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Shot by a fisherman on Murud Beach
every picture
invariably
has a story to tell
mans journey
on earth
both heaven and hell
fighting with himself
fighting with nature
his surroundings
a mutiny for bounty
he cannot quell
man is man
a born rebel
hope he buys
despair he sells
lucid eloquent
but words
he cant spell
mistaking
one for the other
an empty shell
man the
father of
a sperm cell
the beginning
of life
the end as well
he came
he saw
he departed
without
saying
farewell
he was created
in silence
his birth was
a shout
a cry and a yell
synchronized
to a future
in the soul
of a death bell
I made an ass of myself but it happens to us and there is no cure for it, we deliberately like to be hoodwinked by fate.
I shoot the bullock cart races and on Gudi Padwa I rushed to Murud to shoot the same a very long tiring trip barefeet from Gateway jetty to Alibagh to Murud.
I did not even call my photographer friends taking the event for granted , this was one big wasted bum trip the races were canceled due to a court order.
I was told to go t a nearby village Nandgaon but it was canceled out there too..finally beaten by fate disappointed disillusioned I returned home..
I am updating this blank post today poetically and expanding it as chapter in experience..
Taken during the Maharashtrian New Year—Gudi Padwa—in Pune, this black-and-white street photograph captures a flowing crowd in traditional attire, moving through the central market area. Decorative garlands hang quietly inside nearby street shops, hinting at the celebratory atmosphere without overwhelming the frame. Above it all, a single Gudi flag rises, symbolizing a new beginning rooted in tradition.
Gudhi Padva & Happy New Year to all my friends over here ...
had visualized it in my mind and had planned this shot from past one year .. and today i got to shoot this fabulous and colourful visual ... took me one year to shoot this ...
Shot with Nikon D90 @ Samyang 8mm Fisheye
a hasty journey
karmic fate had
planned seeking
for hope in some
distant land knowing
that this escapist
thought she in all
her desires will
understand once
his destiny held
in her hands
a finger hurting
for a wedding
band ,,an injured
angel broken wings
broken wand...dreams
dust to dust ashes to
ashes ..part of a
doomed cosmic plan
the pride the passion
the rise the fall of
an ordinary man
dedicated to magic eye
This was place outside Vishnu Nangaonkars house at Nandgaon..
About Rangoli Wikipedia
Rangoli is one of the most popular art forms in India. It is a form of sandpainting decoration that uses finely ground white and coloured powders, and is commonly done outside homes in India.
The term rangoli is derived from the words rang (colour) and aavalli ('coloured creepers' or 'row of colours').
The origin of rangoli painting is traced to a legend recorded in the Chitralakshana, the earliest Nepalese treatise on painting. When the son of a King's high priest died, Brahma, Lord of the universe, asked the king to paint the likeness of the boy so that Brahma could breathe life into him again. This is how, it is believed, the first painting was made. Also, the son of the king painted a portrait of a girl whom the son liked very much, although the king would not let his son see her. Rangoli also became a form of self-portraiture for women.
Another popular story is that God, in one of his creative episodes, extracted the juice from one of the mango trees as paint, and drew the figure of a woman so beautiful that it put the heavenly maidens to shame.
Chola rulers made extensive use of floor paintings. They are known by different names in different parts of the country; Alpana in Bengal, Aripana in Bihar, Madana in Rajasthan, Rangoli in Gujarat, Karnataka and Maharashtra, Chowkpurana in Uttar Pradesh and Kolam in Kerala and Tamil Nadu, Muggu in Andhra Pradesh. Some of these terms, especially many of the North Indian ones like Aalpana, more often refer to floor painting with traditional wet colour than to the powder rangoli more conventional in South India.
As with Hindu and Buddhist Mandalas, the use of powder or sand as a medium for creating fragile Rangoli is sometimes thought to be a metaphor for the impermanence of life and maya.
The motifs in traditional Rangoli are usually taken from Nature: peacocks, swans, mango, flowers, creepers, etc. The colours traditionally were derived from natural dyes - from barks of trees, leaves, indigo, etc. Today, however, synthetic dyes are used in a range of bright colours.
Anyway, the materials used for Rangoli take on either a flat appearance (when a uniform monolayer of powders is sprinkled) or a 3-D effect (when different-sized grains like cereals or pulses are used, either in their natural colouring or tinted with natural dyes). Some artists use the 3-D effect for borders alone, while others create complete designs using grains and beads entirely.
Coloured powder can be directly used for fancy decorations, but for detailed work, generally the material is a coarse-grained powder base into which colours are mixed. The base is chosen to be coarse so that it can be gripped well and sprinkled with good control. The base can be sand, marble dust, sawdust, brick dust or other materials. The colours generally are very fine pigment podwers like gulal/aabir available for Holi or colours (mentioned above) specially sold for rangoli in South India. Various day-to-day colored powders are also variously used: indigo for cloth staining, and spices like turmeric, chili, rawa, rice flour, and wheat flour. Powder colours can be simply mixed into the base. If the base is light like sawdust, it can be used to make floating rangoli on the surface of stagnant water. Sometimes sawdust or sand is soaked in water-based colour and dried to give various tints (though the result of this process may not itself float on water). If a rangoli is to be made on water, the colour should preferably be insoluble in water. [1]
The designs are symbolic and common to the entire country, and can include geometrical patterns, with lines, dots, squares, circles, triangles; the swastika, lotus, trident, fish, conch shell, footprints (supposed to be of goddess Lakshmi), creepers, leaves, trees, flowers, animals and anthropomorphic figures. These motifs often are modified to fit in with the local images and rhythms. One important point is that the entire pattern must be an unbroken line, with no gaps to be left anywhere for evil spirits to enter.
Originally Rangoli was done in small patterns — 2 feet square — but now entire floor areas of rooms and hotel foyers are covered in intricate detailed designs. Traditionally, such floor decorations were done only on auspicious occasions or festivals. But today, any occasion is good enough — weddings, birthday parties, opening ceremonies, etc. In the deep South and South West of India and Kerala, flowers are used to create floor art.
Rangoli can be improvised into diverse visual art forms. For instance, it can be used to make elaborate images that look as if they were painted (some examples of such Rangolis: [2],[3],[4],[5],[6]. Sprinkling powder by hand is a very laborious and difficult process, however, and it's difficult to render fine details, so the image must be quite large.
In Indian cultures, all guests and visitors occupy a very special place, and a rangoli is an expression of this warm hospitality. In particular, the Hindu Diwali festival is widely celebrated with rangoli, thanks to the Nepalese, since at this time, people visit each other's homes to exchange greetings and sweets.
शिखरे उत्कर्षाची सर तुम्ही करत राहावी…!!
कधी वळून पाहता आमची शुभेच्छा स्मरावी…!!
तुमच्या इच्छा आकांक्षाचा वेल गगनाला भिडू दे…!!
आई भवानीच्या कृपेने तुमच्या जीवनात मनासारखे घडू दे…!!
सर्वांना गुडीपाडव्याच्या हार्दिक शुभेच्छा…!!
Image source: indiadotcom
the new year came saffron flags all gone
he is is a poor Marathi Manoos searching for a
new dawn ..his struggles are not over ..is he a
farmer who stayed behind after the Farmers March
let bygones be bygones says the wily politician.
another scam waiting to be spawned ..
after all its only the politician who has the magical wand
aloof and withdrawn...
his wife's jewelry his farming land like the farmer
he does not have to pawn...
farmer suicides go on and on... and on
Article sourced from
www.gsbkerala.com/satyanar.htm
Satya Narayan is the Narayan form of Lord Vishnu. The Lord in this form is considered an embodiment of truth. Satyanarayana is worshipped commonly by Hindus in their homes with family and friends, usually on a full moon (purnima) day of the month. In this puja called Satyanarayana Pooja, people worship by reciting the gracious story of Lord Satyanarayana. This story was originally told by Lord Vishnu himself to the sage Narada for the benefit of humankind.
This puja is conducted to ensure abundance in ones life. Many people carry out this puja immediately after or along with an auspicious occasion like a marriage or moving into a new house or any other success in life. The satyanarayan puja can be performed on any day. It is not a puja confined to any festivities. But Poornima (full moon day) or Sankranti are considered to be most auspicious day for this puja. Performing this puja in the evening is considered more appropriate. On the day of the puja, the devotee has to fast.
The prasad for this vrita is known as Sapaad which is prepared thus: Take an equal measure of rava, Milk, Ghee, Banana, Sugar ( the measure should be 1 1/4 or multiples thereof ) cook it till all mix into a paste.
The Pooja or Vrata
The vrata is explained in five chapters. The first or the introductory chapter deals with the timing of the vrata and the procedure to go about it. The remaining four chapters contain three stories to reassert the greatness and benevolence of the Almighty. The stories weave out such anecdotes, which reveal the significance of the vrata quite effectively. The vrata is also revealed in nine chapters in some books.
On the day of the vrata, it is required to fast and perform the pooja towards the evening. In a sacred pooja room, a new cloth has to be spread on an elevated platform. Rice about a Kg is to be spread on the cloth and in the centre and a kalash capped with a new cloth piece should be placed and on that the token or a small idol of the Lord has to be positioned. A Panchamruta (a mixture of ghee, milk, sugar, honey and curds) abhishekam has to be performed.
