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High level of productivity: In economic parlance productivity is measured as the value of output obtained with each unit of input. It is well known that economic development can only happen when we move from low productivity to high productivity activities. Industrial productivity is low and it needs to be improved. Thousands manufacturers still not been able to solve the puzzle around getting the productivity up. Make in India has to address this issue which is as much a concern for the entire sector.
So BJP got 17.166 crore votes during the 2014 Lok Sabha elections. It can increase the votes in its favour in 2019 Lok Sabha elections based on its claims regarding serving crores of people during the last four years. 1. Bottom of the Pyramid People Outreach Option
The Government claims that its performance is exemplary and its schemes benefited crores of bottom of the pyramid families. It made a website showcasing its performance during 4 years of rule. Does it believe that it delighted crores of individuals with its economic and social transformation policies? If the answer is yes, it can locate the beneficiaries and reach them for further support during 2019 Lok Sabha elections through its 12 crore members.
People Contact Effort by BJP Field - Party Members
BJP as an incumbent government is truly at an advantage to motivate the beneficiaries of its schemes and programme to lend support. It has to martial its field members to contact the beneficiaries, find their further economic and social needs during the next five years and communicate them back to the party headquarters to include them in the next manifesto. Thus they can effectively capture the beneficiary votes through their past actions and future promises.
If BJP is able to to reach the beneficiaries effectively, Congress will be at a disadvantage. But at the moment, media analysis indicates that Congress has seized the initiative in building up news in its favour. In UP and Bihar, the combination of Akhilesh - Tejaswi - Jayant is being highlighted as the young new brigade that can upset BJP.
PM Personally Doing Outreach on His Government's Welfare Schemes
5 June 2018 - Young entrepreneurs involved in startups and innovations (Mudra Yojana?)
7 JUne - Aushadi Yojana and Stent price capping
15 June - Digital India beneficiaries
20 June - Farmers - Doubling farm incomes
27 - Social security and insurance programmes
What are the schemes of BJP - Modi Government that benefitted Crores of Persons and Families in the last Four Years?
No. of Un-electrified Villages
Number of Un-electrified Villages under DDUGJY
0
31/05/2018
0
Fresh Registrations on National Scholarship Portal
Total Fresh Registrations
12,044,589
31/05/2018
12,044,589
Houses Completed under PM Awas Yojana
Number of Houses Completed (Urban + Rural)
10,000,000 - 1 crore families
31/05/2018
2. Intellectuals (Researchers and Developers) Outreach Option
___________
Numerous universities, 7 IITs, 7 IIMs, 14 IIITs, 1 NIT started functioning. AIIMS were also started.
PM Research Fellowship started.
____________
20 Institutes of Eminence will declared and funded.
_____________
Government has promoted research and development through various higher educational institutes. It can initiate a dialogue with research and invention communities and explain their activities so far and can take inputs for the next five years.
Vigyan Se Vikas
Advertisement in Times of India and Economic Times dated 7 June 2018
Integrating the Sustainable Development Goals (SDGs) into National Budgets
Meeting the ambitious set of 17 Sustainable Development Goals (SDGs) will require unprecedented mobilization of resources, partnerships, and knowledge on how to attain the goals at the global, national and subnational levels.
This seminar, a collaboration with the International Monetary Fund (IMF), the Equitable Growth, Finance and Institutions Global Practice (EFI) of the World Bank, and the World Bank Group Senior Vice Presidency for the 2030 Development Agenda, UN Relations and Partnerships, aims to reinvigorate the discussion of how public expenditures and its management are of critical importance to the achievement of the SDGs.
It is vital to combine adequate financial resources and good policies, with institutional arrangements that not only support aggregate fiscal discipline, but also strategic prioritization and operational performance that lead to sustainable development outcomes.
Brief Vallabhacharya (1479 - 1531) called his system of thought Shuddhadvaita (pure monism).
According to him, it is by God's grace alone that one can obtain release from bondage and attain Krishna's heaven.
Vallabhacharya (1479-1532), is the son of Lakshmana Bhatta and Yellamma Garu of telugu speaking area presently called Andhra Pradesh in India. They lived in Achanta. Achanta is a big village in West Godavari District. His birthday is 11th day of the dark half of lunar month of chaitra.
