Multi millionaires are setting trends by donating crores of rupees for good causes like education ,health facilities and many other purposes (one example is from Birla who makes Birla mandirs and manages them). Whereas medium class people usually pay donations for water facilities ,to institutions who have vast networks for utilization of these funds .Very low income status person also donate to beggers and in temples ect.
But the real “Seva” for mankind is working for the comfort of an ill or disabled person . A person who is bedridden with an ailment such as paralyses, cancer, old age ,working for his comfort and living with him and helping him or her in their daily work is the best service a person can give to mankind.
Talking about “Seva” and not mentioning Mother Teresa and Florence Nightingale is like going to a temple and not acknowledging the power of the almighty. These two ladies devoted there whole life working for humanity and both are regarded as epitome of care and devotion. Mother teresa worked for leprosy patients at different hospitals and also formed “Missionaries of charity” an organization which works for them till date. Florence Nightingale (the lady with the lamp) was a nurse and she served the patients whole heartedly throughout her life with a same zeal.
Monday, December 13, 2010
Tuesday, December 7, 2010
Tobacco...........Mission Impossible.
India is world’s third largest producer of leaf tobacco. It is also a very large consumer of tobacco products. Tobacco is one of the important cash crops in the country and makes a significant contribution to the Indian economy in terms of employment, income to government revenue. It generates nearly Rs. 20 billion of income per annum.
Total consumption of tobacco products has been increasing in India, as in many other developing countries ,notwithstanding the increased awareness of negative health effects. Total tobacco consumption increased from around 300000 tonnes in 1972 to 450000 tonnes in 1999 an increase of 1.6 precent annually. Only about 20 percent of the total tobacco consumed in India(by weight) is in the form of cigarettes. Bidis account for about 40 percent of tobacco consumption (about 950 billion bidis),with the rest divided amoung chewing tobacco, pan masala, snuff, hookah, zarda and other mixtures. Cigarette smoking is essentially an urban areas, while 80 percent of bidi smokers are in rural areas .
Per capita consumption of cigarettes remains very low by international standards. This reflects the lower level of incomes and the substantial use of cheaper alternative tobacco products resulting .from traditional habits that are supported by the very low or non existent taxes on these products. Manufactured cigarettes, on which heavy exise duty is levied ,remain unaffordable for many . Per capita consumption of cigarettes declined from 99 pieces in 1990 to 87 pieces in 1993. However, the reduction in taxation on small non filter cigarettes in 1994 attracted more smokers to switch from bidis, and also encouraged downgrading both of which have helped increase per capita consumption quite substantially in the latter half of the 1990s. Thus , per capita consumption had reached 108 pieces per year by 1997.
Government policy regarding consumption of tobacco products applies mainly to its taxation measures and a limited control on use of tobacco products . The motivating rationale for tobacco taxation seems to be fiscal (ie. To maximize the excise revenue). Measures to control the use of tobacco on health grounds seem to have had only a small impact, partly because only a few control measures are in place ,and those are not fully implemented. These measures include ban on advertising cigarettes, banning smoking at public places. But these bans are not implemented strictly .
Tobacco production is an important source of income for Indian farmers . While alternative crops are available in terms of agronomic suitability, in general a move away from tobacco production would result in reduces income and food security for a considerable number of farmers. Manufacturing ,particularly of bidis, is also a source of employment and hence of income for a large number of people . Thus any attempts to control the use of tobacco would need to take into account the economic impact on these sectors.
So the mission seams to be impossible for the person who uses it as well as the government who can ban its use.
Total consumption of tobacco products has been increasing in India, as in many other developing countries ,notwithstanding the increased awareness of negative health effects. Total tobacco consumption increased from around 300000 tonnes in 1972 to 450000 tonnes in 1999 an increase of 1.6 precent annually. Only about 20 percent of the total tobacco consumed in India(by weight) is in the form of cigarettes. Bidis account for about 40 percent of tobacco consumption (about 950 billion bidis),with the rest divided amoung chewing tobacco, pan masala, snuff, hookah, zarda and other mixtures. Cigarette smoking is essentially an urban areas, while 80 percent of bidi smokers are in rural areas .
Per capita consumption of cigarettes remains very low by international standards. This reflects the lower level of incomes and the substantial use of cheaper alternative tobacco products resulting .from traditional habits that are supported by the very low or non existent taxes on these products. Manufactured cigarettes, on which heavy exise duty is levied ,remain unaffordable for many . Per capita consumption of cigarettes declined from 99 pieces in 1990 to 87 pieces in 1993. However, the reduction in taxation on small non filter cigarettes in 1994 attracted more smokers to switch from bidis, and also encouraged downgrading both of which have helped increase per capita consumption quite substantially in the latter half of the 1990s. Thus , per capita consumption had reached 108 pieces per year by 1997.
