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Koul is in Jail :( Had gone to the US embassy to get Visa for a Pizza (They make great pizzas in San Francisco). The next thing I know, I was inside this prison jail, handcuffed. If anyone knows good lawyers, please send them to me: Prisoner No 531121, Cell Number 420, Central Jail, Ottawa, Canada
There was this cute kid named Anirudh playing Under-10 tennis in a tournament. Kept making funny faces and funnier noises every time he won/lost a point. His passion at playing the game was such a joy to watch. He probably asked the ball to freeze in mid-air here!
Men in black-and-white. Thank god my lips aren't yellow! Fedora on his headgear, Ubuntu in my back-pack. The red mark on my forehead is a 'tilak', applied by my hosts during the traditional welcome they extended to me to their campus. The plaster of paris Tux is made by Rahul Motiyar waddled in at both my talks, and just sat there mute, staring at everybody. Rahul is natively from a family of designers and skilled carpenters, and worked with open source hardware and design for multitouch systems with Anirudh Sharma and friends. Rahul's now selected for an Interaction Design course (M.Des) at IDC, IIT Bombay.
I got Invited to deliver talks at Rajasthan’s largest and most prestigious engineering college which is spread across 337 acres: the Engineering College of Bikaner (ECB) www.ecb.ac.in/.
ECB has around 6,000 students enrolled on its campus, out of which around 2,500 alone are in IT and Computer Science courses.
Delivered two talks on Linux and Free & Open Source Software (FOSS): ‘How to Avoid the Axe Effect’; and ‘How to Make a Dent in the Universe’. The talks were delivered at the ‘FOSS GN09 event’ which was cleverly dove-tailed with the college’s yearly techfest mega-event, called ‘Sakshama’. An ancient Sanskrit word, ‘Sakshama’ means ‘skilled; competent; adept’. The 2009 incarnation of the event, held from 28th to 31st October, was called ‘Sakshama GN09’, to highlight ‘Generation Next’. www.sakshama.org.
And what a Generation Next! They also sought my help and mentoring in launching their own on-campus Linux Users Group (LUG), www.lugb.in. Am quite impressed with their active mailing-lists and outreach activities. These guys and gals are rocking! Together with its founders, we launched LUG-Bikaner at the ‘Sakshama GN09’ event-night, on an outdoor stage in front of an audience of over 2,500.
ECB has around 1,200 computers on-campus, and with the personal laptops and desktops of students, totals at around 4,000 PCs. Till date, LUG-Bikaner has migrated over 500 computers to Linux, and still counting. Plus, they also reach out to other colleges and institutions within Rajasthan to spread the awareness of this ‘muft and mukt’ vision of computing. After all, who can understand freedom better than the royal state of Rajasthan in India?
Manasa, also Mansa Devi, is a Hindu folk goddess of snakes, worshipped mainly in Bengal and other parts of North and northeastern India, chiefly for the prevention and cure of snakebite and also for fertility and prosperity. Manasa is the sister of Vasuki, king of Nāgas (snakes) and wife of sage Jagatkāru (Jaratkāru). She is also known as Vishahara (the destroyer of poison), Nityā (eternal) and Padmavati.
Her myths emphasize her bad temper and unhappiness, due to rejection by her father Shiva and her husband, and the hatred of her stepmother, Chandi (Shiva's wife, identified with Parvati in this context). In some scriptures, sage Kashyapa is considered to be her father, rather than Shiva. Manasa is depicted as kind to her devotees, but harsh to people who refused to worship her. Denied full godhead by her mixed parentage, Manasa’s aim was to fully establish her authority as a goddess and to acquire steadfast human devotees.
ORIGINS
Manasa first appears in the Hindu text Atharva Veda as a snake goddess. In the Puranas, she was recognized as a daughter of sage Kashyapa and Kadru, the mother of all Nāgas. By the 14th century, Manasa was identified as the goddess of fertility and marriage rites and was assimilated into the Shaiva pantheon as a relative of Shiva. Myths glorified her by describing that she saved Shiva after he drank poison, and venerated her as the "remover of poison". Her popularity grew and spread to southern India, and her cult began to rival Shaivism itself. As a consequence, stories attributing Manasa's birth to Shiva emerged and ultimately Shaivism adopted this indigenous goddess into the Brahmanical tradition of mainstream Hinduism.
