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How can I properly dispose of a decomposed banana?
To properly dispose of a decomposed banana, you can compost it in a compost bin or pile. This will help it break down naturally and return nutrients to the soil. Alternatively, you can dispose of it in your green waste bin for municipal composting. Avoid throwing it in the regular trash as it will contribute to landfill waste.
What did equiano do?
Olaudah Equiano was a prominent African abolitionist, writer, and merchant who was known for his influential autobiography, "The Interesting Narrative of the Life of Olaudah Equiano." He played a key role in the abolition of the transatlantic slave trade by sharing his experiences of slavery and advocating for the rights of enslaved people. Equiano also took part in various abolitionist campaigns to raise awareness about the inhumanity of the slave trade.
What strategies can be implemented to effectively manage stress, especially in light of the quote 'Stress is the trash of modern life - we all generate it but if you don't dispose of it properly, it will pile up and overtake your life'"?
To effectively manage stress, one can implement strategies such as practicing mindfulness, engaging in regular physical activity, maintaining a healthy work-life balance, seeking social support, and utilizing relaxation techniques like deep breathing or meditation. It is important to address stress promptly and not let it accumulate, as it can negatively impact one's well-being if not managed properly.
What are Aristotle's four causes?
Aristotle, born in 384 BCE was a philosopher taught by Plato at his academy in Athens. Aristotle, despite being a disciple of Plato, often questioned and challenged Plato's ideas, for example Aristotle did not understand how humans could gain knowledge, if according to Plato, Forms place knowledge outside particular things. Aristotle criticised Plato's idea of the ideal world being the most real world, as he believed the World of opinion was the most real world. Aristotle wrote a book called, ' Metaphysics,' in, which he investigates the question, 'What is being?' Aristotle opened the book with 'All men desire to know,' this clearly shows Aristotle's passion for knowledge and observation of the world. Aristotle was concerned with the Empirical World, and he believed we gain knowledge through experience. He argued that there are four causes, material, efficient, formal and final. The four causes in Aristotle's eyes is not the normal definition of cause, for example cause and effect. Cause in this context comes from the Greek word 'aition', which is why an object exists in the shape, or form that it does. Material cause is what an object consists of. For example a wooden chair is made of wood. The wood, the material cause, is only what the chair is made of, it is not what makes chair what it is, or what gives the chair characteristics. The wood is what the chair is composed of. The matter that the chair is made from is wood. The characteristics of an object is the Formal cause, the shape or form it takes. For example, the wood chair, its formal cause is what gives the chair its characteristics and expression. For instance what the builder or sculptor plans in his mind whilst building the chair. The wood arranged in a certain way is the Formal cause. The efficient cause, this is how an object happened, how and why it was built or made. For example, the builder or sculptor by which the chair was fashioned. The efficient cause is the force that affects an object. The builder of the chair built the chair instead of just leaving a pile of wood. The final cause is the purpose of an object, its reason of being. Why has the chair been made? To be sat on, either whilst people eat, learn or relax. It final cause is concerned with why the chair is as it is, in order to carry out its function the Final cause is teleological and therefore Aristotle believed every object has a final cause, this is known as its telos. Such as a houses ultimate telos is to protect and shelter a family and a carpets telos is to insulate the house or to decorate it. Telos is the Greek word for purpose, meaning or goal and that is what the final cause is, the end of something. An objects telos can either be deliberate or natural, for example a human consciously tries to be a nice, caring and reasoning in order to teach its full potential, telos. On the other hand a chair unconsciously achieves its telos of becoming a