Wednesday, September 28, 2016

Make in India - Industry Sectors - Information

Sectors in the Make in India Website

Automobiles -  Automobile Components - Aviation

Biotechnology - Chemicals - Construction

Defence Manufacturing - Electrical Machinery - Electronic Systems

Food Processing - IT and BPM - Leather

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Thermal Power

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Information about the sectors in Make in India Strategy 2015


Automobile Components





Defence Manufacturing

Electrical Machinery

Electronic Systems

Food Processing

IT and BPM


Media and Entertainment


Oil and Gas


Ports and Shipping

Make in India - Railway Sector Items

Renewable Energy

Roads and Highways



Textiles and Garments

Thermal Power

Tourism and Hospitality


Reports on Make on India

Interview on Make in India with Amitabh Kant, former Secretary DIPP


Special Report by Rajya Sabha TV - May 2-15


Updated  1 October 2016,  28 February 2016

Saturday, September 24, 2016


25th September 2016 is birth centenary of Pt. Deendayal Upadhyaya, a leading thinker of post-independence era who expounded Ekatma Manav Darshan, an outline of the National Philosophy for the country to suit present times and future aspirations. 
A special programme for academicians was organised by Ekatma Prabodh Mandal in whcih leading national thinkers addressed the audience  and held Q&A sessions. 

Speakers:   1 Dr. D.N.Dhanagare, ex-Vice-Chancellor Shivaji University
                    2 Dr. Ashok Modak, National Research Professor
                    3 Dr. Bajranglal Gupta, renowned economist

Place:         Vaze-Kelkar College Auditorium, Ground fl., 90ft Road, Mulund East, Mumbai
Time:          Saturday, 1st October 2016, 3 to 7pm

Material Related to the programme and Theme of the Programme

Deendayal Upadhyaya - Biography and Philosophy



Dr. Bajranglal Gupta, renowned economist, Former Reader, S.S.N. College, Delhi University


MSU Baroda
The lecture at Mumbai meet is similar to the one delivered at MSU.

IMPORTANT ISSUES IN Dr.Ashok Modak's Presentation
(Summary made based on his talk on 1 October 2016 and an article by him presented in the Seminar at India Policy Foundation, Delhi on 25.9.2014)


- Dr.Ashok Modak

The genesis and growth of Integral Humanism

We all know that Pandit Deendayal Upadhyay expounded the philosophy of Integral
Humansim in April 1965 through the series of four lectures at Mumbai. Indian Government as well as by the Indian elites favoured  Democratic Socialism during seventeen post independence years upto
1965. That such sort of a choice mirrored attraction for the crossbreed of capitalism and
socialism is obvious. The elites in India then found it desirable to borrow polity from
capitalism and economy from socialism.  There was of course a unique commonality between the protagonsits of socialism and those of capitalism, they had a fascination for Euro-American models of development and a suspicion about Hindu ethos.

Background of Deendayalji’s Presentation

As for the fascination for Euro-American models of development one may point out
that during the decade preceding to Deendayalji’s presentation of Integral Humanism,
Capitalist world as well as socialist world were undergoing turbulent upheavals causing
rethinking of the respective ideologies. What astonishes us most is the fact that despite
such a rethinking then observable in the respective citadels of the ideologies in the EuroAmerican
arena, the Indian followers of these philosophies remained loyal to capitalism and socialism.

That the capitalist model of development started losing its charishma can be substantiated by referring to the list of selected books and articles published then. The list is
as follows.
1) Richard Nelson, “Theory of Low Level Equilibrium Trap”, American Economic Review
2) David Macord Wright, Open Secret of Economic Growth (1957)
3) Leibenstin Harwey, Economic Backwardness and Economic Growth (1957)
4) Kuznets Simon, “Economic Growth and the Contribution of Agriculture: Note on
Measurement”, International Journal of Agrarian Affairs (1961)
5) Schultz, T.W. “Transforming Traditional Agriculture” C.T Yale University Press(1964)
6) Phelps Edmind S, Golden Rules of Economic Growth (1966)

One may also allude to the aspersions cast against capitalism by Latin American
thinkers such as Andre Gunder Frank and Frantz Fanon etc As a matter of coincidence,
Soviet Union also witnessed then leaders and protagonists of communism levelling criticism
against tenents of Marxism. Soviet events like the de-Stalinisation–compaign launched by
Nikita Khrushchev, profit-sponsoring economic reforms introduced by Kosygin, macrolevel
disaffection for cooperative and collective farms were indeed clear signals of the antiMarxist-Leninist
approach. Nehruvian propoganda in favour of cooperative farms in India in the latter-half of 1950s caused a rude shock to the sane Indians against the backdrop of such Soviet happenings.