Vrata begins with the lighting of the lamp, a symbolic gesture of lighting the lamp of devotion in one's heart. Then we pray to Lord Ganesha, the dispeller of obstacles, Lakshmi, the giver of prosperity, Vishnu, the sustainer, Lord Shiva and Parvathi, the primordial couple who dance their way to cosmic rhythm, Sun God, the giver of good health, the nine planets and Ashtadikpaalakas including Lord Indra.
Shri Satyanarayana
Lord Ganesha and Panchaloka Paalakaas should be positioned to the north of the Kalasha and can be worshipped through areca nuts or almonds or turmeric pods or dry dates. Later, the nine planets should be worshipped by placing areca nuts on betel leaves followed by Lord Indra and other Dikpaalakaas. Later the Lord Satyanarayana's idol or image on betel leaf should be worshipped through panchamruta abhisheka. The pooja runs in ashtottara or satanaama attributes and culminates with haarathi and taamboolam. At the end of the vrata there is udvaasana, a formal way of concluding the pooja. The vrata can be performed by every devout individual by inviting brahmins, friends and relatives. The underlying spirit is to bring in as many people as possible into the divine cult.
Pooja Materials:
A book on the vrata (It is preferable to seek help of a purohit), a square platform, mango leaves, two new cloth pieces, kalasha, lord's idol or a photograph, turmeric, kumkum, panchamruta, six coconuts, prasada, four oil lamps, sandal paste, incense sticks, betel leaves, two garlands, areca nuts, turmeric pods, dry dates or almonds, camphor, offerings in form of cash or coins, tulsi leaves and flowers.
Satyanarayana Katha
CHAPTER 1
Shri Sathyanaranayana katha is from Skandha purana, Reva kaanda. Sutha Puraanikji was the narrator of these stories, in Neimishaaranya to the rishis lead by Shounakji who were performing a 1000 year yajna for the benefit of mankind.
Shounakaji and others now ask Suta Puranikji an important question. "When a man has a desire, how can he fulfill that ethically sound desire? By worshipping whom, by what vrita, or tapas? Please let us know.
Sutaji was pleased to know that this question they asked, was for the benefit of the mankind and not for their personal benefit, for, they had abandoned their homes and all desires. Sutaji said " this question was also asked by Devarshi Naradaji once to Lord Narayana Himself; Let me tell you that story.
Once Naradaji was traveling all over the worlds and finally came to Bhuloka, where he found almost everyone was suffering one or the other misery on account of their past Karmas and were not knowing how to extricate themselves from their untold miseries which were multiplying everyday on account of their ignorance. Being a Satjana his heart felt their agonies and immediately he reached Vaikunta, to Lord Narayana to find the right answer for getting the people out of their miseries. But when he sees the Lord, being a great devotee of the Lord, he forgets his purpose and starts praising the Lord. The Lord Narayana smiles at him and asks the purpose of his visit, knowing that normally Naradaji does not visit Him without a purpose. Naradaji tells Him what he saw and requests Him a panacea for all such miseries. The Lord is now happy at this question of Naradaji because of Naradaji’s intention of benefiting the world by seeking the right answer. The Lord said:
Yes, there is a vrita called Sri Satyanarayana vrita which is not known to the inhabitants of the Bhuloka. This is a secret and yet since your interest is the benefit of the mankind, I shall narrate to you this vrita. This can be performed by anyone (anyone means it does not need an expert or a priest to worship the Lord - ANYONE of any caste, community, creed can worship the Lord directly) and very easily. One who does this, will get all the benefits and the pleasures of this world and will eventually get Moksha too. Now Narada wants to know more details of this vrita. The Lord says, this can be done any day, in the evening. Gather friends and relatives and perform this vrita with faith and devotion. The night should be spent in Bhajans and praise of the Lord. All those attending Pooja should be given food and respect. Thus the performer will get all his wishes fulfilled.
CHAPTER 2
Sri Lord Narayana tells Narada the further story:
There was an old and poor Brahmin in the city of Kashi. He was a man of virtue and yet extremely poor and was always begging for the next meal. Since the Lord is Viprapriya- (Brahmana priya means Lover of Brahmana- Brahmana means anyone on the devotional path ) - He came in the guise of an old Brahmin and accosted him " Tell me my friend, what ails you?". The brahmin replied "I am an old and very poor man and I shall be grateful if you can tell me how to get rid of this poverty of mine which does not seem to leave me". The Lord replied "Why don’t you perform Sri Satyanarayana Vrita", and He told him how to perform the Vrita.
The poor man now desires to do this vrita and thinking over these thoughts of the Lord he goes to bed. He could not sleep on account of these thoughts. Again in the morning he had same thoughts and he says to himself, "whatever I earn today by begging I shall use it to perform the vrita". Since the Lord likes such feelings, (Bhavena Devam - Lord does not want our material possessions, he is won by the genuineness of our feelings) that day, he got plenty of money while begging and thus pleased, he took the necessary articles and performed the vrita.
Very soon he became rich and had all the things of the world and thereafter he started performing the vrita every month and thus he enjoyed all the pleasures of the world and finally reached the Moksha too.
Now Shaunakji and other rishis want to know how this vrita spread in the world. Also those who have heard the story, what benefits they got.
Sutaji replies:
Once when this brahmin was performing the Sri Satyanarayana Pooja there came to his house a woodcutter. He saw the pooja and wanted to know what it is and what are its fruits. The brahmin said, "This is Sri Satyanarayana Pooja. Whatever desires you have in your mind will be fulfilled by performing this vrita. My own poverty and troubles all ended by my very decision to perform this vrita". On hearing this, the woodcutter prostrates to the Lord, takes prasad, and decides to perform this pooja next day. He thought in his mind, "Whatever amount I get from the sale of the wood tomorrow, I will use it for the performance of the vrita." That day he sold the wood for twice the price. Happily thinking of the Lord Satyanarayana he proceeds to do this pooja, inviting his friends and relatives. Thus performing regularly he became rich and happy and finally reached Satyaloka.
CHAPTER III
Suta Puranikji continues the story:
Once there was a good king called Ulkamukha. He was wedded to truth and sense- control. Everyday he used to go to the temple, worship the Lord, distribute alms to the needy. Once he was performing Sri Satyanarayana Vrita on the banks of a river. At that time there came a merchant in a ship loaded with precious goods. He approached the king and wanted to know the details of the pooja and also its fruits. The king said, "My friend, what we are doing is a vrita called Sri Satyanarayana Pooja. This is done with a desire to have progeny, wealth, property, etc. By this, we are worshipping Lord Narayana or Mahavishnu".
The merchant said, "Please tell me the details as to how to perform this vrita, because I would like to have children whom I have not been fortunate to have till now." The king tells him the details of the vrita and the merchant returns home. He tells the details to his wife and they decide to perform this vrita if they get a child. Sometime later his wife Lilavathi became pregnant and delivered a girl who was named Kalavathi. Lilavathi reminded her husband about the vrita and he kept postponing it, till his daughter grew of age and was ready to be married. The father finds a suitable groom and marries her off and again forgot to perform the vrita although he had decided to do so at the time of marriage of his daughtier. The Lord now wanted to remind him.
The merchant and his son-in-law were in a city called Ratnasara where king Chandrakethu was ruling. There was a theft at the palace and the burglars were chased by the police. The running burglar saw these two merchants resting near a tree and they left the booty with them and ran off. The police caught the two merchants with the stolen goods and they were straight away sent to the prison. The king himself overlooked to investigate. It is this time the merchant suddenly realized that this was all on account of his forgetting the promise to the Lord. At about this time, back home both Lilavathi and her daughter Kalavathi lost all their belongings due to thefts at home and were rendered beggars. During one such wandering trying to find some food Kalavathi sees Sri Satyanarayana Pooja being performed at one house. She goes in, hears the story and details and returns to tell her mother what had taken place. Lilavathi now knows that it is their forgetting to do the Pooja that had created all these problems. Next day she calls her relatives and friends and performs the Pooja, begs for forgiveness. Accordingly, the king had a dream that the merchants were innocent and he releases them on inquiry and gives them lot of wealth.
CHAPTER IV
Suta Puranik continues the story:
Thus released from the custody the merchants were returning home. They reached the outskirts of their town in their ship. The Lord in order to test them again comes in the form of an old Sanyasi and inquires as to what the load in the ship is. The merchant bluffs and says that it contains dried leaves. The sanyasi says "Tathasthu". When the merchant returns to the ship he finds that it does contain now dried leaves only. He swoons and when he regains his consciousness he realizes that these are doings of the Sanyasi whom he had cursorily dismissed earlier. He seeks him out and begs for forgiveness. The ever-merciful Lord again forgives him. Now that the merchant was near the town, he sends a messenger in advance to Lilavathi to let her know that they are on their way home. Lilavathi. tells her daughter to complete the Satyanarayana poola they were performing and goes ahead to meet her husband. Kalavathi does the pooja, but in a hurry to meet her husband, she neglects to take the prasad; and when she nears the anchorage, she does not find the ship nor her husband! It looked to her that they both sank/drowned. She swoons and now she decides to die.
The merchant thinks that this must be on account of some fault on their part in ignoring the Lord and then and there he decides to do the pooja as a part of expiation from his side for mistakes of omission or commission. The Lord now pleased makes him realize that it is the daughter’s oversight in not accepting the prasad that has created this problem and now if she goes and takes the prasad, everything would be all right.
