India in 2024 - Big Ideas

 

Politics

Lok Sabha Election

https://www.linkedin.com/pulse/15-big-ideas-change-india-2024-linkedin-news-india-4hxgc

Not New for Congress - 1998 - 2003 - 2023 - 2024 Lok Sabha will be a Tough Contest

The last time the Congress was in power in only one Hindi-speaking state was in 1998. Sonia Gandhi took over as the party president in that year. The party was then in power in three states – Madhya Pradesh, Odisha and Mizoram. In 2023,  the Congress is once again confined to just three states – Telangana and Karnataka in the South, and Himachal Pradesh in the North. So, this sort of situation is not new for Congress. For that matter, even BJP came back into big reckoning after it suffered badly and got reduced to 2 seats. So, in Indian political system these ups and downs are possible and people should not write obituaries of any party.

The quote by Congress communication head Jairam Ramesh provides motivation to Congress workers.  “Exactly 20 years ago, the Indian National Congress had lost the state elections in Chhattisgarh, Madhya Pradesh and Rajasthan, while winning only Delhi. But within a few months, the party bounced back and went on to emerge as the single largest party in the Lok Sabha polls and formed the government at the Centre. It is with hope, confidence and a firm sense of resolve and resilience that the Indian National Congress prepares for the forthcoming Lok Sabha polls,”  At appropriate time, Jairam Ramesh stated the historical fact to provide cheer to his party members when gloom is all around. 

https://en.wikipedia.org/wiki/2003_elections_in_India

https://indianexpress.com/article/political-pulse/party-presence-north-himachal-3-states-congress-india-challenge-ls-polls-9053044/

BJP cannot take it easy. Of course, the entire media is signing praises of BJP performance and its election management skills. Still history indicates surprises. Supporters of BJP have to be active instead of being complacent.

Anumula Revanth Reddy - Biography

Anumula Revanth Reddy Birthday  8 November 1969. ) 

He was a two-time Member of the Legislative Assembly (MLA) representing Kodangal constituency from Telugu Desam Party (TDP) in Andhra Pradesh Assembly between 2009 and 2014 and Telangana Assembly between 2014 and 2018. 

In October 2017, he left TDP and joined Congress. In June 2021, he was appointed the president of Telangana Pradesh Congress Committee.

He has studied Bachelor of Arts from A. V. College, Osmania University.

Revanth Reddy married Geetha, Jaipal Reddy's niece.

Revanth Reddy was a member of ABVP while he was a student.In 2006, he contested the local body elections and was elected as ZPTC member from Midjil mandal as an independent candidate. In 2007, Revanth Reddy was elected as a Member of Legislative Council (MLC) as an independent candidate. 

In 2009 Revanth Reddy was elected to the Andhra Pradesh Assembly from Kodangal constituency with 46.46% votes as a TDP candidate. He contested 2014 undivided Andhra Pradesh elections and was elected to the Telangana Assembly from Kodangal with a majority of 14,614 votes against Gurunath Reddy.  He was elected as the floor leader of Telugu Desam Party in Telangana Legislative Assembly.

 On 31 October 2017 he joined Congress. He contested the 2018 Telangana Assembly elections from Kodangal as a Congress candidate and lost.  On 20 September 2018, he was appointed one of the three working presidents of Telangana Pradesh Congress Committee (TPCC).

He is now elected as MLA as a Congress candidate from Kodangal constituency 

Reddy won the 2019 Lok Sabha general election from the Malkajgiri Lok Sabha constituency as a Congress candidate, with a margin of 10,919 votes.

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

https://indianexpress.com/article/political-pulse/telangana-elections-is-revanth-reddy-among-key-architects-of-congress-telangana-show-9052416/

https://www.hindustantimes.com/india-news/revanth-reddy-the-man-who-led-congress-to-victory-in-telangana-101701594697553.html

https://timesofindia.indiatimes.com/elections/candidates/anumula-revanth-reddy

Spiritual Comfort, Care and Health

 https://faithlead.org/course-lp/embodying-thoughts-and-prayers-providing-spiritual-care-and-comfort/

https://apnews.com/article/oklahoma-state-government-missouri-legal-proceedings-religion-dbc253bef85af688a63a42a836e00028

https://www.ccf-mn.org/stories/signs-of-spiritual-comfort/

https://www.sermoncentral.com/sermons/spiritual-comfort-olafenwa-john-ishola-sermon-on-comfort-181552

https://upperroombooks.com/spiritual-comfort/

https://www.monergism.com/treatise-spiritual-comfort-ebook

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10099816/

Spiritualist of Nursing

https://www.awmi.net/blog/the-holy-spirit-your-source-of-comfort/

https://jimhalla.com/comfort-the-work-of-the-holy-spirit-2-corinthians-13-4

https://www.nadadventist.org/about-our-church/beliefs/5-holy-spirit-restores-comforts-guides-protects-and-sustains-gods-children-way-salvation

https://www.osfhealthcare.org/blog/understanding-spiritual-pain/

https://renner.org/article/what-to-do-when-your-spirit-is-inwardly-disturbed/

https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/cgg/ID/1810/Spiritual-Pain.htm

https://goodquestionblog.com/2018/11/14/does-our-sin-cause-pain-to-the-indwelling-spirit-of-god/

Ideas, Themes and Prescriptions Similar Between Hindu Scriptures and Bible & Related Books

 

Similarities Between the Rig Veda and the Bible

A Comprehensive Comparison of Two Major Religious Texts

Shivam Sharma

Dec 26, 2022

https://medium.com/@moderntao/uncovering-the-surprising-similarities-between-the-rig-veda-and-the-bible-6ba6b99f8783

20 page note - Sochanngam Shirik

https://trainingleadersinternational.org/jgc/107/inspiration-authority-and-canonicity-of-the-scripture-comparative-study-between-hindu-and-christian-scriptures

https://www.smp.org/resourcecenter/resource/10369/

https://gospelway.com/religiousgroups/hinduism.php

https://www.diffen.com/difference/Christianity_vs_Hinduism

Interesting Explanation from DARE 2 SHARE MINISTRIES

Basic Description

Hinduism is a religion that actually originated in Europe over 3,000 years ago with a group of people called Aryans who migrated to India and spread their religion there. Since then, it has grown to over 800 million worldwide, with over one million in the United States.

While there is no ‘official’ statement of beliefs in Hinduism, Hindus have a core of common beliefs that revolve around the impersonal nature of the universe and what impact that should have on our lives. Basically, they believe in a supreme but impersonal god called Brahman, and all the other gods in Hinduism are extensions of this supreme god. They also believes that the universe and all things in it (including all people) are extensions of Brahman, which is why they also calls the universe Brahman. Because of this, the goal of existence is to eventually get to the point where you lose your ‘self’ (because that is just an illusion) and become one with Brahman.

https://www.dare2share.org/worldviews/hindus/

https://www.christianitytoday.com/ct/2022/october-web-only/indian-heresy-hindu-mythology-bible-scripture.html

https://classroom.synonym.com/hindu-creation-vs-biblical-creation-12086723.html

https://www.reviewofreligions.org/9577/the-beginning-of-creation-in-scriptures-of-different-religions/

https://margnetwork.org/how-alongsiders-can-talk-about-the-bible-with-hindus/

http://ojs.globalmissiology.org/index.php/english/article/view/244/684

https://www.premierunbelievable.com/articles/what-is-hinduism-and-how-does-it-differ-from-christianity/15947.article

https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=1035&context=honors

https://aumamen.com/topic/similarities-between-hinduism-christianity

https://www.evidenceunseen.com/world-religions/hinduism/comparing-hinduism-with-christianity/

Parallel teachings in Hinduism and Christianity

https://cardinalscholar.bsu.edu/server/api/core/bitstreams/5b8c4540-ca69-48f6-acdb-909b49ea14df/content

https://hinduismwayoflife.com/2018/04/11/i-read-somewhere-that-bible-already-contains-almost-similar-teachings-of-bhagavad-gita-then-what-is-so-great-about-gita/

https://www.infinityfoundation.com/mandala/h_es/h_es_elst_salvation_frameset.htm

common ideas between bible and hindu scriptures   --   Google search results

THE JEWISH PEOPLE AND THEIR SACRED SCRIPTURES IN THE CHRISTIAN BIBLE

https://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_20020212_popolo-ebraico_en.html

Universal Teachings of all Religions

https://ramakrishna.org/ut.html

Ekadashi Fast Information - ఏకాదశుల పేర్లు - వాటి ఫలాలు

 ఏకాదశుల పేర్లు - వాటి ఫలాలు

చైత్రశుద్ధ ఏకాదశి  - 'కామదా' - కోర్కెలు తీరుస్తుంది
చైత్ర బహుళ ఏకాదశి  - 'వరూధిని' - సహస్ర గోదాన ఫలం లభిస్తుంది.

వైశాఖ శుద్ధ ఏకాదశి - 'మోహిని' - దరిద్రుడు ధనవంతుడు అవుతాడు
వైశాఖ బహుళ ఏకాదశి - 'అపరా' - రాజ్యప్రాప్తి

జ్యేష్ఠ శుద్ధ ఏకాదశి - 'నిర్జల" - నీళ్లు కూడా త్రాగకుండా ఉపవాసం చెయ్యాలి.  ఆహార సమృద్ధి
జ్యేష్ఠ బహుళ ఏకాదశి - 'యోగిని' - పాపములను హరిస్తుంది

ఆషాఢ శుద్ధ ఏకాదశి - 'దేవశయనీ' - సంపత్ ప్రాప్తి(విష్ణువు యోగనిద్రకు శయనించు రోజు- తొలిఏకాదశి - చాతుర్మాస దీక్ష ప్రారంభం))
ఆషాఢ బహుళ ఏకాదశి - 'కామికా' కోరిన కోర్కెలు ఫలిస్తాయి

శ్రావణ శుద్ధ ఏకాదశి - 'పుత్రదా' - సత్సంతాన ప్రాప్తి
శ్రావణ బహుళ ఏకాదశి - 'ఆజా' - రాజ్య పత్నీ పుత్ర ప్రాప్తి, ఆపన్నివారణ

భాద్రపద శుద్ధ ఏకాదశి - 'పరివర్తన' (యోగనిద్రలో విష్ణువు పక్కకు పొర్లును, అందుకే పరివర్తన యోగసిద్ధి)
భాద్రపద బహుళ ఏకాదశి - 'ఇందిరా' - సంపదలు, రాజ్యము ప్రాప్తించును

ఆశ్వయుజము శుక్ల ఏకాదశి - 'పాపంకుశ' - పుణ్యప్రదం
ఆశ్వయుజము బహుళ ఏకాదశి - 'రమా' - స్వర్గప్రాప్తి

కార్తీక శుద్ధ ఏకాదశి - 'ప్రబోధిని' - (యోగనిద్ర పొందిన మహావిష్ణువు మేల్కొనే రోజు) జ్ఞానసిద్ధి
కార్తీక బహుళ ఏకాదశి - 'ఉత్పత్తి' - దుష్టసంహారం (మురాసురుని సంహరించిన కన్య విష్ణుశరీరం నుండి జనించిన రోజు)

మార్గశిర శుద్ధ ఏకాదశి - 'మోక్షదా' - మోక్షప్రాప్తి (ఇది వైకుంఠ ఏకాదశి కూడా కావచ్చు )
మార్గశిర బహుళ ఏకాదశి - 'విమలా' -(సఫలా) - అజ్ఞాన నివృత్తి

పుష్య శుద్ధ ఏకాదశి - 'పుత్రదా' - పుత్రప్రాప్తి (ఇది వైకుంఠ ఏకాదశి కూడా కావచ్చు)
పుష్య బహుళ ఏకాదశి - 'కళ్యాణీ' (షట్ తిలా) ఈతిబాధా నివారణం

మాఘ శుద్ధ ఏకాదశి - 'కామదా' (జయా) - శాపవిముక్తి
మాఘ బహుళ ఏకాదశి - 'విజయా' - సకలకార్య విజయం

ఫాల్గుణ శుద్ధ ఏకాదశి - 'ఆమలకీ' - ఆరోగ్యప్రదం
ఫాల్గుణ శుద్ధ ఏకాదశి - 'సౌమ్య' - పాపవిముక్తి

https://www.facebook.com/groups/2447092124/permalink/10156255988952125/

https://tv9telugu.com/spiritual/the-significance-of-ekadasi-spiritual-import-of-religious-festivals-au58-727852.html

*బ్రహ్మ నుదుటి నుంచి అకస్మాత్తుగా ఓ చెమటబొట్టు రాలి పడిందట. దాని నుంచి రాక్షసుడు జన్మించి, తనకో చోటు కల్పించాలని బ్రహ్మను కోరాడట. ఏకాదశినాటి అన్నం మెతుకుల్లో అతడికి బ్రహ్మ చోటు కల్పించాడంటారు. ఆనాటి నుంచి ఏకాదశి తిధిలో ఉపవాస నియమం ఏర్పడిందని వ్రత గ్రంథాలు చెబుతున్నాయి.