Deendayalji was distubed by the fact that  Indian elites in fact had possessed serious misconceptions about Indian ethos. They had thus developed solid convictions that reliance of masses on Indian paradigm had made them superstitious passivists and turned them backward reactionaries!

Deendayalji was, of course a very balanced and integrated thinker. He was in favour of accepting and adopting certain appreciable pluses of Euro-Amercican development models such as activism, entrepreneurship etc. I am tempted to quote here certain extracts from Deendayalji’s Mumbai speech – “ There are some who suggest that we must go back to the position when we lost our independence and proceed  from there. On the other hand there are people who would like to discard all that has
originated here in Bharat and are not ready to think about it. They seem to think that western life and thoughts are the last word in progress and all of it should be imported here if we are to develop. Both these lines of thought are incorrect, though they do represent partial truths and it will not be proper to discard them altogether.”

“Those who advocate starting from where we left off a thousand years ago forget that whether it may or may not be desirable it is definitely impossible. The flow of time cannot be reversed”

“It is similarly neither possible not wise to adopt foreign isms in our country in the original form in toto. It will not be helpful in achieving happines and prosperity”

Deendayalji concluded that India should develop its own model conducive to its ethos and appropirate for the present era. How lucidly he articulated his views- “We must absorb the knowledge and gains of the entire humanity so far as eternal principles and truths are concerned. Of these the ones that originated in our midst have to be clarified and adapted to changed times and those that we take from other societies have to be adaptedto our conditions.”

We can elaborate the nuances in comparison of integral humanism with capitalism and socialism under six heads.

A) Integral Humanism has emerged for positive reasons where as Western lsms have arisen in reaction to something else
Socialism was sponsored as an antidote to the capitalist exploitation of common masses.The genesis and growth of Integral Humanism have however been positive.They remind us of unique rise and unfoldment of our nation - the Hindu Nation.

 According to Swami Vivekanada “ We never preached our thoughts with fire and
sword,’’ . Swamiji also stated that India is the land where Humanity has attained its highest
towards gentleness, towards generosity, towards purity, towards calmness above all the
land of introspection and of spirituality.’’

It was again Swami Vivekanadan who highlighted India’s contribution to the world in the most notable way: “Like the gentle due that falls unseen and unheard and yet brings into blossom the fairest of roses has been the contribution of India to the thought of the world.’’

 Unlike Indian Nationalism that in Europe projected itself as a nation state and it relied rather exclusively on the institution of state, it’s policies and practices have been mainly negative, retrictive, proscriptive and prohibitory. Indian Nationalism has  informed the world of positive, constructive,
prescriptive and recommendatory policies and practices.

Deendayalji has pointed out that Indian Nation has never relied exclusively on the state and that is why even when the state was subjugated by foreign invaders, our Nation marched ahead uninterruptedly. Deendayalji of course does acknowledge the significance of the state in the life of a Nation.  “We forgot that though it may not be central, the state is definitely an important institution
serving some needs of the Nation just as a limb of the body –” thus comments Deendayal

What is fundamental is the fact that though the state is important it is not supreme (सर्वोऩरी). It is dharma, which offers sustainability to society is supreme in the life of a nation. This is why, we have bothered always to strengthen higher tendencies of human nature like love, sacrifice, etc. We have thus preferred happiness for all to the happiness for oneself, non-possession or अपरिग्रह to acquisitiveness or लोभ, service motive to profitmotive, restrained consumption to consumerism and so on. Western Isms like capitalism and socialism have however built their respective paradigms on the basis of the six lower tendencies (षड्रिपव:)  of human nature, such as desire, anger, greed, temptation, insolence and jealosy. If capitalism has relied on desire, greed and temptation (काम, क्रोध and मोह) as pillars for its development-model, socialism has opted for anger, insolence and jealosy (क्रोध, मद and मत्सर) as foundation stones for building its own model of development. Followers
of both ideologies have, of course realised in susequent years that their reliance on lower human tendencies has caused a great damage to the humanity at large, and that is why, they must go beyond the boundaries of their repspective isms. Mikhail Gorbachev thus underscored the necessity to prefer “human” interests to “class” interests. It was Mikhail Gorbachev, the last Soviet President, who declared that the following quotation from Bhagwan Gautam Buddha is quite relevant today - “The greatest victory is one in which nobody is defeated and all can share in that victory.” As for capitalism, Alan Greenspan, former chairman of the Fedral Reserve of the U.S. testified before the U.S. Congress after  Lehman’s collapse that “there is a flaw in the capitalism – ideology that self interest would protect society from the financial system’s excesse.”