Kalavathi returned to the altar and took prasad with all faith and reverence. And her husband returned and from then onwards, they all performed Sri Sathyanarayana Pooja regularly till the end of their life and finally after death, they reached Satyaloka.
CHAPTER V
This chapter is important to us as we too tend to behave like the King in this story, in respect of pooja/worship/religion of other people.
In the woods of Nemisharanya, Suta Puranikji continued the story narrating the greatness of this Vrita to Shounaka and other Rishies:
In ancient times, there was a King called Angadwaja. He was good and righteous king {like all of us, good and righteous}; and yet once he ignored the prasad of Sri Satyanarayana Pooja and had to suffer very dearly to that.
Once this king was returning from hunting the wild animals in the forests. He rested under a tree for a while. A few yards away a small group of cowherd boys had gathered to perform Sri Satyanarayana Pooja. They did not have anything except their daily bread they were carrying and a talkative among them became their priest and they played the game of doing a pooja. At the end of the pooja, they offered the prasad to the king who, out of contempt and pride, left it untouched.
Pretty soon all his wealth was lost; his hundred children died and he now knew, being a good king that this was all on account of his contempt for those children’s pooja. Without any delay the king goes to that very spot where the cowherd boys had done the pooja earlier, gathers them all around him performs the Satyanarayana Pooja with all shraddha and bhakthi.
Thus the king again got all his wealth and kingdom and kins.
Suta now tells the Rishis that this Vrita is specially effective in Kaliyuga. This Lord of Lord is called Ishwara, Satyadeva, Sri Satyanarayana and by many other names. He alone has taken names and forms.
One who reads this story and one who hears it will be rid of all woes and difficulties.
Types of Vishnu
Pauranikas consider Narayana or Vishnu as of four types based on the celestial world — 1. The Lord of Paradise (Vaikunta Nadha) 2. The Lord-lying on the ocean of celestial waters (Anantha sayana) 3. The inhabitant of the white Island (Sweta Dvipa), and 4. The Lord of Goloka (Golokanadha).
1. Jyotistoma is the region of light from the earth to 21st plane. It is full of fire. It is Vaikuntanatha–the first sacrifice. "This fiery and divine sacrifice (Swaha yajna) consists of 34 utterances and the 21st plane is its establishment (Pratista). Thirty three fire-deities related to Vishnu are its limbs. The whole of these deities is Vaikuntanadha Vishnu". He will be awake for eight months and sleeps for four months. During these four months, there will be dominating influence of water and the fire becomes recessive. So the sacrifices will be destroyed. This is what we call ‘sleep of Vishnu’.
2. Dwadasa yajna extends from 22nd plane to 33rd plane which is full of spiritual water (Apa) and essence (Soma). This is the Lord Vishnu lying on the Ocean. He is said to be having 34 utterances including Prajapati (Pridvi). He is the second Vishnu. Vishnu of the celestial ocean, always sleeps and often awakes. The Splendour of ignition (Agni) is the waking state. The ignition will be weak in the sea and hence the sacrifice will be slackened. The word ‘sleep’ denotes this condition.
3. Navaha yajna starts from 17th plane to 25th plane. The sacrificial Vishnu of this region will have white island as His habitation but is established at 21st level. He is the third Vishnu called Lord Satyanarayana. As Satyanarayana will always be in self-mortification, He is always awake. He never sleeps since Navaha yajna at 21st plane uniformly continues throughout the year.
4. Pancha Dasaha yajna extends from 22nd plane to 36th plane. It is uttered by Sama Veda. Here Gau spirits are born and hence is called Gosava or Goloka. It is established at 29th plane. This region is pervaded by the ocean, a form of spiritual water, air and essence. The spiritual waters are the form of cows (Gua Spirits). They are of spreading nature. This is the supreme world (Paramesti). Lord Vishnu of this world is called Govinda.
These four divisions belong to Pridvi that extends up to 33rd level. Thus they are the four dwellings places of the four types of Vishnu. The Lord of Goloka has two arms but the others are four-armed.
Lord Satyanarayana owing to utter blackness is white in complexion. The other three are blue in color. As Satyanarayana is an embodiment of Tapas, (self- mortification). He has no wife.
The others forms have wives. Govinda Vishnu’s wife is Radha. She is the splendour of Vak (Vagjyoti) and carrier of wisdom (Janana Vahini). Lakshmi is the consort of Samudra Seyana Vishnu. She should be considered as Padma (Pridvi) born of the sea having the quality of terrestrial atoms (mrit paramanu lakshana). Vaikuntanatha has five wives – Pridvi, Tulasi, Ganga, Saraswati and Lakshmi.
#gudipadwa2019
#shobhayatragirgaum
#firozeshakir
Gudhi Padwa (Marathi: गुढी पाडवा IAST: Guḍhī Pāḍavā) and Konkani: संवसार पाडवो,Sanvsār Pādvo) is a spring-time festival that marks the traditional new year for Marathi and Konkani Hindus.[3] It is celebrated in and near Maharashtra and Goa on the first day of the Chaitra month to mark the beginning of the New year according to the lunisolar Hindu calendar. The word पाडवा (pāḍavā) or पाडवो (pāḍavo) or पड्ड्वा/पाड्ड्वो (pāḍḍvā/pāḍḍvo) comes from the Sanskrit word प्रतिपदा (pratipadā), which refers to the first day of a lunar fortnight. The festival is observed with colorful floor decorations called rangoli, a special Gudhi flag (garlanded with flowers, mango and neem leaves, topped with upturned silver or copper vessel), street processions, dancing and festive foods.[3][4]
Neem (margosa) leaves and flowers (വേപ്പിലയും പൂക്കളും) (pictured above) symbolize the new year, Ugadi (Yuga + aadi), in Karnataka and Andhra Pradesh. The leaves are eaten with jaggery on this day(bevu-bella). Ugadi is celebrated in Maharashtra as Gudi Padwa.
NEEM/MARGOSA/VEP:
FlowersOfIndia on Neem:
Common name: Neem • Hindi: नीम Neem • Manipuri: নীম Neem • Marathi: Nimbay • Tamil: வேப்பை Veppai, Sengumaru • Malayalam: വേപ്പ്, ആര്യവേപ്പ്, Ariyaveppu • Telugu: వెపా Vepa • Kannada: Turakabevu • Bengali: Neem • Urdu: Neem • Assamese: নীম Neem • Gujarati: ધનુજઝાડ Dhanujhada, Limba • Sanskrit: Pakvakrita, nimbaka
Botanical name: Azadirachta indica Family: Meliaceae (Neem family)
Synonyms: Melia azadirachta, Antelaea azadirachta
Neem is native to India and Burma. It is the state tree of Andhra Pradesh. Neem is a fast growing tree that can reach a height of 15-20 m, rarely to 35-40 m. It is evergreen but under severe drought it may shed most or nearly all of its leaves. The branches are wide spread. The fairly dense crown is roundish or oval and may reach the diameter of 15-20 m in old, free-standing specimens. The trunk is relatively short, straight and may reach a diameter of 1.2 m. The bark is hard, fissured or scaly, and whitish-grey to reddish-brown. The sapwood is greyish-white and the heartwood reddish when first exposed to the air becoming reddish-brown after exposure. The root system consists of a strong taproot and well developed lateral roots. The alternate, pinnate leaves are 20-40 cm long, with 20-31 medium to dark green leaflets about 3-8 cm long. The shape of mature leaflets is more or less asymmetric and their margins are serrated. The flowers (white and fragrant) are arranged axillary, normally more-or-less drooping panicles which are up to 25 cm long. The inflorescences, which branch up to the third degree, bear 150-250 flowers. An individual flower is 5-6 mm long and 8-11 mm wide.The fruit is a glabrous olive-like drupe which varies in shape from elongate oval to nearly roundish, and when ripe are 1.4-2.8 x 1.0-1.5 cm. But Neem is far more than a tough tree that grows vigorously in difficult sites. Among its many benefits, the one that is most unusual and immediately practical is the control of farm and household pests. Some entomologists now conclude that neem has such remarkable powers for controlling insects that it will usher in a new era in safe,natural pesticides
Neem in Wikipedia: Neem (Azadirachta indica, syn. Melia azadirachta L., Antelaea azadirachta (L.) Adelb.) is a tree in the mahogany family Meliaceae. It is one of two species in the genus Azadirachta, and is native to India, Myanmar, Bangladesh, Sri Lanka and Pakistan growing in tropical and semi-tropical regions. Other vernacular names include Arya Veppu (Malayalam), Azad Dirakht (Persian), Nimba (Sanskrit and Marathi), DogonYaro (Nigerian), Margosa, Neeb (Arabic), Nimtree, Vepu, Vempu, Vepa (Telugu), Bevu (Kannada), Kohomba (Sinhala), Vempu (Tamil) and Indian Lilac (English). In East Africa it is also known as Mwarobaini (Swahili), which means the tree of the 40, as it is said to treat 40 different diseases.
Wikipedia Malayalam:
സവിശേഷമായ ഔഷധഗുണമുള്ള ഒരു മരമാണ് ആര്യവേപ്പ്. (ശാസ്ത്രീയനാമം: Azadirachta indica). ഇന്ത്യയിലെ ഇലപൊഴിയും കാടുകളില് ഇവ കണ്ടുവരുന്നു. ഭാരതത്തില് എല്ലായിടത്തും കണ്ടുവരുന്ന ഒരു മരം കൂടിയാണ്.
