PLASMA TECHNOLOGY IN LIQUID BY MICROWAVE IRRADIATION

Microwaves enter from this route, and bypass via this tube. Liquid accumulates in this area. Microwaves irradiate the liquid, and the irradiated place is wherein plasma is generated. to start with, we will say that nanoparticles can be produced extremely quick and uniformly in relation to what may be finished with the generated plasma.

This new technology can make it pretty smooth to produce nanoparticles immediately from a platinum rod. Waste merchandise have been generated as by way of-merchandise in the course of reduction with the aid of the conventional method of forming platinum compounds and lowering them. but, no waste merchandise are generated with this new technology. Produced debris have crystal planes, which beautify the feature as a catalyst. in addition, as tiny debris about as small as several nanometers are produced, general surface location is accelerated, main to a higher catalytic reaction.

we will make no longer most effective platinum nanoparticles, but also gold, silver, and copper nanoparticles. What are known as revealed circuit forums are currently produced through dissolving copper movie laminated on a resin substrate, however we can also produce particles that make it viable for home inkjet printers to print circuit boards. This new technology enables discount of organic compounds, removal of heavy steel in liquid, production of acid water, removal of hydrogen from waste oil along with used frying oil, and different programs.

Light Emitting Diode

The Royal Swedish Academy of Sciences has decided to award the Nobel Prize in Physics for 2014 to Isamu Akasaki, of Meijo University in Nagoya and Nagoya University, Japan; Hiroshi Amano, of Nagoya University, Japan, and Shuji Nakamura of the University of California, Santa Barbara, CA, USA "for the invention of efficient blue light-emitting diodes which has enabled bright and energy-saving white light sources."

New light to illuminate the world

This year's Nobel Laureates are rewarded for having invented a new energy-efficient and environment-friendly light source -- the blue light-emitting diode (LED). In the spirit of Alfred Nobel the Prize rewards an invention of greatest benefit to humankind; using blue LEDs, white light can be created in a new way. With the advent of LED lamps we now have more long-lasting and more efficient alternatives to older light sources.

When Isamu Akasaki, Hiroshi Amano and Shuji Nakamura produced bright blue light beams from their semi-conductors in the early 1990s, they triggered a funda-mental transformation of lighting technology. Red and green diodes had been around for a long time but without blue light, white lamps could not be created. Despite considerable efforts, both in the scientific community and in industry, the blue LED had remained a challenge for three decades.

They succeeded where everyone else had failed. Akasaki worked together with Amano at the University of Nagoya, while Nakamura was employed at Nichia Chemicals, a small company in Tokushima. Their inventions were revolutionary. Incandescent light bulbs lit the 20th century; the 21st century will be lit by LED lamps.

White LED lamps emit a bright white light, are long-lasting and energy-efficient. They are constantly improved, getting more efficient with higher luminous flux (measured in lumen) per unit electrical input power (measured in watt). The most recent record is just over 300 lm/W, which can be compared to 16 for regular light bulbs and close to 70 for fluorescent lamps. As about one fourth of world electricity consumption is used for lighting purposes, the LEDs contribute to saving Earth's resources. Materials consumption is also diminished as LEDs last up to 100,000 hours, compared to 1,000 for incandescent bulbs and 10,000 hours for fluorescent lights.

The LED lamp holds great promise for increasing the quality of life for over 1.5 billion people around the world who lack access to electricity grids: due to low power requirements it can be powered by cheap local solar power.

The invention of the blue LED is just twenty years old, but it has already contributed to create white light in an entirely new manner to the benefit of us all.

