NRHM needs to revitalise systems, monitor their functional performance and investigate their impact on the indices of health.

The National Rural Health Mission (NRHM) was launched in 2005 to bring about a dramatic improvement in the health system and health status of people in rural India. It seeks to provide universal access to health care, which is affordable, equitable, and of good quality. It aims at making architectural corrections to basic health care systems, reduce regional imbalances, pool resources, integrate organisational structures, optimise human resource, decentralise the management of district health programmes and integrate many vertical health programmes. It also aims at facilitating community participation, partnership and ownership of health and health care delivery.

Ambitious programme

The NRHM has been described as one of the largest and most ambitious programmes to revive health care and has many achievements to its credit. It has reiterated the focus on health and re-prioritised rural health and health care. It has increased health finance, and improved infrastructure for health delivery. It has established standards and trained health care staff. It has also set benchmarks for health institutions and improved and streamlined health care delivery structures. It has coordinated technical support from health resource institutions and non-governmental organisations. It has improved health care delivery in many regions. It has facilitated financial management, assisted in computerisation of health data, suggested centralised procurement of drugs, hospital equipment and supplies, and mandated the formation of village health and hospital committees and community monitoring of services. It has revived and revitalised a neglected public health care delivery system.

The NRHM has injected new hope in the health care delivery system. However, it continues to face diverse challenges, which need to be addressed if its goals are to be achieved in the near future.

Regional variation: A comparison of data between States and within regions and social groups suggests marked variations in the NRHM process indicators, utilisation of funds, improvement in health care delivery, health indices and in community participation. Regions with good health indices have shown marked improvements, while those with prior poor indices have recorded a much lesser change.

This is true, despite a greater NRHM focus on and inputs to poor-performing States. Improving governance and stewardship within the NRHM programmes mandates general improvement in the overall governance of States and regions. It calls for redoubling of efforts to improve the governance of States and regions in general and NRHM programmes in particular.

Convergence of different programmes: Many programmes of the government, the Integrated Child Development Services (ICDS), the Mahatma Gandhi National Rural Employment Guarantee Scheme (MGNREGS) and the NRHM focus on the rural poor. In principle, these programmes are meant to be complementary and synergistic. However, many issues need to be resolved. For example, the NRHM's Village Health and Nutrition Days compete with the ICDS's well-established Anganwadi programme. This results in a lack of synergy between the workers employed by the two programmes. Similarly, coordination between the MGNREGS and the NRHM, which could help the most vulnerable sections, is non-existent. The goal of health for all requires cooperative teamwork among the many schemes and departments of the government.

Parallel health systems: The NRHM is intended to strengthen and support the existing State health systems and services. However, its status as a project makes its complete integration problematic. The idea that the States will take over its financing after 2012 does not generate enthusiasm for long-term commitment from staff at the State and district levels. In addition, the administrative machinery of the NRHM and health services at the national, State and district levels remains separate without complete integration, making the programme less effective and the services less than optimal. Independent and vertical disease control programmes also continue to operate with separate societies and line management. Despite calls for integration, many States do not have active plans for a horizontal integration with the NRHM systems. In some States, the health system itself is divided into independent and poorly coordinated subsystems with medical colleges, district hospitals and community and primary health services under separate and autonomous administrative control. These divisions run deep, resulting in irrational distribution of human resource and infrastructure.

Old ethos and new inputs: The NRHM brought fresh ideas and new monies to a neglected and disillusioned health care system. However, the inertia of the old system and the low morale and discipline of its staff continue to be major challenges. The NRHM has been able to add new infrastructure and personnel; however, its impact on reinventing and reinvigorating systems seems to be limited, and much more effort is required. While there is some evidence of improved health care delivery, the ambitious targets of the NRHM require systems to function like well-oiled machines, in order to be effective and efficient enough to reach these goals.

New platforms competing with old programmes: Some States have introduced new programmes, which seem to rival and undermine old and established platforms. For example, they have introduced mobile medical units. These compete with older village sub-centres resulting in the undermining of previously established systems.