ചരിത്രം
പവിത്രമായ മരങ്ങളിലൊന്നായി പുരാതനകാലം മുതലേ കരുതുന്നതിനാലും വീടുകളില് വളര്ത്താന് യോഗ്യമായതിനാലും ഇവ വീട്ടുമുറ്റത്ത് നട്ടുവളര്ത്താറുണ്ട്. വേപ്പിന്റെ വിത്തില് നിന്നും വേപ്പെണ്ണ ആട്ടിയെടുക്കാറുണ്ട്. വേപ്പിന് പിണ്ണാക്ക് വളമായി ഉപയോഗിക്കുന്നു[2]. പ്രധാന ജൈവകീടനാശിനി കൂടിയാണ് ഇത്. പലതരം ഔഷധസോപ്പുകളുടേയും ചേരുവയില് വേപ്പിന്റെ എണ്ണ ഉപയോഗിക്കുന്നു.
വേപ്പ്
വേപ്പിന്റെ തളിരില
വേപ്പെണ്ണ
സവിശേഷതകള്
ഈ സസ്യം ഏകദേശം 30 മീറ്റര് വരെ ഉയരത്തില് പടര്ന്ന് വളരുന്നു. ഇല തണ്ടില് നിന്നും രണ്ട് വശത്തേക്കും ഒരുപോലെ കാണപ്പെടുന്നു. മറ്റു സസ്യങ്ങളെ അപേക്ഷിച്ച് വേപ്പിലയ്ക്ക് കയ്പ്പുരസമാണ്. പൂവിന് മഞ്ഞകലര്ന്ന വെള്ള നിറമാണുള്ളത്. കായകള് പാകമാകുമ്പോള് മഞ്ഞനിറത്തില് കാണപ്പെടുന്നു. ഔഷധനിര്മ്മാണത്തിന് ഉപയോഗിക്കുന്ന പ്രധാന ഭാഗങ്ങള് തടി, ഇല, കായ്, കായില് നിന്നും എടുക്കുന്ന എണ്ണ എന്നിവയാണ്[1].
ഉപയോഗങ്ങള്
വേപ്പിന്റെ തണ്ട് പല്ല് വൃത്തിയാക്കുന്നതിനായി ഉപയോഗിക്കുന്നു. കൂടാതെ ത്വക്ക് രോഗങ്ങള്, സന്ധിവാതം,വൃണം, ചുമ, പ്രമേഹം തുടങ്ങിയ രോഗങ്ങളുടെ ഔഷധനിര്മ്മാണത്തിനായി വേപ്പിന്റെ പല ഭാഗങ്ങളും ഉപയോഗിക്കുന്നു. കൂടാതെ വേപ്പില് നിന്നും ജൈവകീടനാശിനിയും ഉത്പാദിപ്പിക്കുന്നുണ്ട്.
I copy this old post from my site at Word Press -
To readers at Word Press, especially Indian readers, all my posts in this gallery Hope and Hindutva, were written keeping my target audience of a western world at Buzznet, predominnatly Americans, an Indonesian Hindu adhering girl called Mahayani, a sage called Aljie in Wales, Yorrik in Australia.
There was no Indian presence in my group at Buzznet at all , no Mumbaikar, no Khujlikar no Unglikar, my friends group about 70 were great photographers, knowledge seekers ,passionately human lovers, wanting to know about diverse cultures, my daughter Samiya wondered why I wrote about my domestic woes at Bandra Bazar Road when it rained and the municipality snored, or the local feasts, the local street pains, but at Buzznet I grew as a Blogger also as a human being, I did not want to identify my buzz photographerno1 as a shia outpost, or demarcated on my religious beliefs or unbeliefs,to day as I copy my stuff here I realise my lack of punctuation pompousness, my grammatical shortcomings, my spellings, but I wrote in the short hand of a emotional language of a picture.
I wrote as an Indian, with multi colored thoughts, opinionated too, the nagas,the rafaee body piercers, even the hijdas I became one with them, the Hijdas knew my sexual orientation, but I saw them as a misunderstood ethnic race , I felt their aggressive pain, of their segregated soul.
My wife is a very simple woman, we are married now 30 years, I have had my cybernetic crush on the alaskan fern , or a blog goddess, but I have been a one woman man, this is unbelievable.
At my sons Asif Shakir s wedding my wife requested two promises , one was not to invite the Naga Sadhus, this was a fear that the large gathering of conservative hijab clad souls would take it amiss, the other the Hijdas, she dreaded that this group, would really go berserk.
Now she has realized, that they are not as wild , the ones that are my friends specially Laxmi Narayan Tripathi, just returned from a metrosexual tour of Washington and Toronto is a a polished and a endearing soul Gopal Haji Babita , Mona the child Eunuch, Sohel, Priya from Singapore, all great human beings caught in the net of a karmic blunder perhaps.
All my friends, my benefactors, my guide, my gurus are Hindus, yes I touch their feat, if I was not born a Shia I am sure I would have not wanted to be born at all.
My gurus Kg Maheshwari, Prof BW Jatkar, Shrikanth Malushte.
My best friend Ramesh Mulchandani.. of Strand Hotel first and last..
Ramesh Alva who predeceased me the quest for the Amrit or Holy Grail of life after death.
Mary Magdalene I love..she epitomizes the primordial force of a woman's reality seen through a prism of a biased spiritualty.. she is the primordial force to me.
Fr Stepehen Nazareth is my Roman Ctholic godfather at the St Josepf Chapel RC Church.
My only Bawa friend of 47 years Rayomand Framroze my Khada Parsi of Colaba…
I once again thank all of you at WordPress , for making me one of your own, thank Naraynan, my first word press friend… reminiscences , thank you Lord Siva the god who sits supreme as a third eye on my camera lens and helps me capture divinity on the soul of a human emulsion.
Time: 03/30/2006 6:10 AM
Maharashtrian New Year
New Year is celebrated in different states of India under various names, for e.g. Ugadi in Andhra Pradesh and Karnataka, Gudi Padava in Maharashtra. The Sindhis celebrate it as Cheti chand. .
Gudi means a banner raised to announce victory and joy and “Padva” is another name for “Pratipada” which is the first day of a lunar month.
The Maharashtrian New Year’s Day is celebrated in March/April, on the first day of the Hindu month - Chaitra and marks the beginning of spring or “Vasant”. This day is said to be the one on which Lord Brahma created the world after deluge. It is a day of great festivity and rejoicing as it commemorates the triumphant expeditions of the Maratha armies of the great Chatrapati Shivaji Maharaj, the most beloved leader of the Maharashtrians. It is a day when the brave Marathas returned home from their successful expeditions of war.
People get up early and clean their houses, decorating them with intricate rangoli (colored rice flour designs for the floor) designs. This worship to the “Gudi” is supposed to drive away evil from the house and are expected to usher in prosperity and good fortune.
A brightly colored silk cloth is first tied to a wooden pole with a brass or silver goblet or kalash is placed upturned atop it. Then garlands of sweet sugary battasa, neem leaves and orange -yellow marigold flowers are tied to the pole. This is called the “Gudi”. The “Gudi” or decorated pole is placed where it can be seen by passers by.
This auspicious day also marks the beginning of the consumption of summer foods like melons, jack-fruit, mangoes , sprouted gram and more. A variety of sherbets such as Mango Panha and special sweets like Puran Poli are served. Traditional Maharashtrians have the custom of eating a couple of bitter neem leaves fried in ghee and mixed with sugar. They are eaten on Gudi Padva to ensure good health. The neem paste is believed to purify the blood and build up immunity in the body against diseases.
Gudi Padva is considered one of the auspicious days in the year when people start new ventures.
www.cuisinecuisine.com/Festival of Gudi Padva.htm
And my picture shows the Gudi a top a Ram Temple bang outside my old house near Jain Mandir road.Bandra West it was called Kamla Bai Sadan .. we stayed here for more than 12 years..
The last picture got purged when I deleted my Buzznet account so I shot this new picture this morning at the back of the Bandra Ram Mandir Temple owned by the Satghares and the Temple is 200 years old.
6 April 2008
From Wikipedia, the free encyclopedia
Gudhi Padva (pronounced as Guḍhī Pāḍavā) (Marathi: गुढी पाडवा, often mis-pronounced as guDi padwa because ढी sounds like डी when spoken), is the Marathi name for Chaitra Shukla Pratipada.[1] It is celebrated on the first day of the Chaitra month to mark the beginning of the New year according to the lunisolar Hindu calendar. This day is also the first day of Chaitra Navratri and Ghatasthapana also known as Kalash Sthapana is done on this day.
The word पाडवा(pāḍavā) or पाडवो(pāḍavo) comes from the Prakrit word पड्ड्वा/पाड्ड्वो(pāḍḍavā/pāḍḍavo), which stands for the first day of the bright phase of the moon called प्रतिपदा (pratipadā) in Sanskrit.