Vallabhacharya jayanti is observed basically on Varudhini Ekadashi which occurs in the Krishna Paksha of Vaishakh month according to the North Indian calendar (Poornima Month end) and Krishna Paksha of Chaitra month according to South Indian calendar (Amavasya month end).
The surname of the family is Kambhampati. (The author of this blog post also has the same surname and is also from west godavari only)
Vallabha says that the entire universe is real and is subtly Brahman. The individual souls and the world are, in essence, one with Brahman. Jiva, Kala (time) and Prakriti or Maya are eternal existences, but they have no separate existence apart from Brahman.
Vallabha was a great Sanskrit scholar. He settled down first at Mathura and then at Varanasi. He preached with great zeal the Vaishnava cult and philosophy. He was the founder of many Vaishnava Mutts of Rajasthan and Gujarat. His followers are found in great numbers in Nathdwara.
The important works of Vallabha are Vyasa-Sutra Bhashya (Anu-Bhashya), Jaimini Sutra Bhashya, Bhagavata-Tika Subodhini, Pushti-Pravaha-Maryada and Siddhanta-Rahasya. All these books are in Sanskrit. He has written many books in Braj Bhasha also.
Vallabha’s advocated the worship of Vishnu in the form of Krishna. It was derived chiefly from the Vaishnava philosophy propounded by Ramanuja. It is centred round the conception of a personal and beneficent God. God who is Sat-Chit-Ananda and provides Sat-Chit-Ananda.
Vallabha’s followers worship Bala-Krishna (Krishna as a lad). They have Vatsalya-Bhava (the attitude which regards God as a child) and take care of God as a child.
Details Source: VALLABHACHARYA: A SKETCH OF HIS LIFE AND TEACHING G.A. Natesan & C0. Madras, https://archive.org/stream/ Vallabhacharya-ASketchOfHisLifeAndTeachings/Vallabhacharya-ASketchOfHisLifeAndTeachings_djvu.txt
VALLABHACHARYA (1479 — I 531 A.D.) PARENTAGE AND FAMILY
Vallabhacharya, the founder of the great Vaishnavite Church of Rajasthan and Gujarat, was the second son of Lakshman Bhatt, a Telingana Brahmin. Lakshman Bhatt was descended from a Brahman named Narayana Bhatt (fourth in direct descent from the latter), was a student of the Black Yajur Veda, and dwelt in a village called Kankarava in the Telugu country. Lakshmana Bhatt lived some Where in the middle of the fifteenth century; the particulars of the exact period are not preserved. He seems to, have, believed that he had been promised by Krishna that he would have three sons, and that his second son would be an incarnation of God himself .
His wife's name was Elamagara, and the first son of the marriage was Ramakrishna. VALLABHA'S BIRTH
After the birth of this child, Lakshmana Bhatt taking his family with him went on a pilgrimage by the route of Allahabad to Benares. He dwelt there for some time, but, a violent dispute having arisen in the city between the Mussulmans and the Hindu Sanyasis, which resulted in a bloody conflict, Lakshamana Bhatt, apprehensive of the safety of his family, fled away with them. In the course of their flight through the country they eventually arrived at a wild spot called Champaranya. The terror of the flight combined with the wild savageness of the country through which they were fleeing, had the effect upon Elamagara of accelerating labour, she being at the time pregnant with her second child ; and in the midst of the lonely forest she gave birth to an eight-months' child, on Sunday, the eleventh day of the dark half of Vaisakha of the Vikrama year 1535 — .(1479 A. D.)
In a work called Nijrarta, dealing with holy lives belonging to the Vallabhachari sect, it is stated that, when Vallabha was born in Champaranya, a palace of gold sprang up on the spot, and the gods from the heavens showered down flowers, the kinnaras and the gandharvas sang and gods themselves descended in their vimans to see the blessed child. Embarrassed perhapsi'by the circumstances of their flight or trusting to providential intervention to protect the child, the parents, it is said, forthwith abandoned it, placing it gently upon leaves in the shade of a wide-branched tree. Still pursuing their flight, they arrived at a place called Chowdanagar, where, after residing some time, they received intelligence that quiet was completely restored at Benares, upon which they set out to return to that place, and taking intentionally the route by which they had come they speedily reached the spot where they had deserted their infant.
