Tuesday, October 31, 2017

Kartika Maasamu - Telugu - కార్తీకమాసం విశేష పూజలు



శివ స్తుతి పాటలు
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Kartika Masumu  - Kaarteeka Maasamu





 సూర్యుడు తులారాశిలోకి రాగానే కార్తీకమాసం ఆరంభమైంది.

పురాణ కాలంనుంచీ ఈ మాసం ఓ ప్రత్యేకతను సంతరించుకుంది. హరిహరాదులకు ప్రీతిపాత్రమైన ఈ మాసంలో భక్తకోటి యావత్తూ కఠిన నిష్ఠతో చేపట్టే నోములకు ఎంతో ప్రాధాన్యం ఉంది.


ఈ మాసంలో పాఢ్యమి, చవితి, పౌర్ణమి, చతుర్దశి, ఏకాదశి, ద్వాదశి తిధుల్లో శివ పార్వతుల అనుగ్రహం కోసం  పూజలు చేస్తుంటారు.  ఈ మాసంలో విశేష పూజలు జరుపుకుంటారు. కార్తీకమాసంలో ఆధ్యాత్మిక సాధనకు అత్యంత ప్రాముఖ్యత ఉంది.

ఈ నెల మొత్తం తెల్లవారుజాముల  స్నానం చేయాలి.
స్నానానంతరం ఓం ప్రభాకరాయనమః, ఓం దివాకరాయమః, ఓం ప్రభాకరాయమః, ఓం అచ్చుతాయమః, ఓం నమో గోవిందాయనమః అనే నామాలను స్తుతిస్తూ సూర్యభగవానునికి ఆత్గ్యం పోయాలి.

ఈ నెల మొత్తం ఇంటి ముందున్న ప్రధాన ద్వారానికి రెండువైపులా దీపాలను వెలిగించాలి.

 కార్తీకశుద్ధ ఏకాదశి

ఈ మాసంలో వచ్చే కార్తీకశుద్ధ ఏకాదశి ఎంతో వైశిష్ట్యం వుంది.ఈ రోజు శ్రీ మహాలక్ష్మికి వివాహం జరిగిన రోజుగా భావిస్తారు.దీన్నే కొన్ని ప్రాంతాల్లో ఉత్థాన ఏకాదశిగా పిలుస్తుంటారు. ఉత్థాన ఏకాదశినాడే దేవదానవులు పాలసముద్రాన్ని చిలికినట్టు పురాణాలు పేర్కొన్నాయి. ఈరోజు ఉపవాసం వుండి మరుసటిరోజు ద్వాదశి పారయణం చేస్తే ఎంతో మంచిది. ఈ కార్తీకమాసంలో ద్వాదశ జ్యోతిర్లింగాలుగా వున్న శివుడు అత్యంత వైబోవోపేతంగా పూజలందుకుంటారు.  ఈ మాసంలో ముక్ష్యంగా సోమవారాల్లో లక్షతులసి దళాలు లేదా బిల్వపత్రాలు, మారేడు దళాలతో గాని శివపూజ చేసిన భక్తులకు మహత్తరశక్తి కలుగుతుందని చెబుతారు.

 కార్తీక దీపాలు


పౌర్ణమిరోజు వేకువజామున గ్రామాల్లో చెరువులు లేదా నదుల్లో మహిళలు అరటిదొప్పలతో దీపాలను పెట్టి నీటిలోకి వదులుతుంటారు. ఈ సమయంలో కోరుకున్న కోర్కెలు నెరవేరతాయనే సంకల్పంతో వివాహం కాని యువతులు భక్తిశ్రద్ధలతో కార్తీకదీపాలను నదుల్లో వదులుతారు.
పూర్వం శౌనకాది మహర్షులతో కలిసి ఆశ్రమం నిర్మించుకుని నైమి శారణ్యంలో నివసిస్తున్న అదిగురువు సూత మహర్షి కార్తీకవ్రత మహత్మ్యం, దానిని ఆచరించే విధానం గురించి ఋషులకు బోధించాడు.

దీని గురించి స్కందపురాణంలో కూడా వివరించడం విశేషం.

పౌర్ణమిరోజు ఆవు నెయ్యితో తడిపిన దారపువత్తుల దీపాలు వెలిగించి తులసికోట చుట్టూ పదకొండు ప్రదక్షిణలు చేసి పరమాన్నం నైవేద్యంగా పెట్టి 365 వత్తులతో హారతి ఇవాలి. నక్షత్రాలు కనుమరుగు కాకముందే ఈ పూజ చేస్తే చాలా మంచిది.

కార్తీక పౌర్ణమి

కార్తీక పౌర్ణమిరోజు రాత్రి 12 గంటలకు పాలలో చంద్రుడిని చూసి ఆ పాలను తాగితే ఎంతో ఆరోగ్యమని పండితులు చెబుతుంటారు. ఈ రోజు బ్రాహ్మీ సమయంలోనే తులసిని పూజిస్తారు.

కార్తీక సోమవారాలు - నదీస్నానాలు

కార్తీకమాసం వచ్చిన వెంటనే నదీస్నానం అత్యంత ప్రధాన మైనదని భక్తులు నమ్ముతుంటారు. లోకరక్షకుడైన సూర్యభగవానుడు కార్తీకమాసంలో వేకువవేళల్లో తులారాశిలో సంచరిస్తున్నప్పుడు నదీ స్నానం చాలా మంచిదని ఋషులు పేర్కొన్నారు. మనఃకారకుడైన చంద్రుని ప్రభావం దేహంపైన, మనస్సుపైనా వుంటుంది. మానసిక దేహారోగ్యానికి కార్తీక మాసంలో కొంత ఇబ్బంది ఏర్పడుతుంది. దీనిని నివారించడానికి ప్రతి సోమవారం లయకారకుడైన శివుడుని ధ్యానించాలనే ఉద్దేశంతో పూర్వం నుంచి ఈ అనవాయితీ కొనసాగుతోంది. ముఖ్యంగా కార్తీకమాసంలో శివభక్తితో శీతల స్నానమాచరించడం ఆరోగ్యనికి మంచిదని చెబుతారు.


 వనభోజనం

కార్తీకమాసం అంటేనే వనబోజనాల మాసం అని చెప్పుకోవచ్చు. ఉసరిచెట్టుక్రింద శ్రీ మహావిష్ణువుని ఫోటో పెట్టి పూజించడంతో పాటు అదే చెట్టుక్రింద సహబంతి భోజనాలు చేయాలి.


ఉసరిచెట్టు  పూజ
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Updated 1 November 2017, 9 October 2013

Tuesday, October 24, 2017

"Paraspara Devo Bhava" - Treat Every Person As God and Serve Him, Worship Him



The Indian ethos, Hindu ethos, Ethos of Bharat Varsh, tells people to treat every person in the world as God and serve him. It says Matru Devo Bhava, Pitru Devo Bhava, Acharya Devo Bhava and also says, "Paraspar Devo Bhava." It also says, Athithi Devo Bhava.

It tells people to do worship of God by offering him 16 services. The same sixteen services are to be offered to every person. The worship of God is Worship of people in the Hindu tradition.




http://www.sreedattavaibhavam.org/paraspara-devo-bhava-1/

Monday, October 23, 2017

About The Idea and Concept of Nation - Books




Democracy and the Nation State

https://books.google.com/books?isbn=1351945378
Tomas Hammar - 2017 - ‎Preview - ‎More editions

Soul of The Nation - Constitution of India:

https://books.google.com/books?id=PmamDAAAQBAJ
P. R. Gupta - 2016 - ‎Preview

These United States: A Nation in the Making: 1890 to the Present

https://books.google.com/books?isbn=0393264467
Glenda Elizabeth Gilmore, ‎Thomas J. Sugrue - 2015 - ‎Full view - ‎More editions

China from Empire to Nation-State

https://books.google.com/books?isbn=0674046951
Wang Hui - 2014 - ‎Preview - ‎More editions

"Nation-state" and Minority Rights in India: Comparative ...

https://books.google.com/books?isbn=1317751795
Tanweer Fazal - 2014 - ‎Preview - ‎More editions

The Guilt of Nations: Restitution and Negotiating Historical Injustices

https://books.google.com/books?isbn=0393350355
Elazar Barkan - 2014 - ‎No preview - ‎More editions



Nationalisms: The Nation-State and Nationalism in the Twentieth Century

https://books.google.com/books?isbn=0745666809
Montserrat Guibernau - 2013 - ‎Preview - ‎More editions

Bloody Nations: Moral Dilemmas for Nations, States and International ...

https://books.google.com/books?isbn=1409498824
Dr Cherry Bradshaw - 2013 - ‎Preview - ‎More editions


Modern Education, Textbooks, and the Image of the Nation: Politics ...

https://books.google.com/books?isbn=1136600795
Yoonmi Lee - 2012 - ‎Preview - ‎More editions



The Political Economy of Nation Building: The World's Unfinished ...

https://books.google.com/books?isbn=1412847427

The Law of Nations: Or, Principles of the Law of Nature, Applied to ...

https://books.google.com/books?isbn=1108037062


Emmerich de Vattel, ‎Joseph Chitty - 2011 - ‎Preview - ‎More editions

The Destiny of the Nations

https://books.google.com/books?isbn=0853304025
Alice Bailey, ‎Djwhal Khul - 2011 - ‎Preview - ‎More editions


Globalization and the Nation State: 2nd Edition

https://books.google.com/books?isbn=023034416X
Robert J. Holton - 2011 - ‎Preview - ‎More editions

Crafting State-Nations: India and Other Multinational Democracies

https://books.google.com/books?isbn=0801897238
Alfred Stepan, ‎Juan J. Linz, ‎Yogendra Yadav - 2011 - ‎Preview - ‎More editions

IDEAS OF A NATION: KHAN ABDUL GHAFFAR KHAN

https://books.google.com/books?isbn=818475194X
Khan Abdul Ghaffar Khan - 2010 - ‎Preview

IDEAS OF A NATION:MAUKANA ABUL KALAM AZAD

https://books.google.com/books?isbn=8184751958
Maulana Abul Kalam Azad - 2010 - ‎Preview

IDEAS OF A NATION: B. R. AMBEDKAR

https://books.google.com/books?isbn=8184751907
Bhim Rao Ambedkar - 2010 - ‎No preview

Nation Building in Comparative Contexts

https://books.google.com/books?isbn=1412843707
Karl Wolfgang Deutsch, ‎William J. Foltz - 2010 - ‎Preview - ‎More editions

A Cosmopolitanism of Nations: Giuseppe Mazzini's Writings on ...

https://books.google.com/books?isbn=1400831318
Giuseppe Mazzini, ‎Stefano Recchia, ‎Nadia Urbinati - 2009 - ‎Preview - ‎More editions

The Cult of the Nation in France: inventing nationalism, 1680-1800

https://books.google.com/books?isbn=0674020723
David Avrom. BELL, ‎David Avrom Bell - 2009 - ‎Preview - ‎More editions

The Nation in the Global Era: Conflict and Transformation

https://books.google.com/books?isbn=900417690X
Jerry Harris - 2009 - ‎Preview - ‎More editions

Nation-Building, Identity and Citizenship Education: Cross Cultural ...

https://books.google.com/books?isbn=1402093187
Joseph Zajda, ‎Holger Daun, ‎Lawrence J. Saha - 2008 - ‎Preview - ‎More editions


The Work of Nations: Preparing Ourselves for 21st Century Capitalis

https://books.google.com/books?isbn=0307772993
Robert B. Reich - 2010 - ‎No preview - ‎More editions

Forging a Nation:

https://books.google.com/books?isbn=0870819666
Manuel Gamio - 2010 - ‎No preview



Nations and Nationalism: A Global Historical Overview [4 volumes]: A ...

https://books.google.com/books?isbn=1851099085
Guntram H. Herb, ‎David H. Kaplan - 2008 - ‎Preview - ‎More editions


The Cultural Foundations of Nations: Hierarchy, Covenant, and Republic

https://books.google.com/books?isbn=1405182199
Anthony D. Smith - 2008 - ‎Preview - ‎More editions

Nations and Nationalism

https://books.google.com/books?isbn=0801475007
Ernest Gellner - 2008 - ‎Preview - ‎More editions