Government policy regarding consumption of tobacco products applies mainly to its taxation measures and a limited control on use of tobacco products . The motivating rationale for tobacco taxation seems to be fiscal (ie. To maximize the excise revenue). Measures to control the use of tobacco on health grounds seem to have had only a small impact, partly because only a few control measures are in place ,and those are not fully implemented. These measures include ban on advertising cigarettes, banning smoking at public places. But these bans are not implemented strictly .
Tobacco production is an important source of income for Indian farmers . While alternative crops are available in terms of agronomic suitability, in general a move away from tobacco production would result in reduces income and food security for a considerable number of farmers. Manufacturing ,particularly of bidis, is also a source of employment and hence of income for a large number of people . Thus any attempts to control the use of tobacco would need to take into account the economic impact on these sectors.
So the mission seams to be impossible for the person who uses it as well as the government who can ban its use.
Sunday, December 5, 2010
Charan..........the caste system
Chāraṇ (plural Charans; hindi:चारण;gujrati:ચારણ) is the term for a caste living in the gujrat and Rajasthan states of India. Members of this caste are highly revered for their unflinching readiness for martyrdom, bravery in war, high literary sense and deep loyalty to patrons.Ain-e-akbari states that Charans were good poets and better soldiers .The caste is also identified with the surnames "Mahiyaria","Gaden"," Adha", "Barhath" and "Akhawat". Members of this caste are considered to be divine by a large section of society. Women of the caste are adored as mother goddesses by other major communities of this region including Rajput Kings. The goddesses Karni, , Hinglaj(whose main temple is now in Baluchistan), Khodiyar and Sonal are well-known examples of it. This is one of the reasons that Charan men are often addressed as Deviputra, which literally means "son of goddess". In the medieval era, it was considered a matter of prestige and pride for a king to have a Charan in his court.
The Charans' caste system is based on written genealogy. A Charan will accept all the other Charans as equals even if they do not know each other and have radically different economic or geographic status. They are divided into four sections. Each section has several sub-sections and subsections have several stocks. Males and females of the same stock are considered brothers and sisters, and thus marriage within a stock is strictly forbidden. Similarly, marriages outside the Charan commnuty are not allowed. Instead of four sections, many authors consider 23 divisions a more fundamental way division comprising four [Pahada]s which literally means mount peaks, sixteen sakhas and three chals. The four sections mentioned before are just based on geographical identity and may overlap with many of the divisions under 23 divisions. As per 23 divisions the four Pahadas are (1) Nara (2) Chorada (3) Chuva and (4) Tumbel, three chals are (1) Ausura (also spelled Avsura), (2) Maru and (3) baati. Charan of one Pahad are considered brothers and sisters and cannot intermarry. As per these divisions Nara charan usually mary with Ausura, Chorada with Maru and Chuva with Baati. Tumbel don't have exclusive chaal to marry from and hence they are referred as half-Pahada. Tumel usually marry from any of the other three Pahadas and Chaals. Rest of the community is divided into sixteen sakhas (known as Sakhiyas), which literally means sections. They usually marry with other sections as well as three Chaals and three and half Pahadas.
The Charans' caste system is based on written genealogy. A Charan will accept all the other Charans as equals even if they do not know each other and have radically different economic or geographic status. They are divided into four sections. Each section has several sub-sections and subsections have several stocks. Males and females of the same stock are considered brothers and sisters, and thus marriage within a stock is strictly forbidden. Similarly, marriages outside the Charan commnuty are not allowed. Instead of four sections, many authors consider 23 divisions a more fundamental way division comprising four [Pahada]s which literally means mount peaks, sixteen sakhas and three chals. The four sections mentioned before are just based on geographical identity and may overlap with many of the divisions under 23 divisions. As per 23 divisions the four Pahadas are (1) Nara (2) Chorada (3) Chuva and (4) Tumbel, three chals are (1) Ausura (also spelled Avsura), (2) Maru and (3) baati. Charan of one Pahad are considered brothers and sisters and cannot intermarry. As per these divisions Nara charan usually mary with Ausura, Chorada with Maru and Chuva with Baati. Tumbel don't have exclusive chaal to marry from and hence they are referred as half-Pahada. Tumel usually marry from any of the other three Pahadas and Chaals. Rest of the community is divided into sixteen sakhas (known as Sakhiyas), which literally means sections. They usually marry with other sections as well as three Chaals and three and half Pahadas.