chair. Aristotle argued that the material cause, the matter could not live without the form. For example without the wood of the chair, there could simply not be a chair. The material and formal causes are matter. They could not be alone without the other two causes, efficient and final cause because matter alone in the chair would simply be a pile of wood that took no shape. Whereas the form is what gives the chair its shape and structure. However not is not the same 'form' that Plato talked about; it is not the perfect form, it is simply how it's built and put together. Aristotle believed in potentially that then led to actuality, and this theory was a major theme in his book, 'Metaphysics.' Aristotle believed that an object is influenced by the four causes; material, formal, efficient and final, and the object has actuality, which is achieved by potentiality. Aristotle argued that everything in the World of Sense is always changing. For example a pig in it sty exists in an actual state however its potential is to become sausages or pork. Potentially allows the pig to achieve its telos, its ultimate end. Aristotle believed the actuality of an object is always present in the potentiality. Jonathon Leceo used the famous, Kermit the frog as an example to explain actuality and potentiality. Leceo said, Kermit started as an embryo, this was the 'cause' of sex. Kermit then developed into a tadpole, who had potentiality to become a frog, and then at last Kermit become a frog. Becoming a frog was Kermit's actuality, his eudemonia. Aristotle as everything is always changing there must be something that causes everything to change. Aristotle called this the Prime mover, he described the Prime mover as unchanging as it had reached its actuality and therefore it is good, as it does no longer need to change to improve itself. The prime mover is also the final cause fir Aristotle; it is the final goal of movement. Aristotle linked the prime mover into being God, as he has no form, only matter therefore the Prime mover is divine simplicity. The Universe depends on the Prime mover or else nothing would ever change. All objects try to attain their final cause and finally the Prime mover. Aristotle used nous and described the prime mover as the cosmic nous of the universe. Nous is a Greek word, which is translated as mind or intellect, and it is used but was also used by philosophers such as Plato and Plotinus. Nous is how Aristotle referred to reason and it has the uppermost form of rationality. In conclusion the four causes are everything that influences an object; all four causes operate upon everything in the universe. Aristotle believed that everything in the universe had a purpose and therefore the causes explain each objects means for existence. Each object has matter and form to give it specific characteristics. The prime mover causes all this change, as he is eternal and inspiring as he had already reached his teleos, which is this aim of everybody and everything.
What are the teachings of Tulsidas?
The Path Of Bhakti 'Sri Rama is the Parabrahma. He is all-powerful. He is Purushothama (The Man Supreme). His deeds, word manners and conduct alone are the models of an ideal life. Singing hymns in His honour as his servants is the on way to attain His grace and a salvation. Knowing Him to be their master, The duty of human beings is to offer their services to Him.' This is the sum and substance of the Bhakti cult of Tulasidas. After some time Tulasidas began to think of leaving Chitrakoota. This was because he had a feeling that he would not be able to see Sri Rama there. So he went to Ayodhya, the birth place of Rama. For a long time he did 'tapas' (leading a very strict life, giving up all pleasures and devoting all the time to the contemplation of God) there. But even there he did not get the vision of Sri Rama. His mind was not at ease. Day by day his desire to see Sri Rama grew more and more intense. One day it suddenly flashed to his mind that God Anjaneya's grace 'was essential for him to see Sri Rama. Yes. Anjaneya was the greatest devotee of Sri Rama. Only he could help Tulasidas see Sri Rama. So the first thing was, to see Anjaneya. The Meeting With Anjaneya People say that Tulasidas got the opportunity of seeing Anjaneya because of the help of a Brahmarakshasa (a spirit under curse). Kashi (Banares) is a holy place on the banks of the sacred river Ganga. The famous temple of Lord Vishweshwara is in Kashi. And it is also the home of Hindu culture. In one