Bloody Nations: Moral Dilemmas for Nations, States and International ...

https://books.google.com/books?isbn=0754671208
Cherry Bradshaw - 2008 - ‎Preview - ‎More editions

Where Nation-States Come From: Institutional Change in the Age of ...

https://books.google.com/books?isbn=0691134677
Philip G. Roeder - 2007 - ‎Preview - ‎More editions

What Is a Nation?: Europe 1789-1914 - Page 1

https://books.google.com/books?isbn=0191516287
Timothy Baycroft, ‎Mark Hewitson - 2006 - ‎Preview - ‎More editions

Marxism and National Identity: Socialism, Nationalism, and National ...

https://books.google.com/books?isbn=0791482278
Robert Stuart - 2006 - ‎Preview - ‎More editions



When is the Nation?: Towards an Understanding of Theories of Nationalism

https://books.google.com/books?isbn=1134256302
Atsuko Ichijo, ‎Gordana Uzelac - 2005 - ‎Preview - ‎More editions

Memory, History, Nation: Contested Pasts

https://books.google.com/books?isbn=1412804884

Power and the Nation in European History

https://books.google.com/books?isbn=1139444727
Len Scales, ‎Oliver Zimmer - 2005 - ‎Preview - ‎More editions

The Law of Nations, Or, Principles of the Law of Nature Applied to ...

https://books.google.com/books?isbn=1584775017
Emer de Vattel, ‎Joseph Chitty, ‎Edward Duncan Ingraham - 2005 - ‎Preview - ‎More editions

Faith in Nation: Exclusionary Origins of Nationalism

https://books.google.com/books?isbn=0198035284
Anthony W. Marx - 2005 - ‎Preview - ‎More editions

Race and Nation: Ethnic Systems in the Modern World - Page 215

https://books.google.com/books?isbn=0415950031
Paul R. Spickard - 2005 - ‎Preview - ‎More editions

A Nation-state by Construction: Dynamics of Modern Chinese Nationalism

https://books.google.com/books?isbn=0804750017
Suisheng Zhao - 2004 - ‎Preview - ‎More editions

Nation-building: A Reference Handbook - Page 9

https://books.google.com/books?isbn=1851095942
Cynthia Ann Watson - 2004 - ‎Preview - ‎More editions

The Shifting Foundations of Modern Nation-states: Realignments of ...

https://books.google.com/books?isbn=0802083943
Frank Unger, ‎Sima Godfrey - 2004 - ‎Preview - ‎More editions

The Fate of the Nation-state - Page 51

https://books.google.com/books?isbn=0773526862
Michel Seymour - 2004 - ‎Preview - ‎More editions






Sunday, October 22, 2017

Ernest Renan - 28 February 1823 – 2 October 1892- Scholar - What is a Nation?







Renan, educated by priests, was to accept the scientific ideal with an extraordinary expansion of all his faculties. He became ravished by the splendor of the cosmos.  The certitudes of physical and natural science were revealed to Renan in 1846 by the chemist Marcellin Berthelot, Renan   continued  research in Semitic philology and in 1847, he obtained the Volney prize, one of the principal distinctions awarded by the Academy of Inscriptions, for the manuscript of his "General History of Semitic Languages." In 1847, he took his degree as Agrégé de Philosophie – that is to say, fellow of the university – and was offered a job as master in the lycée Vendôme.

Within his lifetime, Renan was best known as the author of the enormously popular Life of Jesus (Vie de Jésus, 1863). The book was first translated into English in the year of its publication by Charles E. Wilbour and has remained in print for the past 145 years.

Renan claimed Jesus was able to purify himself of Jewish traits and that Jesus became an Aryan, his Life of Jesus promoted racial ideas and infused race into theology and the person of Jesus, he depicted Jesus as a Galilean who was transformed from a Jew into a Christian, and that Christianity emerged purified of any Jewish influences. The book was based largely on the Gospel of John, and was a scholarly work. The book's controversial assertions  that the Bible could and should be subject to the same critical scrutiny as other historical documents caused some controversy and enraged many Christians.



The fifth and sixth volumes of the Origins of Christianity (the Christian Church and Marcus Aurelius) show him reconciled with democracy, confident in the gradual ascent of man, aware that the greatest catastrophes do not really interrupt the sure if imperceptible progress of the world and reconciled, also, if not with the truths, at least with the moral beauties of Catholicism and with the remembrance of his pious youth.

"What is a Nation?"


Renan's definition of a nation has been extremely influential. This was given in his 1882 discourse Qu'est-ce qu'une nation? ("What is a Nation?"). Whereas German writers like Fichte had defined the nation by objective criteria such as a race or an ethnic group "sharing common characteristics" (language, etc.), Renan defined it by the desire of a people to live together, which he summarized by a famous phrase, "avoir fait de grandes choses ensemble, vouloir en faire encore" (having done great things together and wishing to do more).

Karl Deutsch (in "Nationalism and its alternatives") suggested that a nation is "a group of people united by a mistaken view about the past and a hatred of their neighbors." This phrase is frequently, but mistakenly, attributed to Renan himself. He did indeed write that if "the essential element of a nation is that all its individuals must have many things in common", they "must also have forgotten many things. Renan's work has especially influenced 20th century theorist of nationalism, Benedict Anderson.


He was nearly sixty when, in 1883, he published the autobiographical Souvenirs d'Enfance et de Jeunesse, the work by which he is now best known in France.


Renan was a great worker. At sixty years of age, having finished the Origins of Christianity, he began his History of Israel, based on a lifelong study of the Old Testament and on the Corpus Inscriptionum Semiticarum, published by the Académie des Inscriptions under Renan's direction from the year 1881 till the end of his life. The first volume of the History of Israel appeared in 1887; the third, in 1891; the last two posthumously.

Renan died after a few days' illness in 1892 in Paris.

Source:

https://en.wikipedia.org/wiki/Ernest_Renan

Naagula Chavithi Pooja - Telugu నాగుల చవితి పూజ




నాగుల చవితి పూజ 


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KATAKSHA GANAPATI



నాగుల చవితి యొక్క విశేషం ఏమిటి ? AacharaSamhitha by Sri Sivalenka Prakasarao | Gyana Yogi


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http://bhakthikusumam.blogspot.in/2012/11/blog-post.html

Andhra Prabha vyaasamu


http://www.andhrabharati.com/kavitalu/basavarAju/nAgula_chaviti.html




t is also believed that womb of women can be influenced by snakes, and women without children worship the snake god for progeny. In some places people believe that applying the clay collected from snake pits on their forehead, and ears will cure related ailments.

Nagula Chavithi has its significance in Andhra Pradesh, and all the Telugu people regardless of age, caste, gender, creed celebrate this festival.

As said above there are idols of snake in most of the Shiva temples in South India, they are called “Naga Pratima”. These idols are placed under Banyan (Peepal) tree. Devotees go there perform puja



NAGULA CHAVITI MANTRAS


“Om Naga Kulaya Vidmahe Visha Dhantaya Dhimahi Tanno Sarpa Prachodayaat”
“Sarpapasarpa bhadranthe dooram gachcha mahavisha
Janamejaya yaganthe asthika vachanam smara
Ananthaya namasthubhyam sahasra shirasthe namaha
Namosthu padmanabhaya nagaanaam pathaye namaha
Anantho vasukim sheshah takshakah kaliyasthadah”

https://www.astrospeak.com/slides/nagula-chavithi-mantra-and-puja-procedure

నాగుల చవితి కథ 


http://www.eenadu.net/special-pages/aalayaalu/aalayaalu-inner.aspx?featurefullstory=8158

నాగుల చవితి - సినిమా 

_______________

_______________

What is a Nation?


WHAT IS A NATION ?

Ernest Renan

About - Ernest Renan

WHAT IS A NATION ?

...A nation is a soul, a spiritual principle. Two things constitute this soul or spiritual principle. One lies in the past, one in the present. One is the possession in common of a rich legacy of memories; the other is present- day consent, the desire to live together, the will to perpetuate the value of the heritage that one has received in an undivided form. The nation, like the individual, is the culmination of a long past of endeavours, sacrifice, and devotion.

Of all cults, that of the ancestors is the most legitimate, for the ancestors have made us what we are.
A heroic past, great men, and glory constitute  the social capital upon which one bases a national idea. To have common glories in the past and to have a common will in the present; to have performed great deeds together, to wish to perform still more-these are the essential conditions for being a people.


More valuable  is the fact of sharing, in the past, a glorious heritage and regrets, and of having, in the future, [a shared] programme to put into effect, or the fact of having suffered, enjoyed, and hoped together.  Where national memories are concerned, griefs are of more value than triumphs, for they impose duties, and require a common effort.

A nation is therefore a large-scale solidarity, constituted by the feeling of the sacrifices that one has made in the past and of those that one is prepared to make in the future. It presupposes a past; it is summarized, however, in the present by a tangible fact, namely, consent, the clearly expressed desire to continue a common life. A nation's existence is the result of a daily plebiscite, just as an individual's existence is a perpetual affirmation of life.


The nations are not something eternal. They had their beginnings and they will end. A European confederation will very probably replace them. But such is not the law of the century in which we are living. At the present time, the existence of nations is a good thing, a necessity even. Their existence is the guarantee of liberty, which would be lost if the world had only one law and only one master.
Nations participate in the common work of civilization; each sounds a note in the great concert of humanity, which, after all, is the highest ideal reality that we are capable of attaining.


A large aggregate of men, healthy in mind and warm of heart, creates the kind of moral conscience which we call a nation. So long as this moral consciousness gives proof of its strength by the sacrifices which demand the abdication of the individual to the advantage of the community, it is legitimate and has the right to exist.

If doubts arise regarding its frontiers, consult the populations in the areas under dispute. They undoubtedly have the right to a say in the matter.

Renan's idea is mentioned in chapter one CBSE Class X book of history.

http://www.nationalismproject.org/what/renan.htm


Deendayal Upadyaya (September 25, 1916 - February 11, 1968)



WHAT IS A NATION ?

WHEN a group of persons lives with a goal, an ideal, a mission, and looks upon a particular piece of land as motherland, it constitutes a nation. If either of the two-and ideal and a motherland-is not there, then there is no nation.

(The source of national feeling is not staying in a particular piece of land, but it is the goal to be achieved by living together).

A nation too has a soul.  There is a technical name for it. In the "Principles and Policies" adopted by Jana Sangh, this name is mentioned. The word is chiti. According to McDougal, it is the innate nature of a group. Similarly every society has an innate nature.


WHAT is A NATION?  - William McDougal

William McDougall (22 June 1871 – 28 November 1938)

For a brief history of the nation-state the reader may be referred to Prof. Ramsay Muir's Nationalism and Internationalism, London, 1917.

In the work mentioned above Prof. Ramsay Muir writes " What do we mean by a Nation?

It may be provisionally defined as a body of people who feel themselves to be naturally linked together by certain affinities which are so strong and real for them that they can live happily together, are dissatisfied when disunited, and cannot tolerate subjection to peoples who do not
share these ties  ." The provisional definition has the merit of recognising that nationhood is essentially a mental condition and must be defined in psychological terms.

The author goes on to inquire "What are the ties of affinity which are necessary to constitute a nation?"
He then considers the following conditions:
(i) "occupation of a defined geographical area,"
(2) "unity of race,"
(3) "unity of language,"
(4) "unity of religion,"
(5) "common subjection, during a long stretch of time, to a firm and systematic government,"
(6) "community of economic interest, with the similarity of occupations and outlook which it brings," (7) " the possession of a common tradition, a memory of sufferings endured and victories
won in common, expressed in song and legend, in the dear names of great personalities that seem to embody in themselves the character and ideals of the nation, in the names also of sacred places
wherein the national memory is enshrined."