ICONOGRAPHY
Manasa is depicted as a woman covered with snakes, sitting on a lotus or standing upon a snake. She is sheltered by the canopy of the hoods of seven cobras. Sometimes, she is depicted with a child on her lap. The child is assumed to be her son, Astika. She is often called "the one-eyed goddess" and among the Hajong tribe of northeastern India she is called Kānī Dīyāʊ (Blind Goddess), as one of her eyes was burnt by her stepmother Chandi.
LEGENDS
MAHABHARATA
The Mahabharata tells the story of Manasa's marriage. Sage Jagatkāru practiced severe austerities and had decided to abstain from marriage. Once he came across a group of men hanging from a tree upside down. These men were his ancestors, who were doomed to misery as their children had not performed their last rites. So they advised Jagatkāru to marry and have a son who could free them of those miseries by performing the ceremonies. Vasuki offered his sister Manasa's hand to Jagatkāru. Manasa mothered a son, Astīka, who freed his ancestors. Astika also helped in saving the Nāga race from destruction when King Janamejaya decided to exterminate them by sacrificing them in his Yajna, fire offering.
PURANAS
Puranas are the first scriptures to speak about her birth. They declare that sage Kashyapa is her father, not Shiva as described in the Mangalkavyas. Once, when serpents and reptiles had created chaos on the earth, sage Kashyapa created goddess Manasa from his mind (mana). The creator god Brahma made her the presiding deity of snakes and reptiles. Manasa gained control over the earth, by the power of mantras she chanted. Manasa then propitiated the god, Shiva, who told her to please Krishna. Upon being pleased, Krishna granted her divine Siddhi powers and ritually worshipped her, making her an established goddess.
Kashyapa married Manasa to sage Jaratkaru, who agreed to marry her on the condition that he would leave her if she disobeyed him. Once, when Jaratkaru was awakened by Manasa, he became upset with her because she awakened him too late for worship, and so he deserted her. On the request of the great Hindu gods, Jaratkaru returned to Manasa and she gave birth to Astika, their son.
MANGALKAVYAS
The Mangalkavyas were devotional paeans to local deities such as Manasa, composed in Bengal between the 13th and the 18th centuries. The Manasa Mangalkavya by Bijay Gupta and Manasa Vijaya (1495) by Bipradas Pipilai trace the origin and myths of the goddess.
According to Manasa Vijaya, Manasa was born when a statue of girl that had been sculpted by Vasuki's mother was touched by Shiva's semen. Vasuki accepted Manasa as his sister, and granted her charge of the poison that was produced when King Prithu milked the Earth as a cow. When Shiva saw Manasa, he was sexually attracted to her, but she proved to him that he was her father. Shiva took Manasa to his home where his wife, Chandi, suspected Manasa of being Shiva's concubine or co-wife, and insulted Manasa and burnt one of her eyes, leaving Manasa half-blind. Later, when Shiva was dying of poison, Manasa cured him. On one occasion, when Chandi kicked her, Manasa rendered her senseless with a glance of her poison eye. Finally, tired of quarrels between Manasa and Chandi, Shiva deserted Manasa under a tree, but created a companion for her from his tears of remorse, called Neto or Netā.
Later, the sage Jaratkaru married Manasa, but Chandi ruined Manasa's wedding night. Chandi advised Manasa to wear snake ornaments and then threw a frog in the bridal chamber which caused the snakes to run around the chamber. As a consequence, the terrified Jaratkaru ran away from the house. After few days, he returned and Astika, their son, was born.