In the south of India, first day of the bright phase of the moon is called pāḍya(Tamil: பாட்ய or பாட்டமி , Kannada: ಪಾಡ್ಯ, Telugu: పాడ్యమి, paadyami,Konkani: पाड्यॆ). Konkani Hindus variously refer to the day as संसर पाडवो or संसर पाड्यॆ (saṁsāra 'pāḍavo/ saṁsāra pāḍye),संसार (saṁsāra) being a corruption of the word संवत्सर (saṁvatsara). Konkani Hindus in Karnataka also refer to it as उगादि (ugādi).
Guḍhī Pāḍavā in other languages, states and people
Known as Guḍhī Pāḍavā ("Gudhee Paadavaa") in Maharashtra, this festival is also known as[1]
Samvatsar Padvo among Hindu Konkanis of Goa and Konkani diaspora in Kerala[2]
Yugadi among the rest of Konkani diaspora in Karnataka and Ugadi in Andhra pradesh and Navreh or Navreh amongst Kashmiri Pandits
In other parts of India[1] this festival is celebrated during
Ugadi in Andhra Pradesh
Yugadi in Karnataka
Cheti Chand among the Sindhi people[3][4]
[edit]Etymology
The word Pāḍavā is derived from the Sanskrit word Pratipada[citation needed] for first day of a lunar month i.e. first day after new moon day (Amavasya). A Guḍhī is also hoisted on this occasion giving this festival its name. The term padva or padavo is also associated with Balipratipada the third day of Diwali[citation needed] which is another celebration that comes at the end of the harvesting season.
See also: Balipratipada
[edit]Significance
[edit]Astronomical
This new moon day has special meaning from Astronomy point of view. The Sun is supposed to be in first point of Aries, (Hamal) which is first sign of zodiac and is a natural beginning of spring. Many civilzations have known this. People of ancient Egypt knew this and Nowruz( literally "New Day" ) in Persia is also based on this observation. The Sun however may not be exactly in Aries due to Lunar month. This is adjusted by adding a "Adhik" (Literally an extra) Lunar month every three years to ensure New Year Day( "Gudhee Padwa") indeed matches observed season. See Panchang for details.
It has evolved into of many festivals Holi, Gudhee Padwa around this part of year in India It is one of the most famous harvesting festival in India.
[edit]Chronological
Being the first day of the first month of a year, Gudhi Padwa is the New Year's Day for Marathi people.[citation needed]
[edit]Agricultural
India is a predominantly agrarian society. Thus celebrations and festivals are often linked to the turn of the season and to the sowing and reaping of crops. This day marks the end of one agricultural harvest and the beginning of a new one. In this context, the Gudhi Padwa is celebrated at the end of the Rabi season. Guḍhī Pāḍavā is one of the Saadhe-Teen Muhurta (translation from Marathi: 3 and a half auspicious days) in the Indian Lunar calendar. The full list is as follows -
Gudhi Padwa- 1st Tithi of Chaitra (Bright Half)
Akshaya Tritiya- third Tithi (Lunar day) of Bright Half (Shukla Paksha) of the pan-Indian month of Vaishakha
Vijayadashami - 10th Tithi of Ashwin
Balipratipada - 1st Tithi of Kartika (Bright Half)
[edit]Historical
This day also commemorates the commencement of the Shalivahana calendar after he defeated sakas in battle.[5]
[edit]Religious
According to the Brahma Purana, this is the day on which Brahma created the world after the deluge and time began to tick from this day forth.[5]
[edit]Seasonal
On this day, the sun assumes a position above the point of intersection of the equator and the meridians. According to the Hindu calendar, this marks the commencement of the Vasanta ritu or the spring season.[5]
But why this festival celebrating only in Maharashtra any one have that answer...
[edit]The Gudhi
Gudi
On Guḍhī Pāḍavā, a gudhi is found sticking out of a window or otherwise prominently displayed in traditional Maharashtrian households. Bright green or yellow cloth adorned with brocade (zari) tied to the tip of a long bamboo over which gaathi (sugar crystals), neem leaves[citation needed], a twig of mango leaves and a garland of red flowers is tied. A silver or copper pot is placed in the inverted position over it. Altogether, it is called as Gudhi. It is hoisted outside the house, in a window, terrace or a high place so that everybody can see it.
Some of the significances attributed to raising a Gudhi are as follows:
Maharashtrians also see the Gudhi as a symbol of victory associated with the conquests of the Maratha forces led by Chhatrapati Shivaji. It also symbolizes the victory of King Shalivahana over Sakas and was hoisted by his people when he returned to Paithan.[5]
Gudhi symbolizes the Brahmadhvaj (translation: Brahma’s flag) mentioned in the Brahma Purana, because Lord Brahma created the universe on this day. It may also represent Indradhvaj (translation: the flag of Indra).[5]
Mythologically, the Gudhi symbolizes Lord Rama’s victory and happiness on returning to Ayodhya after slaying Ravana. Since a symbol of victory is always held high, so is the gudi (flag). It is believed that this festival is celebrated to commemorate the coronation of Rama post his return to Ayodhya after completing 14 years of exile.[5]
Gudhi is believed to ward off evil, invite prosperity and good luck into the house.[5]
The Gudhi is positioned on the right side of the main entrance of the house. The right side symbolizes active state of the soul.[1]
[edit]Festivities
Rangoli
On the festive day, courtyards in village houses will be swept clean and plastered with fresh cow-dung. Even in the city, people take the time out to do some spring cleaning. Women and children work on intricate rangoli designs on their doorsteps, the vibrant colours mirroring the burst of colour associated with spring. Everyone dresses up in new clothes and it is a time for family gatherings.
Traditionally, families are supposed to begin the festivities by eating the bittersweet leaves of the neem tree. Sometimes, a paste of neem leaves is prepared and mixed with dhane, gul/gur (known as jaggery in English), and tamarind. All the members of the family consume this paste, which is believed to purify the blood and strengthen the body’s immune system against diseases.
Maharashtrian families also make shrikhand and Poori or Puran Poli on this day. Konkanis make Kanangachi Kheer, a variety of Kheer made of sweet potato, coconut milk, jaggery, rice flour, etc. and Sanna.
Gudhi Padva (Marathi: गुढी पाडवा Guḍhī Pāḍavā also known as Ugadhi in Telugu), is the Sanskrit name for Chaitra Shukla Pratipada.[2] It is celebrated on the first day of the Chaitra month to mark the beginning of the New year according to the lunisolar Hindu calendar. This day is also the first day of Chaitra Navratri and Ghatasthapana also known as Kalash Sthapana is done on this day. The practice of raising the Gudhi was started by Shivaji Maharaj to welcome the new year and symbolizes victory "Vijay Dhwaj". Since then this culture of raising Gudhi's has been followed in and around the strong holds of the Maratha kingdom.
The word पाडवा(pāḍavā) or पाडवो(pāḍavo) comes from the Sanskrit word पड्ड्वा/पाड्ड्वो(pāḍḍavā/pāḍḍavo), which stands for the first day of the bright phase of the moon called प्रतिपदा (pratipadā) in Sanskrit.
In south India, first day of the bright phase of the moon is called pāḍya(Kannada: ಪಾಡ್ಯ, Telugu: పాడ్యమి, paadyami,Konkani: पाड्यॆ,ಪಾಡ್ಯ). Konkani Hindus variously refer to the day as संसर पाडवो or संसर पाड्यॆ (saṁsāra 'pāḍavo/ saṁsāra pāḍye),संसार (saṁsāra) being a corruption of the word संवत्सर (saṁvatsara). Konkani Hindus in Karnataka also refer to it as उगादि, ಯುಗಾದಿ(ugādi).
Guḍhī Pāḍavā in other languages, states and people[edit]
Known as Guḍhī Pāḍavā ("Gudhee Paadavaa") in Maharashtra, this festival is also known as[2]
Samvatsar Padvo among Hindu Konkanis of Goa and Konkani diaspora in Kerala[3]
Yugadi among the rest of Konkani diaspora in Karnataka and Ugadi in Andhra pradesh and Navreh or Navreh amongst Kashmiri Pandits
In other parts of India[2] this festival is celebrated during
Ugadi in Andhra Pradesh
Yugadi in Karnataka
Cheti Chand among the Sindhi people[4][5]
Etymology[edit]
The word Pāḍavā is derived from the Sanskrit word Pratipada[citation needed] for first day of a lunar month i.e. first day after new moon day (Amavasya). A Guḍhī is also hoisted on this occasion giving this festival its name. The term padva or padavo is also associated with Balipratipada the third day of Diwali[citation needed] which is another celebration that comes at the end of the harvesting season.
See also: Balipratipada
Significance[edit]
Astronomical[edit]
This new moon day has special meaning from Astronomy point of view. The Sun is supposed to be in first point of Aries, (Hamal) which is first sign of zodiac and is a natural beginning of spring. Many civilzations have known this. People of ancient Egypt knew this and Nowruz( literally "New Day" ) in Persia is also based on this observation. The Sun however may not be exactly in Aries due to Lunar month. This is adjusted by adding a "Adhik" (Literally an extra) Lunar month every three years to ensure New Year Day( "Gudhee Padwa") indeed matches observed season. See Panchang for details.
It has evolved into of many festivals Holi, Gudhee Padwa around this part of year in India It is one of the most famous harvesting festival in India.