Divisive approaches: Many States have introduced health insurance to cover life-saving medical conditions. While such cover has helped many people, there is evidence in some States that the majority of recipients are urban-based, with the poorest and the most marginalised unable to access such services. The unregulated private sector and its high cost may not pass a cost-benefit test. In addition, the provision for the care of low-frequency diseases in tertiary care, without a gate-keeping role for primary care, adds to the complexity of the issues. The absence of cover for common conditions makes the impact of such scheme marginal for the majority. The neglect of public hospitals, the need to allow the public sector to utilise its spare capacity to meet such needs and increase their incomes, the impact of having private insurance companies at the heart of the scheme, and the role for public sector insurance also need consideration.

Process and outcome indicators: The NRHM currently employs process indicators to measure its implementation. The measures used are mainly related to infrastructure and personnel. There is need to shift to indicators of efficient functioning. In the final analysis, the NRHM's impact will have to be assessed against hard data on health outcomes. The initial high rates of mortality tend to reduce rapidly with early inputs but require fully functional, efficient and effective systems for sustained results. The NRHM needs to correlate its inputs with health outputs in order to assess their effectiveness and to fine-tune its processes. There should be a much greater attempt at analysing the complex process data currently being generated and systematically collect outcome data in order to direct and modify systems.

Social determinants of health: The NRHM's goals clearly state the need to impact on the social determinants of health by coordinating efforts to provide clean water, sanitation, and nutrition. It should be in conjunction with MGNREGS work towards the reduction of poverty. Social exclusion and gender discrimination are two major areas of concern as they have a significant impact on health. The NRHM should not only focus on treating diseases in these sub-populations but also work towards implementing policies, which will bring about health and social justice for all.

The NRHM has made a significant impact on health care delivery. However, the need for constant monitoring of its impact for course corrections should be built into the system for optimal results and for achieving the goal of “Health for all.”

Chhatrapati Shivaji

He founded the Hindu kingdom in the Deccan against all odds , fighting against the mighty Mughals.He inspired and united the common man to fight against the tyranny of Mughal ruler Aurangjeb, by inculcating a sense of pride and nationality in them.

At the age of 16, he took a pledge to establish a sovereign Hindu state.He clearly outstands all the rulers and generals of India by the exemplary life he lived and is thus respected by the entire cross section of Indians. Shivaji's military skills could be compared to those of Napolean.

He raised a strong army and navy, constructed and repaired forts, used gureilla warfare tactics,developed a strong intelligence network,gave equal treatment to the people from all religions and castes based on merit, and functioned like a seasoned Statesman and General. He appointed ministers with specific functions such as Internal security,Foreign affairs,Finance,Law and Justice,Religious matters,Defence etc.

He introduced systems in revenue collection and warned the officials against harassment of subjects.He thought ahead of times and was a true visionary.In his private life, his moral virtues were exceptionally high.His thoughts and deeds were inspired by the teachings of his mother Jijabai, his teachers, great saints like Dnyaneshwar & Tukaram and the valiancy and ideals of the Lords Rama and Krishna.

The tiny kingdom established by Chhatrapati Shivaji known as "Hindavi Swaraja" (Sovereign Hindu state) grew and spread beyond Attock in Northwest India (now in Pakistan)and beyond Cuttack in East India in course of time, to become the strongest power in India. After the death of Chhatrapati Shivaji & his son Sambhaji, their prime ministers or ‘the Peshwas' became the defacto rulers. The Peshwas and the Maratha Sardars (Chieftans) like Shindes of Gwalior, Gaekwads of Baroda & Holkars of Indore contributed to the growth of the Maratha Confederacy.

The history of India is incomplete without the history of Marathas and Shivaji is the nucleus of Maratha history. Shivaji has been a source of inspiration and pride to the past generations and will continue to inspire generations in future. We salute this legend and humbly dedicate this website to him.

Marathas are a blend of the Warrior and Agrarian classes, speaking Marathi and generally having their roots in Maharashtra. They are also found in large Nos in Karnataka, Goa, and Madhya Pradesh & Gujarat. There are contradictory theories about the Historic origins of Marathas and hence are not discussed here.