part of Kashi there was a temple of Anjaneya. Tulasidas made it his home. He used to bathe in the Ganga every day and then go to theVishweshwara temple to offer prayers; thereafter for hours he would be immerse in meditation. In the evening he gave discourses. In this way a few years passed. One day as usual Tulasidas poured water out of his vessel at the foot of a tree. As Tulasidas was returning with his head bowed, suddenly a brahmarakshasa appeared before him, and saluted him. The water was sanctified by the touch of Tulasidas; it fell on the rakshasa and he was freed from a curse. Full of gratitude the liberated spirit said to Tulasidas, "Please tell me, sir, what I can do for you." There was but one wish that haunted Tulasidas day and night and that was to see Sri Rama by winning the grace of Anjaneya. So he said to the brahmarakshasa "Please help me to meet God Anianeya." The spirit said: "An ugly old man comes to listen to your discourses in the temple every day. Probably you have not noticed him. He is the first to come and the last to go. His looks are disgusting. But he is none other than Anjaneya. Look for him." So Anjaneya himself had been attending his discourses! Tulasidas jumped with joy. In the evening Tulasidas went to the discourse hall full of devotion. The ugly old man was already there in a corner. Tulasidas felt like running to him, and falling at his feet and crying out, "Show me Lord Sri Rama." But he checked himself. The discourse began. The entire discourse that evening seemed to be meant only for that old man. All the time Tulasidas's eyes were fixed on him. The discourse concluded with Ram Bhajan; the audience dispersed. The old man also slowly got up and began to walk away. Tulasidas followed him. The old man left the main road and took a path leading to a forest. Tulasidas noise lessly walked behind him, praying within himself to Anjaneya. They were now in the heart of the forest. Tulasidas suddenly ran up to the old man and fell at his feet, praying: "My master, please show me Sri Rama. Lord Anjaneya, have mercy on me." The old man pretended to know nothing. Shaking him off he said, "What is all this? I am not Anjaneya. Let go my feet." But Tulasidas persisted. I know it all now. You are Hanumantha, the trusted servant of Sri Rama. I won't leave your feet unless you reveal your true self to me and fulfil my wish, come what will. Even death" said Tulasidas. He implored and entreated him in several ways. Then Anjaneya appeared in his true form and said, "Look, hide yourself behind this bush. Sri Rama and Lakshmana will come this way shortly. Then you can see them." There are several stories about how Tulasidas saw Sri Rama and Lakshmana. Sri Rama And Lakshmana Tulasidas felt immensely happy and once again touched Anjaneya's feet in reverence. He danced in ecstasy chanting Sri Rama's sacred name and crouched behind the bush as directed by Anjaneya. He was all eyes as he watched. Tulasidas waited and waited. Two princes on horse-back passed that way. Tulasidas sat there, his mind fixed on Lord Rama. But Sri Rama and Lakshmana did not come at all. After a long, time Anjaneya appeared in the disguise of the same old man. Tulasidas once again clasped his knees and prayed: "Lord Anjaneya, I have waited so far, but Sri Rama and Lakshmana haven't come Don't you pity me even now? Won't you show me Sri Rama and Lakshmana no at least?" Anjaneya said with a smile: "Did you not see two princes on horseback? They were Sri Rama and Lakshmana." Tulasidas was very unhappy as he realized his own ignorance. "Miserable that I am, my own eyes turned out to be my enemies," he said weeping. Once again he prayed to Anjaneya. He seemed to hear Anjaneya speaking from the sky: 'Go to Ayodhya; you will have darshan of Sri Rama, Seetha and Lakshmana in their gracious form.' There are other stories also about how Tulasidas was able to see Sri Rama and Lakshmana. It is said that after some years Tulasidas had another opportunity of seeing Sri Rama; it is also said Sri Rama asked him to put a mark of sandal paste on his forehead. There is an episode in the 'Ramacharitamanasa'. When, after crossing the river Yamuna, Sri Rama, Seetha and Lakshmana step into Chitrakoota, a young hermit prostrates a their feet. He is overcome with devotion and forgets himself. Seetha Devi bestows her blessings on him. It is said that, at this point, Tulasidas recalls how he had seen Sri Rama; the young hermit, it is said, is Tulasidas's picture of himself. 