Chronological[edit]
Being the first day of the first month of a year, Gudhi Padwa is the New Year's Day for Marathi people.[citation needed]
Agricultural[edit]
India is a predominantly agrarian society. Thus celebrations and festivals are often linked to the turn of the season and to the sowing and reaping of crops. This day marks the end of one agricultural harvest and the beginning of a new one. In this context, the Gudhi Padwa is celebrated at the end of the Rabi season. Guḍhī Pāḍavā is one of the Saadhe-Teen Muhurta (translation from Marathi: 3 and a half auspicious days) in the Indian Lunar calendar. The full list is as follows -
Gudhi Padwa- 1st Tithi of Chaitra (Bright Half)
Akshaya Tritiya- third Tithi (Lunar day) of Bright Half (Shukla Paksha) of the pan-Indian month of Vaishakha
Vijayadashami - 10th Tithi of Ashwin
Balipratipada - 1st Tithi of Kartika (Bright Half)
Historical[edit]
This day also commemorates the commencement of the Shaka calendar after Gautamiputra Satakarni, also known as Shalivahan defeated sakas in battle in 78 A.D.[6]
Religious[edit]
According to the Brahma Purana, this is the day on which Brahma created the world after the deluge and time began to tick from this day forth.[6]
Seasonal[edit]
On this day, the sun assumes a position above the point of intersection of the equator and the meridians. According to the Hindu calendar, this marks the commencement of the Vasanta ritu or the spring season.[6]
The Guḍhī[edit]
Gudhi
On Guḍhī Pāḍavā, a gudhi is found sticking out of a window or otherwise prominently displayed in traditional Maharashtrian households. Bright green or yellow cloth adorned with brocade (zari) tied to the tip of a long bamboo over which gaathi (sugar crystals), neem leaves[citation needed], a twig of mango leaves and a garland of red flowers is tied. A silver or copper pot is placed in the inverted position over it. Altogether, it is called as Gudhi. It is hoisted outside the house, in a window, terrace or a high place so that everybody can see it.
Some of the significances attributed to raising a Gudhi are as follows:
Maharashtrians also see the Gudhi as a symbol of victory associated with the conquests of the Maratha forces led by Chhatrapati Shivaji. It also symbolizes the victory of King Shalivahana over Sakas and was hoisted by his people when he returned to Paithan.[6]
Gudhi symbolizes the Brahmadhvaj (translation: Brahma’s flag) mentioned in the Brahma Purana, because Lord Brahma created the universe on this day. It may also represent Indradhvaj (translation: the flag of Indra).[6]
Historically, the Gudhi symbolizes Lord Rama’s victory and happiness on returning to Ayodhya after slaying Ravana. Since a symbol of victory is always held high, so is the gudhi (flag). It is believed that this festival is celebrated to commemorate the coronation of Rama post his return to Ayodhya after completing 14 years of exile.[6] So, people celebrated victory of lord Rama every year by raising Gudi. Gudi is symbol of victory of lord Rama
Gudhi is believed to ward off evil, invite prosperity and good luck into the house.[6]
The Gudhi is positioned on the right side of the main entrance of the house. The right side symbolizes active state of the soul.[2]
Festivities[edit]
Rangoli
On the festive day, courtyards in village houses will be swept clean and plastered with fresh cow-dung. Even in the city, people take the time out to do some spring cleaning. Women and children work on intricate rangoli designs on their doorsteps, the vibrant colours mirroring the burst of colour associated with spring. Everyone dresses up in new clothes and it is a time for family gatherings.
Traditionally, families are supposed to begin the festivities by eating the bittersweet leaves of the neem tree. Sometimes, a paste of neem leaves is prepared and mixed with dhane, gul/gur (known as jaggery in English), and tamarind. All the members of the family consume this paste, which is believed to purify the blood and strengthen the body’s immune system against diseases.
Maharashtrian families also make shrikhand and Poori or Puran Poli on this day. Konkanis make Kanangachi Kheer, a variety of Kheer made of sweet potato, coconut milk, jaggery, rice flour, etc. and Sanna.
273,665 items / 2,156,177 views
SC lifts ban on bullock cart races
Wednesday, Feb 20, 2013, 4:00 IST | Place: DNA | Agency: DNA
Mustafa Plumber
Imposes conditions on such events to prevent cruelty against animals.
In an interim order sure to upset animal welfare activists, the Supreme Court on February 15 lifted the ban imposed on bullock cart races. But it imposed certain conditions to be adhered to by the event organisers.
A division bench of justice KS Radhakrishnan and justice Dipak Mishra overturned the Bombay HC order which had upheld the state ban.
The SC was hearing a special leave petition filed by one Shivajirao Patil and Khed Taluka Chalak Malak Sangh. Patil had challenged the 2012 HC order which rejected the plea for allowing non-castrated bulls to take part in the races. The Sangh had filed a review petition in November stating that if no tickets were being sold, they didn’t fall under the purview of the notification issued by the Centre and state.
As per the conditions, there should be a separate track for every cart; the cartmen can swirl the whip in the air and hit it on the ground, but not use it on the bull; a veterinary doctor should first inspect all participating bulls to ensure they are in good physical condition and not intoxicated. Penal action could be taken against those found to have subjected any bull to cruelty during the races.
President of the Society for Prevention of Cruelty to Animals, Anil Katariya said, “There can be no race without cruelty to animals. We will have to see how many cases of violation are reported.”
My friend Habib sent me this message , and on receiving it I decided to cut short my Gujrat trip , I headed to Mumbai a 16 hour bus trip an hour rest and I was on my way to Alibagh by speedboat , I had my breakfast at Sumangal Alibagh and than reached Murud Janjira in Habibs car .. along with his daughter Nisa Fatima and his wife.
I shot the Bullock cart race with Habib Nasser and returned home in his car past midnight.
This is my new set at Flickr.com
Marathi asmita marathi maan,marathi paramparechi marathi shaan,aaj sonyacha divas gheun aala chaitnyachi khaan,tumhala pahila maan! "SHUBH GUDHI PADVA
"firoze shakir
Gudi Padwa is celebrated on the first day of the Chaitra month, and is celebrated as New Year's Day by Maharashtrians and Hindu Konkanis.
This is also first day of Marathi Calendar. This festival is supposed to mark the beginning of Vasant (spring). According to the Gregorian calendar this would fall sometime at the end of March and the beginning of April. According to the Brahma Purana, this is the day on which Brahma created the world after the deluge and time began to tick from this day forth. This is one of the 3 and a half days in the Indian Lunar calendar, whose every moment is considered auspicious.
While the people of Maharashtra use the term Gudi Padwa for this festival and the Konkanis use Sanvsar Padvo (sanvsar derived from samvatsar meaning year) the people of Andhra Pradesh and Karnataka term the same festival, observed on the same day, Ugadi. The Sindhi festival of Cheti Chand is celebrated same day.
This is a time of the year when the sun’s rays increase in intensity, going from mellow to hot. The crops have been harvested and the fruits of the harvest are making their way to the marketplaces. Mangoes, called "the king of fruit" in India, are in season once again. The ripe smell of jackfruit fills the air. Shrubs and trees are bursting into flower. Everything is fresh and new. It looks and smells like spring (or the best impersonation of quintessential springtime that the climate can do).
India was, and still is to a certain extent, a predominantly agrarian society. Thus, celebrations and festivals were often linked to the turn of the season and to the sowing and reaping of crops. There is a theory that the word ‘padwa’ might have its roots in the Sanskrit word for crop, which is ‘Pradurbhu.’ The word ‘padwa’ as used contemporarily means ‘New Year’, but this day also marks the end of one harvest and the beginning of a new one, which for an agricultural community would signify the beginning of a New Year. In the case of Gudi Padwa, it is celebrated at the end of the Rabi season. The term ‘padava’ or ‘padavo’ is also associated with Diwali, another New Year celebration that comes at the end of the harvesting season, thus substantiating the agricultural link to the festival.
[edit] Festivities
On the festive day, courtyards in village houses will be swept clean and plastered with fresh cow-dung. Even in the city, people take the time out to do some spring-cleaning. Women and children work on intricate rangoli designs on their doorsteps, the vibrant colours mirroring the burst of colour associated with spring. Everyone dresses up in new clothes and it is a time for family gatherings. Specialties like soonth panak and chana usual are eaten on this day.
Traditionally, families are supposed to begin the festivities by eating the bittersweet leaves of the neem tree. Sometimes, a paste of neem leaves is prepared and mixed with ajwain, gur (known as jaggery in English), and tamarind. All the members of the family consume this paste, which is believed to purify the blood and strengthen the body’s immune system against diseases.
Maharashtrian familes also make shrikhand and Poori on this day.
[edit] The ‘Gudi’
Gudi Padwa is especially dedicated to the worship of Lord Brahma. Many legend states that this festival is celebrated to commemorate the victory of Rama over Ravana.
Some Maharashtrians see the gudis as a symbol of victory associated with the conquests of the Maratha forces lead by the great hero Chhatrapati Shivaji Maharaj. Gudis are also displayed as they are expected to ward off evil and invite prosperity and good luck into the house.
The gudi, Brahma’s flag (Brahmadhvaj) is hoisted in every house as a symbolic representation of Rama’s victory and happiness on returning to Ayodhya after slaying Ravan. Since a symbol of victory is always held high, so is the gudi (flag).