Of the last he says
that it is "the most potent of all nation-moulding factors, the one
indispensable factor"; thus showing his sense of the essentially
psychological nature of nationhood. But of all the other six ' factors '
enumerated, he shows that they are unessential. After reaching this
negative conclusion, that nationhood cannot be defined by any one
of these marks or factors, he writes : " Nationality, then, is an elusive
idea, difficult to define. It cannot be tested or analysed by formulae,
such as German professors love. Least of all must it be interpreted
by the brutal and childish doctrine of racialism. Its essence is a
sentiment, and in the last resort we can only say that a nation is
a nation because its members passionately and unanimously believe
it to be so. But they can only believe it to be so if there exist among
them real and strong affinities; if they are not divided by any arti-
ficially maintained separation between the mixed races from which
they are sprung; if they share a common basis of fundamental moral
ideas, such as are most easily implanted by common religious beliefs;
if they can glory in a common inheritance of tradition; and their
nationality will be all the stronger if to these sources of unity they
add a common language and literature and a common body of law.
If these ties, or the majority of them, are lacking, the assertion of
nationality cannot be made good. For, even if it be for the moment
shared by the whole people, as soon as they begin to try to enjoy
the freedom and unity which they claim in the name of nationality,
they will fall asunder, and their freedom will be their ruin.

What, then, is the essential condition for lack of which any such
people would fall short of nationhood ? What is the factor which
has escaped the analysis of Prof. Ramsay Muir? The answer must
be organisation; not material organisation, but such mental organi-
sation as will render the group capable of effective group life, of
collective deliberation and collective volition. The answer to the
riddle of the definition of nationhood is to be found in the conception
of the group mind. A nation, we must say, is a people or popula-
tion enjoying some degree of political independence and possessed
of a national mind and character, and therefore capable of national
deliberation and national volition.


Others maintain that the great men of a nation, who are the
principal agents in moulding its destiny, are in some mystical sense
the products and expressions of the ' unconscious soul* of the people,
that they are the means by which its ideas are realised, through
which they become effective; and they usually make the assertion,
altogether unwarranted by history, that the moment of great need
in the life of a people always produces a great man or hero to lead
the people through the crisis. That is, or may appear to be, true of
those peoples that have survived to pass into history. But what of
those peoples that have gone down, leaving no trace of all their
strivings, beyond some mounds of rubble, some few material monu-
ments, or some strange marks on brick or stone or rock?


It is the weight of the entire history to
which the individual is subjected in his relations with his fellow
citizens. Just, then, as the nation, as a certain social group, has an
existence different from (though not separable from) the existence
of the individuals, so the national character implies that particular
combination of mental forces of which the national life is the external
manifestation 1 / 1 That is a precise and admirable statement of what
we are to understand by national mind and character.

The social environment of any civilised people is, then, very
largely the result of a long continued process of selection, comparable
with the natural selection by which, according to the Darwinian
theory, animal species are evolved; a constant favouring of certain
elements, a constant rejection of others. We may in fact regard
each distinctive type of civilisation as a species, evolved largely by
selection; and the selective agency, which corresponds to and plays
a part analogous to the part of the physical environment of an animal
species, is the innate mental constitution of the people. The sum of
innate qualities is the environment of the culture-species, and it
effects a selection among all culture variations, determining the
survival and further evolution of some, the extermination of others.
And, just as animal species (especially men) modify their physical
environment in course of time, and also devise means of sheltering
themselves from its selective influence, so each national life, each
species of civilisation, modifies very gradually the innate qualities
of the people and builds up institutions which, the more firmly they
are established and the more fully they are elaborated, override and
prevent the more completely the direct influence of innate qualities
on national life.

On the other hand, India is peopled by many different stocks,
and, although these are geographically much mixed, they are but
very little blended, owing to the prevalence from early times
of the caste system. The light coloured intellectual Brahman lives
side by side with small black folk, as different physically and
mentally as the Englishman and the Hottentot; and there are also
large numbers of other widely differing racial stocks, including some
of yellow race. Hence an extreme diversity of social environment,
save in the case of the Moslem converts, who, however, being
scattered among the rest, do but increase the endless variety of
custom, creed, and social environment. Hence the people of India
have never been bound together in the slightest degree, save purely
externally by the power of foreign conquerors, the Moguls and the
British; and hence, even though nations have begun at various
times to take form in various areas, as e.g. the Sikh nation, they
have never achieved any high degree of permanence and stability
and are restricted in area and numbtrs.



The most striking exception is afforded by the people of the
United States of America, or the American nation. There we see
a great area populated by immigrants from every part and race of
Europe in times so recent that, although they are pretty well mixed,
they are but little blended by crossing; a considerable part of the
population still consisting of actual immigrants and their children.
Here, then, there can be no question of any homogeneity as regards
innate mental qualities. Nevertheless, the people is truly a nation
and, perhaps, further advanced in the evolution of national conscious-
ness, thought, and action than many other of the civilised peoples.
This we must attribute to homogeneity of mental qualities which
is in the main not innate but acquired, a uniformity of acquired
qualities, especially of all those that are most important for national
life.

Following Miinsterberg's recent account of The Psychology of
the American People we may recognise as individual character-
istics, almost universally diffused, a spirit of self-direction and self-
confidence, of independence and initiative of a degree unknown
elsewhere, a marvellous optimism or hopefulness both in pnvate
and public affairs, a great seriousness tinged with religion, a
humourousness, an interest in the welfare of society, a high degree
of self-respect, and a pride and confidence in the present and still
more in the future of the nation; an intense activity and a great
desire for self-improvement ; a truly democratic spirit which regards
all men (or rather all white men) as essentially or potentially equal,
and a complete intolerance of caste.

Such high degree of acquired homogeneity of individual qualities
seems to be due in about equal parts to uniformity of social and of
physical environment, both of which make strongly in the same
direction. The physical environment consists in a great and rich
territory, still only partially developed, a fairly uniform climate,
and a uniformity of the physical products of human labour resulting
from the immense development of the means of communication. The
importance of the physical uniformity we may realize on reflecting
that the one great divergence of physical conditions, the sub-tropical
climate of the southern States, gave rise to the one great and
dangerous division of the people which for a time threatened the har-
monious development of the national life; that is to say, the civil war
was due to the divergence of the social system and economic interests
of the southern States resulting from their sub-tropical climate.

FREEDOM OF COMMUNICATION AS A CONDITION OF NATIONAL LIFE

LET us consider now very briefly in relation to the life of a nation
a second essential condition of all collective mental life namely,
that the individuals shall be in free communication with one another.
This is obviously necessary to the formation of national mind and
character. It is only through an immense development of the
means of communication, especially the printing press, the railway
and the telegraph, that the modern Nation-State has become possible,
and has become the dominant type of political organism.

Without this freedom of communication the various parts of the
nation cannot become adequately conscious of one another; and the
idea of the whole must remain very rudimentary in the minds of
individuals; each part of the whole remains ignorant of many
other parts, and there can be no vivid consciousness of a common
welfare and a common purpose. But, more important still, there
can be none of that massive influence of the whole upon each of
the units which is of the essence of collective mental life. Of these
means of reciprocal influence the press is the most important; though,
of course, its great influence is only rendered possible by the railway
and the telegraph.

The same is true in much higher degree of nations. If a people
is to become a nation, it must be capable of producing personalities
of exceptional powers, who. will play the part of leaders; and the
special endowments of the national leader require to be more pro-
nounced and exceptional, of a higher order, than those required
for the exercise of leadership over a fortuitous crowd.

Such personalities, more effectively perhaps than any other factors,
engender national unity and bring it to a high pitch.

These indications are borne out by a review of the history of
any nation that has achieved a considerable development. Every
such people has its national heroes whom it rightly glorifies or
worships; for to them it owes in chief part its existence.

Let us try to imagine the fifty leading minds in each great
department of activity suddenly removed from among us. That will
help us to realise the extent to which the mental life of the'nation
is dependent on them. Clearly, we should be reduced to intellectual,
moral, and aesthetic chaos and nullity in a very short time.

We see in most of the leading European nations the predominance
of certain forms of genius. Modern Italy boasts chiefly men great
in religion and art, perhaps owing to the predominance of Homo
Mediterraneus; Spain in pictorial art and military conquest;
England in poetry and administration and science; Germany in
music and philosophy. Nevertheless, each of these peoples has pro-
duced men of the greatest power in all or several kinds;

THE WILL OF THE NATION 1

ROUSSEAU, in his famous treatise, Le Contrat Social, wrote "There is
often a great difference between the will of all and the general will ;
the latter looks only to the common interest; the former looks to
private interest, and is nothing but a sum of individual wills; but
take away from these same wills the plus and minus that cancel
one another and there remains, as the sum of the differences, the
general will." " Sovereignty is only the exercise of the general will."
That is to say, a certain number of men will the general good, while
most men will only their private good; the latter neutralise one
another, while the former co-operate to form an effective force.


we must maintain that a
population seeking only individual ends cannot form or continue to
be a nation, though all the other conditions we have noticed be
present; that a nation is real and vigorous in proportion as its con-
sciousness of its self is full and clear. In fact national progress and
power and success depend in chief part upon the fulness and the
extension, the depth and width of this self-consciousness the accu-
racy and fulness with which each individual mind reflects the whole;
and upon the strength of the sentiments which are centred upon it
and which lead men to act for the good of the whole, to postpone
private to public ends. And the same holds good of all the many
forms of corporate life within the nation. Each individual's sense of
duty, in so far as it is a true sense of duty, and not a fictitious sense
due merely to superstitious fear or to habit formed by suggestion
and compulsion, is chiefly founded upon the consciousness of
the society of which he forms a part, upon the group spirit that
binds him to his fellows and makes him one with them. And the
nations in which this national self-consciousness is strongest and
most widely diffused will be the successful nations.

Surely, if in any nation the national consciousness could inspire and
maintain all classes of its people in all relations of life to this high
level of strenuous self-sacrifice for the* welfare of the nation, that
nation would soon predominate over all others, and be impregnably
strong, no matter what defects of individual and national character
it might display.



The idea of the nation is, then, a bond between its members
over and above ail those bonds of custom, of habit, of economic
interdependence, of law and of self-interest, of sympathy, of imita-
tion, of collective emotion and thought, which inevitably arise among
a homogeneous people occupying any defined area; and it is the
most powerful and essential of them all. As Fouill6e put it, the
essential characteristic of human society is that "it is an organism
which realises itself in conceiving and in willing its own existence.
Any collection of men becomes a society in the only true sense of
the word, when all the men conceive more or less clearly the type
of organic whole which they can form by uniting themselves and
when they effectively unite themselves under the determining in-
fluence of this conception. Society is then an organism which exists
because it has been thought and willed, it is an organism born of
an idea V In this sense Society has never yet been perfectly realized,
but it is the ideal towards which social evolution tends.

Now material and formal continuity is, as we said, the
essential presupposition of all the other main conditions
of development of the collective mind. On it depends the
Jstrength of custom and tradition and, to a very great
I extent, the strength of national sentiment. It is, therefore,
' a principal condition of national stability; from it arise all
the great conservative tendencies of the nation, all the
forces that resist change; accordingly, the more complete
and long enduring such continuity has been in the past,
the greater is the prospect of its prolongation in the future.
It is owing to the unbroken continuity of the English
nation through so long a period that its organisation is so
stable, its unwritten constitution so effective, at once
stable and plastic, its national sentiment so strong, its
complex uncoded system of judge-made law so nearly in
harmony with popular feeling and therefore so respected.
National organisation resting upon this basis of custom
and traditional sentiment is the only kind that is really
stable, that is not liable to be suddenly overthrown by
internal upheavals or impacts from without. For it alone
is rooted in the minds of all citizens in the forms of habit
and sentiment. All other organisation is imposed by
authority.

National group self-consciousness plays, then, an all-
important part in the life of nations, is in fact the actual,
the most essential constitutive factor of every nation; and
nationhood or the principal of nationality is the dominant
note of world history in the present epoch; that is to say,
the desire and aspiration to achieve nationhood, or to
strengthen and advance the life of the nation, is the most
powerful motive underlying the collective actions of
almost all civilised and even of semi-civilised mankind;

The all-dominant influence of the idea of the nation, I
insist, is not a theory or a speculative suggestion, it is a
literal and obvious fact. Let every other one of the 
favouring conditions of nationality, the geographical,
historical, economic be realised by a population; yet, if
that population has no collective self-consciousness, is not
strongly actuated to collective volition by the group spirit,
it will remain not a nation, but a mere aggregate of in-
dividuals, having more or less organic unity due to the
differentiation and interdependence of its parts, but lack-
ing that higher bond of unity which alone can ensure its
stability and continuity, and which, especially, can alone
enable it to withstand and survive the peaceful pressure
\ or the wariike impact of true nations.