ఏకాదశి ఉపవాసం - దైవముతో సహవాసం 

విష్ణు పురాణము వినండి 

భాగము 1/11

https://www.youtube.com/watch?v=0Ve0ZY2gRFo   

విష్ణు పురాణము - భాగము 2/11
ధ్రువోపాఖ్యానం

https://www.youtube.com/watch?v=m4FVu5fZGmA

విష్ణు పురాణము - భాగము 3/11
ధ్రువోపాఖ్యానం, ప్రహ్లాద చరిత్ర

https://www.youtube.com/watch?v=UQGtIqC9ZK8


విష్ణు పురాణము - భాగము 4/11
 ప్రహ్లాద చరిత్ర

https://www.youtube.com/watch?v=Y0ECzMlV19o

విష్ణు పురాణము - భాగము 5/11
 ప్రహ్లాద చరిత్ర

https://www.youtube.com/watch?v=RPbwC8Fckxg

విష్ణు పురాణము - భాగము 6/11

https://www.youtube.com/watch?v=x7rn1acb1TE


విష్ణు పురాణము - భాగము /11

Download Poetry Telugu Vishnu Puranam

https://ia801402.us.archive.org/6/items/VishnuPuranaTelugu/Vishnu%20Purana-Telugu.pdf

Vishnu Purana - English Translation

http://guide-india.blogspot.com/2012/04/vishnu-purana-english-translation.html

Vaikuntha Ekadashi - Telugu - వైకుంఠ ఏకాదశి - విష్ణు పురాణము

ఏకాదశుల పేర్లు - వాటి ఫలాలు

చైత్రశుద్ధ ఏకాదశి  - 'కామదా' - కోర్కెలు తీరుస్తుంది
చైత్ర బహుళ ఏకాదశి  - 'వరూధిని' - సహస్ర గోదాన ఫలం లభిస్తుంది.

వైశాఖ శుద్ధ ఏకాదశి - 'మోహిని' - దరిద్రుడు ధనవంతుడు అవుతాడు
వైశాఖ బహుళ ఏకాదశి - 'అపరా' - రాజ్యప్రాప్తి

జ్యేష్ఠ శుద్ధ ఏకాదశి - 'నిర్జల" - నీళ్లు కూడా త్రాగకుండా ఉపవాసం చెయ్యాలి.  ఆహార సమృద్ధి
జ్యేష్ఠ బహుళ ఏకాదశి - 'యోగిని' - పాపములను హరిస్తుంది

ఆషాఢ శుద్ధ ఏకాదశి - 'దేవశయనీ' - సంపత్ ప్రాప్తి(విష్ణువు యోగనిద్రకు శయనించు రోజు- తొలిఏకాదశి - చాతుర్మాస దీక్ష ప్రారంభం))
ఆషాఢ బహుళ ఏకాదశి - 'కామికా' కోరిన కోర్కెలు ఫలిస్తాయి

శ్రావణ శుద్ధ ఏకాదశి - 'పుత్రదా' - సత్సంతాన ప్రాప్తి
శ్రావణ బహుళ ఏకాదశి - 'ఆజా' - రాజ్య పత్నీ పుత్ర ప్రాప్తి, ఆపన్నివారణ

భాద్రపద శుద్ధ ఏకాదశి - 'పరివర్తన' (యోగనిద్రలో విష్ణువు పక్కకు పొర్లును, అందుకే పరివర్తన యోగసిద్ధి)
భాద్రపద బహుళ ఏకాదశి - 'ఇందిరా' - సంపదలు, రాజ్యము ప్రాప్తించును

ఆశ్వయుజము శుక్ల ఏకాదశి - 'పాపంకుశ' - పుణ్యప్రదం
ఆశ్వయుజము బహుళ ఏకాదశి - 'రమా' - స్వర్గప్రాప్తి

కార్తీక శుద్ధ ఏకాదశి - 'ప్రబోధిని' - (యోగనిద్ర పొందిన మహావిష్ణువు మేల్కొనే రోజు) జ్ఞానసిద్ధి
కార్తీక బహుళ ఏకాదశి - 'ఉత్పత్తి' - దుష్టసంహారం (మురాసురుని సంహరించిన కన్య విష్ణుశరీరం నుండి జనించిన రోజు)

మార్గశిర శుద్ధ ఏకాదశి - 'మోక్షదా' - మోక్షప్రాప్తి (ఇది వైకుంఠ ఏకాదశి కూడా కావచ్చు )
మార్గశిర బహుళ ఏకాదశి - 'విమలా' -(సఫలా) - అజ్ఞాన నివృత్తి

పుష్య శుద్ధ ఏకాదశి - 'పుత్రదా' - పుత్రప్రాప్తి (ఇది వైకుంఠ ఏకాదశి కూడా కావచ్చు)
పుష్య బహుళ ఏకాదశి - 'కళ్యాణీ' (షట్ తిలా) ఈతిబాధా నివారణం

మాఘ శుద్ధ ఏకాదశి - 'కామదా' (జయా) - శాపవిముక్తి
మాఘ బహుళ ఏకాదశి - 'విజయా' - సకలకార్య విజయం

ఫాల్గుణ శుద్ధ ఏకాదశి - 'ఆమలకీ' - ఆరోగ్యప్రదం
ఫాల్గుణ శుద్ధ ఏకాదశి - 'సౌమ్య' - పాపవిముక్తి

https://www.facebook.com/groups/2447092124/permalink/10156255988952125/

https://tv9telugu.com/spiritual/the-significance-of-ekadasi-spiritual-import-of-religious-festivals-au58-727852.html

*బ్రహ్మ నుదుటి నుంచి అకస్మాత్తుగా ఓ చెమటబొట్టు రాలి పడిందట. దాని నుంచి రాక్షసుడు జన్మించి, తనకో చోటు కల్పించాలని బ్రహ్మను కోరాడట. ఏకాదశినాటి అన్నం మెతుకుల్లో అతడికి బ్రహ్మ చోటు కల్పించాడంటారు. ఆనాటి నుంచి ఏకాదశి తిధిలో ఉపవాస నియమం ఏర్పడిందని వ్రత గ్రంథాలు చెబుతున్నాయి.

వైకుంఠ ఏకాదశి

ధనుర్మాసంలో మకర సంక్రమణానికి ముందుగా వచ్చే ఏకాదశి- వైకుంఠ ఏకాదశి -  ముక్కోటి, మోక్షద ఏకాదశి, సఖ్యద ఏకాదశి









వైకుంఠ ఏకాదశి



వైకుంఠ ఏకాదశి - ప్రాముఖ్యత - చాగంటి కోటేశ్వర రావుగారు
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వైకుంఠ ఏకాదశి ఉపవాసం - దైవముతో సహవాసం 

విష్ణు పురాణము వినండి 

భాగము 1/11
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విష్ణు పురాణము - భాగము 2/11
ధ్రువోపాఖ్యానం

https://www.youtube.com/watch?v=m4FVu5fZGmA

విష్ణు పురాణము - భాగము 3/11
ధ్రువోపాఖ్యానం, ప్రహ్లాద చరిత్ర

https://www.youtube.com/watch?v=UQGtIqC9ZK8


విష్ణు పురాణము - భాగము 4/11
 ప్రహ్లాద చరిత్ర

https://www.youtube.com/watch?v=Y0ECzMlV19o

విష్ణు పురాణము - భాగము 5/11
 ప్రహ్లాద చరిత్ర

https://www.youtube.com/watch?v=RPbwC8Fckxg

విష్ణు పురాణము - భాగము 6/11

https://www.youtube.com/watch?v=x7rn1acb1TE


విష్ణు పురాణము - భాగము /11

Download Poetry Telugu Vishnu Puranam

https://ia801402.us.archive.org/6/items/VishnuPuranaTelugu/Vishnu%20Purana-Telugu.pdf

Vishnu Purana - English Translation

http://guide-india.blogspot.com/2012/04/vishnu-purana-english-translation.html

Updated 9.11.2023

Pub . 28.12.2017

Appeal To President of USA in 2023

 16.10.2023

Narayana Rao

@knoltweet

·

Replying to 

@JoeBiden

For God's Sake, Do the work of God. Support right behavior.

For God's Sake Do the Work of God. Support right behavior.

https://twitter.com/knoltweet/status/1713931501400715339

Hindutva - A Collection of Articles and Ideas

6.9.2023

Essentials of Hindutva  - by V.D. Savarkar 

(Sometime between 1921-22 Veer Savarkar completed his historic book “Essentials of  Hindutva” while still in Andamans. This was later published under the pseudo name ‘A  Mahratta’)

Important Points

Page 3

Hindutva is not a  word but a history. Not only the spiritual or religious history of our people as at times it is mistaken to be by being confounded with the other cognate term Hinduism, but a history in full. Hinduism is only a derivative, a fraction, a part of Hindutva.

By an 'ism' it is generally meant a theory or a code more or less based on spiritual or religious dogma or creed.

Hindutva embrases all the departments of thought and activity of the whole Being of our Hindu race.

Pagse number?

Now we are fairly in a postion to try to analyse the contents of one of the most comprehensive and bewilderingly synthetic concept known to human tongue. Hindutva is a derivative word from Hindu, we have seen that the earliest and the most sacred records of our race show that the appellation, Saptasindhu or Hapt-Hindu was applied to a region in which the Vedic nation flourished. The geographical sense being the primary one has, now contracting, now expanding, but always persistently been associated with the words Hindu and Hindusthan till after the lapse of nearly 5000 years if not more, Hindusthan has come to mean the whole cotinental country from the Sindhu to Sindhu from the Indus to the Seas. The most important factor that contributes to the cohesion, strength and the sense of unity of a people is that they should possess an internally well-connected and externally well-demarcated ' local habitation,' and a ' name ' that could, by its very mention, rouse the cherished image of their motherland as well as the loved memories of their past. We are happily blessed with both these important requisites for a strong and united nation. Our land is so vast and yet so well-knit, so well demarcated from others and yet so strongly entrenched that no country in the world is more closely marked out by the fingers of nature as a geographical unit beyond cavil or criticism, as also is the name 

Hindusthan or Hindu that it has come to bear. The first image that it rouses in the mind is unmistakably of our motherland and by an express appeal to its geographical and physical features it vivifies it into a living Being. Hindusthan meaning the land of Hindus, the first essential of Hindutva must necessarily be this geographical one. A Hindu is primarily a citizen either in himself or through his forefathers of 'Hindusthan' and claims the land as his motherland. In America as well as in France the word Hindu is generally understood thus exactly in the sense of an Indian without any religious or cultural 

implication. And had the word Hindu been left to convey this primary significance only, which it had in common with all the words derived from Sindhu then it would really have meant an Indian, a citizen of Hindusthan as the word Hindi does.

Page number?

The Hindus are not merely the citizens of the Indian state because they are united not only by the bonds of the love they bear to a common motherland but also by the bonds of a common blood. 

They are not only a Nation but also a race-jati. The word jati derived from the root Jan to produce, means a brotherhood, a race determined by a common origin,-possessing a common blood. 

All Hindus claim to have in their veins the blood of the mighty race incorporated with and descended from the Vedic fathers, the Sindhus. We are well aware of the not unoften interested objection 

that carpingly questions 'but are you really a race ? Can you be said to possess a common 

blood ?' We can only answer by questioning in return, 'Are the English a race ? Is there 

anything as English blood, the French blood, the German blood or the Chinese blood in 

this world? Do they, who have been freely infusing foreign blood into their race by 

contracting marriages with other races and peoples possess a common blood and claim to 

be a race by themselves ?' If they do, Hindus also can emphatically do so. For the very 

castes, which you owing to your colossal failure to understand and view them in the right 

perspective, assert to have barred the common flow of blood into our race, have done so 

more truly and more effectively as regards the foreign blood than our own. Nay is not the 

very presence of these present castes a standing testimony to a common flow of blood 

from a Brahman to a Chandal? Even a cursory glance at any of our Smritis would 

conclusively prove that the Anuloma and Pratiloma marriage institutions were the order 

of the day and have given birth to the majority of the castes that obtain amongst us. If a 

Kshatriya has a son by a Shudra woman, he gives birth to the Ugra caste; again, if the 

Kshatriya raises an issue on an Ugra he founds a Shvapacha caste while a Brahman 

mother and a Shudra father beget the caste, Chandal. From the Vedic story of Satyakama 

Jabali to Mahadaji Shinde every page of our history shows that the ancient Ganges of our 

blood has come down from the altitudes of the sublime Vedic heights to the plains of our 

modern history fertilizing much, incorporating many a noble stream and purifying many 

a lost soul, increasing in volume and richness, defying the danger of being lost in bogs 

and sands and flows to-day refreshed and reinvigorated more than ever. All that the caste 

system has done is to regulate its noble bood on lines believed-and on the whole rightly 

believed-by our saintly and patriotic law-givers and kings to contribute most to fertilize 

and enrich all that was barren and poor, without famishing and debasing all that was 

flourishing and nobly endowed.