Here, to their astonishment, they beheld. the little child alive and well, playing, it is. said, in the midst of a sacrificial fire in a pit sunk on the spot. After some short repose and refreshment, the parents resumed their journey taking the child with them to Benares which they eventually 1 reached. The name they gave the child was Vadtrabha which was afterwards changed into Vallabha. In the place of his birth, Champaranya, Vallabha's followers, prompted by zeal and love, have erected a temple on the spot of his nativity, which is still in existence. The younger brother of Vallabha who was born some time after was named Kesava.
VALLABHA'S RELIGION AND TEACHING (To be rewritten)
It was a religion addressed to the worship of Vishnu in the form of Krishna, and in its doctrinal aspects was derived chiefly, like the system of Chaitanya, from the Vaishnavite Philosophy propounded by Ramanuja. Centred round the conception of a Personal and Beneficent God (who is sat, chit and ananda), it laid great emphasis on Pushti (Grace) and Bhakti (Devotion) and has left a body of literature in Sanskrit and vernacular to some extent greater than that of the Chaitanyite sect. The following is an authoritative exposition of the tenets of Vallabha, based upon the works of the sect, from the pen of Sir Bhandarkar. Vallabha's Vedantic theory is the same as that of an earlier author of the name of Vishnuswamin. This Vishnuswamin is said to have been the son of the councillor of a Dravida Chief dependent on the Emperor of Delhi.
The Vedantic theory of Vishnuswamin is as follows: The one primeval soul was not joyful because he was alone (B. U.), and, desiring to be many, he himself became the inanimate world, the individual soul, and the inward controlling soul. These sprang from him like sparks from a burning fire and are his parts (M. U.) By his own inscrutable power he rendered the properties of intelligence and joy imperceptible in the first, and his joy alone in the second, while the third has all the attributes perceptible in it. Simple Brahman as such has perceptible joy prevailing in it.
The following particulars have been gleaned from two works belonging to the Vallabhacharya Sect (Suddhadvaitamartanda by Giridhara and Prameyaratnarnava by Balakrishna Bhatta, Chowkamba Sanskrit Series).
The whole world has Brahman for its material cause. The perception of forms apparently different from the Brahman is due to ignorance or delusion and to the true nature of the Brahman being rendered imperceptible. The individual soul is identical with Brahman, a part of Brahman and atomic. From the Aksara composed of existence, intelligence and joy (Sacchidananda) particles come out as sparks from fire. From the predominance of the sat portion in them the joy portion is concealed, and thus we have individual souls possessing sat, existence and cit, intelligence. The individual soul is not a form of the supreme Soul altered by a third thing being involved in it, such as the Maya (Elusive Power), but is itself the same substance as the Supreme Soul with one attribute rendered imperceptible. The relation between the two is thus that of identity (Advaita), both being in the pristine unchanged form, i.e., identity of untransformed souls (Suddhadvaita).
The individual soul is of two kinds : (I) going through the circle of existences, and (2) delivered from the trammels of life. The first is subject to misery in consequence of his delusion that his body and his senses are his soul He remains in this condition till he acquires knowledge, sees the vanity of the world, devotes himself to meditation and the love of God when he is delivered. The delivered souls are : (i) those who have become so, while in their previous condition, by the termination of ignorance or delusion, such as Sanaka and others ; and (ii) those who dwell in the world of the Bhagavat, other than the pervading Vaikuntha, where they attain the condition of the pure Brahman by the favour of the Bhagavat ; (iii) there are others, who, having the divine nature in them and coming in contact with good men, resort to various ways of Bhakti, or the propitiation of God, until perfect love alone for Him comes to dwell in their heart, and finally become the associates of the Bhagavat in his eternal sports and amusements. Thia last is the highest Moksa or deliverance. The souls who have the divine nature in them are of two kinds: (i) those who subject themselves to certain moral discipline (Maryada Jiva) and (2) those who depend entirely on God's Grace (Pusti Jiva). Both attain final deliverance, but there is a difference which corresponds to that between (ii) and (iii) above and which will be further explained below.
Sri Krishna is the highest Brahman. He has hands and feet not made of ordinary matter (Aprakta), but celestial. His body consists of Sat, existence; Cit, intelligence ; Ananda, joy. He is called Purusottama, as the most excellent of all beings, and has all attributes which are not ordinary but celestial. All his sports are eternal. He with his four arms or two arms sports with his various devotees or Bhakthas, in the extensive Vaikuntha, which contains Vrindavana with its large forests.