'Ramacharitamanasa' Tulasidas left Kashi and went again to Ayodhya. While he was in Kashi he seems to have composed two poems; 'Janaki Mangala' and 'Parvathi Mangala'. In Ayodhya he did rigorous tapas in, utter solitude for some time. Then he' made up his mind to write the 'Ramacharitamanasa'. He himself saw Sri Rama, Seetha and Lakshmana in this epic; and he enabled the readers, too' to see them. Tulasidas has depicted most effectively in his 'Ramacharitamanasa' how by his own example Sri Rama, the God born as man, set an ideal before the people of this world. Just as Sri Rama is sketched as an ideal leader and king, Seetha Devi is portrayed as a gem of ideal womanhood. She shines as a bright lamp placed on the threshold, illuminating two homes - that of her parents and that of her husband. She was dear not only to her parents but also to her servants. At the time of sending her to her husband's house, all the queens and their companions were sad. The very parrots in golden cages cried, "O, where is Seetha?" This is just one example to show how Tulasidas's picture of the simplicity and goodness of Seetha Devi is different from Valmiki's picture. There are some very touching episodes in the 'Ramacharita- manasa', which are not found in other Ramayanas. These delicate flowers of the poet's imagination give forth a sweet fragrance of Bhakti. One such episode reveals Guha's Bhakti. He is the chieftain of the boatmen and a staunch devotee of Sri Rama. When Sri Rama, Seetha and Lakshmana come to the forest Guha serves them in many ways. The next day Guha is to ferry them across the river. Sri Rama is about to step into the boat. Then Guha behaves n a way which at first seems stange. He says to Rama, 'My Lord, pardon me; I Cannot allow you to get into the boat until I wash your feet. The mere touch of the dust of your feet turned a stone into a woman, the wife of a sage. What am I to do it my boat turns into a woman at the touch of the dust of your feet?" (Ahalya had become a stone by a curse; the divine touch of Sri Rama made her again a woman). Tulasidas has depicted this situation very touchingly. In the words of Guha, a fine sense of humour, innocent devotion and Rama's divinity are all reflected at the same time. Tulasidas has also brought out Bharatha's intense love for his brother, the affection of Dasharatha for his son, the simplicity of Sumitra. Rama's magnanimity and grace in' his treatment of Shabari and Jatayu and many other such virtues. The scholars of Tulasidas's times thought that epics ought to be composed only in Sanskrit. Tulasidas knew that scholars would object that his epic was in Hindi, the language of the common man. But he believed that good poetry, like the sacred river Ganga, should be accessible to one and all and should reach everyone. On the whole, Tulasidas's 'Ramacharitamanasa' preaches the traditional values of truth and righteousness, but presents them in greater splendour in a new context. When people had lost courage and were groping in darkness, Tulasidas's 'Ramacharita manasa' appeared as a guiding light of culture; it showed them the divine figure of Sri Rama in the bright light of Bhakti. A Challenge Tulasidas thought that Kashi was the best place for the publication of his work. So he went again to Kashi. In the same cottage, the old activities of the day and the evening discourses were resumed. But now he recited passages from his .own 'Ramacharitamanasa' and explained them. The scholarship and genius of Goswami Tulasidas won the admiration of the people of Kashi. They regarded him as the incarnation of Valmiki. Several scholars became his disciples. Thousands of people realized the greatness of Bhakti and became devotees of Sri Rama. Has there been an age without the wicked and the jealous? There is a story about how the attempts of such people to discredit the 'Ramacharitamanasa' ended only in confirming its greatness. The detractors joined hands. They planned to insult the 'Ramacharitamanasa' and destroy its popularity. One day a conference of scholars was held in the temple of Lord Vishwanatha. All reputed works of literature, religion and philosophy were read out. The 'Ramacharitamanasa' also was recited. Then all the works were arranged in a pile. The crooked fellows put the copy of the 'Ramacharitamanasa' at the bottom, as a deliberate insult. But the next morning when the doors of the temple were opened the 'Ramacharita manasa' was found on top of all the books. Then everybody realised the merit of the 'Ramacharitamanasa' and