This is true not only in the case of those that are the outcome of the intermarriages 

between the chief four castes, or between the chief four castes and the cross-born but also 

in the case of those tribes or races who somewhere in the dimness of the hoary past were 

leading a separate and self-centred life. Witness the customs prevalent in Malabar or 

Nepal where a Hindu of the highest caste is allowed to marry a woman of those who are 

supposed to be the originally alien tribes but who, even if the suggestion be true, have by 

their brave and loving defence of the Hindu culture have been incorporated with and 

bound to us by the dearest of ties —the ties of a common blood.

 Take for example the case of a single family of the Pandawas. The sage Parashar was a Brahman. He fell in love with the fair maid of a fisherman who gave birth to the world-renowned Vyas, who in his 

turn raised two sons on the Kshatriya princesses Amba and Ambalika;one of these two 

sons, Pandu allowed his wives to raise issue by resorting to the Niyoga system and they 

having solicited the love of men of unknown castes, gave birth to the heroes of our great 

epic. Without mentioning equally distinguished characters of the same period Kama, 

Babhruwahana, Ghatotkacha, Vidur and others, we beg to point out to the relatively 

modern cases of Chandragupta said to have married a Brahman girl who gave birth to the 

father of Ashok; Ashok who had as a prince married a Vaishya maid; Harsha who being a 

Vaishya gave his daughter in marriage to a Kshatriya prince ; Vyadhakarma who is said 

to be the son of a Vyadha with whom his mother, a Brahman girl, had fallen in love and 

who grew to be the ' Yajnacharya of Vikramaditya, Surdas; Krishna Bhatta who being a 

Brahman fell so desperately in love with a Chandala girl as to lead an open married life 

with her and subsequently became the founder of the religious sect Matangi Pantha; who 

nevertheless call themselves and are perfectly entitled to be recognized as Hindus. This is 

not all. An individual at times by his or her own actions may lose his or her first caste and 

be relegated to another. A Shudra can become a Brahman and Brahman become a Shudra. 

The injunction 

[The family is not really called a family; it is the practices and customs that are called a 

family. One that does his duties is praised on earth and in heaven.] was not always an empty threat. Many a Kshatriya has by taking to agriculture and other occupations of life lost the respect due to a Kshatriya and were classed with some of the other castes; while many a brave man, in cases whole tribes, raised themselves to the position, the rights and titles of the Kshatriyas and were recognized as such. Being outcast from a caste, which is an event of daily occurrence, is only getting incorporated 

with some other.

Not only is this true so far as those Hindus only who believe in the caste system based 

on the Vedic tenets, are concerned, but even in the case of Avaidik sects of the Hindu 

people. As it was true in the Buddhistic period that a Buddhist father, a Vaidik mother, a 

Jain son, could be found in a single joint family, so even to-day Jains and Vaishnavas 

intermarry in Gujarat, Sikhs and Sanatanis in Punjab and Sind. Moreover, today's 

Manbhav or Lingayat or Sikh or Satnami is yesterday's Hindu and to-day's Hindu may be 

tomorrow's Lingayat or Bramho or Sikh. 

 And no word can give full expression to this racial unity of our people as the epithet, 

Hindu, does. Some of us were Aryans and some Anaryans; but Ayars and Nayars—we 

were all Hindus and own a common blood. Some of us are Brahmans and some 

Namashudras or Panchamas; but Brahmans or Chandalas—we are all Hindus and own a 

common blood. Some of us are Daxinatyas and some Gauds; but Gauds or Saraswatas—

we are all Hindus and own a common blood. Some of us were Rakhasas and some 

Yakshas; but Rakshasas or Yakshas—we are all Hindus and own a common blood. Some 

of us were Vanaras and some Kinnaras ; but Vanaras or Naras—we are all Hindus and 

own a common blood. Some of us are Jains and some Jangamas; but Jains or Jangamas—

we are all Hindus and own a common blood. Some of us are monists, some, pantheists; 

some theists and some atheists. But monotheists or atheists-we are all Hindus and own a 

common blood. We are not only a nation but a Jati, a born brotherhood. Nothing else 

counts, it is after all a question of heart. We feel that the same ancient blood that coursed 

through the veins of Ram and Krishna, Buddha and Mahavir, Nanak and Chaitanya, 

Basava and Madhava, of Rohidas and Tiruvelluvar courses throughout Hindudom from 

vein to vein, pulsates from heart to heart. We feel we are a JATI, a race bound together 

by the dearest ties of blood and therefore it must be so.

 A Hindu marrying a Hindu may lose his caste but not his Hindutva. A Hindu believing in any theoretical or philosophical or social system, orthodox or heterodox, provided it is unquestionably 

indigenous and founded by a Hindu may lose his sect but not his Hindutva-his 

Hinduness—because the most important essential which determines it is the inheritance 

of the Hindu blood. Therefore all those who love the land that stretches from Sindhu to 

Sindhu from the Indus to the Seas, as their fatherland consequently claim to inherit the 

blood of the race that has evolved, by incorporation and adaptation, from the ancient 

Saptasindhus can be said to possess two of the most essential requisites of Hindutva.

But what is civilization ? Civilization is the expression of the mind of man. Civilization is 

the account of what man has made of matter. If matter is the creation of the Lord, then 

civilization is the miniature secondary creation of man. At its best it is the perfect triumph 

of the soul of man over matter and man alike. Wherever and to the extent to which man 

has succeeded in moulding matter to the delight of his soul, civilization begins. And it 

triumphs when he has tapped all the sources of Supreme Delight satisfying the spiritual 

aspirations of his being towards strength and beauty and love, realising Life in all its 

fulness and richness.

A Hindu then is he who feels attachment to the land that extends from Sindhu to 

Sindhu as the land of his forefathers—as his Fatherland; who inherits the blood of the 

great race whose first and discernible source could be traced from the Himalayan 

altitudes of the Vedic Saptasindhus and which assimilating all that was incorporated and 

ennobling all that was assimilated has grown into and come to be known as the Hindu 

people; and who, as a consequence of the foregoing attributes, has inherited and claims as 

his own the Hindu Sanskriti, the Hindu civilization, as represented in a common history, 

common heroes, a common literature, common art, a common law and a common 

jurisprudence, common fairs and festivals, rites and rituals, ceremonies and sacraments. 

Not that every Hindu has all these details of the Hindu Sanskriti down to each syllable 

common with other Hindus; but that, he has more of it common with his Hindu brothers 

than with, say, an Arab or an Englishman. Not that a non-Hindu does not hold any of 

these details in common with a Hindu but that, he differs more from a Hindu than he 

agrees with him. That is why Christian and Mohammedan communities, who, were but 

very recently Hindus and in a majority of cases had been at least in their first generation 

most unwilling denizens of their new fold, claim though they might have a common 

Fatherland, and an almost pure Hindu blood and parentage with us, cannot be recognized 

as Hindus; as since their adoption of the new cult they had ceased to own Hindu 

civilization (Sanskriti) as a whole. They belong, or feel that they belong, to a cultural unit 

altogether different from the Hindu one. Their heroes and their hero-worship, their fairs 

and their festivals, their ideals and their outlook on life, have now ceased to be common 

with ours. Thus the presence of this third essential of Hindutva which requires of every 

Hindu uncommon and loving attachment to his racial Sanskriti enables us most perfectly 

to determine the nature of Hindutva without any danger of using over lapping or 

exclusive attributes.

But take the case of a patriotic Bohra or a Khoja countryman of ours. He loves our 

land of Hindusthan as his Fatherland which indisputably is the land of his forefathers. He 

possesses—in certain cases they do— pure Hindu blood; especially if he is the first 

convert to Mohammedanism he must be allowed to claim to inherit the blood of Hindu 

parents. He is an intelligent and reasonable man, loves our history and our heroes; in fact 

the Bohras and the Khojas as a community, worship as heroes our great ten Avatars only 

adding Mohammad as the eleventh. He is actually, along with his community subject to 

the Hindu law—the law of his forefathers. He is, so far as the three essentials of nation 

( Rashtra), race (Jati) and civilization ( Sanskriti) are concerned, a Hindu. He may differ 

as regards a few festivals or may add a few more heroes to the pantheon of his supermen 

or demigods. But we have repeatedly said that difference in details here or emphasis there, 

does not throw us outside the pale of Hindu Sanskriti. The sub-communities amongst the 

Hindus observe many a custom, not only contradictory but even, conflicting with the 

customs of other Hindu communities. Yet both of them are Hindus. So also in the above 

cases of patriotic Bohra or a Christian or a Khoja, who could satisfy the required 

qualifications of Hindutva to such a degree as that, why should he not be recognized as a 

Hindu ?

 ' Who is a Hindu' ? is rightly answered determining the essentials of Hindutva ; and as it is only with these essentials of Hindutva, which enable us to know who is a Hindu, that this our present enquiry is 

concerned, the discussion of Hinduism falls necessarily outside of our scope.

All this bitterness is mostly due to the wrong use of the word, Hinduism, to denote the religion of the majority only. Either the word should be restored to its proper significance to denote the religions of all Hindus or if you fail to do that it should be dropped altogether.

Therefore the Vaidik or the Sanatan Dharma itself is merely a sect of Hinduism or Hindu Dharma, however overwhelming be the majority that contributes to its tenets. It was a definition of this Sanatan Dharma which the late Lokamanya Tilak framed in the famous verse. 

Belief in the Vedas, many means, no strict rule for worship-these are the features of the Hindu religion.

 Hindu Dharma of all shades and schools, lives and grows and has its being in the 

atmosphere of Hindu culture, and the Dharma of a Hindu being so completely identified 

with the land of the Hindus, this land to him is not only a Pitribhu but a Punyabhu, not 

only a fatherland but a holyland.

That is why in the case of some of our Mohammedan or Christian countrymen who had originally been forcibly converted to a non-Hindu religion and who consequently have inherited along with Hindus, a common Fatherland and a greater part of the wealth of a common culture—language, law, customs, folklore and history—are not and cannot be recognized as Hindus. For though Hindusthan to them is Fatherland as to any other Hindu yet it is not to them a Holyland too. Their holyland is far off in Arabia or Palestine.

The only geographical limits of Hindutva are the limits of our earth!

 We have tried already to draw a clear line of demarcation between the two conceptions and protested 

against the wrong use of the word Hinduism to denote the Sanatan Dharma alone.

Strengthen them if you can: pull down the barriers that have survived their utility, of castes and customs, of sects and sections: What of interdining?—but intermarriages between provinces and provinces, castes and castes, be encouraged where they do not exist. But where they already exist as between the Sikhs and Sanatanies, Jains and Vaishnayas, Lingayats and Non-Lingayats-suicideal be the hand that tries to cut the nuptial tie. Let the minorities remember they would be cutting the very branch on which they stand. Strenghten every tie that binds you to the main organism, whether of blood or language or common Motherland. Let this ancient and noble stream of Hindu blood flow from vein to vien, from Attock to Cuttack till at last the Hindu people get fused and welded into an indivisible whole, till our race gets consolidated and strong sharp as steel.

We are trying our best, as we ought to do, to develop the consciousness of and a sense of attachment to the greater whole, whereby Hindus, Mohammedans, Parsis Christians, and Jews would feel as 

Indians first and every other thing afterwards.

Oh brothers, 'the limits of the Universe — there the frontiers of my country lie ?

Rigvedic Rivers  https://en.wikipedia.org/wiki/Rigvedic_rivers

Sarsanghchalak Mohan Bhagwat - Who Is Hindu? - Anybody who says I am Hindu - Hindi Speech

http://guide-india.blogspot.com/2017/07/sarsanghchalak-mohan-bhagwat.html


Hindutva (Hinduness) is  a word coined by Vinayak Damodar Savarkar in his 1923 pamphlet entitled "Hindutva: Who is a Hindu?". It advocates Hindu nationalism. Members of the movement are called Hindutvavadis. According to a 1995 Supreme Court of India judgement the word Hindutva could be used to mean  "the way of life of the Indian people and the Indian culture or ethos".
(Download the book from http://savarkar.org/en/encyc/2017/5/28/downloaden.html )


The Sangh Parivar champions the concept of Hindutva. The sangh parivar comprises organizations such as the Rashtriya Swayamsevak Sangh (RSS), Bharatiya Janata Party (BJP), Akhla Bharatiya Vidhyardhi Parishad, Bajrang Dal, Vishwa Hindu Parishad, Bharatiya Kisan Sangh, Bharatiya Mazdoor Sangh and many more..


Hindutva
by M.G. Chitkara

http://books.google.co.in/books?id=zqkBNr4U7cwC

Hindutva, Ideology, and Politics


A. A. Parvathy

Deep and Deep Publications, 01-Jan-2003 - 322 pages
Google Book Link - http://books.google.co.in/books?id=RpaEt8npT0sC


http://en.wikipedia.org/wiki/Hindutva

Against Hindutva

Hindutva is an ideology for those whose Hinduism has worn off. Hindutva is built on the tenets of re-formed Hinduism of the nineteenth century. (Reformed according to make it well-bounded, monolithic, well-organized, masculine, and capable of sustaining the ideology of an imperial state.)