Accompanied by her adviser, Neto, Manasa descended to earth to obtain human devotees. She was initially mocked by the people but then Manasa forced them to worship her by raining calamity on those who denied her power. She managed to convert people from different walks of life, including the Muslim ruler Hasan, but failed to convert Chand Sadagar. Manasa wanted to become a goddess like Lakshmi Saraswati. In order to get there she had to achieve the worship Chand Sadagar who was extremely adamant and took oath not to worship Manasa. Thus to gain his fear and insecurity Manasa one by one killed his six sons. At last Manasa conspired against two dancers of Indras Court who loved each other, Anirudha and Usha. Anirudh had to take birth as Lakhinder, Chand and Sanaka's seventh son. Usha took birth as behula and married him. Manasa killed him but Behula floated on water for nine months with the dead body of her husband and finally brought back the lives of the seven sons and the lost prosperity of Chand. At last, he yielded by offering a flower to the goddess with his left hand without even looking at her. This gesture made Manasa so happy that she resurrected all of Chand's sons and restored his fame and fortunes. The Mangal kavyas say that after this, the worship of Manasa was popular forever more.
Manasa Mangalkavya attributes Manasa's difficulty in attracting devotees to an unjust curse she gave to Chand in his previous life. Chand then retaliated with a counter-curse that worshipping her would not be popular on earth unless he worshipped her also.
In many renditions of the myth, Manasa is depicted as being quite dependent on Neta (traditionally imagined as a washerwoman) for ideas and moral support. In fact, of the two, Manasa is often the stupider one - a curious instance of anthropomorphism.
Ananda K. Coomaraswamy and Sister Nivedita say, "[The] legend of [Chand Sadagar and] Manasā Devī, [...] who must be as old as the Mykenean stratum in Asiatic society, reflects the conflict between the religion of Shiva and that of female local deities in Bengal. Afterwards Manasā or Padmā was recognized as a form of Shakti, [...] and her worship accepted by Shaivas. She is a phase of the mother-divinity who for so many worshippers is nearer and dearer than the far-off and impersonal Shiva...".
WORSHIP
Generally, Manasa is worshipped without an image. A branch of a tree, an earthen pot or an earthen snake image is worshipped as the goddess, though images of Manasa are worshipped too. She is worshipped for protection from and cure of snake bites and infectious diseases like smallpox and chicken pox.
The cult of Manasa is most widespread in Bengal, where she is ritually worshipped in temples. The goddess is widely worshipped in the rainy season, when the snakes are most active. Manasa is also a very important fertility deity, especially among the lower castes, and her blessings are invoked during marriage or for childlessness. She is usually worshipped and mentioned along with Neto, who is called Neta, Netidhopani, Netalasundori, etc. in various parts of Bengal.
In North Bengal, among the Rajbanshis, Manasa (called Bishohora, Bishohori or Padmavati) is one of the most important goddesses, and her thaan (shrine) may be found in the courtyard of almost every agrarian household. Among the lower-caste Hindus of East Bengal (present-day Bangladesh)too, she is worshipped with great pomp.
Manasa is an especially important deity in Bengal for the mercantile castes. This is because Chando of the Manasamangal was the first to initiate her worship, and Behula, the heroine of the Manasamangal was a daughter of the Saha clan (a powerful trading community).
Manasa is also worshipped extensively in Assam, and a kind of Oja-Pali (musical folk theatre) is dedicated entirely to her myth.
Manasa is ceremonially worshipped on Nag Panchami - a festival of snake worship in the Hindu month of Shravan (July–August). Bengali women observe a fast (vrata) on this day and offer milk at snake holes.
NOTABLE TEMPLES
Mansa Devi Temple, Haridwar
Mata Mansa Devi Mandir, Panchkula, near Chandigarh.
WIKIPEDIA
Dhanush Thanga Magan 2015 Tamil Movie All Audio Songs Mp3 Free Download
Dhanush Thanga Magan 2015 Tamil Movie And Songs Information:
Movie: Thanga Magan (2015).
Director: Velraj.
Producer: Dhanush.
Writer: Velraj.
Starring: Dhanush, Samantha, Amy Jackson.
Music: Anirudh...
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Anirudh Ravichander (Tamil: அனிருத் ரவிச்சந்தர்) is an Indian film composer and singer in the Tamil film industry. He made his debut as a Music Director for the Tamil film, 3 directed by Aishwarya Dhanush. He has been inspired by the music of A. R. Rahman. He is the nephew of Latha Rajinikanth.