A few Maratha clans claim themselves to be Kshatriyas (Warriors). Some such families were the Bhosales, Ghorpades, Jadhavs, Nimbalkars, Mores, Manes, Ghatges, Dafleys, Sawants, Shirkes, Mahadiks and the Mohites. The prominent Maratha families mentioned above were serving under the Nizam Shah of Ahmednagar and Adil Shah of Bijapur. These families are generally referred as the 96 clans or kulis which comprise of 96 different main clans with their different sub clans. Marathas are descendents of Rashtrakuts, Mauryas, Pariharas/Parmar (Pawar), Pratiharas, Shilahars, Kadambas, Yadavas, Chalukyas and many other royal clans in India.

Maloji Bhosale (c.1552-1606) then the patil of verul joined Nizam Shah with a small band of cavalry. His son, Shahaji (1599-1664) served under Nizam Shah and Adil Shah, and came to prominence as a leading General. His son Shivaji (1627-1680) established the Hindavi Swarajya (Sovereign Hindu state), which happened to be the nucleus of the Maratha power that came into being later on. The Marathas, who had been till then serving as Deshmukhs (Jagirdars) to the Muslim rules, now had their own king and kingdom.

The majority of Marathas, however belong to the peasantry class. The dividing line between the Kshatriya classes and the peasantry classes has become thin with the passage of time.A lot of matrimonial alliances are also taking place amongst them, unlike those in North or South India. The Maratha army and the administration also had people from all castes taking pride in it.

The fanatic Brahmins of those times had refused to coronate Chhatrapati Shivaji Maharaj and subsequently Rajarshi Shahu Maharaj of Kolhapur since they didn't consider Marathas, as 'Kshatriyas'. The Brahmins declared that 'Only Kshatriyas are entitled to be crowned as the Kings' and Marathas being 'Shudras' were not entitled to be crowned. Chhatrapati Shivaji brought Gagabhat of Varanasi to establish his lineage with the Sisodias (Rajputs) of Rajasthan & testify his being Kshatriya, whereas the great social reformer Rajarshi Shahu Maharaj extended the vedic rights to non brahmins and empowered them do the jobs of the brahmins.

Rajarshi Shahu realised the falacy in the caste system and corrected it by bringing all the sections of the society on one platform to fight this brahmin fanatism. Throughout his life, he struggled for the upliftment and education of the downtrodden. . It is a worthwhile to see the majority lot of Maharashtrians identifying themselves as Marathas. It is a case of inculcation of pride in masses, a case study for sociologists.

Marathas consider themselves to be the saviours of Hinduism who fought the onslaught of fanatic Mughal Emperor Aurangjeb. It is generally agreed by Historians that had the Maratha power not been there after the Mughals, the whole of India would have become Pakistan after Independence.

The death of Chhatrapti Shivaji in 1680 and his son Sambhaji in 1687 pushed the Maratha kingdom in the period of instability upto 1707. The tiny Maratha kingdom , established by Chattrapati Shivaji was expanded by the Peshwas, who were the Brahmin Prime Ministers. The real credit for expanding the Maratha kingdom goes to Bajirao Peshwa I(1721-1740) . The Peshwas subsequently ruled the Maratha Kingdom as defacto rulers. The Maratha Sardars or chieftanslike Gaekwads of Baroda, Shindes of Gwalior, Holkars of Indore expanded the power in North India and became powerful after the Peshwas.They then established their own kingdoms.

At one time, the Marathas rule spread from Attock in Paktoonistan to Bengal (beyond Cuttack) in East India to become a Maratha confederacy. The Great Maratha, 'Mahadji Shinde' was the kingmaker at Delhi who played a dominant role in deciding the fate of Delhi rulers but never thought of occupying the throne for himself.

In the battle that took place near Delhi ,after the Mughal power declined, the Marathas conclusively defeated Afgan-Rohila forces led by Shah Abdali & Najib Khan in 1756. Najib Khan surrendered to the Marathas and became their prisoner. This battle liberated Punjab from the Muslim dominion after 800 years. The Marathas chased and drove the Afghans back to Afghanistan. Thereafter Najib Khan woed Malharrao Holkar to his side and in return secured his release. Thus Marathas released Najib Khan. He again invited Shah Abdali for his second invasion in 1759. Marathas formed alliance with the Jat King Suraj Mal of Bharatpur This alliance led by Shrimant Sadshiv Rao Bhau and Shrimant Vishwas Rao (the Peshwa Shrimant Balaji Baji Rao's son) won spectacular victories and captured Delhi and Kunjapura. This was the time when the entire North & Central India was in the Maratha Command.