Krishna is therefore the highest Joy (Paramananday By his will his Sattva . .portion overcomes the Ananda or joy portion and, becoming Aksara or unchangeable, he is the cause of all causes, and creates the world. Then Aksara Brahman is of two kinds : (i) that which is recognised by the devotees as the place of Purusottama, which has the attributes of the extensive Vaikuntha and others ; (2) to the enlightened it appears in the form of Existence, Intelligence and Joy, infinite in time and space, self- manifesting and devoid of all qualities. Therefore in the form in which the enlightened see it, all the positive qualities are hidden or rendered imperceptible by the inscrutable power referred to above, and therefore they are not to be, regarded as— non-existing. When Brahman is spoken of as devoid of all qualities, what is meant is just this. There are thus three forms of the Supreme Being,
Purusottama and the two kinds of the Unchangeable here mentioned. To explain the controlling of all by Purusottama, that form of his that dwells in the sun, the gods, the earth, etc., is called Antaryamin (the inward controller). It is this inward controller that becomes incarnate in the various forms usually mentioned. The celestial or Sattva quality of Krishna becomes Vishnu, and in this form he becomes the Protector of all. Similarly the qualities of Rajas and Tamas assume the forms of Brahmadeva and Siva for discharging the functions of creation' and destruction.
Pusti is the grace (Anugraha) of God which is to be inferred from its fruit or the results, which are ordinary, or of this world, and extraordinary, or of the next world. Mahapusti or the highest grace is that which removes great obstacles and conduces to the attainment of God himself. Pusti enables one to attain the four objects of life. Extraordinary, or special Pusti, conduces to Bhakti, which leads to the attainment of God. The Bhakti or devotion, generated by this special grace, is called Pusti bhakti. The frame of mind generated by this kind of devotion is the desire of the attainment of God to the exclusion of everything else. This Pusti bhakti is of four kinds : (i) Pravaha Pustibhakti ; (2) Maryada Pustibhakti, (3) Pusti-Pustibhakti, (4) Suddha-Pustibhakti. The first is the path of those who, while engaged in a worldly life with its me and mine, which is compared to a stream (Pravaha), do acts calculated to bring about the attainment of God. The second is of those who, withdrawing their minds from worldly enjoyments, devote themselves to God by hearing discourses about him, singing his name, and such other processes. The third is of those who already enjoying God's grace are made by another grace competent to acquire knowledge useful for adoration ; and thus they come to know all about the ways of God. The followers of this path have to depend on their own efforts for the acquisition of knowledge referred to. The fourth is of those who through mere love devote themselves to the singing and praising of God as if it were a haunting passion. This Bhakti is generated by God himself and does not depend on man's will as the third, mentioned above, does. First a liking for himself is generated by God in the mind of a man to whom His grace extends. Then a man sets about acquiring knowledge about God, and all this is called Premabhakti (love — adoration). Now the stages in the development of this are as follows :
(i) Love or liking (Preman), (2) Attachment or addictedness (Asakti), (3) a haunting passion which is the . mature condition of the first two (Vyasana). The haunting passion leads to the attainment of the end, that is, the highest bliss. Those in whom Bhakti has attained to this pitch reject with scorn the four kinds of Mukti and choose the eternal service of Hari, as noticed in the section on the Pancaratra system. By the haunting passion about Hari he is seen everywhere, and therefore everything becomes an object of love, and the devotee identifies himself with everything. Then the inner and the outer world is, for the devotee, full of Purusottama, or the highest soul. The final fruit of this devotion is admission to the eternal sports of Krishna. The Bhaktas join in these sports, assuming the forms of cows, beasts, birds, trees, rivers, etc, and enjoy the company of Purusottama which confers boundless joy. These external sports are like those which Krishna went through when he became incarnate in Vraja and Vrindavana. Some of the devotees become in the celestial Vrindavana Gopas and Gopis and join in the sports. The Maryada bhaktas attain Mukti, called Sayujya, which consists in being one with Hari. The Pustibhaktas reject it with scorn and seek for participation in the sports of Hari.