Pragmatism demands that the culture must adjust to the modern world by giving up its essence to become a part of global mass culture. (Essence it to be given up?)

Maybe, post-Gandhian Hinduism will have to take advantage of the democratic process to help Hindutva to die a slightly unnatural death. (Is there post-Gandhian Hinduism?)

Hinduism Versus Hindutva
The Inevitability Of A Confrontation
Times of India, February 18, 1991.

By ASHIS NANDY

http://www.sscnet.ucla.edu/southasia/Socissues/hindutva.html





Recent Articles


2017

http://www.hindustantimes.com/india-news/hinduism-versus-hindutva/story-SYB9a5bwKPqBJxbM4fPg2O.html

Hindutva is ugly, Hinduism is beautiful. Don't let the bigot fool you
http://www.dailyo.in/politics/hindutva-enemy-religious-bigotry-india-right-left-liberals-masjid-romeos-cows/story/1/17540.html

Is Hinduism the same as Hindutva?
Keep calm (about Hinduism) and ask Devdutt.
http://www.dailyo.in/lifestyle/hindutva-vs-hinduism-religion-sangh-india/story/1/16427.html


2016

Hindutva as ‘way of life’ challenged.  Three persons approached Supreme Court to reverse its judgement that said Hindutva is a way of life.
Hindutva is not religion. It is not interpreting any ancient text in any one particular way.
http://www.thehindu.com/news/national/Hindutva-as-%E2%80%98way-of-life%E2%80%99-challenged/article16077113.ece


Updated 6.9.2023,  27 September 2017,  29 July 2017

Krishna Yajurveda - Kanda 4 - Chapter (Pp) - 5 - శ్రీ రుద్ర ప్రశ్నః

 శ్రీ రుద్రం - నమకం | అర్థసహిత మంత్ర పఠనం | Sri Rudram - Namakam with Meaning in Telugu

Sri Sathya Sai Telugu Video

https://www.youtube.com/watch?v=3ydTMCd2t-M

శ్రీ రుద్ర ప్రశ్నః

కృష్ణ యజుర్వేదీయ తైత్తిరీయ సంహితా

చతుర్థం-వైఀశ్వదేవం కాండం పంచమః ప్రపాఠకః

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https://www.youtube.com/watch?v=U8URei6Fb00

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ఓం నమో భగవతే॑ రుద్రా॒య ॥

నమ॑స్తే రుద్ర మ॒న్యవ॑ ఉ॒తోత॒ ఇష॑వే॒ నమః॑ ।

నమ॑స్తే అస్తు॒ ధన్వ॑నే బా॒హుభ్యా॑ము॒త తే॒ నమః॑ ॥

యా త॒ ఇషుః॑ శి॒వత॑మా శి॒వం బ॒భూవ॑ తే॒ ధనుః॑ ।

శి॒వా శ॑ర॒వ్యా॑ యా తవ॒ తయా॑ నో రుద్ర మృడయ ।

యా తే॑ రుద్ర శి॒వా త॒నూరఘో॒రాఽపా॑పకాశినీ ।

తయా॑ నస్త॒నువా॒ శంత॑మయా॒ గిరి॑శంతా॒భిచా॑కశీహి ॥

యామిషుం॑ గిరిశంత॒ హస్తే॒ బిభ॒ర్​ష్యస్త॑వే ।

శి॒వాం గి॑రిత్ర॒ తాం కు॑రు॒ మా హిగ్ం॑సీః॒ పురు॑షం॒ జగ॑త్॥

శి॒వేన॒ వచ॑సా త్వా॒ గిరి॒శాచ్ఛా॑ వదామసి ।

యథా॑ నః॒ సర్వ॒మిజ్జగ॑దయ॒క్ష్మగ్ం సు॒మనా॒ అస॑త్ ॥

అధ్య॑వోచదధివ॒క్తా ప్ర॑థ॒మో దైవ్యో॑ భి॒షక్ ।

అహీగ్॑శ్చ॒ సర్వాం᳚జం॒భయం॒థ్సర్వా᳚శ్చ యాతుధా॒న్యః॑ ॥

అ॒సౌ యస్తా॒మ్రో అ॑రు॒ణ ఉ॒త బ॒భ్రుస్సు॑మం॒గలః॑ ।

యే చే॒మాగ్ం రు॒ద్రా అ॒భితో॑ ది॒క్షు శ్రి॒తాః స॑హస్ర॒శోఽవైషా॒గ్ం॒ హేడ॑ ఈమహే ॥

అ॒సౌ యో॑ఽవ॒సర్ప॑తి॒ నీల॑గ్రీవో॒ విలో॑హితః ।

ఉ॒తైనం॑ గో॒పా అ॑దృశ॒న్నదృ॑శన్నుదహా॒ర్యః॑ ।

ఉ॒తైనం॒-విఀశ్వా॑ భూ॒తాని॒ స దృ॒ష్టో మృ॑డయాతి నః ॥

నమో॑ అస్తు॒ నీల॑గ్రీవాయ సహస్రా॒క్షాయ॑ మీ॒ఢుషే᳚ ।

అథో॒ యే అ॑స్య॒ సత్వా॑నో॒ఽహం తేభ్యో॑ఽకర॒న్నమః॑ ॥

ప్రముం॑చ॒ ధన్వ॑న॒స్త్వము॒భయో॒రార్త్ని॑ యో॒ర్జ్యామ్ ।

యాశ్చ॑ తే॒ హస్త॒ ఇష॑వః॒ పరా॒ తా భ॑గవో వప ॥

అ॒వ॒తత్య॒ ధను॒స్త్వగ్ం సహ॑స్రాక్ష॒ శతే॑షుధే ।

ని॒శీర్య॑ శ॒ల్యానాం॒ ముఖా॑ శి॒వో నః॑ సు॒మనా॑ భవ ॥

విజ్యం॒ ధనుః॑ కప॒ర్దినో॒ విశ॑ల్యో॒ బాణ॑వాగ్ం ఉ॒త ।

అనే॑శన్న॒స్యేష॑వ ఆ॒భుర॑స్య నిషం॒గథిః॑ ॥

యా తే॑ హే॒తిర్మీ॑డుష్టమ॒ హస్తే॑ బ॒భూవ॑ తే॒ ధనుః॑ ।

తయా॒ఽస్మాన్, వి॒శ్వత॒స్త్వమ॑య॒క్ష్మయా॒ పరి॑బ్భుజ ॥

నమ॑స్తే అ॒స్త్వాయు॑ధా॒యానా॑తతాయ ధృ॒ష్ణవే᳚ ।

ఉ॒భాభ్యా॑ము॒త తే॒ నమో॑ బా॒హుభ్యాం॒ తవ॒ ధన్వ॑నే ॥

పరి॑ తే॒ ధన్వ॑నో హే॒తిర॒స్మాన్ వృ॑ణక్తు వి॒శ్వతః॑ ।

అథో॒ య ఇ॑షు॒ధిస్తవా॒రే అ॒స్మన్నిధే॑హి॒ తమ్ ॥ 1 ॥

For Meaning

నమ॑స్తే రుద్ర మ॒న్యవ॑ ఉ॒తోత॒ ఇష॑వే॒ నమః॑ ।

నమ॑స్తే అస్తు॒ ధన్వ॑నే బా॒హుభ్యా॑ము॒త తే॒ నమః॑ ॥ 1

రుద్ర

యా త॒ ఇషుః॑ శి॒వత॑మా శి॒వం బ॒భూవ॑ తే॒ ధనుః॑ ।

శి॒వా శ॑ర॒వ్యా॑ యా తవ॒ తయా॑ నో రుద్ర మృడయ । 2

రుద్ర

యా తే॑ రుద్ర శి॒వా త॒నూరఘో॒రాఽపా॑పకాశినీ ।

తయా॑ నస్త॒నువా॒ శంత॑మయా॒ గిరి॑శంతా॒భిచా॑కశీహి ॥ 3

రుద్ర

యామిషుం॑ గిరిశంత॒ హస్తే॒ బిభ॒ర్​ష్యస్త॑వే ।

శి॒వాం గి॑రిత్ర॒ తాం కు॑రు॒ మా హిగ్ం॑సీః॒ పురు॑షం॒ జగ॑త్॥ 4

గిరిశంత॒

శి॒వేన॒ వచ॑సా త్వా॒ గిరి॒శాచ్ఛా॑ వదామసి ।

యథా॑ నః॒ సర్వ॒మిజ్జగ॑దయ॒క్ష్మగ్ం సు॒మనా॒ అస॑త్ ॥ 5

గిరి॒శాచ్ఛా॑

అధ్య॑వోచదధివ॒క్తా ప్ర॑థ॒మో దైవ్యో॑ భి॒షక్ ।

అహీగ్॑శ్చ॒ సర్వాం᳚జం॒భయం॒థ్సర్వా᳚శ్చ యాతుధా॒న్యః॑ ॥ 6

అ॒సౌ యస్తా॒మ్రో అ॑రు॒ణ ఉ॒త బ॒భ్రుస్సు॑మం॒గలః॑ ।

యే చే॒మాగ్ం రు॒ద్రా అ॒భితో॑ ది॒క్షు శ్రి॒తాః స॑హస్ర॒శోఽవైషా॒గ్ం॒ హేడ॑ ఈమహే ॥ 7

అ॒సౌ యో॑ఽవ॒సర్ప॑తి॒ నీల॑గ్రీవో॒ విలో॑హితః ।

ఉ॒తైనం॑ గో॒పా అ॑దృశ॒న్నదృ॑శన్నుదహా॒ర్యః॑ ।

ఉ॒తైనం॒-విఀశ్వా॑ భూ॒తాని॒ స దృ॒ష్టో మృ॑డయాతి నః ॥ 8

నీల॑గ్రీవో॒ విలో॑హితః

నమో॑ అస్తు॒ నీల॑గ్రీవాయ సహస్రా॒క్షాయ॑ మీ॒ఢుషే᳚ ।

అథో॒ యే అ॑స్య॒ సత్వా॑నో॒ఽహం తేభ్యో॑ఽకర॒న్నమః॑ ॥ 9

నీల॑గ్రీవాయ సహస్రా॒క్షాయ॑

ప్రముం॑చ॒ ధన్వ॑న॒స్త్వము॒భయో॒రార్త్ని॑ యో॒ర్జ్యామ్ ।

యాశ్చ॑ తే॒ హస్త॒ ఇష॑వః॒ పరా॒ తా భ॑గవో వప ॥ 10

భ॑గవో

అ॒వ॒తత్య॒ ధను॒స్త్వగ్ం సహ॑స్రాక్ష॒ శతే॑షుధే ।

ని॒శీర్య॑ శ॒ల్యానాం॒ ముఖా॑ శి॒వో నః॑ సు॒మనా॑ భవ ॥ 11

సహ॑స్రాక్ష॒ శతే॑షుధే

విజ్యం॒ ధనుః॑ కప॒ర్దినో॒ విశ॑ల్యో॒ బాణ॑వాగ్ం ఉ॒త ।

అనే॑శన్న॒స్యేష॑వ ఆ॒భుర॑స్య నిషం॒గథిః॑ ॥ 12

కప॒ర్దినో॒

యా తే॑ హే॒తిర్మీ॑డుష్టమ॒ హస్తే॑ బ॒భూవ॑ తే॒ ధనుః॑ ।

తయా॒ఽస్మాన్, వి॒శ్వత॒స్త్వమ॑య॒క్ష్మయా॒ పరి॑బ్భుజ ॥  13

డుష్టమ॒

నమ॑స్తే అ॒స్త్వాయు॑ధా॒యానా॑తతాయ ధృ॒ష్ణవే᳚ ।

ఉ॒భాభ్యా॑ము॒త తే॒ నమో॑ బా॒హుభ్యాం॒ తవ॒ ధన్వ॑నే ॥ 14

పరి॑ తే॒ ధన్వ॑నో హే॒తిర॒స్మాన్ వృ॑ణక్తు వి॒శ్వతః॑ ।

అథో॒ య ఇ॑షు॒ధిస్తవా॒రే అ॒స్మన్నిధే॑హి॒ తమ్ ॥ 1 ॥  15

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శంభ॑వే॒ నమః॑ । నమ॑స్తే అస్తు భగవన్-విశ్వేశ్వ॒రాయ॑ మహాదే॒వాయ॑ త్ర్యంబ॒కాయ॑ త్రిపురాంత॒కాయ॑ త్రికాగ్నికా॒లాయ॑ కాలాగ్నిరు॒ద్రాయ॑ నీలకం॒ఠాయ॑ మృత్యుంజ॒యాయ॑ సర్వేశ్వ॒రాయ॑ సదాశి॒వాయ॑ శ్రీమన్-మహాదే॒వాయ॒ నమః॑ ॥