B) If Integral Humanism believes that Man is a physical-mental-intellectual and spiritual
being, Westen Isms treat Man as a mere material being Spiritualism is definitely the most salient feature of Integral Humansim, though of course, physical, mental and intellectual urges of a human being do get due recognition at the hands of Deendayal Upadhyay.  The Indian philosophy has however a faith in the divinity of a human being. Do we not know that Swami Vivekanand called all human beings as अमृतपुत्रा:? (sons of immortality?) All Indian philosophers including Deendayalji of course do underscore due significance of the fulfilment of physical needs. They however distinguish between the need and the greed. The philosophy of integral Humansim thus teaches us the Mantra of Self-hood rather than that of brotherhood as according to the conviction on the part of this philosophy each and every human being is divine!

We trace the seeds of consumerism, permissivism and philistinism, the signs of present crises in the pursuit of western Isms, as these isms, which rely on lower human tendencies, have blessed our march from shyness to shamelessness!
 Integral Humansim thus teaches each one of us to treat everybody including himself or herself as a divine being and therefore one must deal with others with genuine concern and affection.

C) Integral Humanism with its itegrated view point underscores complementarity underlying the diversity, whereas Western Isms think of life in sections and then try to put them together by patchwork

Deendayalji points out that the Hindu approach is quite scientific. As per Integral Humanism, that person is a fully developed human being who possesses a fully integrated personality in the sense that he develops to the full extent five dimensions of his being such as physical. vital, mental, intellectual and blissful ones. These dimensions are actually sheaths (कोषाः) encasing the soul of the being. They are physical (अन्नमय), vital (प्राणमय), mental (मनोमय), intellectual (वर्वज्ञानमय) and blissful (आनंदमय)
sheaths (कोषाः).

 His elaboration is equally quotable:-  “Family, community, Trade Union, Grampanchayat, Janapada, State and such other institutions are various limbs of the nation and even of mankind. They are interdependent, mutually complementary. There should be a sense of unity through all of them. For this very reason there should be a tendency toward mutual accomodation in them, instead of
conflict or opposition.”

Deendayal Upadhyay has further commented that the West has failed in conceiving the organic unity in the midst of apparent diversities. That is why there is degeneration of stability into stagnation, dynamism into adventurism, national self-reliance into jingoism, nationalism into imperialism, internationalism into disloyalty to one’s own nation, liberty into licentiousness and discipline into regimentation. The west has indeed failed in offering genuine, full happiness to the human being. If in a capitalist society liberty caused inequality, the socialist society converted citizens into slaves of a bureaucratic state, where party loyalists enjoyed more equality than others. Integral Humansim is undoubtedly quite superior to all Western Isms.

D) Integral Humansim is holistic, in the sense that it underscores the complete harmony between an individual, the society and the nature. Western Isms, have on the other hand opted for undue glorification of anthropocentric Humanism As Integral Humanism believes in the divinity of each being it concludes that very divinity assures us of full harmony between individual (व्यष्टी), society (समष्टी) and nature (सष्ृटी). Divinity means (परमेष्ठी)! The humanism sanctioned and sponsored by Hindu philosophy is thus bound to be unique, in the  that it reminds every human being of
the silken bond between him or her and the surrounding circumference!   As a result of sustained campaigns by such NGOs, perople have realised how cruel it is to torture and kill innocent animals for enhancing human pleasure! These campaigns have undoubtedly caused a great shock to the materalistic mind of the West! One and the same awareness has prompted us to place “Profit” in the midst of “People” and “Planet”. We all have realised now that the unbecoming rush on the part of an individual (व्यष्टी) has caused an incalculable harm not only to the people (समष्टी) but also to the nature (सष्ृटी). That the anthropocentric Humanism endorsed by the West has made human being
inhuman is now acknowledged by everybody.

If Integral Humanism teaches us to consider every human being as a part of nature,
the anti God, anthropocentric Humanism sponsored by the West has led the same human
being to be cruel against nature. We find everywhere at present massive consumption of
non-renewable raw materials and energy sources as well as equally massive pollution of air
and water because of rush for industrialisation.