Guarding the peso: Argentina's economic crisis

Argentina is not alone among major emerging economies in trying to weather the current run on currencies due to the rallying U.S. dollar and rising interest rates. But with a history of recurrent defaults and devaluation of the peso, Buenos Aires has greater cause for concern. President Mauricio Macri, whose market-friendly image ensured Argentina’s return to the global capital markets in 2016 after a decade, has a special stake in ensuring that his reforms remain on track. Following a record sovereign debt issue that year, Argentina became the second Latin American state after Mexico to launch a 100-year maturity bond in 2017. The new optimistic narrative was based on the former businessman’s commitment to reducing the fiscal deficit, building on the prevailing reasonable ratio of public borrowing to GDP. Nevertheless, Mr. Macri’s poll promise to make Argentina a “normal country” has been put to the test mid-way through his term. In early May, the currency tumbled to a record low against the greenback, forcing the central bank to raise key interest rates thrice within a week to 40% to shore it up. Mr. Macri even sought a multi-billion loan from the IMF, a deeply sensitive move given the once-hostile relations with the lender and a public apprehensive about the institution’s overall mission. The most recent crisis in Latin America’s third largest economy — the 2001-02 default to the tune of $95 billion, the largest in the world — had unleashed hyperinflation, social unrest and political instability. When the then socialist President, Néstor Kirchner, took an aggressive stance vis-à-vis investors, the country was effectively closed from global money markets for a prolonged period. Then, at the height of its economic collapse earlier this decade, Mr. Kirchner’s wife and successor, Cristina Fernández, lampooned the hedge funds, which held out against the country’s debt restructuring terms, as “vultures”. Now the situation has raised questions about the sustainability of Mr. Macri’s so-called gradualist reforms, which were dubbed neo-Keynesian rather than neoliberal.

With the treasury minister recently hinting at further fiscal tightening, there are signs of a shift in tone, if not the overall policy. Conversely, Mr. Macri has been prudent to promise continuity with his cautious approach to regulate subsidies and to legislate tax and pension reforms. The era of economic profligacy that was propped up by the commodities boom in the last decade is probably history now. At the same time, no price is too high to avert a repeat of the horrors of the social upheavals of more recent years. Occupying a centrist platform, Mr. Macri is, however, better placed than most other politicians in the country to negotiate a path ahead to balance conflicting interests.

Populists in Rome

The political whirlwind that has swept Italy looks to be dissipating, at least for now. Giuseppe Conte, a little-known academic with an embellished resume, has been sworn in as Prime Minister, after weeks of wrangling between President Sergio Mattarella and a coalition with a slim parliamentary majority. The two-party combine, the anti-establishment Five Star Movement (M5S) led by Luigi Di Maio and the far-right League headed by the rabble-rousing, anti-migrant Matteo Salvini, disbanded plans to form a government after Mr. Mattarella exercised his powers to block the appointment of Eurosceptic Paolo Savona as Finance Minister. The President then decided to order fresh elections and appoint an ex-IMF official as interim Prime Minister, a decision that, if implemented, could have made a bad situation worse. The Eurosceptic coalition partners wasted no time in using the President’s actions as a rallying point for their cause. They charged that France and Germany were running Italy and called for Mr. Mattarella’s impeachment. The prospect of snap polls, which could have resulted in the populists getting a stronger majority, rattled markets early this week. Italian bond yields hit highs unseen in years and share prices dropped not just in Italy but across Europe, the U.S. and Asia. The coalition, which began serious talks in early May, had toned down some of its anti-European Union demands such as leaving the single currency and some €250 billion in debt forgiveness. But it still planned to spend some €170 billion on income support, and lower the pensionable age and taxes. Without plans to raise adequate revenue to fund the spending, the markets and Brussels got jittery. Italy’s government debt is at 132% of GDP, well above the Eurozone average. However, as the week progressed, all sides saw opportunities and a deal was struck, with the President assenting to economics professor Giovanni Tria taking over the finance portfolio. The new government will now have to win a confidence vote next week.

The road ahead for Italy is far from clear. According to official EU surveys, although 59% of Italians favour the euro, just over half “tend not to trust” the EU. Both Europe and Italy would sustain significant damage if Italy left the Eurozone. Fortunately, that is still an unlikely scenario. The current situation, a coalition of populism and the right, is not ideal. But it provides an opportunity to address some of the underlying Italian disenchantment with the EU, perhaps by striking a balance between austerity and populism. Also, Brussels, along with France and Germany, could work with Italy to address economic and social anxieties. A way can be found that protects both the democratic choices of Italians and the stated values and integrity of the EU.