నమో॒ హిర॑ణ్య బాహవే సేనా॒న్యే॑ ది॒శాం చ॒ పత॑యే॒ నమో॒ నమో॑ వృ॒క్షేభ్యో॒ హరి॑కేశేభ్యః పశూ॒నాం పత॑యే॒ నమో॒ నమః॑ స॒స్పింజ॑రాయ॒ త్విషీ॑మతే పథీ॒నాం పత॑యే॒ నమో॒ నమో॑ బభ్లు॒శాయ॑ వివ్యా॒ధినేఽన్నా॑నాం॒ పత॑యే॒ నమో॒ నమో॒ హరి॑కేశాయోపవీ॒తినే॑ పు॒ష్టానాం॒ పత॑యే॒ నమో॒ నమో॑ భ॒వస్య॑ హే॒త్యై జగ॑తాం॒ పత॑యే॒ నమో॒ నమో॑ రు॒ద్రాయా॑తతా॒వినే॒ క్షేత్రా॑ణాం॒ పత॑యే॒ నమో॒ నమ॑స్సూ॒తాయాహం॑త్యాయ॒ వనా॑నాం॒ పత॑యే॒ నమో॒ నమో॒ రోహి॑తాయ స్థ॒పత॑యే వృ॒క్షాణాం॒ పత॑యే॒ నమో॒ నమో॑ మం॒త్రిణే॑ వాణి॒జాయ॒ కక్షా॑ణాం॒ పత॑యే॒ నమో॒ నమో॑ భువం॒తయే॑ వారివస్కృ॒తా-యౌష॑ధీనాం॒ పత॑యే॒ నమో॒ నమ॑ ఉ॒చ్చైర్ఘో॑షాయాక్ర॒ందయ॑తే పత్తీ॒నాం పత॑యే॒ నమో॒ నమః॑ కృత్స్నవీ॒తాయ॒ ధావ॑తే॒ సత్త్వ॑నాం॒ పత॑యే॒ నమః॑ ॥ 2 ॥

నమః॒ సహ॑మానాయ నివ్యా॒ధిన॑ ఆవ్యా॒ధినీ॑నాం॒ పత॑యే నమో॒ నమః॑ కకు॒భాయ॑ నిషం॒గిణే᳚ స్తే॒నానాం॒ పత॑యే॒ నమో॒ నమో॑ నిషం॒గిణ॑ ఇషుధి॒మతే॒ తస్క॑రాణాం॒ పత॑యే॒ నమో॒ నమో॒ వంచ॑తే పరి॒వంచ॑తే స్తాయూ॒నాం పత॑యే॒ నమో॒ నమో॑ నిచే॒రవే॑ పరిచ॒రాయార॑ణ్యానాం॒ పత॑యే॒ నమో॒ నమః॑ సృకా॒విభ్యో॒ జిఘాగ్ం॑సద్భ్యో ముష్ణ॒తాం పత॑యే॒ నమో॒ నమో॑ఽసి॒మద్భ్యో॒ నక్తం॒చర॑ద్భ్యః ప్రకృం॒తానాం॒ పత॑యే॒ నమో॒ నమ॑ ఉష్ణీ॒షిణే॑ గిరిచ॒రాయ॑ కులుం॒చానాం॒ పత॑యే॒ నమో॒ నమ॒ ఇషు॑మద్భ్యో ధన్వా॒విభ్య॑శ్చ వో॒ నమో॒ నమ॑ ఆతన్-వా॒నేభ్యః॑ ప్రతి॒దధా॑నేభ్యశ్చ వో॒ నమో॒ నమ॑ ఆ॒యచ్ఛ॑ద్భ్యో విసృ॒జద్భ్య॑శ్చ వో॒ నమో॒ నమోఽస్స॑ద్భ్యో॒ విద్య॑ద్భ్యశ్చ వో॒ నమో॒ నమ॒ ఆసీ॑నేభ్యః॒ శయా॑నేభ్యశ్చ వో॒ నమో॒ నమః॑ స్వ॒పద్భ్యో॒ జాగ్ర॑ద్భ్యశ్చ వో॒ నమో॒ నమ॒స్తిష్ఠ॑ద్భ్యో॒ ధావ॑ద్భ్యశ్చ వో॒ నమో॒ నమః॑ స॒భాభ్యః॑ స॒భాప॑తిభ్యశ్చ వో॒ నమో॒ నమో॒ అశ్వే॒భ్యోఽశ్వ॑పతిభ్యశ్చ వో॒ నమః॑ ॥ 3 ॥

నమ॑ ఆవ్యా॒ధినీ᳚భ్యో వి॒విధ్యం॑తీభ్యశ్చ వో॒ నమో॒ నమ॒ ఉగ॑ణాభ్యస్తృగ్ం-హ॒తీభ్య॑శ్చ వో॒ నమో॒ నమో॑ గృ॒త్సేభ్యో॑ గృ॒త్సప॑తిభ్యశ్చ వో॒ నమో॒ నమో॒ వ్రాతే᳚భ్యో॒ వ్రాత॑పతిభ్యశ్చ వో॒ నమో॒ నమో॑ గ॒ణేభ్యో॑ గ॒ణప॑తిభ్యశ్చ వో॒ నమో॒ నమో॒ విరూ॑పేభ్యో వి॒శ్వరూ॑పేభ్యశ్చ వో॒ నమో॒ నమో॑ మహ॒ద్భ్యః॑, క్షుల్ల॒కేభ్య॑శ్చ వో॒ నమో॒ నమో॑ ర॒థిభ్యో॑ఽర॒థేభ్య॑శ్చ వో॒ నమో॒ నమో॒ రథే᳚భ్యో॒ రథ॑పతిభ్యశ్చ వో॒ నమో॒ నమః॑ సేనా᳚భ్యః సేనా॒నిభ్య॑శ్చ వో॒ నమో॒ నమః॑, క్ష॒త్తృభ్యః॑ సంగ్రహీ॒తృభ్య॑శ్చ వో॒ నమో॒ నమ॒స్తక్ష॑భ్యో రథకా॒రేభ్య॑శ్చ వో॒ నమో॒ నమః॒ కులా॑లేభ్యః క॒ర్మారే᳚భ్యశ్చ వో॒ నమో॒ నమః॑ పుం॒జిష్టే᳚భ్యో నిషా॒దేభ్య॑శ్చ వో॒ నమో॒ నమ॑ ఇషు॒కృద్భ్యో॑ ధన్వ॒కృద్భ్య॑శ్చ వో॒ నమో॒ నమో॑ మృగ॒యుభ్యః॑ శ్వ॒నిభ్య॑శ్చ వో॒ నమో॒ నమ॒-శ్శ్వభ్య॒-శ్శ్వప॑తిభ్యశ్చ వో॒ నమః॑ ॥ 4 ॥

నమో॑ భ॒వాయ॑ చ రు॒ద్రాయ॑ చ॒ నమః॑ శ॒ర్వాయ॑ చ పశు॒పత॑యే చ॒ నమో॒ నీల॑గ్రీవాయ చ శితి॒కంఠా॑య చ॒ నమః॑ కప॒ర్ధినే॑ చ॒ వ్యు॑ప్తకేశాయ చ॒ నమః॑ సహస్రా॒క్షాయ॑ చ శ॒తధ॑న్వనే చ॒ నమో॑ గిరి॒శాయ॑ చ శిపివి॒ష్టాయ॑ చ॒ నమో॑ మీ॒ఢుష్ట॑మాయ॒ చేషు॑మతే చ॒ నమో᳚ హ్ర॒స్వాయ॑ చ వామ॒నాయ॑ చ॒ నమో॑ బృహ॒తే చ॒ వర్​షీ॑యసే చ॒ నమో॑ వృ॒ద్ధాయ॑ చ సం॒​వృఀధ్వ॑నే చ॒ నమో॒ అగ్రి॑యాయ చ ప్రథ॒మాయ॑ చ॒ నమ॑ ఆ॒శవే॑ చాజి॒రాయ॑ చ॒ నమః॒ శీఘ్రి॑యాయ చ॒ శీభ్యా॑య చ॒ నమ॑ ఊ॒ర్మ్యా॑య చావస్వ॒న్యా॑య చ॒ నమః॑ స్రోత॒స్యా॑య చ॒ ద్వీప్యా॑య చ ॥ 5 ॥

నమో᳚ జ్యే॒ష్ఠాయ॑ చ కని॒ష్ఠాయ॑ చ॒ నమః॑ పూర్వ॒జాయ॑ చాపర॒జాయ॑ చ॒ నమో॑ మధ్య॒మాయ॑ చాపగ॒ల్భాయ॑ చ॒ నమో॑ జఘ॒న్యా॑య చ॒ బుధ్ని॑యాయ చ॒ నమః॑ సో॒భ్యా॑య చ ప్రతిస॒ర్యా॑య చ॒ నమో॒ యామ్యా॑య చ॒ క్షేమ్యా॑య చ॒ నమ॑ ఉర్వ॒ర్యా॑య చ॒ ఖల్యా॑య చ॒ నమః॒ శ్లోక్యా॑య చాఽవసా॒న్యా॑య చ॒ నమో॒ వన్యా॑య చ॒ కక్ష్యా॑య చ॒ నమః॑ శ్ర॒వాయ॑ చ ప్రతిశ్ర॒వాయ॑ చ॒ నమ॑ ఆ॒శుషే॑ణాయ చా॒శుర॑థాయ చ॒ నమః॒ శూరా॑య చావభింద॒తే చ॒ నమో॑ వ॒ర్మిణే॑ చ వరూ॒ధినే॑ చ॒ నమో॑ బి॒ల్మినే॑ చ కవ॒చినే॑ చ॒ నమః॑ శ్రు॒తాయ॑ చ శ్రుతసే॒నాయ॑ చ ॥ 6 ॥

నమో॑ దుందు॒భ్యా॑య చాహన॒న్యా॑య చ॒ నమో॑ ధృ॒ష్ణవే॑ చ ప్రమృ॒శాయ॑ చ॒ నమో॑ దూ॒తాయ॑ చ ప్రహి॑తాయ చ॒ నమో॑ నిషం॒గిణే॑ చేషుధి॒మతే॑ చ॒ నమ॑స్తీ॒క్ష్ణేష॑వే చాయు॒ధినే॑ చ॒ నమః॑ స్వాయు॒ధాయ॑ చ సు॒ధన్వ॑నే చ॒ నమః॒ స్రుత్యా॑య చ॒ పథ్యా॑య చ॒ నమః॑ కా॒ట్యా॑య చ నీ॒ప్యా॑య చ॒ నమః॒ సూద్యా॑య చ సర॒స్యా॑య చ॒ నమో॑ నా॒ద్యాయ॑ చ వైశం॒తాయ॑ చ॒ నమః॒ కూప్యా॑య చావ॒ట్యా॑య చ॒ నమో॒ వర్​ష్యా॑య చావ॒ర్​ష్యాయ॑ చ॒ నమో॑ మే॒ఘ్యా॑య చ విద్యు॒త్యా॑య చ॒ నమ ఈ॒ధ్రియా॑య చాత॒ప్యా॑య చ॒ నమో॒ వాత్యా॑య చ॒ రేష్మి॑యాయ చ॒ నమో॑ వాస్త॒వ్యా॑య చ వాస్తు॒పాయ॑ చ ॥ 7 ॥

నమః॒ సోమా॑య చ రు॒ద్రాయ॑ చ॒ నమ॑స్తా॒మ్రాయ॑ చారు॒ణాయ॑ చ॒ నమః॑ శం॒గాయ॑ చ పశు॒పత॑యే చ॒ నమ॑ ఉ॒గ్రాయ॑ చ భీ॒మాయ॑ చ॒ నమో॑ అగ్రేవ॒ధాయ॑ చ దూరేవ॒ధాయ॑ చ॒ నమో॑ హం॒త్రే చ॒ హనీ॑యసే చ॒ నమో॑ వృ॒క్షేభ్యో॒ హరి॑కేశేభ్యో॒ నమ॑స్తా॒రాయ॒ నమ॑శ్శం॒భవే॑ చ మయో॒భవే॑ చ॒ నమః॑ శంక॒రాయ॑ చ మయస్క॒రాయ॑ చ॒ నమః॑ శి॒వాయ॑ చ శి॒వత॑రాయ చ॒ నమ॒స్తీర్థ్యా॑య చ॒ కూల్యా॑య చ॒ నమః॑ పా॒ర్యా॑య చావా॒ర్యా॑య చ॒ నమః॑ ప్ర॒తర॑ణాయ చో॒త్తర॑ణాయ చ॒ నమ॑ ఆతా॒ర్యా॑య చాలా॒ద్యా॑య చ॒ నమః॒ శష్ప్యా॑య చ॒ ఫేన్యా॑య చ॒ నమః॑ సిక॒త్యా॑య చ ప్రవా॒హ్యా॑య చ ॥ 8 ॥