The promotion song, "Why This Kolaveri Di", that Anirudh had composed for the Tamil film 3, went viral on YouTube and had tracked more than 50 million views
Anirudh Sharma is being plugged in! Anirudh loves Human Computer Interaction (HCI) especially multitouch and tabletop displays. He started Team Sparsh in College (Sparsh means 'touch' in Hindi). His team has been covered widely in the print and web media. Check out the sparsh wall vimeo.com/5255765. Anirudh is a contributor to the NUIGroup and Mozilla Labs For community core-vision, and for Fennec's interface. Here's a news-report on his work with his team, in the Times of India: timesofindia.indiatimes.com/city/jaipur/Bikaner-students-...
Anirudh is also the key-person to get me to come to ECB. It's because of him I got invited to deliver talks at Rajasthan’s largest and most prestigious engineering college which is spread across 337 acres: the Engineering College of Bikaner (ECB) www.ecb.ac.in/.
ECB has around 6,000 students enrolled on its campus, out of which around 2,500 alone are in IT and Computer Science courses.
Delivered two talks on Linux and Free & Open Source Software (FOSS): ‘How to Avoid the Axe Effect’; and ‘How to Make a Dent in the Universe’. The talks were delivered at the ‘FOSS GN09 event’ which was cleverly dove-tailed with the college’s yearly techfest mega-event, called ‘Sakshama’. An ancient Sanskrit word, ‘Sakshama’ means ‘skilled; competent; adept’. The 2009 incarnation of the event, held from 28th to 31st October, was called ‘Sakshama GN09’, to highlight ‘Generation Next’. www.sakshama.org.
And what a Generation Next! They also sought my help and mentoring in launching their own on-campus Linux Users Group (LUG), www.lugb.in. Am quite impressed with their active mailing-lists and outreach activities. These guys and gals are rocking! Together with its founders, we launched LUG-Bikaner at the ‘Sakshama GN09’ event-night, on an outdoor stage in front of an audience of over 2,500.
ECB has around 1,200 computers on-campus, and with the personal laptops and desktops of students, totals at around 4,000 PCs. Till date, LUG-Bikaner has migrated over 500 computers to Linux, and still counting. Plus, they also reach out to other colleges and institutions within Rajasthan to spread the awareness of this ‘muft and mukt’ vision of computing. After all, who can understand freedom better than the royal state of Rajasthan in India?
Manasa, also Mansa Devi, is a Hindu folk goddess of snakes, worshipped mainly in Bengal and other parts of North and northeastern India, chiefly for the prevention and cure of snakebite and also for fertility and prosperity. Manasa is the sister of Vasuki, king of Nāgas (snakes) and wife of sage Jagatkāru (Jaratkāru). She is also known as Vishahara (the destroyer of poison), Nityā (eternal) and Padmavati.
Her myths emphasize her bad temper and unhappiness, due to rejection by her father Shiva and her husband, and the hatred of her stepmother, Chandi (Shiva's wife, identified with Parvati in this context). In some scriptures, sage Kashyapa is considered to be her father, rather than Shiva. Manasa is depicted as kind to her devotees, but harsh to people who refused to worship her. Denied full godhead by her mixed parentage, Manasa’s aim was to fully establish her authority as a goddess and to acquire steadfast human devotees.
ORIGINS
Manasa first appears in the Hindu text Atharva Veda as a snake goddess. In the Puranas, she was recognized as a daughter of sage Kashyapa and Kadru, the mother of all Nāgas. By the 14th century, Manasa was identified as the goddess of fertility and marriage rites and was assimilated into the Shaiva pantheon as a relative of Shiva. Myths glorified her by describing that she saved Shiva after he drank poison, and venerated her as the "remover of poison". Her popularity grew and spread to southern India, and her cult began to rival Shaivism itself. As a consequence, stories attributing Manasa's birth to Shiva emerged and ultimately Shaivism adopted this indigenous goddess into the Brahmanical tradition of mainstream Hinduism.
ICONOGRAPHY
Manasa is depicted as a woman covered with snakes, sitting on a lotus or standing upon a snake. She is sheltered by the canopy of the hoods of seven cobras. Sometimes, she is depicted with a child on her lap. The child is assumed to be her son, Astika. She is often called "the one-eyed goddess" and among the Hajong tribe of northeastern India she is called Kānī Dīyāʊ (Blind Goddess), as one of her eyes was burnt by her stepmother Chandi.