Saturday, December 4, 2010
Charans.........Knowing us better
In olden days Charans were much respected, being trusted friends through thick and thin. Whoever caused the death of a Charan was turned out of his caste and treated as infamous and degraded beyond redemption. Charans (men or women), when engaged to attend a traveller, protected him by threatening to kill themselves if any harm befell their client.
Always with the Rajputs, they were found in Mewar, Gujarat, and Marwar. Kings and landlords gave them grants of villages, and various kings also gave them Lakh Pasavs, a large gift equivalent to 100,000 rupees. It usually consisted of elephants, money, and ornaments. The kings would also invite them to occupy a place of esteem in the Royal Courts.
Indeed, a Rajput's regard for a Charan was uppermost. In a procession, a Charan would sit on an elephant and the king would walk in attendance. In return, a Charan would always honour a Rajput, by giving him shelter when the Rajput was in distress. A Charan's status was such that, if anyone who committed murder and took shelter at the house of a Charan, the pursuer would not touch the culprit.While they are considered to be great warriors and extremely loyal citizens, they were equally revered by kings for their taste in literature and love for poetry. Because of their ability to compose poems instantaneously, another popular way of addressing members of the Charan caste is "Kaviraj", which literally means "king among poets".
In between social order of the Rajputs and the status of the Brahmans there is a caste of Charans which exercises a great respectability and influence in Rajasthan. The speciality of the caste is that it combines in its characteristics of Rajputs and Brahmans in an adequate manner.
Always with the Rajputs, they were found in Mewar, Gujarat, and Marwar. Kings and landlords gave them grants of villages, and various kings also gave them Lakh Pasavs, a large gift equivalent to 100,000 rupees. It usually consisted of elephants, money, and ornaments. The kings would also invite them to occupy a place of esteem in the Royal Courts.
Indeed, a Rajput's regard for a Charan was uppermost. In a procession, a Charan would sit on an elephant and the king would walk in attendance. In return, a Charan would always honour a Rajput, by giving him shelter when the Rajput was in distress. A Charan's status was such that, if anyone who committed murder and took shelter at the house of a Charan, the pursuer would not touch the culprit.While they are considered to be great warriors and extremely loyal citizens, they were equally revered by kings for their taste in literature and love for poetry. Because of their ability to compose poems instantaneously, another popular way of addressing members of the Charan caste is "Kaviraj", which literally means "king among poets".
In between social order of the Rajputs and the status of the Brahmans there is a caste of Charans which exercises a great respectability and influence in Rajasthan. The speciality of the caste is that it combines in its characteristics of Rajputs and Brahmans in an adequate manner.
Friday, December 3, 2010
Charans ...........digging our roots.
when Rana Sangram Singh popularly known as Rana Sanga was the ruler of chittorgarh from 1509 to 1527 .He once went to aakhet where an elephent lost his temper and ran towards rana sanga seeing this Haridass mahiyaria who was also accompaning the maharana remembered her sister devi sundar baisa ,atonce the elephant turned around and everyone was safe.after coming to fort Rana Sanga told everyone that in the jungle he saw a hand on the elephants head and thats the moment he got saved .On knowing that it was the hand of non other that "Sundar maa" rana sanga offered Haridasji Mahiyaria to act as rular of Mewar for three days as reward and gave jageer of "Panchli village".Sundar baisa and her hands are worshipped by "Mahiyaria" till today .The main temple is at "Bhildi" in Bhilwara dist.The pond there have miracle and can cure skin desises.
A golden statue of Dursaji stands in Achalgadh, Mount Abu. Dursaji's niece the mother-goddess Karni Mata|Karni(between 1387 and 1537) is revered as the major deity of Rathod and other communities of this region. She is supposed to have helped Rao Bika (a ruler of Rajasthan) to occupy the territory of Bikaner. Her shrine is at Deshnok near Bikaner.
A saintly Charan woman, mother of Baru Charan, helped Hamir, Maharana of Mewar|Rana Hamir, using her own funds to supply him with 500 horses to use in the recovery of Chittorgarh|Chittor.
A golden statue of Dursaji stands in Achalgadh, Mount Abu. Dursaji's niece the mother-goddess Karni Mata|Karni(between 1387 and 1537) is revered as the major deity of Rathod and other communities of this region. She is supposed to have helped Rao Bika (a ruler of Rajasthan) to occupy the territory of Bikaner. Her shrine is at Deshnok near Bikaner.