నమ॑ ఇరి॒ణ్యా॑య చ ప్రప॒థ్యా॑య చ॒ నమః॑ కిగ్ంశి॒లాయ॑ చ॒ క్షయ॑ణాయ చ॒ నమః॑ కప॒ర్దినే॑ చ పుల॒స్తయే॑ చ॒ నమో॒ గోష్ఠ్యా॑య చ॒ గృహ్యా॑య చ॒ నమ॒స్తల్ప్యా॑య చ॒ గేహ్యా॑య చ॒ నమః॑ కా॒ట్యా॑య చ గహ్వరే॒ష్ఠాయ॑ చ॒ నమో᳚ హ్రద॒య్యా॑య చ నివే॒ష్ప్యా॑య చ॒ నమః॑ పాగ్ం స॒వ్యా॑య చ రజ॒స్యా॑య చ॒ నమః॒ శుష్క్యా॑య చ హరి॒త్యా॑య చ॒ నమో॒ లోప్యా॑య చోల॒ప్యా॑య చ॒ నమ॑ ఊ॒ర్వ్యా॑య చ సూ॒ర్మ్యా॑య చ॒ నమః॑ ప॒ర్ణ్యా॑య చ పర్ణశ॒ద్యా॑య చ॒ నమో॑ఽపగు॒రమా॑ణాయ చాభిఘ్న॒తే చ॒ నమ॑ ఆఖ్ఖిద॒తే చ॑ ప్రఖ్ఖిద॒తే చ॒ నమో॑ వః కిరి॒కేభ్యో॑ దే॒వానా॒గ్ం॒ హృద॑యేభ్యో॒ నమో॑ విక్షీణ॒కేభ్యో॒ నమో॑ విచిన్వ॒త్కేభ్యో॒ నమ॑ ఆనిర్ హ॒తేభ్యో॒ నమ॑ ఆమీవ॒త్కేభ్యః॑ ॥ 9 ॥

ద్రాపే॒ అంధ॑సస్పతే॒ దరి॑ద్ర॒న్నీల॑లోహిత ।

ఏ॒షాం పురు॑షాణామే॒షాం ప॑శూ॒నాం మా భేర్మాఽరో॒ మో ఏ॑షాం॒ కించ॒నామ॑మత్ ।

యా తే॑ రుద్ర శి॒వా త॒నూః శి॒వా వి॒శ్వాహ॑భేషజీ ।

శి॒వా రు॒ద్రస్య॑ భేష॒జీ తయా॑ నో మృడ జీ॒వసే᳚ ॥

ఇ॒మాగ్ం రు॒ద్రాయ॑ త॒వసే॑ కప॒ర్దినే᳚ క్ష॒యద్వీ॑రాయ॒ ప్రభ॑రామహే మ॒తిమ్ ।

యథా॑ న॒శ్శమస॑ద్ద్వి॒పదే॒ చతు॑ష్పదే॒ విశ్వం॑ పు॒ష్టం గ్రామే॑ అ॒స్మిన్ననా॑తురమ్ ।

మృ॒డా నో॑ రుద్రో॒త నో॒ మయ॑స్కృధి క్ష॒యద్వీ॑రాయ॒ నమ॑సా విధేమ తే ।

యచ్ఛం చ॒ యోశ్చ॒ మను॑రాయ॒జే పి॒తా తద॑శ్యామ॒ తవ॑ రుద్ర॒ ప్రణీ॑తౌ ।

మా నో॑ మ॒హాంత॑ము॒త మా నో॑ అర్భ॒కం మా న॒ ఉక్షం॑తము॒త మా న॑ ఉక్షి॒తమ్ ।

మా నో॑ఽవధీః పి॒తరం॒ మోత మా॒తరం॑ ప్రి॒యా మా న॑స్త॒నువో॑ రుద్ర రీరిషః ।

మా న॑స్తో॒కే తన॑యే॒ మా న॒ ఆయు॑షి॒ మా నో॒ గోషు॒ మా నో॒ అశ్వే॑షు రీరిషః ।

వీ॒రాన్మా నో॑ రుద్ర భామి॒తోఽవ॑ధీర్​హ॒విష్మం॑తో॒ నమ॑సా విధేమ తే ।

ఆ॒రాత్తే॑ గో॒ఘ్న ఉ॒త పూ॑రుష॒ఘ్నే క్ష॒యద్వీ॑రాయ సు॒మ్నమ॒స్మే తే॑ అస్తు ।

రక్షా॑ చ నో॒ అధి॑ చ దేవ బ్రూ॒హ్యథా॑ చ నః॒ శర్మ॑ యచ్ఛ ద్వి॒బర్​హాః᳚ ।

స్తు॒హి శ్రు॒తం గ॑ర్త॒సదం॒-యుఀవా॑నం మృ॒గన్న భీ॒మము॑పహ॒ంతుము॒గ్రమ్ ।

మృ॒డా జ॑రి॒త్రే రు॑ద్ర॒ స్తవా॑నో అ॒న్యంతే॑ అ॒స్మన్నివ॑పంతు॒ సేనాః᳚ ।

పరి॑ణో రు॒ద్రస్య॑ హే॒తిర్వృ॑ణక్తు॒ పరి॑ త్వే॒షస్య॑ దుర్మ॒తి ర॑ఘా॒యోః ।

అవ॑ స్థి॒రా మ॒ఘవ॑ద్భ్య-స్తనుష్వ॒ మీఢ్వ॑స్తో॒కాయ॒ తన॑యాయ మృడయ ।

మీఢు॑ష్టమ॒ శివ॑తమ శి॒వో నః॑ సు॒మనా॑ భవ ।

ప॒ర॒మే వృ॒క్ష ఆయు॑ధన్ని॒ధాయ॒ కృత్తిం॒-వఀసా॑న॒ ఆచ॑ర॒ పినా॑కం॒ బిభ్ర॒దాగ॑హి ।

వికి॑రిద॒ విలో॑హిత॒ నమ॑స్తే అస్తు భగవః ।

యాస్తే॑ స॒హస్రగ్ం॑ హే॒తయో॒న్యమ॒స్మన్నివ॑పంతు॒ తాః ।

స॒హస్రా॑ణి సహస్ర॒ధా బా॑హు॒వోస్తవ॑ హే॒తయః॑ ।

తాసా॒మీశా॑నో భగవః పరా॒చీనా॒ ముఖా॑ కృధి ॥ 10 ॥

స॒హస్రా॑ణి సహస్ర॒శో యే రు॒ద్రా అధి॒ భూమ్యా᳚మ్ ।

తేషాగ్ం॑ సహస్రయోజ॒నేఽవ॒ధన్వా॑ని తన్మసి ।

అ॒స్మిన్మ॑హ॒త్య॑ర్ణ॒వేం᳚ఽతరి॑క్షే భ॒వా అధి॑ ।

నీల॑గ్రీవాః శితి॒కంఠాః᳚ శ॒ర్వా అ॒ధః, క్ష॑మాచ॒రాః ।

నీల॑గ్రీవాః శితి॒కంఠా॒ దివగ్ం॑ రు॒ద్రా ఉప॑శ్రితాః ।

యే వృ॒క్షేషు॑ స॒స్పింజ॑రా॒ నీల॑గ్రీవా॒ విలో॑హితాః ।

యే భూ॒తానా॒మధి॑పతయో విశి॒ఖాసః॑ కప॒ర్ది॑నః ।

యే అన్నే॑షు వి॒విధ్యం॑తి॒ పాత్రే॑షు॒ పిబ॑తో॒ జనాన్॑ । యే ప॒థాం ప॑థి॒రక్ష॑య ఐలబృ॒దా॑ య॒వ్యుధః॑ । యే తీ॒ర్థాని॑ ప్ర॒చరం॑తి సృ॒కావం॑తో నిషం॒గిణః॑ । య ఏ॒తావం॑తశ్చ॒ భూయాగ్ం॑సశ్చ॒ దిశో॑ రు॒ద్రా వి॑తస్థి॒రే । తేషాగ్ం॑ సహస్రయోజ॒నేఽవ॒ధన్వా॑ని తన్మసి । నమో॑ రు॒ధ్రేభ్యో॒ యే పృ॑థి॒వ్యాం-యేఀం᳚ఽతరి॑క్షే॒ యే ది॒వి యేషా॒మన్నం॒-వాఀతో॑ వ॒ర్​ష॒మిష॑వ॒స్తేభ్యో॒ దశ॒ ప్రాచీ॒ర్దశ॑ దక్షి॒ణా దశ॑ ప్ర॒తీచీ॒-ర్దశో-దీ॑చీ॒-ర్దశో॒ర్ధ్వాస్తేభ్యో॒ నమ॒స్తే నో॑ మృడయంతు॒ తే యం ద్వి॒ష్మో యశ్చ॑ నో॒ ద్వేష్టి॒ తం-వోఀ॒ జంభే॑ దధామి ॥ 11 ॥

త్ర్యం॑బకం-యఀజామహే సుగం॒ధిం పు॑ష్టి॒వర్ధ॑నమ్ । ఉ॒ర్వా॒రు॒కమి॑వ॒ బంధ॑నాన్మృత్యో॑ర్ముక్షీయ॒ మాఽమృతా᳚త్ । యో రు॒ద్రో అ॒గ్నౌ యో అ॒ప్సు య ఓష॑ధీషు॒ యో రు॒ద్రో విశ్వా॒ భువ॑నా వి॒వేశ॒ తస్మై॑ రు॒ద్రాయ॒ నమో॑ అస్తు । తము॑ ష్టు॒హి॒ యః స్వి॒షుస్సు॒ధన్వా॒ యో విశ్వ॑స్య॒ క్షయ॑తి భేష॒జస్య॑ । యక్ష్వా᳚మ॒హే సౌ᳚మన॒సాయ॑ రు॒ద్రం నమో᳚భిర్దే॒వమసు॑రం దువస్య । అ॒యం మే॒ హస్తో॒ భగ॑వాన॒యం మే॒ భగ॑వత్తరః । అ॒యం మే᳚ వి॒శ్వభే᳚షజో॒ఽయగ్ం శి॒వాభి॑మర్​శనః । యే తే॑ స॒హస్ర॑మ॒యుతం॒ పాశా॒ మృత్యో॒ మర్త్యా॑య॒ హంత॑వే । తాన్ య॒జ్ఞస్య॑ మా॒యయా॒ సర్వా॒నవ॑ యజామహే । మృ॒త్యవే॒ స్వాహా॑ మృ॒త్యవే॒ స్వాహా᳚ । ప్రాణానాం గ్రంథిరసి రుద్రో మా॑ విశాం॒తకః । తేనాన్నేనా᳚ప్యాయ॒స్వ ॥

ఓం నమో భగవతే రుద్రాయ విష్ణవే మృత్యు॑ర్మే పా॒హి ॥

సదాశి॒వోమ్ ।

ఓం శాంతిః॒ శాంతిః॒ శాంతిః॑ ॥ 

https://vignanam.org/veda/sri-rudram-namakam-telugu.html

Ud.  26.8.2023,  1.3.2022 - Shivratri day

Pub: 28.9.2021

Role of Small and Micro Business Units in Various Countries

Small and micro businesses are very important for providing employment in all countries of the world.

Australia

There is estimated to be two million small and medium businesses in Australia employing perhaps seven million workers in a national workforce of almost 12 million.

About 60 per cent of the workforce works in small business  Big business is important
to Australian prosperity but it is small business that ‘touches’ the heartland of the Australian
nation. Small and Medium Enterprises (or SMEs), are by far the largest employer of the Australian
people. SMEs range in size from sole traders up to businesses employing almost 200 workers. Big business is defined as enterprises employing more than 200 employees.

Australia is a  nation of traders, farmers, retailers, professionals and builders like many other nations.

The Australian workforce is comprised of 11.9 million workers which has increased by
200,000 workers over the year to June 2016 ( by an average of 154,000 per year over the
preceding six years).

At June 2015 there were 1.199 million sole proprietor businesses in Australia up 3,700
over the previous 12 months. It can be said that sole trader businesses are growing at a rate of
about 70 per week

Then there are the slightly larger small businesses that employ between 1-4 people. The ABS estimates there were 582,000 of these businesses in Australia at June 2015 up 13,500 over the previous 12 months. In this category the largest numbers of businesses are in construction
(113,000) and professional services (89,000).

At the larger end of the small business spectrum are businesses employing 5-19 workers. The ABS estimates that there were 196,000 businesses in this category at June 2015 including 25,000 in
accommodation & food, another 25,000 in retail and 24,000 in construction.