LEGENDS
MAHABHARATA
The Mahabharata tells the story of Manasa's marriage. Sage Jagatkāru practiced severe austerities and had decided to abstain from marriage. Once he came across a group of men hanging from a tree upside down. These men were his ancestors, who were doomed to misery as their children had not performed their last rites. So they advised Jagatkāru to marry and have a son who could free them of those miseries by performing the ceremonies. Vasuki offered his sister Manasa's hand to Jagatkāru. Manasa mothered a son, Astīka, who freed his ancestors. Astika also helped in saving the Nāga race from destruction when King Janamejaya decided to exterminate them by sacrificing them in his Yajna, fire offering.
PURANAS
Puranas are the first scriptures to speak about her birth. They declare that sage Kashyapa is her father, not Shiva as described in the Mangalkavyas. Once, when serpents and reptiles had created chaos on the earth, sage Kashyapa created goddess Manasa from his mind (mana). The creator god Brahma made her the presiding deity of snakes and reptiles. Manasa gained control over the earth, by the power of mantras she chanted. Manasa then propitiated the god, Shiva, who told her to please Krishna. Upon being pleased, Krishna granted her divine Siddhi powers and ritually worshipped her, making her an established goddess.
Kashyapa married Manasa to sage Jaratkaru, who agreed to marry her on the condition that he would leave her if she disobeyed him. Once, when Jaratkaru was awakened by Manasa, he became upset with her because she awakened him too late for worship, and so he deserted her. On the request of the great Hindu gods, Jaratkaru returned to Manasa and she gave birth to Astika, their son.
MANGALKAVYAS
The Mangalkavyas were devotional paeans to local deities such as Manasa, composed in Bengal between the 13th and the 18th centuries. The Manasa Mangalkavya by Bijay Gupta and Manasa Vijaya (1495) by Bipradas Pipilai trace the origin and myths of the goddess.
According to Manasa Vijaya, Manasa was born when a statue of girl that had been sculpted by Vasuki's mother was touched by Shiva's semen. Vasuki accepted Manasa as his sister, and granted her charge of the poison that was produced when King Prithu milked the Earth as a cow. When Shiva saw Manasa, he was sexually attracted to her, but she proved to him that he was her father. Shiva took Manasa to his home where his wife, Chandi, suspected Manasa of being Shiva's concubine or co-wife, and insulted Manasa and burnt one of her eyes, leaving Manasa half-blind. Later, when Shiva was dying of poison, Manasa cured him. On one occasion, when Chandi kicked her, Manasa rendered her senseless with a glance of her poison eye. Finally, tired of quarrels between Manasa and Chandi, Shiva deserted Manasa under a tree, but created a companion for her from his tears of remorse, called Neto or Netā.
Later, the sage Jaratkaru married Manasa, but Chandi ruined Manasa's wedding night. Chandi advised Manasa to wear snake ornaments and then threw a frog in the bridal chamber which caused the snakes to run around the chamber. As a consequence, the terrified Jaratkaru ran away from the house. After few days, he returned and Astika, their son, was born.
Accompanied by her adviser, Neto, Manasa descended to earth to obtain human devotees. She was initially mocked by the people but then Manasa forced them to worship her by raining calamity on those who denied her power. She managed to convert people from different walks of life, including the Muslim ruler Hasan, but failed to convert Chand Sadagar. Manasa wanted to become a goddess like Lakshmi Saraswati. In order to get there she had to achieve the worship Chand Sadagar who was extremely adamant and took oath not to worship Manasa. Thus to gain his fear and insecurity Manasa one by one killed his six sons. At last Manasa conspired against two dancers of Indras Court who loved each other, Anirudha and Usha. Anirudh had to take birth as Lakhinder, Chand and Sanaka's seventh son. Usha took birth as behula and married him. Manasa killed him but Behula floated on water for nine months with the dead body of her husband and finally brought back the lives of the seven sons and the lost prosperity of Chand. At last, he yielded by offering a flower to the goddess with his left hand without even looking at her. This gesture made Manasa so happy that she resurrected all of Chand's sons and restored his fame and fortunes. The Mangal kavyas say that after this, the worship of Manasa was popular forever more.