Hence national self-consciousness can never developfcj
except in the form of an idea of strong affective tone, that Ij ^
is to say a sentiment. Hence, whenever we speak of
national self-consciousness or the idea of the nation as a
powerful factor in its life, the sentiment is implied, and I
have implied it when using these expressions hitherto.
This national sentiment, which, if we use the word in its
widest sense, may be called patriotism, is, like all the other
group sentiments, developed by way of extension of the
self-regarding sentiment of the individual to the group,
and may be further complicated and strengthened by the
inclusion of other tendencies. A point of especial impor-
tance is that this great group sentiment can hardly be
developed otherwise than by way of extension of senti-
ments for smaller included groups, the family especially.
For the idea of the nation is too difficult for the grasp of the
child's mind, and cannot, therefore, become the object of
a sentiment until the intellectual powers are considerably
developed. Hence the development of a family sentiment,
or of one for some other small easily conceived group, is
essential for the development in the child of those modes
of mental action which are involved in all group feeling
and action. For this reason the family is the surest,
perhaps essential, foundation of ' national life; and
national self -consciousness is strongest, where family life
is strongest.


"The family is the surest, perhaps essential, foundation of ' national life; and national self -consciousness is strongest, where family life  is strongest."

We have seen that the idea of the nation, present to the
minds of the mass of its members, is an essential condition
of the nation's existence in any true sense of the word na-
tion; that the idea alone as an intellectual apprehension
cannot exert any large influence; that it determines judg-
ment and action only in virtue of the sentiment which
grows up about this object — a sentiment which is trans-
mitted and fostered from generation to generation, just
because it renders the nation an object of value. The
consideration should be obvious enough; but it has com-
monly been ignored by philosophers of the intellectualist
school. They treat the individual mind as a system of
ideas; they ignore the fact that it has a conative side which
has its own organisation, partially distinct from, though
not independent of, the intellectual side; and consequently
they ignore equally the fact that the national mind has its
conative organisation. (Conative organisation is the entity that guides behavior.)                                   

Imagine a people in whom anti-nationalism (in the form
of cosmopolitanism, syndicalism, or philosophic anarchism)
had spread, until this attitude towards the nation-state
as such had become adopted by half its members, while the
other half remained patriotic. Then there would be acute
conflict and discussion, and the idea of the nation would
be vividly present to all minds; but the nature of the
sentiment attached to it would be different and opposite
in the two halves; one of attachment and devotion in the
one half; of dislike, aversion, or at least indifference (i.e.
lack of sentiment) in the other half. And the efforts of
the one half to maintain the nation as a unit^ would be
antagonised and perhaps rendered nugatory by the in-
difference or opposition of the other half, who would
always seek to break down national boundaries and
would refuse co-operation in any national action, and who
would league themselves with bodies of similar inter-
ests and anti-national tendencies in other countries.
Then, even though all might be well-meaning people
desiring the good of mankind, the nation would be very
greatly weakened and probably would soon cease to exist
as such.

And, as the organisation of a nation becomes less de-
pendent upon outer authority and upon mere custom and
the unreasoning acceptance of tradition, and more and
more upon free consent and voluntary contract, the nation
does not cease to be an organism; it retains that formal
and informal organisation which has developed in large
part without the deliberate guidance of the collective will
and which is essential to its collective life; the national
mind, as it grows in force and extension and understanding
of its own organisation, accepts those features which it
finds good, and gradually modifies those which appear less
good in the light of its increasing self-knowledge; and so it
tends more and more to become a contractual organism,
which, as Fouillee has insisted, is the highest type of society.
It should be noticed that this ideal of the contractual
organism synthesises the two great doctrines or theories of
society which have generally been regarded as irreconcil-
able alternatives : the doctrine of society as an organism,
and that of society as founded upon reason and free will.
They have been treated as opposed and irreconcilable
doctrines, because those who regarded society as an organ-
ism, taking the standpoint of natural science, have laid
stress upon its evolution by biological accidents and by
the interaction and conflict of many blind impulses and
purely individual volitions, in which collective volition,
governed by an ideal of the form to be achieved, had no
part. While, on the other hand, the idealist-philosophers,
describing society or the nation as wholly the work of
reason and free will, have been guilty of the intellectualist
fallacy of regarding man as a purely rational being; they
have ignored the fact that all men, even the most intel-
lectual, are largely swayed and moulded by processes of
suggestion, imitation, sympathy, and instinctive impulse,
* in quite non-rational ways; and they have ignored still
more completely the fact that the operation of these non-
rational processes continues to be not only of immense
influence but also inevitable and necessary to the mainte-
nance of that organic unity of society upon which as a basis
the contract-unity is superimposed as a bond of a higher,
more rational, and more spiritual quality.

Only a synthesis of the two in the doctrine of the con-
tractual organism can reconcile them and give us the ideal
of a nation in which the maximum and perfection of or-
ganisation shall be combined with the maximum of liberty,
because in it each individual will be aware of the whole and
his place and functions in it, and will voluntarily accept
that place and perform those functions.

The highest, most perfectly organised and effective na-
tion is, then, not that in which the individuals are disposed
of, their actions completely controlled, and their wills
suppressed by the power of the State. It is, rather, one
in which the self-consciousness and initiative and volition
of individuals, personality in short, is developed to the
highest degree, and in which the minds and wills of the
members work harmoniously together imder the guidance
and pressure of the idea of the nation, rendered in the
highest degree explicit and full and accurate.

Men are not swayed exclusively by considerations of
material self-interest, as the older school of economists
generally assumed; nor even by spiritual self-interest, as
too much of the religious teaching of the past has assumed ;
nor even by consideration of the welfare of the social
groups of which they are members. Many of the great
events of history have been determined by ideas that have
had no relation to individual welfare, but have inspired a
collective enthusiasm for collective action, for national
effort, of a distinterested kind; and the lives of some na-
tions have been dominated by some one or two such ideas.
These ideas are first conceived and taught by some great
man, or by a few men who have acquired prestige and
influence; they then become generally accepted by sugges-
tion and imitation, accepted more or less uncritically and
established beyond the reach of argument and reasoning.

The four ideas, liberty, equality, progress, and human
solidarity or universal responsibility, seem to be the lead-
ing ideas of the present era, the ideas which, in conjunc-
tion with national sentiments, are more than any other,
fashioning the future of the world.

But with those persons in whom great abilities are na-
turally combined with moral disposition the case is very
different. The moral disposition is essentially altruistic;
it is concerned for the welfare of others, of men in general.
Hence such a man deliberately applies his abilities to in-
fluence the minds of others. The exertion of such influ-
ence is for him an end in itself. He seeks and finds his
chief satisfaction in exerting an influence, as wide and
deep as possible, over the minds of men; not merely in
evoking fear or admiration of himself, but in inspiring in
them the same elevated sentiments and sympathies
which he finds within himself.

We have distinguished a formal and an informal organ-
isation of the national deliberative processes, the latter
expressing itself as pubHc opinion. These two organisa-
tions co-exist and are, of course, not altogether indepen-
dent of one another; yet they may be to a considerable
extent independent; though the more intimate the func-
tional relations and the greater the harmony between them
the healthier will be the national life.



Updated 23 October 2017, 21 October 2017

Thursday, October 19, 2017

Jnana Netram - The Eye of Knowledge



Adyayanam - Starts with listening (reading, seeing, using sense organs). Then, you internally verify its truth or reason. Then you try to apply it in practice and confirm. Use it repeatedly and find ways of using it more effectively and efficiently.

How do you visualize the improvements?  Is is the eye of the knowledge within you that finds the improvements. It jnana netra. You can even extend it and says the perception organs of Jnana. These organs develop within you as you become more knowledgeable.

So initial inputs are from the environment. But the final outputs come from within you. You are able to see what others cannot see through your jnana netra, your ability to process your internal knowledge with external information and simulate the system for a long time to come.

Raashtra Hitaaya Vedam - Vasudha Hitaaya Vedam - Pura Hitaaya Vedam - Kutumbha Hitaaya Vedam - Vyakti Hitaaya Vedam



Veda for the good of the World, Nation, Town and Individual

Raashtra Hitaaya Vedam - Vasudha Hitaaya Vedam - Pura Hitaaya Vedam - Kutumbha Hitaaya Vedam - Vyakti Hitaaya Vedam

The responsibility of purohits has to be increased and they have to be given additional inputs to promote the good of the country, state, district, town, family and individuals.

Veda schools have to teach the science and theory of social welfare so that they think of applying the knowledge contained in Vedas for upliftment of the society on a continuous basis. Along with the training in recitation of vedas, the meaning of vedas for at least some chapters must be taught to the students so that they develop interest in learning of the meaning of Vedas and continue learning the meaning of whole veda through computer based learning and also through the reading of books.

Finance Model for Veda Pathasalas - Finance Model for Veda Schools and Institutions




19 October 2017

I wrote a comment in a FaceBook Post on 19 October 2017. The comment was liked the person who posted the message and also a donor who was mentioned in the message. It means it has some relevant ideas.  Now I have to develop a bigger article.


Would it be good if every day there is one hour of veda recital and may be in a year in that way Veda is recited completely. Also at the end of the recital some talk can be delivered. My idea is that way many people come to the pathasala or any temple where this recitation is there and contribute something to the running of the pathasala. Even people from many surrounding villages may come to the event to listen to the recitation and the talk. It may became a small piligrimage.

Similarly one can think of donation of food one time to the school inmates. So when there are 10 students Rs. 500 to 1000 may take care of one time meal. Around 750 donors may be required to take care of full year. Persons may come forward to donate on their date of birth. The focus of finding donors can be in the villages of the neighbour hood. I do not know. May be 100 villages have to be involved. Such system if it can be developed, becomes a role model for many veda pathasalas. If a district has 1000 villages, 10 veda pathasalas can be run on the maximum side.


Purohits can be asked to collect small donations from each family function that they conduct. Even rs. 25 becomes good collection and when many are involved it can become good source of support to Veda pathasalas.

Diwali - Deepawali Greetings - Songs


Diwali Greetings to All.

Shubh Deepawali

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Adhyaatmikata - అధ్యాత్మికము



అధ్యాత్మికము: దైవచింతన కలిగిన స్థితి/ ఆత్మ సంభందించినది

అధి + ఆత్మ  = ఆధ్యాత్మ

అధ్యాత్మ = కర్మశక్తి. అధిభౌతికము, స్వరూపభేదము. అధిదైవతము, సామర్థ్య దోహదము, అధిదేవత
అధ్యాత్మికము = ఆత్మ యందు కలుగునది, పరమాత్మకు సంభంచినది

https://te.wiktionary.org/wiki/%E0%B0%85%E0%B0%A7%E0%B1%8D%E0%B0%AF%E0%B0%BE%E0%B0%A4%E0%B1%8D%E0%B0%AE%E0%B0%BF%E0%B0%95%E0%B0%AE%E0%B1%81

https://hinduism.stackexchange.com/questions/11531/what-is-adhyatma-spiritual

http://omkar-bhaktisadhana.org/adhyatma/


అధ్యయనము :
అధి+అయనము = ఏదైనా ఒకదానిని తెలిసికొని, అధిగమించి, ఆపై లక్ష్యమునకు ప్రయాణము చేయుట. ప్రపంచాను భవములను దాటి అనంతములోనికి ప్రయాణము చేయుట.

Deepavali Lakshmi Puja Vidhanamu in Telugu - దీపావళి శ్రీ లక్ష్మీ దేవి పూజ

 దీపావళి శుభాకాంక్షలు 

దీపావళి  శ్రీ లక్ష్మీ దేవి పూజ


దీపావళి నాడు లక్ష్మీ పూజ  ఎందుకు చేస్తాము?

దీపావళి అమావాస్యకు ముందు వచ్చే త్రయోదశి నాడు సముద్ర మధనం లో లక్ష్మి దేవి ఉద్భవించింది.  అమావాస్య రోజున లక్ష్మి దేవి విష్ణుమూర్తిని వరించినది. లక్ష్మీదేవిని దీపావళికి పూజించిండం ఒక ఆచారమైనది. ధన త్రయోదశి  రోజున కూడా కొంతమంది లక్ష్మి దేవిని పూజిస్తారు.