Medium sized businesses are defined by the ABS as enterprises employing between 20 and 199 workers. At June 2015 this category of business accommodated 51,000 enterprises across Australia
with most enterprises operating in accommodation and food (7,000), manufacturing (6,000) and retail trade (5,000).

http://www.nbnco.com.au/content/dam/nbnco2/documents/small%20Business-big-thinking-nbn-report.pdf


UK

Composition of the 2022 business population - The UK private sector

The UK private sector comprises largely of non-employing businesses and small employers, as shown in Table A. SMEs (small and medium-sized enterprises) account for 99.9% of the business population. At the start of 2022:

there were estimated to be 5.5 million UK private sector businesses

1.4 million of these had employees and 4.1 million had no employees

therefore, 74% of businesses did not employ anyone aside from the owner(s)

there were 5.47 million small businesses (with 0 to 49 employees), 99.2% of the total business population

there were 35,900 medium-sized businesses (with 50 to 249 employees), 0.7% of the total business population

a further 7,700 businesses were large businesses (with 250 or more employees), 0.1% of the total business population

https://www.gov.uk/government/statistics/business-population-estimates-2022/business-population-estimates-for-the-uk-and-regions-2022-statistical-release-html

USA

https://www.sba.gov/sites/default/files/advocacy/United_States.pdf

Ud. 26.8.2023

Pub 26.8.2017

Engineering Education in India - Since 1947

Development of Engineering and Technical Education in Independent India: Enrolment and Quality

Expansion of Engineering and Technical Education in Independent India: Enrolment and Quality

https://www.niti.gov.in/planningcommission.gov.in/docs/plans/planrel/fiveyr/1st/1planch33.html

ENGINEERING AND TECHNICAL EDUCATION

69. Assessment of the existing situation—Facilities for post-graduate studies and research are very inadequate, while the progress in respect of the undergraduate courses has been quite rapid. There has also been considerable expansion in the provision of facilities for diploma or certificate courses for training supervisory personnel. The following figures indicate the quantum of development since 1947 in the provision of degree and diploma courses :—

Year Engineering Technology

              Output Intake Output Intake

Degree Courses

1947 950 2,520 320 420

1950 1.652 3.297 795 1.156

1951 2.152 3.755 675 1.338

Diploma Courses

1947 1.150 3.150 290 500

1950 1.864 4.400 689. 1.212

l95l 1.923 4.965 885 1.523

Almost all the above development has taken place in the basic courses and specialised courses have not received due attention.

70. At the craftsman level, except in a few progressive States, adequate emphasis has not been placed on this highly important type of training and the existing facilities are very insufficient. The development that has taken place in the provision of facilities for the training of industrial workers, of technical teachers and instructors  is not commensurate with the requirements of the country. Technical high schools, recommended by the Central Advisory Board of Education, have also not received sufficient attention.

71. It would thus appear that there has been extensive development in the provision of courses leading to degrees and diplomas. Until, therefore, the Technical Manpower Committee of the All-India Council for Technical Education has assessed the country's requirements, it would be advisable to consolidate the work in the existing institutions.  The improvement of institutions and re-orientation of training are, therefore, the needs of the hour rather than any expansion in numbers.

72. Besides the quantitative aspect, mentioned above, are the more fundamental questions such as the pattern of technical education, the apportionment of responsibility as between the various agencies concerned, the control of technical education, co-operation between industy and commerce on the one hand and technical institutions on the other, etc., that will have to be dealt with.

73. Pattern of technical education—The Joint Committee of the All-India Council for Technical Education and the Inter-University Board has made specific recommendations in regard to the pattern of education at different levels, both in engineering and technology, viz. :—

that a Master's degree be given after a person has. obtained the first award in the subject (the first University degree or its equivalent) and has gone through disciplined training, which may involve a certain amount of research ;

that the first degree in Engineering should be awarded on satisfactory completion of a four'years' course, following Intermediate Science, of which at least six months should have been spent in practical training , and

that the first degree in Technology should be awarded either after a four years' course following Intermediate Science or a two years' course following Bachelor's degree in Science.

74. Except tor a few courses at the Indian Institute of Science, Bangalore, and the Indian Institute of Technology, Kharagpur, there are hardly any facilities at the postgraduate level in engineering. On the technological side, there are wide disparities both in the nomenclature of awards and in the content of training leading to post-graduate awards. Similarly at the under-graduate level, there are considerable variations in the duration and content of training. The lead given, by the Joint Committee should be of great value in removing this chaos and we hope that the various universities will adopt the suggestions made by this expert body. We also hope that similar committees should be constituted to review from time to time the existing pattern in order to keep it adjusted to the changing requirements of the country and the institutions concerned will take advantage of the advice tendered by the appropriate expert bodies in the interest of efficiency and maintenance of standards,

75. One very important lacuna in the organisation of facilities for degree and diploma courses is the absence of adequate arrangements to enable young people entering industry to continue their education, concurrently with the discipline and experience of work, by part-time study during day time or in the evenings. Almost all development has taken place on routine lines and the time has come when due emphasis should be laid on practical aspects. We consider it important that appropriate steps should be taken to bring about the establishment of what are known in the United Kingdom as technical colleges., preferably by re orienting the activities of some of the existing institutions. Such colleges will adopt a less academic approach to scientific principles than that characteristic of colleges preparing students for university degrees, and will train persons who will be of great use in the industrial advancement of the country.

76. For the training of engineering supervisory personnel, we would commend the universal adoption of the National Certificate Courses in engineering framed by the All-India Council for Technical Education which have the special advantage of being 90 devised that they can be taken on a part-time basis as well,

77. At the craftsman level there is at present no co-ordination in the matter of training and testing of craftsmen. The Government of India have recently appointed the National Trades Certification Investigation Committee. We hope that when its report is published it will provide valuable guidance in this matter.

78. Most of the trade training institutions cater at present for the urban population. We consider that the establishment of rural training centres, each at the centre of a group of villages, will go a long way towards improving techniques and skills of the villagers. These workshops should be opened in conjunction with basic institutions wherever possible, thereby effecting economy in equipment and staff and further establish the basic institutions in the affections of the people.

79. There is an urgent need for establishing a large number of technical high schools. We note that the All-India Council for Technical Education has appointed a small committee to report on this question.

80. Apportionment of responsibility— The responsibility for technical education has to be borne by the Central and State Governments on the one hand and industry and commerce on the other, with whatever assistance they can get from the public. So far as the State and Central Governments are concerned the Constitution has defined their spheres. Within that broad directive, we feel that the responsibility for technical education should be apportioned as follows :—

Research, advanced work and postgraduate courses. Major responsibility should be that of the Central Government in view of the high expenditure involved and the need for proper co-ordination. The Central Government should, however, undertake this responsibility with such assistance as is available, from the State Governments, commerce and industry.

Under-graduate work Major responsibility should be that of the State Government concerned with such grants-in aid as may be made by tne Central Government for maintenance of proper standards and provision of new approved courses.

Diploma certificate courses for training supervisory personnel. The State Governments and the Central Government in the proportion agreed upon in each case

Courses in junior technical institutions, industrial schools, trade schools, etc. The Stare Governments with the assistance of industry.

Secondary education with technical bias The State Governments.

Training of industrial workers or apprentices under proper supervision. The Central and State Governments with the assistance of industry.

Training of technical teachers and instructors

The responsibility of the Central Government in this behalf will be in accordance with the responsibilities undertaken for die various levels of training for which teachers are being trained.

81. Co-ordination of technical education—At present, position is that the All-India Council for Technical Education advises Governments on the development of higher technical education. This body's activities, however, relate only to the promotion of training and research facilities in the variou? institutions. For the promotion of engineering research; the Council of Scientific and Industrial Research has recently set up an Engineering Research Board. It is clear that the activities of this Board will extend to engineering colleges as well and we have no doubt that suitable means will be devised to co-ordinate the work of the two bodies.

82. The Council for Technical Education proposes to have four Regional Committees, one each for the eastern, western, northern and southern regions of the country. The eastern and western Committees have already been set up and we hope that the other two will also come into being very soon. It is the function of these committees to advise the Central Government, the State Governments and other authorities on the various problems concerning the region connected with the provision of educational and training facilities in technical institutions and industry and commerce at all levels.

83. In the interest of balanced development of technical education, especially in view of its expensiveness, it is desirable that the^dvice of a body which can take a comprehensive and overall view should be at the disposal of the various authorities running technical institutions or those who open new ones. We would recommend that a healthy convention should be established that whenever a new project is intended tp be launched, or substantial development in existing institutions is contemplated, the views of the All-India Council for Technical Education are sought and accepted by the authorities concerned. This body with its Regional Committees, which would be in close touch with both technical institutions and industry and commerce, should be in an excellent position to render that service.

84. Co-operation between industry and commerce and technical institutions—The inevitable necessity of the closest co-operation between industry and commerce on the one hand and the institutions that train the personnel for them on the other is obvious, and every step should be taken to improve the position in this regard. Technical institutions and industry working together can develop courses at the post-graduate level in several ways. One of these is "company operated courses" for giving the new employees, in addition to works experience, some form of orientation training to acquaint them with their surroundings, the organisation of the companies, their purposes and policies and, above all, to show them the paths of opportunities that are available to them. The other is "college extension courses" for the technical employees ofindusty. Colleges located in industrial centres can meet a real need by offering out-of-hours courses for ambitious technical graduates. The third is "postgraduate college courses" for employees on leave. Indian industry can certainly accomplish the task of training top-grade scientists by returning to the universities and colleges a few men each year for independent study. Such men, returning to colleges in their mature years, should not undertake any specific courses of study, or work for any degrees, but should rather pursue their own research objectives, developed from their industrial experience, doing some teaching also if they feel so inclined. Industry could greatly expand opportunities for advanced study in the colleges by providing fellowships for its own employees, who could be given leave of absence to carry on such study.

85. The importance of keeping the teaching staff alert brings up another field for co-operative programmes. Best results can be obtained by industry convening conferences of professors and teachers. A similar result can be accomplished in part through lectures at the colleges by industrial leaders. A series of lectures by a number of men in different fields will probably be more effective than single isolated ones. The stimulation obtained from dynamic leaders in particular fields should be a significant experience.

86. It does not appear that industry is making full use of technical institutions for the solution of its multifarious problems, both analytical and experimental. While such problems should be studied in colleges and technical institutions, it is essential that close association is maintained between industry and such institutions, with frequent interchange between industrial engineers and faculty members, in order to achieve the most effective results.

87. To bring about the various forms of co-operation it is necessaty to bring together persons concerned with the provision of educational facilities on the one hand and industrialists and commercial magnates on the other. We consider it essential that the governing bodies of the various technical institutions should have adequate representation of industry on them and that the technical men working in industry should be given due representation on the standing advisory committees, constituted by the various institutions for the development of their departments. The presence of various interests in each region on the regional comirLtees of the All-India Council for Technical Education should assist in bringing about greater co-operation between industry and educational institutions.

88. Lines of development—Organisation of facilities for professional education cannot be strictly related to the existing opportunities for employment but should take into account the developments planned in the various other spheres of national activity which require technical personnel. It is also necessary to turn out youngmen with initiative and grit in excess of the numbers indicated by the normal employment position in order that new ideas may be developed and small-scale ventures might receive an impetus. Data in regard to the employment position in different professions would still be an important requisite for the planning of facilities for professional education and it should be a point of major policy in the Plan to establish machinery for gauging the employment position accurately. Technical institutions can also help a great, deal in the planning and organisation of facilities by maintaining proper records of their alumni and the work they do after leaving the institutions. Such records are useful in assessing the utility of the various courses provided in the institutions as well as for indicating the numbers for whom facilities are required to be organised.

89. Special attention should be given to the development of facilities for research and postgraduate work. To attract the right type of students it will be necessary to institute research scholarships of adequate value and in adequate numbers. Collaboration between universities and higher institutions on the one hand and the national laboratories and Central research institutions on the other would go a long way in promoting research. Integrated schemes to make full use of these institutions should be worked out. Existing institutions, having on their staff teachers of proved research ability, should also be encouraged by various means to develop their research sections in the particular fields.

90. The Central Government have established a higher technological institute at Kharag-pur (the Indian Institute of Technology) and the All-India Council for Technical Education has recommended that this Institute should concentrate on post-graduate courses, advanced work and research. As many of the'courses at the post-graduate level as possible should, therefore, be provided at this Institute. The Indian Institute of Science, Bangalore, should also be a good place, in our view, for the provision of such courses. Similarly other established institutions, which have attained high standards at the under-graduate level, should be assisted to develop post-graduate courses.

91. At the under-graduate level immediate steps have to be taken to provide courses in special subjects, such as technical training in printing, processing of woollen and silk fabrics, etc. Expansion of facilities in architecture and town planning is also immediately necessary and the State of Bombay, which is comparatively advanced in the provision of facilities in these subjects should offer training facilities to other States. Reorientation of courses in some of the existing institutions and improvement generally of the institutions should also be undertaken. In the plans submitted by the State Governments it is observed that most of the schemes relate to Government institutions. While industry and private philanthropists may be expected to help in the improvement of non-governmental institutions, the State Governments should not exclude such institutions completely from their plans. We suggest that the State Governments should, in consultation with the All-India Council for Technical Education, review the question of the continuance of the ill-equipped institutions started recently and, should the decision be to continue them, provision should be made both in the Central and the State Governments' plans to bring about the desired improvement. To enable the State Governments to bear this increased burden the Central Government may undertake partial responsibility also for institutions hitherto financed wholly by the State Governments.