Five Most Important Things (Vallabhacharya) Keshav Anand Das - Audio Channel
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భీంరావ్ రాంజీ అంబేడ్కర్ 1891 సంవత్సరం ఏప్రిల్ 14 నాడు అప్పటి సెంట్రల్ ప్రావిన్సెస్ లో సైనిక స్థావరమైన మహోం అను ఊరిలో (ఇప్పటి మధ్యప్రదేశ్ లో) రాంజీ మలోజీ సాక్పాల్ మరియు భీమాబాయ్ దంపతుల 14 వ మరియు చివరి సంతానంగా జన్మించాడు.
రామ్జీ కుటుంభం పిల్లల చదువుకోసం బొంబాయి చేరింది. . భీమ్రావ్ ఎల్ఫిన్స్టన్ హైస్కూల్ లో చేరి మెట్రిక్యులేషన్ పాసయ్యాడు. బరోడా మహారాజు శాయాజీరావ్ గైక్వాడ్ ఇచ్చిన 25 రూపాయల విద్యార్థి వేతనంతో 1912లో బి.ఏ. పరీక్షల్లో నెగ్గాడు. పై చదువులు చదవాలన్న పట్టుదలవల్ల మహారాజుకు తన కోరికను తెలిపాడు. విదేశంలో చదువుపూర్తిచేసిన తరువాత బరోడా సంస్థానంలో పదేళ్లు పనిచేసే షరతుపై 1913లో రాజాగారి ఆర్థిక సహాయం అందుకొని కొలంబియా విశ్వవిద్యాలయం చేరాడు. 1915లో ఎం.ఏ. 1916లో పి.హెచ్.డి. డిగ్రీలను సంపాదించాడు. ఆనాటి సిద్ధాంత వ్యాసమే పదేళ్ల తర్వాత "ది ఎవల్యూషన్ ఆఫ్ ప్రొవిన్షియల్ ఫైనాన్సస్ ఇన్ ఇండియా" అను పేరుతో ప్రచురించబడింది. 1917 లో డాక్టర్ అంబేద్కర్గా స్వదేశం వచ్చాడు. 1916-1917 కాలంలో ఆయన ఇంగ్లాన్డ్ లో కూడా పరిశోధన మొదలు పెట్టారు. అందువలన ఆయన తిరిగి ఇంగ్లాన్డ్కి వెళ్లి పరిశోధన పూర్తి చేసి D.Sc. పట్టా పొందారు.
భారత్ దేశములో ఆయన కులవ్యవస్థ వాళ్ళ వస్తున్న ఇబ్బందులను, హేళనలను, అవమానాలను ఎదుర్కొంటూ ఆయన తన వృత్తిని చేసుకుంటూ ఆ వ్యవస్థని మార్చే ఉద్యమాన్ని చేపట్టారు.
తెలుగులో అంబేడ్కర్ ఉపన్యాసాలు పుస్తకాలు అనువాదము బడ్డాయి.
తెలుగు విశ్వ విద్యాలయ అంతర్జాల స్థలము నుండి ఆ పుస్తకాలను మీరు మీ కంపూటరు లోనికి దించుకోవచ్చు.
అగణితగుణగణభూషిత రామ॥౨౩॥
అవనీతనయాకామిత రామ॥౨౪॥
రాకాచంద్రసమానన రామ॥౨౫॥
పితృవాక్యాశ్రితకానన రామ॥౨౬॥
ప్రియగుహవినివేదితపద రామ॥౨౭॥
తత్క్షాలితనిజమృదుపద రామ॥౨౮॥
భరద్వాజముఖానందక రామ॥౨౯॥
చిత్రకూటాద్రినికేతన రామ॥౩౦॥
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కైకేయీతనయార్థిత రామ॥౩౨॥
విరచితనిజపితృకర్మక రామ॥౩౩॥
భరతార్పితనిజపాదుక రామ॥౩౪॥
రామ రామ జయ రాజా రామ।
రామ రామ జయ సీతా రామ॥
॥అరణ్యకాండ॥
దండకావనజనపావన రామ॥౩౫॥
దుష్టవిరాధవినాశన రామ॥౩౬॥
శరభంగసుతీక్ష్ణార్చిత రామ॥౩౭॥
అగస్త్యానుగ్రహవర్ధిత రామ॥౩౮॥
గృధ్రాధిపసంసేవిత రామ॥౩౯॥
పంచవటీతటసుస్థిత రామ॥౪౦॥
శూర్పణఖార్త్తివిధాయక రామ॥౪౧॥
ఖరదూషణముఖసూదక రామ॥౪౨॥
సీతాప్రియహరిణానుగ రామ॥౪౩॥
మారీచార్తికృతాశుగ రామ॥౪౪॥
వినష్టసీతాంవేషక రామ॥౪౫॥
గృధ్రాధిపగతిదాయక రామ॥౪౬॥
శబరీదత్తఫలాశన రామ॥౪౭॥
కబంధబాహుచ్ఛేదన రామ॥౪౮॥
రామ రామ జయ రాజా రామ।
రామ రామ జయ సీతా రామ॥
॥కిష్కింధాకాండ॥
హనుమత్సేవితనిజపద రామ॥౪౯॥
నతసుగ్రీవాభీష్టద రామ॥౫౦॥
గర్వితవాలిసంహారక రామ॥౫౧॥
వానరదూతప్రేషక రామ॥౫౨॥
హితకరలక్ష్మణసంయుత రామ॥౫౩॥
రామ రామ జయ రాజా రామ।
రామ రామ జయ సీతా రామ॥
॥సుందరకాండ॥
కపివరసంతతసంస్మృత రామ॥౫౪॥
తద్గతివిఘ్నధ్వంసక రామ॥౫౫॥
సీతాప్రాణాధారక రామ॥౫౬॥
దుష్టదశాననదూషిత రామ॥౫౭॥
శిష్టహనూమద్భూషిత రామ॥౫౮॥
సీతావేదితకాకావన రామ॥౫౯॥
కృతచూడామణిదర్శన రామ॥౬౦॥
కపివరవచనాశ్వాసిత రామ॥౬౧॥
రామ రామ జయ రాజా రామ।
రామ రామ జయ సీతా రామ॥