E) Integral Humanism gives priority to the transformation of the human mindset whereas
Western Isms rely on institutional transformation for changing social order

Integral Humanism being the latest articulation of the Hindu-ethos emphasises that
it is the individual mindset which needs to be changed on the priority basis for shaping the
required socio-economic and political transformation. Lokmanya Tilak has dealt with this
issue in a very lucid and apt manner. According to him, the Western Materialistic School has
recommended that questions of Morality must be decided by the purely external material
test of the greatest good of the greatest number. Lokmanya Tilak, of course accepts that
according to some protagonist of this Western School, questions of Morality must be
decided by the welfare of the entire creation. Both groups belonging to this school,
(according to Tilakji) however apply purely external material tests for deciding the questions
of Morality.

Integral Humanism, of course does recognise the role of institutional change in the process of broad socio-economic transofrmation, but it emphasises the basic or the fundamental role of the change in the individual mindset!

Deendayal Upadhyay rightly integrates objective and subjective realities, in the sense that after underscoring the crucial role of subjective change he prescribes that simultaneous change must also be introduced in the objective reality. Deendayalji’s view point that the state is significant though not supreme has already been mentioned above.

F) Integral Humanism is inclusive, accomodative and pluralist as well.  The discussion made so far in connection with five tenets prompt me to comment that Integral Humanism is capable of accomodating all sublime views of several thought currents and paradigms.  Integral Humanism is the latest manifestation of the Sanatan Dharma. This is why like Sanatan Dharma which has integrated Shankaracharya’s intelligence with Gautam Buddha’s Compassion, Integral Humanism has done full justice to its adjective by reconciling contemplative Hindu ethos with active European civilization. It has similarly endorsed reconciliation between spiritualism and materialism in the sense that although it has deep faith in spiritualism it recognises the importance of accomplishing the basic needs and comforts of all.

Dr. Murli Manohar Joshi  stated : “For enduring world peace and harmony we need a new
paradigm and a new world order based on a free and frank dialogue among civilisations
conducive for the making of a global culture.”

It is obvious that the philosophy of Integral Humanism does offer the holistic, all-inclusive and pluralist paradigm which assures us of our march towards just and humanitarian world order!

Deendayal Upadhyay - Biography and Philosophy - Collection

 Ekatm Bharat - Pandit Deen Dayal Upadhyay Ki Jeevan Yatra’

DD News
25 Sep 2015

25-September-2015 16:11 IST
Year-long Birth Centenary Celebrations of Pandit Deen Dayal Upadhyay begin from today

The year-long Birth Centenary Celebrations of Pandit Deen Dayal Upadhyay have begun from today. The Lok Sabha Speaker, Smt Sumitra Mahajan inaugurated the Birth Anniversary function of Pandit Deen Dayal Upadhyay at Nehru Memorial Museum and Library in New Delhi today.

Speaking on the occasion, Smt. Sumitra Mahajan  said that the life of Pandit Deen Dayal Upadhyay is an inspiration for all generations. The philosophy of Integral  humanism given by him is applicable internationally. She explained that Deen Dayal threw light on  various aspects of philosophy of life including sensitivity towards human beings and society. Smt. Sumitra Mahajan emphasized that Social Untouchability is an evil but Political Untouchability is even more dangerous. The world is looking towards India because we are the largest democracy of the world, so we must watch our conduct in life.

Speaking at the function, the Union Minister of Home affairs, Shri Rajnath Singh said that the Government is working on the principles of Pandit Deen Dayal Updhyay. Shri Rajnath Singh emphasized his philosophy of Integral Humanism & Antyodaya. He said Antyodaya is the basic principle of the Political and Economical philosophy of Deem Dayal Updhyay. The government is trying its very must best to follow his principles and ensure that the last person in the ladder or the chain gets the benefits of growth & development.

The Union Minister of Finance, Corporate Affairs and Information & Broadcasting, Shri Arun Jaitley said that he is fortunate to participate in the celebrations of the stalwart leader, philosopher & thinker Pandit Deen Dayal Upadhyay.  He left strong footprints in his short life span. Centre will promote the humanitarian thoughts and  philosophy of  Deen Dayal throughout the year, Shri Jaitley added.