A saintly Charan woman, mother of Baru Charan, helped Hamir, Maharana of Mewar|Rana Hamir, using her own funds to supply him with 500 horses to use in the recovery of Chittorgarh|Chittor.
jal he jeevan hai
Water three forth of our earth consists of water .water chemically made of two atoms of hydrogen and one of oxygen.it is the basic requirement of life.
Now a days water is found to be scerce and lot of awarness is generated to tell people how to conserve water.Rain water harvesting is also in as water is not generated it only changes its form .Recycling of waste water into pure form .
Water is used for almost everything Drinking,bathing,preparing food ect
Now a days water is found to be scerce and lot of awarness is generated to tell people how to conserve water.Rain water harvesting is also in as water is not generated it only changes its form .Recycling of waste water into pure form .
Water is used for almost everything Drinking,bathing,preparing food ect
Wednesday, December 1, 2010
hangama hai kyu barpa......
राडिया, विकिलीक्स क्या बला है ? इक देशी ते दूसरी विदेशी रहिस्योद्घातन है .
देश की बात करे तो आज कल आये दिन ऐसे होता रहता है बोफ़ोर्स के ज़माने से ले कर आज तक सभी दलाली ही तो कर रहे है राजनेता ,अफसर ,पत्रकार . यही हाल रहा तो जल्द ही बोर्डर की तरह पूरा देश बिक जायगा और हमें किसी वेबसाइट या समाचारपत्र या मोबाइल पर सन्देश मिलेगा .यहाँ
राडिया टेप्स के बात करे तो निजी बातचीत को सार्वजनिक करना मौलिक स्वतंत्रता के अधिकार का हनन है पर प्रश्न ये है की क्या मुट्ठी भर लोगो को यह हक़ है की करोडो नागरिको के खून पसीने की कमाई को हड़पने की साजिश करे .
विकिलीक्स पर अमरीका के करीब ढाई लाख गोपनीय दस्तावेज़ ज्यो के त्यों छाप कर सनसनी फैला दी गई .दस्तावेजों में रूस के व्लादमीर पुतिन को "अल्फ़ा डॉग" और फ्रांस के निकोलस सर्कोज़े को "नंगा सम्राट " कहा गया कई और अमरीका की विदेश नीति का काला पन्ना खुल कर उसे सकपकाया हुआ कर दिया .अमरीका जो इक कुशल लोकतंत्र है में इस तरह से होना खतरनाक मान रहे है किन्तु यह तो होना ही था आज नहीं तो कल यह तथ्य सार्वजनिक खुद अमरीका करता .खीज उसे इस बात की है की समय से पहले और अमरीका के पुक्ता कहे जाने वाले,अभेद्य दुर्ग सामान तंत्र को एक अदना से वेबसाईट ने बिना अमरीकी जानकारी के अमरीकी कुत्नेतिक दस्तावेजों को दुनिया के सामने रख दिया .
देश की बात करे तो आज कल आये दिन ऐसे होता रहता है बोफ़ोर्स के ज़माने से ले कर आज तक सभी दलाली ही तो कर रहे है राजनेता ,अफसर ,पत्रकार . यही हाल रहा तो जल्द ही बोर्डर की तरह पूरा देश बिक जायगा और हमें किसी वेबसाइट या समाचारपत्र या मोबाइल पर सन्देश मिलेगा .यहाँ
राडिया टेप्स के बात करे तो निजी बातचीत को सार्वजनिक करना मौलिक स्वतंत्रता के अधिकार का हनन है पर प्रश्न ये है की क्या मुट्ठी भर लोगो को यह हक़ है की करोडो नागरिको के खून पसीने की कमाई को हड़पने की साजिश करे .
विकिलीक्स पर अमरीका के करीब ढाई लाख गोपनीय दस्तावेज़ ज्यो के त्यों छाप कर सनसनी फैला दी गई .दस्तावेजों में रूस के व्लादमीर पुतिन को "अल्फ़ा डॉग" और फ्रांस के निकोलस सर्कोज़े को "नंगा सम्राट " कहा गया कई और अमरीका की विदेश नीति का काला पन्ना खुल कर उसे सकपकाया हुआ कर दिया .अमरीका जो इक कुशल लोकतंत्र है में इस तरह से होना खतरनाक मान रहे है किन्तु यह तो होना ही था आज नहीं तो कल यह तथ्य सार्वजनिक खुद अमरीका करता .खीज उसे इस बात की है की समय से पहले और अमरीका के पुक्ता कहे जाने वाले,अभेद्य दुर्ग सामान तंत्र को एक अदना से वेबसाईट ने बिना अमरीकी जानकारी के अमरीकी कुत्नेतिक दस्तावेजों को दुनिया के सामने रख दिया .
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