the greatness of Tulasidas. Another such incident happened. The opponents of Tulasidas joined together. They took a copy of the 'Ramacharitamanasa' to Madhusudan Saraswathi, a great master and exponent of Advaita philosophy and said, "Please tell us what you think of this book, sir." Madhusudan Saraswathi was an advaiti, Tulasidas did not belong to this school of philosophy. So the crooked fellows thought that Madhusudan Saraswathi would surely condemn that book. Then they could easily carry on their propaganda against the work. But what happen6d was entirely different. Pandit Madhusudan Saraswathi read the entire work, then he said: "There is a plant called Tulasi in the garden of poetry. Sri Rama is the bee buzzing about the flowers of poetic beauty that have blossomed on its branches." The Will Of Maruthi The reputation of Goswami Tulasidas was not limited to Kashi only. It spread all over North India. Many Muslims also became Tulasidas's followers and worshipped Rama. There is a story associated with Emperor Jahangir. The fame of Tulasidas reached the ears of Jahangir. He wanted to see Tulasidas. When Tulasidas visited Agra, the emperor invited him and treated him with great respect. The emperor said, "I hear that you perform miracles. Let me see a miracle." Tulasidas modestly replied, "I don't perform miracles. All powers belong to Sri Rama." The emperor was stubborn. He said, "I won't let you go until you show me a miracle." He imprisoned him in the fort of Salimgad (Gwalior). 'Everything is Anjaneya's will,' said Tulasidas and sat down with folded hands. All of a sudden a band of monkeys burst into the palace. They rushed into the queens' apartment and caused great havoc. They were not afraid of even the soldiers. It was only after Tulasidas was released that the emperor was free from their menace. From that time Tulasidas and his followers were never troubled by the emperor. So goes a story. Historians say that, during this period, Tulasidas wrote 'Satsai' - a book of 700 verses. Krishna And Rama Are One Gradually the number of followers of Tulasidas grew enormously. Poets like Nabhadas, Pranachand Chowhan, Hridayararn and Agradas became his disciples, too. Inspired by his preachings and ideal life they devoted themselves to the task of spreading the cult of Rama Bhakti. Once Tulasidas came to Mathura, the centre of Krishna's devotees. Goswami went to the temple of Krishna. He was greeted and welcomed warmly by the holy men there. They said to him, "Sir, we believe that you are a matchless devotee of Sri Rama. Is it true you never sing of any gods other than Sri Rama?" Tulasidas said, "No. It is not so. In fact Sri Rama is Sri Krishna." And then he composed on the spot a song on Sri Krishna and sang it. Though it was on Sri Krishna, the attributes were those of Sri Rama. The saints and sages gathered there were highly pleased. It is said that a miracle took place. Even as Tulasidas's song ended the idol of Sri Krishna (with a flute in his hand) in the inner shrine appeared as the idol of Sri Rama holding a bow in his hand. People who witnessed this sight stood amazed. They were full of praise for Tulasidas who showed that Sri Rama and Sri Krishna were one. After this Tulasidas composed his 'Krishna Geetavali'. Goswami Tulasidas had visited all the holy places. He spent his last days in Kashi. It is said that in his last days he suffered from pain in the arms. Having lived a fruitful and saintly life of 136 years Tulasidas passed away in 1680 of the Vikrama Era (i.e. 1623 A. D.) in Asighat of Kashi. Scholars say that Goswami Tulasidas has written 37 books. But only 12 of them have survived. TULASIDAS A Great Man Tulasidas was a great man. He suffered much hardship from his early years. He did not know the care and affection of father and mother. He was brought up by the charity of the people. Even after he became a sanyasi, difficulties did not cease. When he settled down in Kashi, many blamed him, and many made fun of him. But he was always patient and calm. Once he said, "Some say that Tulasi does bad deeds. Some call him a big cheat. Some others say that he truly is a devotee of Rama. I can bear all comments. My mind is untroubled. Whatever is to happen to Tulasi, good or bad, is in the hands of Rama." Kindness and courage were blended in him A Brahmin, it seems, had done something bad. So he came to Kashi to purify himself. The orthodox people kept him at a distance as an outcaste. But Tulasidas treated him as one of his own