The Minister of State for Culture (Independent Charge), Tourism (Independent Charge) and Civil Aviation, Dr. Mahesh Sharma said that Deen Dayal spent his entire life for the humanitarian work and achieving  purity of  character. His life is an inspiration for people across the generations. Dr Mahesh Sharma said that the government will do its utmost to fulfill his dreams. The Ministry of Culture will continue to celebrate the anniversaries of such great leaders who carried forward the Indian society with their visionary work, he elaborated.

The anniversary function began with the inauguration of the photo exhibition on Pandit Deen Dayal Upadhyay. A film on the life and philosophy of Pandit Deen Dayal  Upadhyay tiltled  ‘ Ekatm Bharat - Pandit Deen Dayal Upadhyay Ki Jeevan Yatra’  produced by Ministry of Culture with the help of Deen Dayal Upadhyay Research Centre, Delhi was also screened at the function.

पंडित दीन दयाल उपाध्याय के एकात्म मानव दर्शन पर लोक सभा टीवी की विशेष प्रस्तुति


Lok Sabha TV
17 October 2015

Wednesday, September 14, 2016

Sixth Economic Census- All India Report - January 2013 - April 2014

Total number of establishments counted is about 58.5 million.
Total number of establishments counted is about 58.5 million.
 Total number of persons employed is about 128 million with rural share of
 Percentage of hired workers is about 45.7%.
 Percentage of female workers is 25.6%

Also see
Economic Characteristics of Unincorporated Non-agricultural Enterprises  (Excluding Construction) in India
(JULY 2010 – JUNE 2011)

Friday, September 9, 2016

RBI Master Direction - Lending to Micro, Small & Medium Enterprises (MSME) Sector

21 July 2016

Definition of Micro, Small and Medium Enterprises
(a) Manufacturing Enterprises i.e. Subject to the definition in MSMED Act, 2006, manufacturing enterprises would mean enterprises engaged in the manufacture or production of goods as specified below:
(i) A micro enterprise is an enterprise where investment in plant and machinery does not exceed Rs. 25 lakh;
(ii) A small enterprise is an enterprise where the investment in plant and machinery is more than Rs. 25 lakh but does not exceed Rs. 5 crore; and
(iii) A medium enterprise is an enterprise where the investment in plant and machinery is more than Rs.5 crore but does not exceed Rs.10 crore.
In case of the above enterprises, investment in plant and machinery is the original cost excluding land and building and the items specified by the Ministry of Small Scale Industries vide its notification No.S.O. 1722(E) dated October 5, 2006 (Annex I).
(b) Service Enterprises i.e. Enterprises engaged in providing or rendering of services and whose investment in equipment (original cost excluding land and building and furniture, fittings and other items not directly related to the service rendered or as may be notified under the MSMED Act, 2006) as specified below:
(i) A micro enterprise is an enterprise where the investment in equipment does not exceed Rs. 10 lakh;
(ii) A small enterprise is an enterprise where the investment in equipment is more than Rs.10 lakh but does not exceed Rs. 2 crore; and
(iii) A medium enterprise is an enterprise where the investment in equipment is more than Rs. 2 crore but does not exceed Rs. 5 crore.

Thursday, September 8, 2016

Service Business Opportunity - Become Partner of Reliance Capital

8 September 2016

Reliance Capital, the financial services arm of Anil Ambani-led business conglomerate, is planning to double the number of its business partners to one million in the next 3 ot 5 years in 25,000 cities, towns and major villages. It is a good business opportunity for aspiring service business enterpreneurs

See where reliance advisors/partners are presently there.

Tuesday, September 6, 2016

Chapter 1 - Bhagavad Gita - Sanskrit Shlok and Hindi Meaning


Bhakti Sagar

धृतराष्ट्र उवाच
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।
मामकाः पाण्डवाश्चैव किमकुर्वत संजय ॥१-१॥

संजय उवाच
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥१-२॥
3 पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥१-३॥
4 अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथः ॥१-४॥
5 धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥१-५॥

6 युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥१-६॥
7 अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥१-७॥
8 भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥१-८॥
9 अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥१-९॥
10 अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥१-१०॥

11 अयनेषु च सर्वेषु यथाभागमवस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥१-११॥
12 तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः ।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥१-१२॥
13 ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१-१३॥
14 ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥१-१४॥
15 पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥१-१५॥

16 अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥१-१६॥
17 काश्यश्च परमेष्वासः शिखण्डी च महारथः ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥१-१७॥
18 द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥१-१८॥
19 स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥१-१९॥
20 अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः ।
प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डवः ॥१-२०॥