Manasa Mangalkavya attributes Manasa's difficulty in attracting devotees to an unjust curse she gave to Chand in his previous life. Chand then retaliated with a counter-curse that worshipping her would not be popular on earth unless he worshipped her also.
In many renditions of the myth, Manasa is depicted as being quite dependent on Neta (traditionally imagined as a washerwoman) for ideas and moral support. In fact, of the two, Manasa is often the stupider one - a curious instance of anthropomorphism.
Ananda K. Coomaraswamy and Sister Nivedita say, "[The] legend of [Chand Sadagar and] Manasā Devī, [...] who must be as old as the Mykenean stratum in Asiatic society, reflects the conflict between the religion of Shiva and that of female local deities in Bengal. Afterwards Manasā or Padmā was recognized as a form of Shakti, [...] and her worship accepted by Shaivas. She is a phase of the mother-divinity who for so many worshippers is nearer and dearer than the far-off and impersonal Shiva...".
WORSHIP
Generally, Manasa is worshipped without an image. A branch of a tree, an earthen pot or an earthen snake image is worshipped as the goddess, though images of Manasa are worshipped too. She is worshipped for protection from and cure of snake bites and infectious diseases like smallpox and chicken pox.
The cult of Manasa is most widespread in Bengal, where she is ritually worshipped in temples. The goddess is widely worshipped in the rainy season, when the snakes are most active. Manasa is also a very important fertility deity, especially among the lower castes, and her blessings are invoked during marriage or for childlessness. She is usually worshipped and mentioned along with Neto, who is called Neta, Netidhopani, Netalasundori, etc. in various parts of Bengal.
In North Bengal, among the Rajbanshis, Manasa (called Bishohora, Bishohori or Padmavati) is one of the most important goddesses, and her thaan (shrine) may be found in the courtyard of almost every agrarian household. Among the lower-caste Hindus of East Bengal (present-day Bangladesh)too, she is worshipped with great pomp.
Manasa is an especially important deity in Bengal for the mercantile castes. This is because Chando of the Manasamangal was the first to initiate her worship, and Behula, the heroine of the Manasamangal was a daughter of the Saha clan (a powerful trading community).
Manasa is also worshipped extensively in Assam, and a kind of Oja-Pali (musical folk theatre) is dedicated entirely to her myth.
Manasa is ceremonially worshipped on Nag Panchami - a festival of snake worship in the Hindu month of Shravan (July–August). Bengali women observe a fast (vrata) on this day and offer milk at snake holes.
NOTABLE TEMPLES
Mansa Devi Temple, Haridwar
Mata Mansa Devi Mandir, Panchkula, near Chandigarh.
WIKIPEDIA
Give a hand for Anirudh Sharma, the UX whiz! Anirudh loves Human Computer Interaction (HCI) especially multitouch and tabletop displays. He started Team Sparsh in College (Sparsh means 'touch' in Hindi). His team has been covered widely in the print and web media. Check out the sparsh wall vimeo.com/5255765. Anirudh is a contributor to the NUIGroup and Mozilla Labs For community core-vision, and for Fennec's interface. Here's a news report in the Times of India on his work with his team: timesofindia.indiatimes.com/city/jaipur/Bikaner-students-...
Anirudh is also the key-person to get me to come to ECB. It's because of him I got invited to deliver talks at Rajasthan’s largest and most prestigious engineering college which is spread across 337 acres: the Engineering College of Bikaner (ECB) www.ecb.ac.in/.
ECB has around 6,000 students enrolled on its campus, out of which around 2,500 alone are in IT and Computer Science courses.
Delivered two talks on Linux and Free & Open Source Software (FOSS): ‘How to Avoid the Axe Effect’; and ‘How to Make a Dent in the Universe’. The talks were delivered at the ‘FOSS GN09 event’ which was cleverly dove-tailed with the college’s yearly techfest mega-event, called ‘Sakshama’. An ancient Sanskrit word, ‘Sakshama’ means ‘skilled; competent; adept’. The 2009 incarnation of the event, held from 28th to 31st October, was called ‘Sakshama GN09’, to highlight ‘Generation Next’. www.sakshama.org.