92. For the training of supervisory personnel special emphasis should be laid on the reorientation of the activities of some of the existing institutions so as to train students for the National Certificate Courses of the All-India Council for Technical Education, mostly on part-time basis.

93. The greatest need for expansion of training facilities is at the level of artisans and craftsmen. Institutions run by the Ministry of Labour, trade schools, industrial schools, production-cum-training centres should be opened on an extensive scale, so that the skills of the largE: numbers of people, engaged in production or likely to be so engaged, are developed. The need for establishing rural training centres in villages has already been stressed. In towns, industry and technical institutions should co-operate to provide instruction for industrial employees. Training of varying standards will have to be organised for such persons.

94. Another important activity which should be organised on an extensive scale is the provision of apprenticeship training schemes in industry. Proper arrangements should be made for supervision of the training programmes in industry and for their co-ordination with instruction in technical institutions. The success of part-time courses depends mainly on the organisation of apprenticeship training schemes and properly co-ordinated programmes of this kind are likely to lead to increased production. We hope that the regional committees of the All-India Council for Technical Education will consider this task as of the greatest urgency and importance.

95. Only a few institutions have arrangements for refresher courses. Promotion of these courses, especially in areas where there is concentration of industries and other technical activities, should be encouraged. The regional committees of the All-India Council for Technical Education should investigate this problem in each region and organise, in collaboration with industrial and technical establishments on the one hand and educational institutions on the other, short-term refresher courses in various subjects, on a full-time or part-time basis, as may be convenient. As such courses will primarily benefit industry and other technical establishments, the financial liability should normally be borne by them though, with a view to giving encouragement. Government may share the responsibility to some cxi-c' • in the initial stages.

96. The only institute for training of technical teachers is the one established by the Ministry ot Labour at Koni Bilaspur. Here, instructors are trained for craftmanship training. Knowledge of teaching methods is as important for a icacher in a technical institution as elsewhere. Some provision for the training of teachers has been made in the Ministry's plan as a beginning in this direction.

EDUCATION FOR COMMERCE AND MANAGEMENT

97. The needs of commerce arc many. But though facilities exist, no comprehensive survey has been made of the state of commercial education in the co.-mtry and the standards of the various courses pri^-ided. The need for such a survey can be easily appreciated.

98. There is considerable room for co-ordination and standardization in commercial education outside the universities. Different courses and examinations are held by various bodies which include the State Governments and commercial institutions and result in wide variation in standards which not only impede development of commercial educ-adon but lead to confusion in the employing agencies about tlic utility of these courses. The All-India Council for Technical Education and its board of technical studies in commerce and business administration have prepared national diploma and cerutic.itc courses for the training of different categories of personnel required for commercial occupations. These courses, designed on a national basis and having in view the requirements of commerce and industry, go a long way towards achieving the much needed co-ordination and standardisation of training. A number of institutions are already affiliated to the All-India Council for these courses, and it is necessary now to have them accepted all over the country. We would suggest that the State Governments, who have their own institutions for commercial education or give grants-in-aid to similar private institutions, should introduce the national diploma and certificate courses. The All-India Council should periodically assess the standards followed by them in training and education.

99. A very important aspect of education for commerce which has attracted great attention of late, and has led to considerable development in the United Kingdom and the United States of America, is education in business management and industrial administration. The need for increasing production and raising the standard of living of the people by improving efficiency of manufacturing and distributing processes requires specially trained management personnel at all levels and in all fields. It is not enough to have only scientists and technologists but also scientists and technologists who can administer and organise, large scale production and distribution. The majority of men who possess technical qualifications are entrusted with managerial functions at a comparatively late stage of their career. The need for training such men is obvious. The observations made by the University Education Commission, the Percy Committee of the United Kingdom Sad the Joint Anglo-American Council for Productivity, all bring out prominently the importance of management studies and the need for facilities for such studies. The remarks of the Percy Committee in particular are fully applicble to the conditions which obtain in India :—

" The highly trained technician is often ignorant of the principles of industrial organisation and management'and he^often shows'no inclination to accept administrative responsibility. Admittedly, there is much that can be learnt in this field only from 'experience, but there is a body of knowledge, the awareness of which may greatly facilitate the process of learning. This body of knowledge should be made available both at the undergraduate and the post-graduate stages."

100. There is scope for organised education for management in this country and youngmen who reveal aptitude for managerial work can be better prepared by such education to take up responsible managerial positions in business. The task of detecting aptitude for managerial works and providing appropriate education and training 10 develop such aptitude into a profession can only be dealt with by such experts as now constitute the committee on industrial administration and business management appointed by the All-India Council for Technical Education. This committee has already prepared a plan for introducing specialised full-time courses on industrial administration and business management for the eastern region and is at present engaged in preparing a similar plan for the western region. It is important that the work of the committee is carried through with expedition and its plans and proposals for developing facilities for management studies on a regional basis are implemented.

101. Among the various professional courses law attracts, even now, perhaps the largest number of pupils in spite of the fact that conditions are by no means easy in that profession. This may be due to a desire to qualify for at ieast one profession however difficult the chances in it may be. Most of lecturers in law colleges are part-time and the attention they give to their work leaves much to be desired. The University Education Commission has analysed the question of legal education in detail.

First Five Year Plan (1951-1956). The First Year Plan was presented on 8th December 1951.  

The most important objectives for the 1st Five Year Plan were;

The most important objective was to move country’s economy out of poverty.

The second most priority was given to agriculture sector to overcome the food crisis.

Other Objectives were as follows;

1) To increase food production.

2) More efficient and fully utilization of available raw materials.

3) To check the inflationary pressure.

4) To reduce income and wealth inequalities.

5) Improve  Transport and Communication and Social Services, others.

Total budget allocated to these broad areas were Rs 2378 crores.  Bhakra dam and Hirakud Dam were two irrigation projects that were initiated during this period. 

For higher education , universities and  Indian Institute of Technology was formed, also University Grant Commission (UGC) was established to take care of funding of these universities so as to strengthen the higher education in India.  In health sector 101 crore was spent on health services and large number of hospitals and dispensaries were opened.  Railway lines were improved, highways were increased and 30 major bridges were improved.

https://www.vskills.in/certification/blog/the-first-five-year-plan/

Second Five Year Plan

https://niti.gov.in/planningcommission.gov.in/docs/plans/planrel/fiveyr/2nd/2planch23.html

 In the first five year plan about Rs. 169 crores were provided for the development of education—Rs. 44 crores at the Centre and Rs. 125 crores in the States. In the second five year plan, Rs. 307 crores have been provided—Rs. 95 crores at the Centre and Rs. 212 crores in the States. The distribution of outlay between different fields of education in the first and second plans is set out below:—

(Rs. in crores)

                                                                   First Plan Second Plan

University Education                                       15 57

Technical and Vocational Education               23 48

Economic Development in India: The First and the Second Five Year Plans

Author: N.A. Sarma

IFM Papers

Publication Date: 01 Jan 1958

https://www.elibrary.imf.org/view/journals/024/1958/001/article-A002-en.xml

Critique and analytical studies of India’s first two five year plans, particularly mentioning with economic and historical terms.

https://www.academia.edu/8067359/Critique_and_analytical_studies_of_India_s_first_two_five_year_plans_particularly_mentioning_with_economic_and_historical_terms

2017

https://www.sociologygroup.com/industrial-development-five-year-plans-india/

Engineering education: Solving India-specific grand challenges

India and the world need more engineering graduates, with unique competencies. For that, we need a new playbook for engineering education

Written By Guest

Updated: February 17, 2021 7:55:08 pm

By Arvind Raman & Vineet Gupta

Raman is executive associate dean of Engineering, Purdue University, US, and member of the upcoming Plaksha University’s Academic Advisory Board; Gupta is founder and trustee of the upcoming Plaksha University as well as of Ashoka University

https://www.financialexpress.com/opinion/engineering-education-solving-india-specific-grand-challenges/2194840/

21Sep 2021

A total of 23.6 lakh seats were available in engineering courses across the country for 2021-22, according to the AICTE, the regulatory authority for technical institutions in the country. This is the lowest tally since 2012-13, when 26.9 lakh seats were available. The peak of the last 10 years came in 2014-15, when 31.8 lakh seats were offered by engineering colleges. Since then, however, the number of seats has been declining.

Management courses, meanwhile, have witnessed a steady rise in seats since 2019-20 with the highest number in five years — 4.04 lakh — on offer in the year 2021-22.

https://theprint.in/india/education/engineering-seats-in-india-hit-10-year-low-while-management-seats-continue-to-grow/736775/

-----------------------------

Achievements of India in Science, Engineering and Technology

Friday, May 10, 2019

https://guide-india.blogspot.com/2015/01/achievements-of-india-in-science.html

December 29, 2014

Achievements of India in Science, Engineering and Technology - 2014

https://guide-india.blogspot.com/2014/05/achievements-of-india-in-science.html

Special Promotion of Posts

277.

Techniques of Value Analysis and Engineering by L.D. Miles, Book Information, Review and Summary

http://nraoiekc.blogspot.com/2012/03/techniques-of-value-analysis-and.html

278.

Value Analysis and Engineering - Examples by L.D. Miles

http://nraoiekc.blogspot.com/2013/12/value-analysis-and-engineering-examples.html

279.

Work Simplification Education and Training to All - Principle of Industrial Engineering

https://nraoiekc.blogspot.com/2017/07/work-simplification-education-and.html

280.

Human Effort Industrial Engineering - Design of Human Effort for Increasing Productivity, Comfort, Health and Income

https://nraoiekc.blogspot.com/2017/09/human-effort-industrial-engineering.html

281.

Productivity Science - Determinants of Productivity

https://nraoiekc.blogspot.com/2017/10/productivity-science-determinants-of.html

282.

Productivity Science of Machining I - Industrial Engineering Research by Taylor Part 1.

For every basic production process we need productivity science.

https://nraoiekc.blogspot.com/2020/06/ie-research-by-taylor-part-1.html

 

283.

Method and Motion Study in a Printing Company - 2019

http://nraoiekc.blogspot.com/2020/06/method-and-motion-study-in-printing.html

284.

Taylor Society Bulletin on Industrial Engineering - Taylor's Way

http://nraoiekc.blogspot.com/2020/06/taylor-society-bulletin.html

285.

Warehouse Industrial Engineering - Introduction

https://nraoiekc.blogspot.com/2021/10/warehouse-industrial-engineering.html

288.

Zero Defect Movement and Six Sigma Method - Scalingup of Six Sigma in GE 

https://nraoiekc.blogspot.com/2012/03/six-sigma-contribution-to-ge-1997.html

289.

THE EIGHTH PRINCIPLE OF EFFICIENCY: STANDARDS AND SCHEDULES - Harrington Emerson

http://nraoiekc.blogspot.com/2013/10/chapter-10x-eighth-principle-standards.html

290.

Material Handling Analysis in Methods Efficiency Engineering. Based on Operation Analysis by Maynard and Stegemerten.

https://nraoiekc.blogspot.com/2013/11/material-handling-analysis-in-operations.html

291.

Productivity and IE in Tire Manufacturing 

https://nraoiekc.blogspot.com/2014/02/productivity-and-ie-in-tire.html

292.

Productivity Improvement in Machine Shop - F.W. Taylor

https://nraoiekc.blogspot.com/2020/05/productivity-improvement-in-machine.html

293.

Supply Chain Efficiency - Supply Chain Waste Elimination - Lean Supply Chain

https://nraoiekc.blogspot.com/2012/08/supply-chain-efficiency.html

294.

F.W.Taylor - The Principles of Scientific Management and Industrial Engineering

http://nraoiekc.blogspot.com/2013/08/the-principles-of-scientific-management.html

295.

Productivity Incentives - Principle of Industrial Engineering

https://nraoiekc.blogspot.com/2017/06/productivity-incentives-principle-of.html

296.

Industry 4.0 - IIoT - Productivity Engineering

https://nraoiekc.blogspot.com/2017/12/industry-40-iiot-productivity.html

297.

Hand Tools, Cutting Tools and Machine Accessories for Productivity

http://nraoiekc.blogspot.com/2018/04/industrial-engineering-hand-tools.html

298.

Industrial Engineering is Redesign of Products and Processes in Different Technologies for Increasing Productivity.

http://nraoiekc.blogspot.com/2019/04/industrial-engineering-redesign-of.html

299.

Pennsylvania State University - Industrial Engineering Programs

https://nraoiekc.blogspot.com/2019/09/pennsylvania-state-university.html

TAYLOR'S INDUSTRIAL ENGINEERING - PROF. DIEMER. 

https://nraoiekc.blogspot.com/2020/05/prof-hugo-diemer-taylors-industrial.html

Ud. 26.8.2023

Pub 13.3.2022