శ్లో : శుక్లాంబరధరం విష్ణుం శశివర్ణం చతుర్భుజం
ప్రసన్నవదనం ధ్యాయేత్ సర్వ విఘ్నోపశాంతయే
దీపత్వం బ్రహ్మరూపో సి జ్యోతిషాం ప్రభురవ్యయః
సౌభాగ్యం దేహి పుత్రాంశ్చ సర్వాన్ కామాంశ్చదేహిమే

(దీపము వెలిగించి దీపపు కుందెకు గంధము,కుంకుమబొట్లు పెట్టవలెను.)

శ్లో : అగమార్ధం తు దేవానాం గమనార్ధం తు రక్షసాం
కురుఘంటారవం తత్ర దేవతాహ్వాన లాంఛనమ్

(గంటను మ్రోగించవలెను)

ఆచమనం

ఓం కేశవాయ స్వాహా, ఓం నారాయణాయ స్వాహా, ఓం మాధవాయ స్వాహా

(అని మూడుసార్లు ఆచమనం చేయాలి)

ఓం గోవిందాయ నమః,విష్ణవే నమః,
మధుసూదనాయ నమః,త్రివిక్రమాయ నమః,
వామనాయ నమః,శ్రీధరాయ నమః,
ఋషీకేశాయ నమః, పద్మనాభాయ నమః,
దామోదరాయ నమః, సంకర్షణాయ నమః,
వాసుదేవాయ నమః, ప్రద్యుమ్నాయ నమః,
అనిరుద్దాయ నమః, పురుషోత్తమాయ నమః,
అధోక్షజాయ నమః, నారసింహాయ నమః,
అచ్యుతాయ నమః, జనార్ధనాయ నమః,
ఉపేంద్రాయ నమః, హరయే నమః,
శ్రీ కృష్ణాయ నమః

ఉత్తిష్ఠంతు భూతపిశాచా ఏతే భూమిభారకాః
ఏతేషా మవిరోధేనా బ్రహ్మకర్మ సమారభే ||

(ప్రాణాయామం చేసి అక్షతలు వెనుకకు వేసుకొనవలెను.)

ప్రాణాయామము

(కుడిచేతితో ముక్కుపట్టుకొని యీ మంత్రమును ముమ్మారు చెప్పవలెను)


ఓం భూః ఓం భువః ఓం సువః ఓం మహః ఓం జనః ఓం తపః ఓం సత్యం ఓం తత్సవితుర్వరేణ్యం భర్గో దేవస్య ధీమహి ధియో యోనః ప్రచోదయాత్ ఓం అపోజ్యోతి రసోమృతం బ్రహ్మ భూర్బువస్సువరోమ్

సంకల్పం

ఓం మమోపాత్త దురితక్షయద్వారా శ్రీ మహా లక్ష్మి ప్రీత్యర్ధం శుభే శోభ్నే ముహూర్తే శ్రీ మహావిష్ణోరాజ్ఞాయా ప్రవర్తమానస్య అద్యబ్రహ్మణః ద్వితీయ పరార్ధే శ్వేత వరాహకల్పే వైవస్వత మన్వంతరే కలియుగే ప్రథమపాదే జంబూద్వీపే భరతవర్షే, భరతఖండే మేరోర్ధక్షిణదిగ్భాగే, శ్రీశైలశ్య ఈశాన్య (మీరు ఉన్న దిక్కును చప్పండి) ప్రదేశే కృష్ణ/గంగా/గోదావర్యోర్మద్యదేశే (మీరు ఉన్న ఊరికి ఉత్తర దక్షినములలొ ఉన్న నదుల పేర్లు చెప్పండి) అస్మిన్ వర్తమాన వ్యావహారిక చంద్రమాన (ప్రస్తుత సంవత్సరం) సంవత్సరే (ఉత్తర/దక్షిన) ఆయనే (ప్రస్తుత ఋతువు) ఋతౌ (ప్రస్తుత మాసము) మాసే (ప్రస్తుత పక్షము) పక్షే (ఈరోజు తిథి) తిథౌ (ఈరోజు వారము) వాసరే (ఈరోజు నక్షత్రము) శుభనక్షత్రే (ప్రస్తుత యోగము) శుభయోగే, శుభకరణే. ఏవంగుణ విశేషణ విషిష్ఠాయాం, శుభతిథౌ,శ్రీమాన్ (మీ గొత్రము) గోత్రస్య (మీ పూర్తి పేరు) నామధేయస్య ధర్మపత్నీ సమేతస్య అస్మాకం సహకుటుంబానాం క్షేమ స్థైర్య దైర్య విజయ అభయ,ఆయురారోగ్య ఐశ్వర్యాభివృద్యర్థం ధర్మార్దకామమోక్ష చతుర్విధ ఫలపురుషార్ధ సిద్ద్యర్థం ధన,కనక,వస్తు వాహనాది సమృద్ద్యర్థం పుత్రపౌత్రాభి వృద్ద్యర్ధం,సర్వాపదా నివారణార్ధం,సకలకార్యవిఘ్ననివారణార్ధం,సత్సంతాన సిద్యర్ధం,పుత్రపుత్రికా నాంసర్వతో ముఖాభివృద్యర్దం,ఇష్టకామ్యార్ధ సిద్ధ్యర్ధం,సర్వదేవతా స్వరూపిణీ శ్రీ మహా లక్ష్మి ప్రీత్యర్ధం యావద్బక్తి ద్యానావాహనాది షోడశోపచార పూజాం కరిష్యే.

(అక్షతలు నీళ్ళతో పళ్ళెములో వదలవలెను.)

తదంగత్వేన కలశారాధనం కరిష్యే

కలశారాధనం

శ్లో :  కలశస్యముఖే విష్ణుః కంఠేరుద్ర స్సమాశ్రితః
మూలే తత్రోస్థితోబ్రహ్మా మధ్యేమాతృగణా స్మృతాః
కుక్షౌ తు సాగరా స్సర్వే సప్తద్వీపా వసుందరా
ఋగ్వేదోథ యజుర్వేద స్సామవేదోహ్యథర్వణః
అంగైశ్చ సహితాస్సర్వే కలశాంబు సమాశ్రితాః

(కలశపాత్రకు గంధము,కుంకుమబొట్లు పెట్టి పుష్పాక్షతలతో అలంకరింపవలెను.కలశపాత్రపై కుడిఅరచేయినుంచి ఈ క్రిందిమంత్రము చదువవలెను.)

శ్లో : గంగేచ యమునే చైవ గోదావరి సరస్వతి
నర్మదే సింధు కావేరి జలేస్మిన్ సన్నిధిం కురు
ఆయాంతు దేవపూజార్థం – మమ దురితక్షయకారకాః
కలశోదకేన పూజాద్రవ్యాణి దైవమాత్మానంచ సంప్రోక్ష్య

(కలశములోని జలమును పుష్పముతో దేవునిపైనా పూజాద్రవ్యములపైన,తమపైన జల్లుకొనవలెను.తదుపరి పసుపు వినాయకునిపై జలము జల్లుచు ఈ క్రింది మంత్రము చదువవలెను.)

మం :  ఓం గణానాంత్వ గణపతిగ్ హవామహే కవింకవీనాముపమశ్రస్తవం
జ్యేష్ఠరాజం బ్రహ్మణాం బ్రహ్మణస్పత అనశ్శృణ్వన్నూతిభి స్సీదసాదనమ్

శ్రీ మహాగణాధిపతయే నమః ధ్యాయామి,ఆవాహయామి,నవరత్న ఖచిత సింహాసనం సమర్పయామి. శ్రీ మహాగణాధిపతి మీద అక్షతలు, గంధం పువ్వులు వేయవలెను .

ఓం సుముఖాయ నమః,ఏకదంతాయ నమః,కపిలాయ నమః,గజకర్ణికాయ నమః,లంబోదరాయ నమః,వికటాయ నమః,విఘ్నరాజాయ నమః,గణాదిపాయ నమః,ధూమకేతవే నమః,గణాధ్యక్షాయ నమః,ఫాలచంద్రాయ నమః,గజాననాయ నమః,వక్రతుండాయనమః,శూర్పకర్ణాయ నమః,హేరంబాయ నమః,స్కందపూర్వజాయ నమః,ఒం సర్వసిద్ది ప్రదాయకాయ నమః,మహాగణాదిపతియే నమః నానావిధ పరిమళ పత్ర పుష్పపూజాంసమ్ర్పయామి. మహాగణాదిపత్యేనమః ధూపమాఘ్రాపయామి.

ఓం భూర్బువస్సువః ఓం తత్సవితుర్వరేణ్యం భర్గోదేవస్య ధీమహి ధియోయోనః ప్రచోదయాత్
సత్యంత్వర్తేన పరిషించామి అమృతమస్తు అమృతోపస్తరణమసి శ్రీ మహాగణాధిపతయే నమః గుడోపహారం నివేదయామి.

 శ్రీ మహాగణాధిపతి బెల్లము OR పండ్లు గానీ ప్రసాదముగ  నివేదించాలి.  కర్పూర  నీరాజనం దర్శయామి. (కర్పూరమును వెలిగించి చూపవలెను).

లక్ష్మీ పూజ విధానము :


లక్ష్మీం క్షీరసముద్రరాజ తనయాం శ్రీరంగధామేశ్వరీమ్ |
దాసీభూత సమస్తదేవ వనితాం లోకైక దీపాంకురామ్ ||
శ్రీమన్మంద కటాక్ష లబ్ధ విభవద్-బ్రహ్మేంద్ర గంగాధరామ్ |
త్వాం త్రైలోక్య కుటుంబినీం సరసిజాం వందే ముకుందప్రియామ్

లక్ష్మి దేవి  ప్రతిమ గాని , శ్రీ చక్రంతో గాని , పసుపుతో ముద్ద చేసి లక్ష్మి దేవి గాని  పూజించవలెను

శ్రీ లక్ష్మి దేవియే నమః ధ్యాయామి,ఆవాహయామి,నవరత్న ఖచిత సింహాసనం సమర్పయామి.

శ్రీ లక్ష్మి దేవి యే నమః పాదయోః పాద్యం సమర్పయామి  (నీళ్ళు చల్లవలెను)

శ్రీ మహాలక్ష్మి దేవి యే నమః హస్తయోః ఆర్ఘ్యం సమర్పయామి  (నీళ్ళు చల్లవలెను)

ముఖే శుద్దాచమనీయం సమర్పయామి శుద్దోదకస్నానం సమర్పయామి (నీళ్ళు చల్లవలెను)

శ్రీ లక్ష్మి దేవియే నమః వస్త్రయుగ్మం సమర్పయామి  (అక్షతలు చల్లవలెను)

శ్రీ లక్ష్మి దేవి యే నమః దివ్య శ్రీ చందనం సమర్పయామి  (గంధం చల్లవలెను)

శ్రీ లక్ష్మి దేవియే నమః అక్షతాన్ సమర్పయామి  (అక్షతలు చల్లవలెను)

యాదేవీ సర్వ భూతేషు లక్ష్మీరూపేణ సంస్థితా” అంటే అన్ని జీవులలోనూ ఉండే లక్ష్మీ స్వరూపము .మహాలక్ష్మీదేవిని పూజిస్తే సర్వమంగళ మాంగల్యాలు కలుగుతాయి.