And what a Generation Next! They also sought my help and mentoring in launching their own on-campus Linux Users Group (LUG), www.lugb.in. Am quite impressed with their active mailing-lists and outreach activities. These guys and gals are rocking! Together with its founders, we launched LUG-Bikaner at the ‘Sakshama GN09’ event-night, on an outdoor stage in front of an audience of over 2,500.
ECB has around 1,200 computers on-campus, and with the personal laptops and desktops of students, totals at around 4,000 PCs. Till date, LUG-Bikaner has migrated over 500 computers to Linux, and still counting. Plus, they also reach out to other colleges and institutions within Rajasthan to spread the awareness of this ‘muft and mukt’ vision of computing. After all, who can understand freedom better than the royal state of Rajasthan in India?
CAN INDIA EVER QUALIFY FOR THE FIFA international CUP? – WHY & whilst?
These days, the arena rose in unison to enhance up the Indian soccer team’s morale over its upcoming participation within the Asia cup. Bundesliga gamers like Mario Goetze, Claudio Pizarro, and Yann Sommer wanted the team in a video citing players like Sunil Chhetri and Anirudh Thapa.
All this excitement and uproar has led to the widely speculated and much-asked questions; Will India ever qualify for the celebrated FIFA international Cup? By way of when should, the enthusiasts expect the Blue Tigers to run rampant within the plenty-celebrated event.
Though now not many are aware, India once did qualify to play inside the FIFA World Cup within the Nineteen Fifties but needed to withdraw its participation because of financial restraints and other motives. The story of its withdrawal because of players playing barefoot, though denied by means of the then captain, is an awful lot well-known.
Coming to the prevailing, India does have a chance to qualify for the arena Cup, though unluckily, not in the coming 2022 one, to be held in Qatar.
The motives for this are many.
Ranking 97th in the global, the group can boost its function thru the Asia cup. Even advancing inside the rounds and not triumphing, due to teams like Korea, Japan, Australia, the group can assure its vicinity in the qualifiers.
Although the crew is at its finest proper now, passing the qualifiers might be close to not possible, however even advancing there could be a start and very good morale enhance.
Though one factor can not be denied, the football condition in India is at its top proper now. What with effective web hosting of the U-17 FIFA World Cup and the continued craze approximately the Asia Cup, football fever has to arise over the nation. A frenzy of aid has risen to the horizon. The game is being valued by an increasing number of all over u. S ., fans pouring in the stadiums for suits, cheering the players, and appreciating the effects.
Now not to be forgotten, the Indian football League has been giving gamers the whole lot-needed publicity, experience, and a hazard to play with worldwide players. It has been a turning point for the football of India, making the sport its deserved status. What with teens' education academies spouting all around the kingdom, the future of soccer seems bright right here.
Hence, you'll genuinely assume something from the Indian national team inside the coming years.
By way of 2026, most modern gamers might be at the height of their careers. Gamers like Jackichand Singh and Sandesh Jhingan might be stars in their international careers. Also, gamers like Anirudh Thapa and Anwar Ali can be pro-sufficient to play responsibly for the united states. The megastar gamers of the U-17 group might then be bringing the kids thing within the crew.
The ISL might have similarly polished the gamers’ competencies, along with giving them the worldwide aggressive enjoy.
All in all, by using 2026, the Indian country-wide group would be ready to play alongside the sector and deliver challenging combat.
For that reason, India can be expected to play in the 2026 FIFA international Cup, if the positive boom within the above elements keeps on rising and factors along with paperwork and politics don’t shape a barrier.
Furthermore, the qualification process will be changed to growth to 48 groups gambling within the international Cup, a good way to supply Asia with about 8-9 groups to pick out.https://foxgiant.com/
And India presently ranks 12th inside the Asian ranking. By using that time, we can in reality expect it to come inside the top 8 teams, therefore qualifying it a place.
Consequently, judging positively, the Blue Tigers can with a bit of luck play in the 2026 international Cup, event tens of millions of lovers might in reality like to see.