21 हृषीकेशं तदा वाक्यमिदमाह महीपते ।
अर्जुन उवाच
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥१-२१॥
22 यावदेतान्निरिक्षेऽहं योद्‌धुकामानवस्थितान् ।
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥१-२२॥
23 योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥१-२३॥
24 संजय उवाच
एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥१-२४॥
25 भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥१-२५॥

26 तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् ।
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥१-२६॥
27 श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥१-२७॥
28 कृपया परयाविष्टो विषीदन्निदमब्रवीत् ।
अर्जुन उवाच
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥१-२८॥
29 सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥१-२९॥
30 गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥१-३०॥

31 निमित्तानि च पश्यामि विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥१-३१॥
32 न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥१-३२॥
33 येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥१-३३॥
34 आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।
मातुलाः श्वशुराः पौत्राः श्यालाः संबन्धिनस्तथा ॥१-३४॥
35 एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥१-३५॥

36 निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥१-३६॥
37 तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥१-३७॥
38 यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥१-३८॥
39 कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥१-३९॥
40 कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥१-४०॥

41 अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः ॥१-४१॥
42 संकरो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥१-४२॥
43 दोषैरेतैः कुलघ्नानां वर्णसंकरकारकैः ।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥१-४३॥
44 उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥१-४४॥
45 अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥१-४५॥

46 यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥१-४६॥
47 संजय उवाच
एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापं शोकसंविग्नमानसः ॥१-४७॥
48 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादेऽर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ १ ॥

Lok Manya Bal Gangadhar Tilak - Marathi Biography

टिळकांचा जन्म २३ जुलै १८५६ रोजी रत्नागिरी येथे झाला.

टिळकांच्या वडिलांचे नाव गंगाधर आणि आईचे नाव पार्वतीबाई होते.


Sumeet Music


Global Marathi

Voice of Lok Manya Tilak

India TV

Monday, September 5, 2016

Vinayaka Chaviti 2016 Special Telugu Videos and News - వినాయక చవితి 2016 ప్రత్యేక వీడియోలు

వినాయక చవితి 2016 ప్రత్యేక వీడియోలు


ETV Andhra Pradesh

నవ వినాయక దర్శనం చేయండి

78 Feet Eco Friendly Ganesh Idol Visakhapatnam




Khairatabad Ganesha Idol



Ganapati Blessing Every Devotee



Kakinada Idol with Bangles



రాజమండ్రి  పెన్నుల గణపతి



ఏలూరు గణపతి



విజయవాడ గణపతి


గుంటూరు ఏండ్రోయిడ్ గణపతి



తిరుమల దేవ స్థానం టివి  గణపతి దేవాలయ దర్శనం



Saturday, September 3, 2016

Prime Minister Narendra Modi Interviews and Speeches Telugu


ETV Andhra Pradesh - Subtitles

Part 2


Part 3


Thursday, September 1, 2016

About Dr. Sarvepalli Radha Krishnan in Hindi - डॉ.सर्वपल्ली राधाकृष्णन

स्वतंत्र भारत के पहले उपराष्ट्रपति और दूसरे राष्ट्रपति सर्वपल्ली राधाकृष्णन  का जन्म 5 सितंबर, 1888 को तमिलनाडु के एक पवित्र तीर्थ स्थल तिरुतनी ग्राम में हुआ था.

सर्वपल्ली राधाकृष्णन का शुरुआती जीवन तिरुतनी और तिरुपति स्थलों पर बीता. इनके पिता राधाकृष्णन को पढ़ने के लिए क्रिश्चियन मिशनरी संस्था लुथर्न मिशन स्कूल, तिरुपति में दाखिल कराया. इसके बाद उन्होंने वेल्लूर और मद्रास कॉलेजों में शिक्षा प्राप्त की.

वह शुरू से ही एक मेधावी छात्र थे.  सन 1902 में उन्होंने मैट्रिक की परीक्षा अच्छे अंकों में उत्तीर्ण की जिसके लिए उन्हें छात्रवृत्ति प्रदान की गई. स्नातक की परीक्षा में वह प्रथम आए. इसके बाद उन्होंने दर्शनशास्त्र (Philosophy) में स्नातकोत्तर (M.A.) किया और जल्द ही मद्रास रेजीडेंसी कॉलेज में दर्शनशास्त्र के सहायक प्राध्यापक नियुक्त हुए.