In Hinduism, dharma signifies behaviors that are considered to be in accord with Ṛta, the order that makes life and universe possible, and includes duties, rights, laws, conduct, virtues and "right way of living". In Buddhism, dharma means "cosmic law and order", and is also applied to the teachings of Buddha. In Buddhist philosophy, dhamma/dharma is also the term for "phenomena". Dharma in Jainism refers to the teachings of tirthankara (Jina) and the body of doctrine pertaining to the purification and moral transformation of human beings. For Sikhs, the word dharm means the path of righteousness and proper religious practice.
The word dharma was already in use in the historical Vedic religion, and its meaning and conceptual scope has evolved over several millennia. The ancient Tamil moral text of Tirukkural is solely based on aṟam, the Tamil term for dharma. The antonym of dharma is adharma.
He goes through every post in the community and responds to the posts every day. I try to follow his method for the communities that I started. But I can't match his routine.
The message Mr. Pravin Choudhary gives in his community profile is:
Today we have made ourselves too busy to care on religious values. Our attempt to talk over the piousness of every religion and spread the message of love and brotherhood for all human beings. We trust very strongly in 'All Religions are Same!' Sincerely we hate none. We hate all talk which divides us. Variations in religions must be tolerated and respected. Wisdom must be shared as service to mankind.
Share your beautiful thoughts with all and learn good from all.
Dharmo Rakshati Rakshithaha
If you protect Dharma, Dharma will in turn protect you.
While I started writing on vedas beforehand, this community has a role to play in developing focus on behavior aspect.
Hindu Dharma is based on Vedas. All the smrities and sutras are based on Vedas only. They elaborated the essential things in Vedas to make them more lucid and also to present their applications to contemporary issues.
My selection of 1000 statements from Sukla Yajurveda (Sukla yajurveda Sahasram) is also to further the same objective. It aims to bring before the current day public the behavioural prescrptions of Veda. It provides an opportunity to present managers of societies and other large groups to understand their implications for present day practice and come out with guidelines to their group members.
The directory of veda chapters written so far. (19th chapter is in progress now).
Directory Veda Knols - Sukla Yajurveda Sahasram
Brahmacharyam
According to me brahmacharyam is learning period. Every child is to go through brahmacharyam before becoming a householder. Persons who want to study vedas go through a process of sankalpa called upanayanam. But according to me every child is to go through brahmacharyam. Every child has to learn something to earn his livelihood as well as to take care of himself and his family members in day to day life.