శ్రీ లక్ష్మీ దేవికి  ఆశ్తోత్తరములతో కుంకుమ పూజ చేయవలెను

శ్రీ లక్ష్మీ దేవి అశోత్తర శత నామావళి



ఓం ప్రకృత్యై నమః
ఓం వికృత్యై నమః
ఓం విద్యాయై నమః
ఓం సర్వభూతహితప్రదాయై నమః
ఓం శ్రద్దాయై నమః
ఓం విభూత్యై నమః
ఓం సురభ్యై నమః
ఓం పరమాత్మికాయై / వాచే నమః
ఓం పద్మాలయాయై నమః
ఓం పద్మాయై /శుచ్యై నమః
ఓం స్వాహాయై నమః
ఓం స్వధాయై నమః
ఓం సుధాయై నమః
ఓం ధన్యాయై నమః
ఓం హిరణ్మయై / లక్ష్మ్యై నమః
ఓం నిత్యపుష్టాయై నమః
ఓం విభావర్యై నమః
ఓం ఆదిత్యై / దిత్యై నమః
ఓం దీప్తాయై / వసుధాయై నమః
ఓం వసుధారిణ్యై / కమలాయై నమః
ఓం కాంతాయై / కామాక్ష్యై నమః
ఓం క్రోధసముద్భవాయై నమః
ఓం అనుగ్రహప్రదాయై నమః
ఓం బుద్ద్యై / అనఘాయై నమః
ఓం హరివల్లభాయై నమః
ఓం అశోకాయై / అమృతాయై నమః
ఓం దీప్తాయై నమః
ఓం లోకశోకవినాశిన్యై నమః
ఓం ధర్మనిలయాయై నమః
ఓం కరుణాయై నమః
ఓం లోకమాత్రే నమః
ఓం పద్మప్రియాయై నమః
ఓం పద్మహస్తాయై నమః
ఓం పద్మాక్ష్యై నమః
ఓం పద్మసుందర్యై నమః
ఓం పద్మోద్భవాయై నమః
ఓం పద్మముఖ్యై నమః
ఓం పద్మనాభప్రియాయై నమః
ఓం రమాయై నమః
ఓం పద్మమలాదరాయై నమః
ఓం దేవ్యై నమః
ఓం పద్మిన్యై నమః
ఓం పద్మగందిన్యై నమః
ఓం పుణ్యగంధాయై నమః
ఓం సుప్రసన్నయై నమః
ఓం ప్రసాదాభిముఖ్యై నమః
ఓం ప్రభాయై నమః
ఓం చంద్రవదనాయై నమః
ఓం చంద్రాయై నమః
ఓం చంద్రసహోదర్యై నమః
ఓం చతుర్భుజాయై నమః
ఓం చంద్రరూపాయై నమః
ఓం ఇందిరాయై నమః
ఓం ఇందుశీతలాయై నమః
ఓం ఆహ్లాదజనన్యై నమః
ఓం పుష్ట్యై / శివాయై నమః
ఓం శివకర్యై / సత్యై నమః
ఓం విమలాయై నమః
ఓం విశ్వజనన్యై నమః
ఓం పుష్ట్యై నమః
ఓం దారిద్రనాశిన్యై నమః
ఓం ప్రీతిపుష్కరిణ్యై నమః
ఓం శాంతాయై నమః
ఓం శుక్లమాల్యాంబరాయై నమః
ఓం శ్రియై నమః
ఓం భాస్కర్యై నమః
ఓం బిల్వనిలయాయై నమః
ఓం వరారోహాయై నమః
ఓం యశస్విన్యై నమః
ఓం వసుంధరాయై నమః
ఓం ఉదారాగ్యై నమః
ఓం హేమమాలిన్యై నమః
ఓం హరిణ్యై నమః
ఓం ధనధాన్యకర్త్యై నమః
ఓం సిద్ద్యై నమః
ఓం స్రైణసౌమ్యాయై నమః
ఓం శుభప్రదాయై నమః
ఓం నృపవేశ్మగతానందాయై నమః
ఓం వరలక్ష్మ్యై నమః
ఓం వసుప్రదాయై నమః
ఓం శుభాయై నమః
ఓం హిరణ్యప్రాకారాయై నమః
ఓం సముద్రతనయాయై నమః
ఓం జయాయై / మంగళాయై నమః
ఓం దేవ్యై నమః
ఓం విష్ణువక్షస్థలస్థితాయై నమః
ఓం విష్ణుపత్న్యై నమః
ఓం ప్రసన్నాక్ష్యై నమః
ఓం నారాయణసమాశ్రితాయై నమః
ఓం దారిద్ర్యధ్వంసిన్యై / దేవ్యై నమః
ఓం సర్వోపద్రవవారిణ్యై నమః
ఓం నవదుర్గాయై నమః
ఓం మహాకాళ్యై నమః
ఓం బ్రహ్మవిష్ణుశివాత్మికాయై నమః
ఓం త్రికాలజ్ఞానసంపన్నాయై నమః
ఓం భువనేశ్వర్యై నమః



“ఓం శ్రీం హ్రీం క్లీం మహాలక్ష్మీ స్వాహా” అనే మంత్రమును 108 మార్లు జపించవలెను.

ఓం భూర్బువస్సువః ఓం తత్సవితుర్వరేణ్యం భర్గోదేవస్య ధీమహి ధియోయోనః ప్రచోదయాత్
సత్యంత్వర్తేన పరిషించామి అమృతమస్తు అమృతోపస్తరణమసి శ్రీ లక్ష్మి దేవి యే నమః  (ప్రసాదం నివేదయామి).

ఓం ప్రాణాయస్వాహా, ఓమ్ అపానాయస్వాహా, ఓంవ్యానాయ స్వాహా
ఓమ్ ఉదానాయ స్వాహా ఓం సమానాయ స్వాహా మధ్యే మధ్యే పానీయం సమర్పయామి.  (నీరు వదలాలి.)

తాంబూలం సమర్పయామి నీరాజనం దర్శయామి. (తాంబూలము నిచ్చి కర్పూరమును వెలిగించి చూపవలెను)

ఓం మహాదేవ్యై చ విద్మహే విష్ణుపత్నీ చ ధీమహి
తన్నో లక్ష్మీః ప్రచోదయా”త్

శ్రీ లక్ష్మి దేవి యే నమః సువర్ణ మంత్రపుష్పం సమర్పయామి
ప్రదక్షిణ నమస్కారాన్ సమర్పయామి

అనయా మయా కృత యధాశక్తి పూజాయచ శ్రీ లక్ష్మి దేవి సుప్రీతః సుప్రసన్నో వరదో భవతు

(అనుకొని నమస్కరించుకొనిదేవుని వద్దగల అక్షతలు ,పుష్పములు శిరస్సున ధరించవలసినది.)

  శ్రీ లక్ష్మి దేవి పూజ సమాప్తం.

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  శ్రీ లక్ష్మి దేవి పూజ


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Telugu One

దీపావళి సాయంత్రం   శ్రీ లక్ష్మీ దేవి పూజ

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updated  19 October 2017, 15 October 2016,  3 October  2014

Tuesday, October 17, 2017

Social Security Plan for the Poorest - India



Centre to come up with Rs 1.2-lakh crore universal social security plan for poorest
17 Octobert 2017
https://economictimes.indiatimes.com/news/economy/policy/centre-to-come-up-with-rs-1-2-lakh-crore-universal-social-security-plan-for-poorest/articleshow/61108900.cms

https://economictimes.indiatimes.com/news/economy/policy/centre-to-come-up-with-rs-1-2-lakh-crore-universal-social-security-plan-for-poorest/articleshow/61108900.cms

http://www.ibtimes.co.in/govt-gears-implement-rs-1-2-lakh-crore-universal-social-security-plan-poorest-745840


"We demand the people's participation in the government's policy making." - BMS President - Saji Narayanan



"We demand the people's participation in the government's policy making."
BMS President - Saji Narayanan - Interview with Shobha Warrier - Rediff.com
16 October 2017
http://www.rediff.com/business/interview/no-difference-between-upa1-upa2-and-this-govt/20171016.htm


Shir Saji Narayanan addressing ILO 2016 Delegates
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Participatory politics and Participatory budgeting.


I developed some content on participatory politics and participatory budgeting.

Participatory Politics - Introduction  - http://guide-india.blogspot.com/2017/08/participatory-politics-introduction.html

Evolution of The Theory of Participatory Politics  http://guide-india.blogspot.com/2017/09/evolution-of-theory-of-participatory.html

Participatory Budgeting - Innovation in Planning and Budgeting by Government at National, State and Local Levels
http://guide-india.blogspot.com/2017/06/participatory-budgeting-innovation-in.html

My advocacy based on these concepts is that elected representatives have to be actively involved both by people and government in improving the participation. MPs and MLAs have to be  contacted and informed of the opinions of people, let us say the opinions of members of BMS of their constituency on a periodic basis. MPs and MLAs are also to be forced (a system has to be specified) to send every month or every quarter a written document to the Government on policy measures and administrative actions and it has to be made public. Then government will go through all these documents and use the suggestions in formulating government policies, programmes and administrative activities as they feel appropriate after analysis. Such a mechanism will create a proper atmosphere for participation of people in politics and governance of the country.

The system of periodic suggestion memorandum by elected representatives will make them request for suggestions from various people of their constituency and go through the documents received on a continuous basis so that periodic memorandum is made by them. As it its public document, media can go through these memorandums and express views on them through their editors, journalists and citizen participants. They can also be assessed from the point of view people of the area. Are they representing the public opinion of the constituency? A healthy debate on the perceived public opinion and governments actions on it can be take place on more concrete documentation and evidence in the country.

Elected Representatives - MLAs and MPs have to Prepare Periodic Memorandums and forward them to Government and Speaker of the Legislature



More interviews by Saji Narayanan


2017

14 October 

2013

Wednesday, October 11, 2017

Mudra Promotion Campaign - Mudra Protsahan Abhiyaan - October 2017





Mudra Promotion Campaign (Mudra Protsahan Abhiyaan)   started phase-wise from September 27 all across the country and will end on October 17.




Guwahati,   2 October 2017

https://www.telegraphindia.com/1171003/jsp/northeast/story_175902.jsp

Union minister of state for railways Rajen Gohain urged banks to utilise the Micro Units Development and Refinance Agency (Mudra) loan scheme more.

Gohain said the Mudra loan scheme to promote entrepreneurship should not remain just on paper but benefit the Northeast, especially unemployed educated youths. There are over 15 lakh educated unemployed in Assam.

He said loan repayment is equally important on the beneficiaries' part. "If loans are repaid on time, banks get confidence in giving out loans for future ventures. Banks should encourage people for Mudra bank scheme,"







Vijayawada, 7 October 2017


Picture source:pib.nic.in
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I&PR AP


Sunday, October 8, 2017

Teachers Change The World - They Construct A Worthy Beautiful Human Race - Thich Nhat Hanh



The practice of mindfulness is the practice of joy.With mindfulness,concentration and insight, you can generate feelings of joy and happiness whenever you want.


Thich Nhat Hanh - In this, the family name is Thích. He should properly be referred to by the his name Nhất Hạnh.




Nhất Hạnh is  a dharmacharya (teacher), and is the spiritual head of the Từ Hiếu Pagoda and associated monasteries. On May 1, 1966 at Từ Hiếu Temple, he received the "lamp transmission," making him a dharmacharya, from Zen Master Chân Thật.
Wikipedia on Nhat Hanh


Letter To A Young Teacher - Thich Nhat Hanh

"As teacher,our mission is not just to transmit knowledge, but to construct a worthy, beautiful human race, to take care of our precious planet."


Read an article by Thich Nhat Hanh "Letter To A Young Teacher" published in the newspaper, Sacred Tree dated 8 October 2017. He wrote, "As teacher,our mission is not just to transmit knowledge, but to construct a worthy, beautiful human race, to take care of our precious planet."

https://www.speakingtree.in/article/letter-to-a-young-teacher

While the above is an abridged version, read the full version in the Google Book

https://books.google.co.in/books?id=VkctDQAAQBAJ&pg=PT18#v=onepage&q&f=false

Happiness is a kind of rose: it is made of only non-happiness elements. 



We discover that a rose is made of only non-rose elements.We see a cloud,because we know that if there is no cloud,there will be no rain and no rose can grow.The sunshine,crucial for a rose to grow,is also a nonrose clement in the rose.If we remove the cloud and sunshine from the rose, there is no rose left.

Happiness is a kind of rose: it is made of only non-happiness elements.

If you try to throw away all the nonhappiness elements,you will never have happiness.

A Full Book

Happy Teachers Change the World: A Guide for Cultivating Mindfulness in Education


Thich Nhat Hanh, Katherine Weare
Parallax Press, 06-Jun-2017 - Education - 400 pages


Happy Teachers Change the World is the first official, authoritative manual of the Thich Nhat Hanh/Plum Village approach to mindfulness in education. Spanning the whole range of schools and grade levels, from preschool through higher education, these techniques are grounded in the everyday world of schools, colleges, and universities.

