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