Mixed growth signals

Official data showing the GDP expanding at the fastest pace in seven quarters in the three months ended March 31, a brisk 7.7% at that, is reason for cheer. Given that this has been propelled largely by increases in manufacturing and construction activity is a basis for optimism given that the former contributes almost a fifth of quarterly gross value added (GVA) and the latter about 8%. The rebound in construction is all the more heartening since it is both a creator of direct and indirect jobs and a multiplier of overall output. In the fourth quarter, construction is estimated to have posted a robust 11.5% growth, almost a doubling in pace from the 6.6% in the third quarter, and compares favourably with the contraction of 3.9% seen in the demonetisation-hit year-earlier period. Two key groupings of services that together contributed more than 38% of fourth-quarter GVA — the first comprising trade, hotels, transport, communication and broadcasting; and the second, financial, real estate and professional services — accelerated year-on-year, helping lift full-year sectoral GVA growth. Agriculture, forestry and fishing continued an accelerating trend over the four quarters of the last fiscal, with growth of 4.5% boosting the annual expansion to 3.4%. While the fiscal year’s pace for this vital sector is still appreciably lower than the 6.3% in 2016-17, if the quarterly momentum is sustained and the monsoon pans out as forecast, we could see a more broad-based revival in rural demand.

There are, however, pressure points in the estimates of national expenditure. Private final consumption expenditure continues to languish, with the share of its contribution to GDP sliding to 54.6% in the January-March period, from 59.3% in the preceding quarter and 55.2% a year earlier. Government spending too eased in the fourth quarter, as a proportion, to the lowest quarterly level of the last fiscal at 9.5%. Only gross fixed capital formation, which reflects investment demand, provided cause for some comfort as it contributed 32.2%, which was the most in percentage terms since the 32.5% posted in April-June 2016. A sobering thought here is that the very same growth momentum is likely to spur price pressures across the economy that, combined with the bullish trend in global oil, could fan faster inflation. This may leave the RBI with little option but to raise interest rates, possibly as early as next week. Separately, the latest survey-based Nikkei India Manufacturing Purchasing Manager’s Index shows manufacturing activity expanded at a weaker pace in May from the previous month amid tepid domestic demand. With borrowing costs set to rise and global trade tensions adding to uncertainties for India’s exporters who are yet to capitalise on the rupee weakness, policymakers will need to eschew populism and stick to policy prudence if the tenuous momentum is to be sustained.

MODERN THEORY OF BHAGBAT GITA

Independence movement[edit]

At a time when Indian nationalists were seeking an indigenous basis for social and political action, Bhagavad Gita provided them with a rationale for their activism and fight against injustice.^[106] Among nationalists, notable commentaries were written by Bal Gangadhar Tilak and Mahatma Gandhi, who used the text to help inspire the Indian independence movement.^{[note 8][note 9]} Tilak wrote his commentary Shrimadh Bhagvad Gita Rahasya while in jail during the period 1910–1911 serving a six-year sentence imposed by the British colonial government in India for sedition.^[107] While noting that the Gita teaches possible paths to liberation, his commentary places most emphasis on Karma yoga.^[108] No book was more central to Gandhi's life and thought than the Bhagavad Gita, which he referred to as his "spiritual dictionary".^[109] During his stay in Yeravda jail in 1929,^[109] Gandhi wrote a commentary on the Bhagavad Gita in Gujarati. The Gujarati manuscript was translated into English by Mahadev Desai, who provided an additional introduction and commentary. It was published with a foreword by Gandhi in 1946. ^{[110][111][note 10]} Mahatma Gandhi expressed his love for the Gita in these words:

I find a solace in the Bhagavadgītā that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavadgītā. I find a verse here and a verse there and I immediately begin to smile in the midst of overwhelming tragedies – and my life has been full of external tragedies – and if they have left no visible, no indelible scar on me, I owe it all to the teaching of Bhagavadgītā.^[112][113]