people. He knew full well that the orthodox people would be furious; he knew he would have to face severe criticism. Yet he ate the food prepared by that brahmin. Tulasidas was a very great scholar. He had made a profound study of Indian philosophy and literature. But his scholarship did not make him arrogant. For him meditation on Rama was more important than all other things. Whatever the difficulties one should not lose zest in life. One should always do good to others treating all as the children of God, making no distinction of caste, status or rank. This was the way he showed to others and this was how he himself lived. TULASIDAS Immortal Poet Tulasidas showed the way of Bhakti. It is a good way of life even today. The characters he has sketched such as .Sri Rama, Lakshmana, Bharata, Seetha, Anjaneya, Vibheeshana, Jatayu, Guha and Sugreeva are ideal figures of Hindu culture. We should rejoice that such a great poet and a saint of such high order as Goswami Tulasidas was born in this country, and lived and carried on his mission here.
Who discovered the voltaic pile?
The Voltaic pile was discovered by Alessandro Volta in 1800. He was an Italian physicist and chemist who designed the first chemical battery, which paved the way for the development of modern batteries and the field of electrochemistry.
What did Alessandro Volta experiment?
Alessandro Volta is known for his experiments with electric currents and the invention of the first electric battery, the voltaic pile, in 1800. This invention led to the development of modern batteries and the field of electrochemistry.
What year did Alessandro Volta conduct his famous experiment?
Alessandro Volta conducted his famous experiment in 1800. He demonstrated the first electrical battery, known as the voltaic pile, which laid the foundation for the field of electrochemistry.
What did Count Alessandro Volta invent?
Count Alessandro Volta is credited with inventing the electric battery in 1800. This invention was a major breakthrough in the development of electrical power sources and laid the foundation for the field of electrochemistry.
What does Alessandro Volta invent?
Alessandro Volta invented the electric battery, known as the "Voltaic Pile", in 1800. This invention was a significant advancement in the field of electricity and laid the foundation for modern batteries and the study of electrochemistry.
What contribution of alessandra volta?
Alessandro Volta was an Italian physicist who invented the electric battery in 1800, known as the Voltaic pile. This invention marked the beginning of the study and development of electricity. Volta's work laid the foundation for the field of electrochemistry and led to the practical use of electricity in various applications.
What role did alesandro volta play in the making of batteries?
Alessandro Volta invented the first electric battery, known as the voltaic pile, in 1800. This invention revolutionized the field of electricity and laid the foundation for the development of modern batteries. Volta's work led to significant advancements in the study of electrochemistry and the practical use of batteries in various applications.
Why was Alessandro Volta important?
Alessandro Volta was important for inventing the first electric battery, known as the voltaic pile, which was a significant advancement in the development of electrical energy. His work laid the foundation for the field of electrochemistry and paved the way for future advancements in technology and science related to electricity.
What are the field tests carried out on piles?
displacement pile
What are field tests carried out on piles?
displacement pile
What was Allesandro Voltas last job?
Alessandro Volta's last position was as a professor of physics at the University of Pavia in Italy. He held this role from 1779 until his retirement in 1819, where he continued to conduct experiments and contribute to the field of electricity. Volta is best known for his invention of the electric battery, known as the voltaic pile, which laid the groundwork for modern electrochemistry. His work greatly influenced the study of electricity and earned him recognition as one of the pioneers in the field.
What contribution did alessandro Volta make to science?
Alessandro Volta was an Italian physicist (1745 - 1827) who invented the first electric battery (also known as the voltaic pile battery) in 1799. His work is still remembered today through the use of his family name Volta, which is used in the electrical term Volt.