Beginning firmly with teachers and all those working with students, including administrators, counselors, and other personnel, the Plum Village approach stresses that educators must first establish their own mindfulness practice since everything they do in the classroom will be based on that foundation. The book includes easy-to-follow, step-by-step techniques perfected by educators to teach themselves and to apply to their work with students and colleagues, along with inspirational stories of the ways in which teachers have made mindfulness practice alive and relevant for themselves and their students across the school and out into the community.

The instructions in Happy Teachers Change the World are offered as basic practices taught by Thich Nhat Hanh, followed by guidance from educators using these practices in their classrooms, with ample in-class interpretations, activities, tips, and instructions. Woven throughout are stories from members of the Plum Village community around the world who are applying these teachings in their own lives and educational contexts.
https://books.google.co.in/books?id=VkctDQAAQBAJ


Mindfulness as a Foundation for Health - Thich Nhat Hanh

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Talks@Google

Friday, October 6, 2017

Jamsetji Tata - Biography in Hindi - जमशेदजी टाटा


जमशेदजी टाटा


Jamshed Ji Nasarwan Ji Tata Documentary Hindi

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Goyal Brothers Prakashan


जमशेदजी टाटा का जन्म 3 मार्च 1839 को एक भारतीय पारसी परिवार में हुआ था।


उनका जन्म सन १८३९ में गुजरात के नवसेरी में हुआ था|  उनके पिता जी  नुसीरवानजी  व्यवसायी थे।  जमशेदजी 14 साल की नाज़ुक उम्र में ही उनका साथ देने लगे। जमशेदजी ने एल्फिंस्टन कालेज (Elphinstone College) में प्रवेश लिया|  वे 1858 में स्नातक हुए और अपने पिता के व्यवसाय से पूरी तरह जुड़ गए।


1868 में उन्होने 21000 रुपयों के साथ अपना खुद का व्यवसाय शुरू किया। सबसे पहले उन्होने एक दिवालिया तेल कारखाना ख़रीदा और उसे एक रुई के कारखाने में तब्दील कर दिया और उसका नाम बदल कर रखा - एलेक्जेंडर मिल (Alexender Mill) ! दो साल बाद उन्होने इसे खासे मुनाफे के साथ बेच दिया। इस पैसे के साथ उन्होंने नागपुर में 1874 में एक रुई का कारखाना लगाया। उस  कारखाने का नाम इम्प्रेस्स मिल (Empress Mill) (Empress का मतलब ‘महारानी’) रखा।

इंग्लैड की प्रथम यात्रा

 इंग्लैड की प्रथम यात्रा से लौटकर इन्होंने चिंचपोकली के एक तेल मिल को कताई बुनाई मिल में परिवर्तित कर औद्योगिक जीवन का सूत्रपात किया। किंतु अपनी इस सफलता से उन्हें पूर्ण संतोष न मिला। पुन: इंग्लैंड की यात्रा की। वहाँ लंकाशायर के से बारीक वस्त्र की उत्पादनविधि और उसके लिए उपयुक्त जलवायु का अध्ययन किया। इसके लिए उन्होंने नागपुर को चुना और वहाँ वातानुकूलित सूत मिलों की स्थापना की। इस तरह लंकाशायर का जलवायु कृत्रिम साधनों से नागपुर की मिलों में उपस्थित कर दिया।



जमशेद जी के दिमाग में तीन बडे विचार आये।  एक, अपनी लोहा व स्टील कंपनी खोलना ; दूसरा, एक जगत प्रसिद्ध अध्ययन केंद्र स्थापित करना ; व तीसरा, एक जलविद्युत परियोजना (Hydro-electric plant) लगाना।  तीनो कार्य उनके बच्चोने  किया।   होटल ताज महल  दिसंबर 1903 में 4,21,00,000 रुपये के शाही खर्च से तैयार हुआ।

1904 में जर्मनी में उन्होने अपनी अन्तिम सांस ली।








Updated 7 October 2017, 27 February 2016



Monday, October 2, 2017

Mahatma Gandhi on Wisdom - Wisdom Quotes

(Remarks of Mahatma Gandhi,  In the course of his address to the concluding session of the Inter-Asian Relations Conference held at Delhi on 2.4.1947.  Mahatma Gandhi, stated  that the wisdom traveled to the West from the East) 
The first of these wise men (from East) was Zoroaster. He belonged to the East. He was followed by Buddha, who belonged to the East-India. Who followed Buddha? Jesus, who came from the East. Before Jesus was Moses who belonged to the Palestine though he was born in Egypt. After Jesus came Mohammad....
The West today is pining for wisdom. It is despairing of a multiplication of the atom bombs, because atom bombs mean utter destruction not merely of the West but of the whole world... 
Harijan, 20.4.1947
It is unwise to be too sure of one’s own wisdom. It is healthy to be reminded that the strongest might weaken and the wisest might err.
Mahatma Gandhi
Jealousy presupposes the possibility of rivalry
Truth is what the voice within tells you
A 'No' with deepest conviction is better than a 'yes' to avoid trouble

Silence of the sewn up lips is no silence. One may achieve the same result by chopping off one's tongue, but that too would not be silence. He is truly silent who, having the capacity to speak, utters no idle word.

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WISDOM DAY QUOTES


 Psychologists tend to agree that wisdom involves an integration of knowledge, experience, and deep understanding that incorporates tolerance for the uncertainties of life as well as its ups and downs.
https://www.psychologytoday.com/basics/wisdom

Wisdom will never enter the soul of a wrong-doer, nor dwell in a body enslaved to sin;
for the holy spirit of instruction flees deceitfulness, recoils from unintelligent thoughts, is thwarted by the onset of vice.
http://www.catholic.org/bible/book.php?id=27


Updated 4 October 2017, 15 March 2012




Original Knol - http://knol.google.com/k/narayana-rao/mahatma-gandhi-on-wisdom/ 2utb2lsm2k7a/ 920

Deepavali - Diwali Lakshmi Puja Procedure in English Script

One has to do as a part of pooja

First Vigheswara puja - 16 upacharas
Then Lakshmi puja - 16 upcharas
Lakshmi Ashtottaram
Closing upachaaraas to complete Puja


Om sarvebhyo gurubhyo namaḥ |
Om sarvebhyo devebhyo namaḥ |
Om sarvebhyo brāhmaṇebhyo namaḥ ||
prāraṁbha kāryaṁ nirvighnamastu | śubhaṁ śobhanamastu |
iṣhṭa devatā kuladevatā suprasannā varadā bhavatu ||
anujñāṁ dehi ||



Deepa sthāpanā

atha devasya vāma bhāge dīpa sthāpanaṁ kariṣhye |
(light lamp on the left side of the picture, if you have two oil lamps you can place both of them on either side otherwise on the left handside of the devata)


Aachamanam

(take a spoonful of water sip it, and repeat the process three times with each mantra outlined below and wash your hands at end)

om keśavāya svāhā |
om nārāyaṇāya svāhā |
om mādhavāya svāhā |

Do namskaram with each following mantra.

om goviṁdāya namaḥ | om viṣṇave namaḥ | om madhusūdanāya namaḥ |
om trivikramāya namaḥ | om vāmanāya namaḥ | om śrīdharāya namaḥ |
om hṛṣīkeśāya namaḥ | om padmanābhāya namaḥ | om dāmodarāya namaḥ |
om saṅkarṣaṇāya namaḥ | om vāsudevāya namaḥ | om pradyumnāya namaḥ |
om aniruddhāya namaḥ | om puruṣottamāya namaḥ | om adhokṣajāya namaḥ |
om nārasiṁhāya namaḥ | om acyutāya namaḥ | om janārdanāya namaḥ |
om upeṁdrāya namaḥ | om haraye namaḥ | śrī kṛṣṇāya namaḥ ||


Praanaayaamaḥ
(take a spoonful water in your hand)


Om praṇavasya parabrahma ṛṣiḥ | paramātmā devatā |
daivī gāyatrī chandaḥ | prāṇāyāme viniyogaḥ ||
(Drop water from your hand in a plate)
(Sit straight, fill your lungs with air, hold it and exhale)


om bhūḥ | om bhuvaḥ | om svaḥ | om mahaḥ | om janaḥ | om tapaḥ | om satyam |
om tatsaviturvareṇyaṁ bhargodevasya dhīmahī dhiyo yo naḥ pracodayāt ||
om āpojyoti rasomṛtaṁ brahma bhūrbhuvassuvarom ||

(offer flower petals akshata to lord ganesha)


om śrī mahāgaṇādhipataye namaḥ | śrī gurubhyo namaḥ | śrī sarasvatyai namaḥ |
śrī vedāya namaḥ | śrī vedapuruṣāya namaḥ | iṣṭadevatābhyo namaḥ |
kuladevatābhyo namaḥ | sthānadevatābhyo namaḥ | grāmadevatābhyo namaḥ |
vāstudevatābhyo namaḥ | śacīpuraṁdarābhyāṁ namaḥ | umāmaheśvarābhyāṁ namaḥ | mātāpitṛbhyāṁ
namaḥ | padmāvatī nārāyaṇābhyāṁ namaḥ |
sarvebhyo devebhyo namo namaḥ | sarvebhyo brāhmaṇebhyo namo namaḥ |
karma pradhāna devatābhyo namo namaḥ ||


|| avighnamastu ||
(please keep offering flower petals or akshata to lord ganesha’s idol)


sumukhaśca ekadaṁtaśca kapilo gajakarṇakaḥ |
laṁbodaraśca vikaṭo vighna nāśo gaṇādhipaḥ ||
dhūmraketurgaṇādhyakṣo bālacandro gajānanaḥ |
dvādaśaitāni nāmāni yaḥ paṭhet śruṇuyādapi ||
vidyāraṁbhe vivāhe ca praveśe nirgame tathā |
saṁgrāme saṅkaṭaścaiva vighnaḥ tasya na jāyate ||
śuklāṁbaradharaṁ devaṁ śaśivarṇaṁ caturbhujam |
prasanna vadanaṁ dhyāyet sarva vighnopa śāṁtaye ||
sarvamaṅgala māṅgalye śive sarvārtha sādhike |
śaraṇye trayaṁbake devi nārāyaṇi namo'stute ||
sarvadā sarva kāryeṣu nāsti teṣāṁ amaṅgalam |
yeṣāṁ hṛdistho bhagavān maṅgalāyatano hariḥ ||
tadeva lagnaṁ sudinaṁ tadeva tārābalaṁ caṁdrabalaṁ tadeva |
vidyā balaṁ daivabalaṁ tadeva padmāvatīpateḥ teṁghri'yugaṁ smarāmi ||
lābhasteṣāṁ jayasteṣāṁ kutasteṣāṁ parājayaḥ |
yeṣāṁ indīvara śyāmo hṛdayastho janārdanaḥ ||
vināyakaṁ guruṁ bhānuṁ brahmāviṣṇumaheśvarān |
sarasvatīṁ praṇamyādau sarva kāryārtha siddhaye ||


Saṅkalpaḥ
(Hold flowers, akshata, a coin, water drops, betel nut in your both hands together)






idaṁ phalaṁ mayādeva sthāpitaṁ puratastava |
tena me saphalāvāptirbhavet janmani janmani ||
(offer flowers, akshata, a coin, water drops, betel nut in front goddess)



Gaṇapati pūjā

(hold a spoonful water in your right hand, chant following and offer the water at the end)