Hindu revivalism[edit]

Although Vivekananda did not write any commentaries on the Bhagavad Gita, his works contained numerous references to the Gita, such as his lectures on the four yogas – Bhakti, Gyaana, Karma, and Raja.^[114] Through the message of the Gita, Vivekananda sought to energise the people of India to claim their own dormant but strong identity.^[115] Bankim Chandra Chattopadhyay thought that the answer to the problems that beset Hindu society was a revival of Hinduism in its purity, which lay in the reinterpretation of Bhagavad Gita for a new India.^[116] Aurobindo saw Bhagavad Gita as a "scripture of the future religion" and suggested that Hinduism had acquired a much wider relevance through the Gita.^[117]Sivananda called Bhagavad Gita "the most precious jewel of Hindu literature" and suggested its introduction into the curriculum of Indian schools and colleges.^[118] In the lectures Chinmayananda gave, on tours undertaken to revive the moral and spiritual values of the Hindus, he borrowed the concept of Gyaana yajna, or the worship to invoke divine wisdom, from the Gita.^[119] He viewed the Gita as an universal scripture to turn a person from a state of agitation and confusion to a state of complete vision, inner contentment, and dynamic action. Teachings of International Society for Krishna Consciousness (ISKCON), a Gaudiya Vaishnava religious organisation which spread rapidly in North America in the 1970s and 1980s, are based on a translation of the Gita called Bhagavad-Gītā As It Is by A.C. Bhaktivedanta Swami Prabhupada.^[120] These teachings are also illustrated in the dioramas of Bhagavad-gita Museum in Los Angeles, California.^[121]

Other modern commentaries[edit]

Among notable modern commentators of the Bhagavad Gita are Bal Gangadhar Tilak, Vinoba Bhave, Mohandas Karamchand Gandhi, Sri Aurobindo, Sarvepalli Radhakrishnan, Chinmayananda, etc. Chinmayananda took a syncretistic approach to interpret the text of the Gita.^[122][123]

Paramahansa Yogananda's two volume commentary on the Bhagavad Gita, called God Talks With Arjuna: The Bhagavad Gita, was released 1995.^[124]

Eknath Easwaran has also written a commentary on the Bhagavad Gita. It examines the applicability of the principles of Gita to the problems of modern life.^[125]

The version by A. C. Bhaktivedanta Swami Prabhupāda, entitled Bhagavad-gītā As It Is, is "by far the most widely distributed of all English Gita translations" due to ISKCONefforts.^[126] For each verse, he gives the verse in the Sanskrit Devanagari script, followed by a roman transliteration, a gloss for each word, and then a translation and commentary.^[126] Its publisher, the Bhaktivedanta Book Trust, estimates sales at twenty-three million copies, a figure which includes the original English edition and secondary translations into fifty-six other languages.^[126]

Bhagavad Gita – The song of God^[127] written by Swami Mukundananda.

Other notable commentators include Jeaneane Fowler, Ithamar Theodor, Swami Parthasarathy, and Sadhu Vasvani.^[128][129] In 1966, Maharishi Mahesh Yogi published a partial translation.^[130]

Promotion of just war and duty

Liberation or moksha in Vedanta philosophy is not something that can be acquired or reached. Ātman (Soul), the goal of moksha, is something that is always present as the essence of the self, and can be revealed by deep intuitive knowledge. While the Upanishads largely uphold such a monistic viewpoint of liberation, the Bhagavad Gita also accommodates the dualistic and theistic aspects of moksha. The Gita, while occasionally hinting at impersonal Brahman as the goal, revolves around the relationship between the Self and a personal God or Saguna Brahman. A synthesis of knowledge, devotion, and desireless action is given as a prescription for Arjuna's despondence; the same combination is suggested as a way to moksha.^[73] Winthrop Sargeant further explains, "In the model presented by the Bhagavad Gītā, every aspect of life is in fact a way of salvation."^[74]

Yoga[edit]

