [15] describes as "mathematical lapses" the fact that Aryabhata gives the incorrect formula V = Ah/2 for the volume of a pyramid with height h and triangular base of area A. He also appears to give an incorrect expression for the volume of a sphere. However, as is often the case, nothing is as straightforward as it appears and Elfering (see for example [13]) argues that this is not an error but rather the result of an incorrect translation.
This relates to verses 6, 7, and 10 of the second section of the Aryabhatiya and in [13] Elfering produces a translation which yields the correct answer for both the volume of a pyramid and for a sphere. However, in his translation Elfering translates two technical terms in a different way to the meaning which they usually have. Without some supporting evidence that these technical terms have been used with these different meanings in other places it would still appear that Aryabhata did indeed give the incorrect formulae for these volumes.
We have looked at the mathematics contained in the Aryabhatiya but this is an astronomy text so we should say a little regarding the astronomy which it contains. Aryabhata gives a systematic treatment of the position of the planets in space. He gave the circumference of the earth as 4 967 yojanas and its diameter as 1 5811/24 yojanas. Since 1 yojana = 5 miles this gives the circumference as 24 835 miles, which is an excellent approximation to the currently accepted value of 24 902 miles. He believed that the apparent rotation of the heavens was due to the axial rotation of the Earth. This is a quite remarkable view of the nature of the solar system which later commentators could not bring themselves to follow and most changed the text to save Aryabhata from what they thought were stupid errors!
Aryabhata gives the radius of the planetary orbits in terms of the radius of the Earth/Sun orbit as essentially their periods of rotation around the Sun. He believes that the Moon and planets shine by reflected sunlight, incredibly he believes that the orbits of the planets are ellipses. He correctly explains the causes of eclipses of the Sun and the Moon. The Indian belief up to that time was that eclipses were caused by a demon called Rahu. His value for the length of the year at 365 days 6 hours 12 minutes 30 seconds is an overestimate since the true value is less than 365 days 6 hours.
Bhaskara I who wrote a commentary on the Aryabhatiya about 100 years later wrote of Aryabhata:-
Aryabhata is the master who, after reaching the furthest shores and plumbing the inmost depths of the sea of ultimate knowledge of mathematics, kinematics and spherics, handed over the three sciences to the learned world.