 (offer water in hand to lord)
ādau nirvighnatāsidhyarthaṁ mahā gaṇapatiṁ pūjanaṁ kariṣye |
om gaṇānāṁ tvā śaunako gṛtsamado gaṇapatirjagati
gaṇapatyāvāhane viniyogaḥ || (offer water in hand to lord)

om bhūrbhuvasvaḥ mahāgaṇapataye namaḥ | āvāhayāmi | (offer akshata)
om bhūrbhuvasvaḥ mahāgaṇapataye namaḥ | dhyāyāmi |
dhyānaṁ samarpayāmi | (offer akshata)


om mahāgaṇapataye namaḥ | āvāhanaṁ samarpayāmi | (offer akshata)
om mahāgaṇapataye namaḥ | āsanaṁ samarpayāmi | (offer flower petals, akshata)
om mahāgaṇapataye namaḥ | pādyaṁ samarpayāmi | (sprinkle water drops)
om mahāgaṇapataye namaḥ | arghyaṁ samarpayāmi | (offer flower petals, water drops and akshata)
om mahāgaṇapataye namaḥ | ācamanīyaṁ samarpayāmi | (offer a spoonful water)
om mahāgaṇapataye namaḥ | snānaṁ samarpayāmi | (offer a spoonful water)
om mahāgaṇapataye namaḥ | vastraṁ samarpayāmi | (offer akshata, flowers )
om mahāgaṇapataye namaḥ | yajñopavītaṁ samarpayāmi | (offer akshata, flowers )
om mahāgaṇapataye namaḥ | caṁdanaṁ samarpayāmi | (offer chandan paste)
om mahāgaṇapataye namaḥ | parimala dravyaṁ samarpayāmi | (offer kumkum)
om mahāgaṇapataye namaḥ | puṣpāṇi samarpayāmi | (offer flower petals)
om mahāgaṇapataye namaḥ | dhūpaṁ samarpayāmi | (offer agarbatti)
om mahāgaṇapataye namaḥ | dīpaṁ samarpayāmi | (show ghee lamp)
om mahāgaṇapataye namaḥ | naivedyaṁ samarpayāmi | (offer banana)
om mahāgaṇapataye namaḥ | tāmbūlaṁ samarpayāmi | (offer betel leaf, betel nuts)
om mahāgaṇapataye namaḥ | phalaṁ samarpayāmi | (offer some fruits)
om mahāgaṇapataye namaḥ | dakṣiṇāṁ samarpayāmi | (offer coins)
om mahāgaṇapataye namaḥ | ārtikyaṁ samarpayāmi | (light ghee lamp, do arati three times)
om bhūrbhuvasvaḥ mahāgaṇapataye namaḥ | mantrapuṣpaṁ samarpayāmi | (offer flowers)
om bhūrbhuvasvaḥ mahāgaṇapataye namaḥ | pradakṣiṇān namaskārān samarpayāmi |
(offer akshata, flowers)
om mahāgaṇapataye namaḥ | sarva rājopacārān samarpayāmi ||
(offer akshata)

anayā pūjayā vighnahartā mahāgaṇapatiḥ priyatām ||


Lakshmi pūjā




om namo mahālakṣhmyai namaḥ |     aavaahayaami | (offer akshata - you are inviting the Goddess)

om namo mahālakṣmyai namaḥ |       dhyāyāmi | dhyānaṁ samarpayāmi | (offer akshata)


om namo mahālakṣmyai namaḥ |       āvāhanaṁ samarpayāmi | (offer akshata)


om namo mahālakṣmyai namaḥ |       āsanaṁ samarpayāmi | (offer flower petals, akshata)


om namo mahālakṣmyai namaḥ | pādyaṁ samarpayāmi | (sprinkle water drops)


om namo mahālakṣmyai namaḥ | arghyaṁ samarpayāmi | (offer flower petals, water drops and akshata)


om namo mahālakṣmyai namaḥ | ācamanīyaṁ samarpayāmi | (offer a spoonful water)


om namo mahālakṣmyai namaḥ | snānaṁ samarpayāmi | (offer a spoonful water)

Now chat following mantra 108 times and keep offering mixture of milk, curd, ghee, sugar and honey on mahalakshmi’s idol, lakshmi coins, if you don’t have lakshmi coins you can use regular dollar coins etc… and then pour clean water cleanse and put again them in clean puja plate.


om namo mahālakṣmyai namaḥ |

Now chant following and wash vigraham, idol, coins with clean water, rinse and place them in clean puja plate.


om namo mahālakṣmyai namaḥ | abhiṣeka snānaṁ samarpayāmi | (offer a spoonful water)


om namo mahālakṣmyai namaḥ | ācamanīyaṁ samarpayāmi | (offer a spoonful water)


om namo mahālakṣmyai namaḥ | vastraṁ samarpayāmi | (offer akshata, flowers )


om namo mahālakṣmyai namaḥ | caṁdanaṁ samarpayāmi | (offer chandan paste)


om namo mahālakṣmyai namaḥ | parimala dravyaṁ samarpayāmi | (offer kumkum)


om namo mahālakṣmyai namaḥ | puṣpāṇi samarpayāmi | (offer flower petals)

Now take flower petals chant following mantras one after another and keep offering petals.

om prakṛtyai namaḥ |
om vikṛtyai namaḥ |
om vidyāyai namaḥ |
om sarva-bhūta-hita-pradāyai namaḥ |
om śraddhāyai namaḥ |
om vibhūtyai namaḥ |
om surabhyai namaḥ |
om paramātmikāyai namaḥ |
om vāce namaḥ |
om padmālayāyai namaḥ |
om padmāyai namaḥ |
om śucaye namaḥ |
om svāhāyai namaḥ |
om svadhāyai namaḥ |
om sudhāyai namaḥ |
om dhanyāyai namaḥ |
om hiraṇmayyai namaḥ |
om lakṣmyai namaḥ |
om nityapuṣṭāyai namaḥ |
om vibhāvaryai namaḥ |
om adityai namaḥ |
om ditye namaḥ |
om dīpāyai namaḥ |
om vasudhāyai namaḥ |
om vasudhāriṇyai namaḥ |
om kamalāyai namaḥ |
om kāntāyai namaḥ |
om kāmākṣyai namaḥ |
om krodhasaṁbhavāyai namaḥ |
om anugrahapradāyai namaḥ |
om buddhaye namaḥ |
om anaghāyai namaḥ |
om harivallabhāyai namaḥ |
om aśokāyai namaḥ |
om amṛtāyai namaḥ |
om dīptāyai namaḥ |
om loka-śoka-vināśinyai namaḥ |
om dharmanilayāyai namaḥ |
om karuṇāyai namaḥ |
om lokamātre namaḥ |
om padmapriyāyai namaḥ |
om padmahastāyai namaḥ |
om padmākṣyai namaḥ |
om padmasundaryai namaḥ |
om padmodbhavāyai namaḥ |
om padmamukhyai namaḥ |
om padmanābhapriyāyai namaḥ |
om ramāyai namaḥ |
om padmamālādharāyai namaḥ |
om devyai namaḥ |
om padminyai namaḥ |
om padmagandhinyai namaḥ |
om puṇyagandhāyai namaḥ |
om suprasannāyai namaḥ |
om prasādābhimukhyai namaḥ |
om prabhāyai namaḥ |
om candravadanāyai namaḥ |
om candrāyai namaḥ |

om candrasahodaryai namaḥ |
om caturbhujāyai namaḥ |
om candrarūpāyai namaḥ |
om indirāyai namaḥ |
om induśītalāyai namaḥ |
om āhlādajananyai namaḥ |
om puṣṭyai namaḥ |
om śivāyai namaḥ |
om śivakaryai namaḥ |
om satyai namaḥ |
om vimalāyai namaḥ |
om viśvajananyai namaḥ |
om tuṣṭyai namaḥ |
om dāridrya-nāśinyai namaḥ |
om prītipuṣkariṇyai namaḥ |
om śāntāyai namaḥ |
om śuklamālyāṁbarāyai namaḥ |
om śriyai namaḥ |
om bhāskaryai namaḥ |
om bilvanilayāyai namaḥ |
om varārohāyai namaḥ |
om yaśasvinyai namaḥ |
om vasundharāyai namaḥ |
om udārāṁgāyai namaḥ |
om hariṇyai namaḥ |

om hemamālinyai namaḥ |
om dhanadhānyakaryai namaḥ |
om siddhaye namaḥ |
om straiṇasaumyāyai namaḥ |
om śubhapradāye namaḥ |
om nṛpa-veśma-gatānandāyai namaḥ |
om varalakṣmyai namaḥ |
om vasupradāyai namaḥ |
om śubhāyai namaḥ |
om hiraṇya-prākārāyai namaḥ |
om samudra-tanayāyai namaḥ |
om jayāyai namaḥ |
om maṁgalā devyai namaḥ |
om viṣṇu-vakṣa-ssthala-sthitāyai namaḥ |
om viṣṇupatnyai namaḥ |
om prasannākṣyai namaḥ |
om nārāyaṇa-samāśritāyai namaḥ |
om dāridrya-dhvaṁsinyai namaḥ |
om devyai namaḥ |
om sarvopadrava vāriṇyai namaḥ |
om navadurgāyai namaḥ |
om mahākālyai namaḥ |
om brahmā-viṣṇu-śivātmikāyai namaḥ |
om trikāla-jñāna-saṁpannāyai namaḥ |
om bhuvaneśvaryai namaḥ |


om namo mahālakṣmyai namaḥ | aṣṭottaraśatanāma pūjāṁ samarpayāmi।

om namo mahālakṣmyai namaḥ | dhūpaṁ samarpayāmi | (show lighted dhoop/agarbatti)

om namo mahālakṣmyai namaḥ | dīpaṁ samarpayāmi | (show lighted ghee lamp)

om namo mahālakṣmyai namaḥ | naivedyaṁ samarpayāmi | (offer banana)

om namo mahālakṣmyai namaḥ | tāmbūlaṁ samarpayāmi | (offer betel leaf, betel nuts)

om namo mahālakṣmyai namaḥ | phalaṁ samarpayāmi | (offer some fruits)

om namo mahālakṣmyai namaḥ | dakṣiṇāṁ samarpayāmi | (offer coins)


Mahalakshmi Aarati
(Light lamp and do aarati)
Om Jai Laxmi Mata, Maiya JaiLaxmi Mata,
Tumko nis din sevat, Hari, Vishnu Data……….. Om Jai Laxmi Mata
Uma Rama Brahmaani, Tum ho Jag Mata…………..Maiya, Tum ho Jag Mata,
Surya ChanraMa dhyaavat, Naarad Rishi gaata……………Om Jai Laxmi Mata.
Durga Roop Niranjani, Sukh Sampati Data, ………..Maiya Sukh Sampati Data
Jo koyee tumko dhyaataa, Ridhee Sidhee dhan paataa…………….Om Jai Laxmi Mata.
Jis ghar mein tu rehtee, sab sukh guna aataa,………….Maiya sab sukh guna aataa,
Taap paap mit jaataa, Man naheen ghabraataa…………..Om Jai Laxmi Mata
Dhoop Deep phal meva, Ma sweekaar karo,…………………..Maiya Ma sweekaar karo,
Gyaan prakaash karo Ma, Moha agyaan haro……………….Om Jai Laxmi Mata.
Maha Laxmiji ki Aarti, nis din jo gaavey……………Maiya nis din jo gaavey,
Dukh jaavey, sukh aavey, Ati aananda paavey……………Om Jai Laxmi Mata.





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Bhakti Songs - Shemaroo


Om Jai Laxmi Mata - Full Song Anuradha Paudwal
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T-Series - Bhakti Sagar



om namo mahālakṣmyai namaḥ | ārtikyaṁ samarpayāmi | (light ghee lamp, do arati three times)

om namo mahālakṣmyai namaḥ | mantrapuṣpaṁ samarpayāmi | (offer flowers)

om namo mahālakṣmyai namaḥ | pradakṣiṇān namaskārān samarpayāmi | (offer akshata, flowers)

om namo mahālakṣmyai namaḥ | sarva rājopacārān samarpayāmi || (offer akshata)

anayā pūjayā mahālakṣmīḥ priyatām ||



Kshama Yaachana..

You ask Lakshmi Devi to ignore any short coming in the pooja procedure and bless you for the devotion with which you prayed to her. The rishis gave us a procedure to create uniformity but have indicated that devotion and focus are vital and any lapse in mantra or procedure will be taken care of by the Gods and Goddesses and blessings are given provided you are pure in your head and heart.

Puja is completed


Kubera Puja


http://hi.drikpanchang.com/festivals/dhanteras/info/kuber-puja-vidhi.html


Diwali Special 1 - Mahalakshmi Prardhana, Bhajan, Song and Aarti - Videos


Updated 3 October 2017, 9 November 2015