Yoga in the Bhagavad Gita refers to the skill of union with the ultimate reality or the Absolute.^[75] In his commentary, Zaehner says that the root meaning of yoga is "yoking" or "preparation"; he proposes the basic meaning "spiritual exercise", which conveys the various nuances in the best way.^[76]

Sivananda's commentary regards the eighteen chapters of the Bhagavad Gita as having a progressive order, by which Krishna leads "Arjuna up the ladder of Yoga from one rung to another."^[77] The influential commentator Madhusudana Sarasvati divided the Gita's eighteen chapters into three sections of six chapters each. Swami Gambhirananda characterises Madhusudana Sarasvati's system as a successive approach in which Karma yoga leads to Bhakti yoga, which in turn leads to Gyaana yoga:^[78][79]

• Chapters 1–6 = Karma yoga, the means to the final goal
• Chapters 7–12 = Bhakti yoga or devotion
• Chapters 13–18 = Gyaana yoga or knowledge, the goal itself

Karma yoga[edit]

Main article: Karma yoga

As noted by various commentators, the Bhagavad Gita offers a practical approach to liberation in the form of Karma yoga. The path of Karma yoga upholds the necessity of action. However, this action is to be undertaken without any attachment to the work or desire for results. Bhagavad Gita terms this "inaction in action and action in inaction (4.18)". The concept of such detached action is also called Nishkam Karma, a term not used in the Gita.^[80] Lord Krishna, in the following verses, elaborates on the role actions, performed without desire and attachment, play in attaining freedom from material bondage and transmigration:

To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction

Fixed in yoga, do thy work, O Winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga. (2.47–8)^[81]

The yogīs, abandoning attachment, act with body, mind, intelligence, and even with the senses, only for the purpose of purification. (5.11)^{[web 26]}

Mohandas Karamchand Gandhi writes, "The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization", and this can be achieved by selfless action, "By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him body and soul." Gandhi called the Gita "The Gospel of Selfless Action".^[82] To achieve true liberation, it is important to control all mental desires and tendencies to enjoy sense pleasures. The following verses illustrate this:^[83]

When a man dwells in his mind on the object of sense, attachment to them is produced. From attachment springs desire and from desire comes anger.

From anger arises bewilderment, from bewilderment loss of memory; and from loss of memory, the destruction of intelligence and from the destruction of intelligence he perishes. (2.62–3)^[83]

Bhakti yoga[edit]

Main article: Bhakti yoga

The introduction to chapter seven of the Bhagavad Gita explains bhakti as a mode of worship which consists of unceasing and loving remembrance of God. Faith (Śraddhā) and total surrender to a chosen God (Ishta-deva) are considered to be important aspects of bhakti.^[84] Theologian Catherine Cornille writes, "The text [of the Gita] offers a survey of the different possible disciplines for attaining liberation through knowledge (Gyaana), action (karma), and loving devotion to God (bhakti), focusing on the latter as both the easiest and the highest path to salvation."^[85] M. R. Sampatkumaran, a Bhagavad Gita scholar, explains in his overview of Ramanuja's commentary on the Gita, "The point is that mere knowledge of the scriptures cannot lead to final release. Devotion, meditation, and worship are essential."^[86] Ramakrishna believed that the essential message of the Gita could be obtained by repeating the word Gita several times,^[87] "'Gita, Gita, Gita', you begin, but then find yourself saying 'ta-Gi, ta-Gi, ta-Gi'. Tagi means one who has renounced everything for God." In the following verses, Krishna elucidates the importance of bhakti:

And of all yogins, he who full of faith worships Me, with his inner self abiding in Me, him, I hold to be the most attuned (to me in Yoga). (6.47)^[88]

For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Pṛthā, for him I am the swift deliverer from the ocean of birth and death. (12.6–7)^{[web 27]}

Radhakrishnan writes that the verse 11.55 is "the essence of bhakti" and the "substance of the whole teaching of the Gita":^[89]

Those who make me the supreme goal of all their work and act without selfish attachment, who devote themselves to me completely and are free from ill will for any creature, enter into me.(11.55