उन्होंने भारतीय संस्कृति का गहन अध्ययन किया. डॉ. राधाकृष्णन ने अपने लेखों और भाषणों के माध्यम से विश्व को भारतीय दर्शन शास्त्र से परिचित कराया. राधाकृष्णन ने जल्द ही वेदों और उपनिषदों का भी गहन अध्ययन कर लिया.

डॉक्टर सर्वपल्ली राधाकृष्णन ने कोलकाता के किंग जॉर्ज पंचम विश्वविद्यालय में 1921 से 1931 तक समय व्यतीत किया। इस विश्वविद्यालय में मानसिक एवं नैतिक दर्शन शास्त्र का प्रोफेसर पद उन्होंने संभाला।

वह 1931 से 1936 तक आंध्र विश्वविद्यालय के कुलपति रहे. इसके बाद 1936 से 1952 तक ऑक्सफोर्ड विश्वविद्यालय में प्राध्यापक के पद पर रहे और 1939 से 1948 तक वह काशी हिंदू विश्वविद्यालय के कुलपति पद पर आसीन रहे.

सर्वपल्ली राधाकृष्णन को स्वतंत्रता के बाद संविधान निर्मात्री सभा का सदस्यता मिली। वह 1947 से 1949 तक इसके सदस्य रहे। इस समय वे  विश्वविद्यालयों के चेयरमैन भी नियुक्त किए गए।

डॉ. राधाकृष्णन का देहावसान 17 अप्रैल, 1975 को हो गया,

Hindi articles about Radhakrishnan

भारत के राष्ट्रपति  By भगवती शरण मिश्र

Chapter in the book in Hindi only - Bharat Ratna by Vishwamitra Sharma

Chapter in the book - Bharat Ratna Sammanit Vibhutiyan

Bharat Discovery Article

 Updated  3 September 2016, 3.9.2014,   5.9.2013

राधाकृष्णन का पुस्तकें

उपनिषदों का संदेश

भारतीय दर्शन - भाग 1

भारतीय दर्शन - भाग 2

भारतीय संस्कृति कुछ विचार

सत्य की खोज

महान दार्शनिक और शिक्षक डा. सर्वपल्‍ली राधाकृष्‍णन


One India Hindi

Documentry on Dr. Sarvepalli Radhakrishnan in English

Rajya Sabha TV

Ganesh Puja Marathi - गणेशाची पूजा

गणेशाची पूजा

गणेशाची षोडशोपचार पूजा

सोप्या शब्दांची मराठी भाषेतील  श्री गणेशाची पूजा

मूळ संस्कृत भाषेत असलेली गणपतीची संकष्टी वा श्री गणेश चतुर्थीला करण्यात येणारी पूजा सर्वसामान्य माणसाला समजणे कठीण जाते. अनेकांना तर संस्कृत शब्दाचे उच्चारही योग्यपणे करता येत नाहीत. त्यांच्यासाठी ही साध्या सोप्या शब्दांची मराठी
भाषेतील पूजा.
सदा वराडकर

सोप्या शब्दांची मराठी भाषेतील  श्री गणेशाची पूजा

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गणेशाची आरती 

|| सुखकर्ता दु:खहर्ता ||
सुखकर्ता दु:खहर्ता वार्ता विघ्नाची | नुरवी पुरव प्रेम कृपा जयाची |
सर्वांगी सुंदर उटी शेंदुराची | कंठी झळके माळ मुक्ताफळांची ||१||
जयदेव जयदेव जय मंगलमुर्ती | दर्शनमात्रे मनःकामना पुरती ||ध्रु.||
रत्नखचित फरा तुज गौरीकुमरा | चंदनाची उटी कुंकमकेशरा ||
हिरेजडित मुकुट शोभतो बरा | रुणझुणती नुपुरे चरणी घागरिया ||२||
लंबोदर पीतांबर फणिवरवंदना | सरळ सोंड वक्रतुंड त्रिनयना |
दास रामाचा वाट पाहे सदना | संकष्टी पावावे निर्वाणी रक्षावे सुरवरवंदना ||३||

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|| सुखकर्ता दु:खहर्ता ||

Rajshri Soul

Lata Mangeshkar - Sukhkarta Dukhharta

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About Ganapati - Wikipedia in Marathi

श्री गणेशाचे उपासनाशास्त्र

Ganapati Aarati