A bright green or yellow cloth adorned with brocade (zari) is tied to the tip of a long bamboo over which gathi (a type of sweet), neem leaves, a twig of mango leaves and a garland of red flowers is tied. This is then hoisted by placing a silver or copper pot placed in the inverted position over it. Beautiful designs with special powder of soft, white stone (rangolis) are drawn on the floor in front of it. Everyone eagerly waits to usher in the new year. Then uttering meaning, ‘I offer obeisance to the flag of Lord Brahma’ one should ritualistically worship the gudi with a resolve. Since Lord Brahma created the universe on this day, this flag is called ‘the flag of Brahma’ (Brahmadhvaj) in the scriptures. Some also refer to it as ‘the flag of Indra’ (Indradhvaj). On Gudi Padwa, you will find gudis hanging out of windows or otherwise prominently displayed in traditional Maharashtrian households.
[edit] Position of the Gudi
The Gudi is raised next to the main entrance of the house. The spot selected should be on the right side (when sighted from the house) of the entrance. The right side symbolizes active state of the soul.[1]
sourced from
www.indialife.com/Festivals/gudi.htm
Importance - The Beginning Of The Hindu Calendar.
Special - A Mixture Made Of Tender Neem Leaves, Tamarind, Ajwain, Gram-Pulse And Jaggery
Gudhi Padwa heralds the advent of a prosperous new year and is considered as one of the most auspicious days by Hindus. The Hindu year begins on the first day, "shuddha pratipada", of the month of Chaitra (March-April). It is one of the 'Muhurat' amongst the three and a half Muhurats that occur in Hindu calendar year. The day is considered auspicious for building or entering a new house, putting a child to school, or starting a business. With this day begins the new season, the spring.
It is believed that on 'Gudi Padva' :
The Universe was created by Brahma.
Satyuga (The Age of Truth and Justice) began.ôX>/font>
King Vali was killed by Rama.Shri Rama returned to Ayodhya victorious.
This is one of the 3 and a half days in the Hindu Lunar calendar, whose every moment is considered auspicious.
It is a day of great festivity and rejoicing. People get up early and clean their houses, decorating them with intricate rangoli designs. New clothes are worn, and sweets made for the occasion include shrikhand, basundi, jalebis etc. Many homes also decorate the pots with coconuts, flowers and mango leaves, symbolizing nature's bounty to all.
On this day a pole named Gudhi is erected in front of the house. Padwa is another name for "Pratipada", the first day of the lunar month. A new cloth is tied on the Gudhi, a metal or silver vessel is put on to it and a garland of sweets is hung on it. People welcome the New Year with Gudhi worship and distribute Prasad comprising of tender Neem leaves, tamarind, Ajwain, gram-pulse and jaggery. The Neem paste is believed to purify the blood and build up immunity in the body against diseases
I once worked here at Burlingtons of Bombay in the early70s
From Wikipedia, the free encyclopedia
The Taj Mahal Palace & Tower is a five-star hotel located in the Colaba region of Mumbai, Maharashtra, India, next to the Gateway of India. Part of the Taj Hotels, Resorts and Palaces, this building is considered the flagship property of the group[citation needed] and contains 565 rooms. From a historical and architectural point of view, The Taj Mahal Palace and the Tower are two distinct buildings, built at different times and in different architectural designs.
The hotel has hosted notable guests including The Beatles, Jacqueline Kennedy Onassis, Bill Clinton, Jacques Chirac, The King & Queen of Norway, The Duke & Duchess of Kent, The Duke of Edinburgh, The Prince of Wales, Roger Moore, Joan Collins, Mick Jagger, Deep Purple, Michael Palin, Hillary Clinton, Michelle & Barack Obama as well as professional cricket teams on tour. According to the BBC, after the Mumbai attacks of November 2008 by terrorists, the hotel serves as a symbol of Mumbai's resilience.[citation needed]
The Taj Mahal Palace hotel resort was commissioned in Indo-Saracenic style by Tata and first opened its doors to guests on 16 December 1903.
It is widely believed that Jamsedji Tata decided to build the hotel after he was refused entry to one of the city's grand hotels of the time, Watson's Hotel, as it was restricted to 'whites only'. However, this story has been challenged by some commentators that suggest that Tata was unlikely to have been concerned with 'revenge' against his British adversaries. Instead they suggest that the Taj was built at the urging of editor of the Times of India who felt a hotel "worthy of Bombay" was needed.[1]
The original Indian architects were Sitaram Khanderao Vaidya, Ashok kumar and D. N. Mirza, and the project was completed by an English engineer, W. A. Chambers. The builder was Khansaheb Sorabji Ruttonji Contractor who also designed and built its famous central floating staircase. The cost of construction was £250,000 (£127 million today).[2] During World War I, the hotel was converted into a 600-bed hospital. The dome of the hotel is made from steel as used in the Eiffel Tower. Jamsedji Tata imported the same steel during that time. The hotel was the first in India to install and operate a steam elevator. The hotel imported American fans, German elevators, Turkish baths and English butlers, for the first time in India
The side of the hotel seen from the harbour is actually its rear. The front faces away to the west. There is a widespread misconception that the architects' building plans were confused by the builder so that he built it facing away from the harbor. This is not true, as the hotel was deliberately built facing inland, possibly because the horse carriages in which guests came to the hotel could more easily approach the hotel from the city.[citation needed] The carriages were then taken to Wellington Mews. 40 years ago, the old front was closed off, and since then, access has been made through the harbor-side entrance. Wellington Mews has now been converted into luxury service apartments operated and owned by the Taj group.
On the site where the tower wing now stands used to be a hotel called Green's Hotel. Green's was popular among sailors due to its low cost and was notorious for its wild parties.[3] at the Apollo Bunder, which was purchased by the Taj Mahal Hotel. It was at the Green's Hotel, that a small group of pro-Indian Goans assembled and formed the Goan Liberation Council demanding that Portugal cede Goa to India, in the 1950s. This was done at the instigation of Jawaharlal Nehru, and funded by the Kamani Group of Companies. In 1973, Green's hotel was demolished and the present Tower wing was constructed in its place.
At the time when Mr. Jamshyd D. F. Lam of the Taj Group was the General Manager from the year 1980-1985 the Hotel the Taj Mahal Palace & Tower the hotel ranked as the 5th best Hotel in the world and carried on the rank for the year after too The Hotel in 2010 is ranked 20th in Asia in the prestigious Conde Nast Traveller Readers' Travel Awards.
This Rava Kesari recipe is the most simplest sweet that is usually prepared on most of the festive occasions. Not only during festivals, when you have sudden guests at home I can bet this is the only sweet that can be prepared in minutes with minimal ingredients available in hand. I think most of you have tasted Hotel Adyar Ananda Bhavan kesari / Hotel Saravana Bhavan kesari which has melt in mouth texture and tastes so delicious. The main secret is that, they add more water so there is no chance of rava not getting cooked or lump formation. Also the quantity of ghee plays a vital role which yields soft and glossy kesari. Before going to the recipe, just have a look at the tips section, which covers almost all the points on ‘How to make rava kesari’ without any flop.
Wish you all a Happy Ugadi & Gudi Padwa
The Koli community is an ethnic group found throughout India. Kolis are found in Maharashtra, Gujarat, Andhra Pradesh and rest of India. In Maharashtra they are found in the coastal regions of Maharashtra. They are also one of the original inhabitants of Greater Mumbai, which comprises the seven islands of Bombay [1]. In Gujarat, the Koli community is mainly located in the southern portion of the state, particularly around the cities of Surat, Navsari and Valsad. Most are farmers or fishers, as in Mumbai and Maharashtra.
In Maharashtra the Kolis almost exclusively speak Marathi language, though some Koli communities speak a variant dialect of Marathi. The Kolis of Mumbai are dispersed all over the city, especially along the western coast of the city. The Kolis of Vasai are Hindu and Christian, though both belong to the Marathi ethnic group. The community has several subcastes , the prominent ones are Koli kolis, Mangela Kolis, Vaity kolis,Christian Kolis, Mahadeo kolis, Suryawanshi kolis.
In 1901 the number of Kolis in all India was returned as nearly 3.75 million, but this total includes a distinct weaving caste of Kolis or Kori in northern India.
Weaving caste of Kolis or Koris in Northern India located in Rajasthan ( Mahawar koli ) ,UP , MP.Now few of them has kept Verma or Gupta as their surname.
The estimate of Koli population in Gujarat is based on 1931 enumeration which is the last time caste based enumeration was taken in India.
When Bombay was a dumbbell-shaped combination of 7 islands tapering, at the centre, to a narrow shining strand beyond which could be seen the finest and largest natural harbour in Asia. Kolbhat, Palva Bunder, Dongri, Mazagaon, Naigaum and Worli were among the islands the Kolis gave their names to. Kolbhat was distorted to Colaba; Palva Bunder became Apollo Bunder. The temple to Mumbadevi in Dongri gave rise to the name of the city. One of the smaller islands near Colaba, variously called Old Man's Island and Old Woman's Island, was a distortion of the Arab name Al-Omani, given for the same fishers who ranged as far away as the Gulf of Oman.
The development of the modern city slowly marginalised these people of the sea. They were removed from Dongri already in 1770 by the East India Company. This historical process of elimination eventually pushed them to the strand near Cuffe Parade, from where they plied their ancient trade of deep water fishing. The Backbay reclamation of the 60's would have further marginalised them had they not approached the courts to stay the reclamation. Now their settlements are protected by law. The places where the koli communities places called Koliwada. You will find these koliwadas from mumbai city to its suburbs. There is also a railway station called Koliwada on the central railway horbour line route whose name was replaced with Guru Tegh Bahadur Nagar .