Sanyasam
According to me sanyasi is a person who gives great service to the society but in return he expects very little from the society. A small piece of cloth to cover his secret parts is all he needs. He wants food at the time of lunch. He does not want a permanent house and he does not want any other comforts. He is prepared to use free goods that the nature provides and survive till God or nature allows him to survive. For a sanyasi, service to the society is service to God. In old age, our shastras say to people to take up sanyas. Give all wealth to children and expect very little from them.
Dharma Marga Community Members can write their comments and views here.
First click on the sign in icon at the top, then click on the edit button at the right hand top, wait for the edit tool bar to appear and write here.
సర్వదేవతలు, మానవశ్రేష్టులు, పురోహితులు శుభములను అనుగ్రహించాలి అని ఆకాంక్ష.
పంచధర్మాన్గములు అందరి చేత చక్కగా అనుసరించ బడాలి అని కోరిక.
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Ugadi Greetings
ఉగాది శుభాకాంక్షలు
ఉగాది పండుగ
ఉగాది పండుగ వస్తోంది - ఉత్సాహాన్ని తెస్తోంది
ఉగాది పండుగ వస్తోంది
ఉత్సాహాన్ని తెస్తోంది
ఊరంతా సంతోషం
ఉరకలు వేసే సందోహం
ఉప్పు, పులుపు, చెరుకు, చేదు
ఉపాహారం ఈ రోజు ప్రత్యేకం
ఉదయం తలంటు పోత
ఉత్సాహం కొత్త బట్టల జత
ఊరి దేవత సంబరం
ఉత్కంట గొలిపే వినోదం
ఉగాది పంచాంగ శ్రవణం
ఊరట ఇచ్చే గోచారం వివరం
ఉంది ఉంది మంచి పొంచి
ఉన్నది గ్రహాల బలం
ఊరికి కొంచెం ఉపకారం
ఉగ్ర గ్రహాల శాంతికి దానం
ఉన్నత స్థితికి సోపానం
ఉద్వాసన - ఇబ్బందులు మాయం
ఉగాది పండుగ ధ్యేయం
ఉత్సాహాన్ని పెంచడం
చైత్రమాసం శుక్లపక్షంలో సూర్యోదయ సమయంలో పాడ్యమి తిథి ఉన్న రోజును ఉగాది పండుగగా పరిగణిస్తారు.
ఉగాది పండుగ నాడు సూర్యోదయానికి ముందే నిద్రలేచి శాస్త్రవిధిగా నువ్వులతో తలంటుకుని, నువ్వు పిండితో ఒంటికి నలుగు పెట్టుకుని, కుంకుడుకాయ రసంతో తలస్నానం చేస్తారు. తిలకధారణ, నూతన వస్త్రాల ధారణ తరువాత భగవంతుడిని పూజించాలి. పూజ అయిన తరువాత పెద్దల దీవెనలను పొందడం, దేవాలయాల సందర్శనం చేస్తే పుణ్యఫలములు చేకూరుతాయి.
ఉగాది పచ్చడి షడ్రుచుల సమ్మేళనం, వేప పువ్వు చేదు, మామిడి పిందె వగరు, కొత్త బెల్లం తీపి కొత్త చింతపండు పులుపు, పచ్చి మిర్చికారం, ఉప్పు. ఉదయాన్ని ముందుగా ఈ పచ్చడి తినడము తెలుగు వారి సామ్ప్రదాయమ్. హోలీ పండుగకు కూడా మామిడి పిందెలు తినాలి అని ఉండడము మనము గమనిస్తే ఆ కాలములో వచ్చే కాయలను పండులను తినడము ఆరోగ్యానికి మంచిది అని మనకు పెద్దలు చెప్పినట్టు గ్రహించవచ్చు.
ఉగాది పండుగ దినాన భద్రాద్రి శ్రీరామ చంద్రమూర్తిని పూజించడం ద్వారా సకల సౌభాగ్యాలు చేకూరుతాయని ఆద్యాత్మిక గురువులు అంటున్నారు. శ్రీరాముని ఆరాధన, శ్రీ మద్రామాయణ పారాయణ చేయడం ద్వారా సకల సంతోషాలు ప్రాప్తిస్తాయని నమ్మకం. శ్రీ మద్రామాయణ పారాయణ శ్రీ రామనవమి వరకు చెయ్యచ్చు అని కూడా మనము అన్వయిన్చుకోవచ్చును.