In Marathi, Koli means the originally heterogeneous marginal tribe-castes that took late in history to agriculture and were often press-ganged for porterage in army service. The same word also means spider and fisher, presumably because both make and use a net to catch prey.
[edit] Koli folk dance & songs
The koli community has its own distinct identity and lively dances. The dance incorporates elements that this community is most familiar with - sea and fishing. The dance is performed by both men and women divided into two groups, where fishers stand in two rows holding oars in their hands. The dancers move in unison, portraying the movement of the rowing of a boat. Fisherwomen are in the opposite rows with their arms linked and advancing towards men folk. The separate formation then break up and they dance together with movements symbolizing the waves, the breakers and rowing from cliff to cliff and casting of nets to catch the fish.
There are many koli songs which are famous all over India. Some known once are as follows. Aga Pori Sambhaal Dariyala Tufaan Ayalay Bhari; Gorya wer Basali ; Me Hai Koli ; Chikna Chikna ; Dang Ding ; Lal lal pagote ; Chandnan Chandnya ; Dirki la bombil; Maza Kombra ; Me Dolker ; Haldin Bharlay ; Dol Doltai ; Nach go Nach ; Galyat Sakali ; Paru go Paru ; Lai Lai Liakarni ; Gomu Tuze Dadan Go; Vadal Wara ; Valav re Nakva ;
[edit] Koli Festivals
Narali punaw: This is “The day” for kolis. As per traditions kolis know that after this day the wind strength and direction changes in favor of fishing. This is the day when kolis celebrate the kick off of new business season. This is the day when they pray to god sea and make puja of their boats and begins their fishing season. There are songs for this occession as..san aaila go narali punvecha...
Shimga - Shimaga means holi in koli accent haa-wa-li. Holi and Koli goes long way. It is one of the most important Festival for Kolis. There are many koli songs for this occession
Yugadi (Kannada: ಯುಗಾದಿ, Telugu: ఉగాది, Hindi: युगादी) IPA: [juga:di] from yuga + aadi, yuga means era, aadi means start. The start of an era) is the New Year's Day for the people of the Deccan region of India. While the people of Karnataka and Andhra Pradesh use the term Yugadi/Ugadi for this festival. Marathis celebrate their New Year on the same day as Gudi Padwa.
It falls on a different day every year because the Indian calendar is a lunisolar calendar. The Saka calendar begins with the month of Chaitra (March-April) and Ugadi marks the first day of the new year.
The Kannada and Telugu people celebrate the festival with great fanfare; gatherings of the extended family and a sumptuous feast are 'de rigueur'. The day, however, begins with ritual showers (oil bath) followed by prayers, and then the eating of a specific mixture of six tastes (షడ్రుచులు), called Yugadi Pachhadi (ఉగాది పచ్చడి) in Telugu and Bevu-Bella( ಬೇವು-ಬೆಲ್ಲ) in Kannada[2], symbolizes the fact that life is a mixture of different experiences (sadness, happiness, anger, fear, disgust, surprise) , which should be accepted together and with equanimity.
The special mixture consists of:
* Neem Buds/Flowers for bitterness
* Raw Mango for tang
* Tamarind Juice for sourness
* Green Chilli/Pepper for heat
* Jaggery and ripe banana pieces for sweetness
* Pinch of Salt for saltiness
121,678 items / 810,926 views
About Murud Janjira Wikipedia
Murud-Janjira is the local name for a fort situated at the coastal village of Murud, in the Raigad district of Maharashtra, India.[1] It is famous for being the only fort along India's western coast that remained undefeated despite Maratha, Dutch and English East India Company attacks.
The word Janjira is not native to India, and may have originated after the Arabic word Jazeera, which means an island. Murud was once known in Marathi as Habsan, or Abyssinian's land. Some of the people also split the name as "JAL JEERA" meaning fort in the water.
The name of the fort is a concatenation of the Konkani and Arabic words for Island, "morod" and "jazeera".The word "morod" is peculiar to Konkani and is absent in Marathi.Thus, during the rains, the fields get flooded,but the morods never flood.The State of Murud-Janjira was known to the Maratha Empire as Habsan,the land of the Habshis.
The fort was built by the Koli (Fishermen) kings of Konkan and repelled all the attacks of Muslim rulers for almost two hundred years (till 1490). The subedar of Junnar, Mallik Ambar also tried to capture the fort in vain in 1485-86. Finally around 1490, he secretly sent a warship disguised as a merchant ship with 147 Habashi soldiers. The ship's crew asked for refuge in the fort. The officer at the time, Etbatrao, agreed and took the ship in. The Habashi general, pretending to be a merchant gave liquor to the Koli soldiers. Habashi soldiers hiding in the goods containers attacked and defeated the intoxicated Koli soldiers.
In the 1506 Janjira Became a major ally of major Mudlim Powers such as the Mamluks of Egypt, and later the Ottomans in fact Janjira was visited by the fleet of the Ottoman Admiral Kurtoğlu Hızır Reis and eventually became a pivotal territory bonded to the Mughal Empire its safe harbors were well noted for their impregnability, against the Portuguese colonialists who threatened the prospects and prosperity of the Indian Ocean and the Spice trade.
The fort previously in habshi hands passed to the authority of the Siddis, the Siddis engaged largely in protecting their trade routes to the African coast, the Red Sea and the Middle East, formed alliances with the Bahamani Sultan of Ahmednagar and the Habshi and Siddi states inside India, such as that of Malik Ambar (1550-1626). Before the rise of the Maratha sardars, the courts of the Bahamani sultanates were rent by rivalry between the Indian Muslims and the foreign Muslims, as a result of which, the Sultans began to patronize the Marathas as a third force, leading to the rise of Shivaji and the Maratha Empire.
Malik Amber initially rose to great prominence as the Prime Minister of Ahmednagar. He is credited with having carried out a systematic revenue settlement of major portions of the Deccan, which formed the basis for many subsequent settlements. When the Ahmadnagar kingdom was conquered by Bijapur and the Mughals in alliance, the Siddis switched their allegiance to the Sultanate of Bijapur; when the Bijapur kingdom was conquered by the Mughal Empire, the Habshis switched their allegiance to the Mughal Empire. The Siddis juggled their alliances, while intervening politically and diplomatically to decrease the political intrigue between their allies in the interior.
As allies of these Muslim states, the Siddis acted often in conjunction with their navies, and fulfilled the role of defending Muslim interests in the sea, and particularly, access by sea for the Hajj and Umrah,and trade. For this reason, the Siddis guarded their independence from the political intrigues of their allies, despite the powerful roles the Habshis and Siddis as rulers, governors and kingmakers in the interior.
The Siddis remained independent, and due to their strategic position, the coastal shipping remained subject to their protection or disruption. This vulnerability to the Siddi princely state's naval power provoked various local powers to attempt to conquer the islands, but despite efforts by the Portuguese, Dutch, English and the Marathas, the fort was never conquered. The fort thus earned a reputation for being impregnable. Mass mobilizations by the English and Marathas were always forced off before they could complete the task by the intervention of another power, such as the Mughals, creating a diversion in order to prevent the fall of Murud-Janjira. It must be noted that the same happened with Goa, with the Mughals invading Maratha lands in order to divert Maratha attempts to conquer Goa.
Ruins of the queens palace at Murud-Janjira
The founder of what later developed into the Maratha Empire, Shivaji Bhosale, sent his Prime Minister or Peshwa, Moropant Pingle to conquer the Siddis during August, 1676, albeit unsuccessfully. Shivaji's inability to capture this fort led him to build the Vijaydurg fort down the coast, and also a fort named Sindhudurg on the island of Padmagad, near the town of Malvan. The Siddis power remained undiminished. Further attempts were made by the Marathas to conquer the Siddi principality, but in vain.[citation needed]
The English tried to suppress the Siddis, and the Siddis on occasion projected their power by invading the coast, for example they seized Bombay, overwhelming the English garrison, before pulling back to their fort. As the Muslim and Maratha powers of the interior waned in the face of rising English power, the Siddi state signed a treaty with England. HH Nawab Sidi Muhammed Khan II Sidi Ahmad Khan was the last Ruler of Murud-Janjira. A patron of arts and culture, he supported such musicians as Beenkar Abid Hussain Khan. The state continued in this condition until late 1947, when the last prince acceded his state to the Indian Union, and his state was merged into the Bombay Presidency which was later transformed into the State of Bombay and the State of Maharashtra.[citation needed]
Sambhaji Maharaj (Son of Chatrapati Shivaji Maharaj)constructed a fort on a nearby island (Padamdurg Fort, now known as Kasa). Kasa fort is not accessible to the public and requires special permission from the Navy.
To Reach the Janjira Fort, sailboats are available from Murud Port (which is behind Ekdara Village) and Rajpuri port.
Murud doesn't just have a Beach & the fort. It also has a Temple over the hill next to the New Bus Depot (known as Datta cha Dongar) Hill of Lord Dattatray. One can have a paranormic view of Murud & both the islands together from the hill.
further ahead of the hill is an idga, the walk though the dense jungle is a experience in itself.