Here the alliance developed cracks about handling of Delhi matters and ultimately split. Suraj Mal withdrew from the alliance. The Marathas then marched upto Panipat and blockedg the way of the Afghans back to Afghanistan, instead of continuing their attacks to completely defeat the partly defeated Abdali and Najib Khan. Seeing their way back to their homeland blocked, the Afghans in turn, blocked the way of the Marathas back into the Deccan. This standoff continued for a few months, while the Afghans cut-off all supplies to the huge Maratha army. The Afghans with Najib Khan meanwhile recaptured Delhi and Kunjpura.

On the decisive day of 14th January 1761, the Marathas decided to break-through the Afghan blockade and re-enter Deccan. The disastrous battle saw about one hundred thousand Maratha troops killed in a matter of eight hours. Nanasaheb Peshwe (Balaji Bajirao) lost his brother, Sadashivrao, and also his first son, Vishwasrao, in this battle. Nanashaeb , unable to bear the shock also died shortly. It was one of the worst defeats for Marathas, Hinduism & the Indian Nationalist Forces. The dream of bringing India under one unified Hindu rule was thus shattered. The Afghans too suffered heavy losses and decided enough was enough and went back to Afghanistan. Abdali never returned to India after this stormy campaign. The Peshwas also lost control on the Maratha empire thereafter and the Maratha Generals like Shindes (Gwalior) and Holkars (Indore) consolidated themselves after this, in the North & Central India.

The Marathas were at the forefront in the 1857 mutiny against the British and gave wholehearted support for the same. Though they could muster support from a few Hindu Kingdoms in the North, most of them refused to oblige them. The lack of planning, proper co-ordination within Hindu rulers, lack of diplomatic efforts, firearms & communication facilities led to the failure of this mutiny. The Marathas have also whole-heartedly supported the Independence movement especially the ‘Quit India’ movement of 1942 in large Numbers. Thus Marathas have carved out a place of pride for themselves in the History of India. It is a community of Natural Nationalists.

The Marathas hold 'Chhatrapati Shri Shivaji Maharaj' ,who brought pride to this community at a very high esteem. This community became dominant in the politics of Maharshtra State after the formation of a Marathi speaking Maharashtra state in 1960.The community has prospered through the effective use of co-operative movement and brought employment in rural areas by establishing Sugar Factories,Spinning Mills,Banks,Milk Dairies and other institutions in co-operative sector. The co-operative sector holds complete control over this community in the countryside.

Socially, the present day Marathas find themselves sandwiched between the Brahmins and Backward classes (including the Scheduled castes and tribes). The Brahmins acquired a higher social status thru the advancement made by them in Education, thereby acquiring good jobs in the private sector as well as the Government jobs and generally residing in towns & cities. The Backward classes got the Government jobs by virtue of their castes whereas the Brahmins overpowered them there in open competition. The only saving grace for this community is the small pieces of Ancestral lands they own and a few jobs created by them in the co-operative sector. The lands have also got reduced to a few thousand sq.ft (gunthas) over a period of time, due to family partitions. Though the present generation Maratha youth is taking education they find it difficult to get jobs competing with the Brahmins and other urban classes.

The leading lights of this community are Rajarshi Shahu Maharaj of Kolhapur, Late Sayajirao Gaekwad of Baroda ,Late Yashwantrao Chavan (Ex-Deputy PM),Late Vasantraodada Patil(Ex CM Maharshtra),Late Balasaheb Desai (Ex Home Min. Maharashtra ,Shri. Yeshwantrao Mohite (Ex-Fin Min of Maharashtra),Prof. Shivajirao Bhosale,Late Vithalrao Vikhe Patil,Late Shivajirao Patil (Mathadi workers Leader).In the present generation Sharad Pawar (Leader of NCP) occupies the prime position.


Attempts made by Late Shivajirao patil and now Mr Shasikant pawar to unite this commninity under the banner of ‘Akhil Bhartiya Maratha Mahasangh’ have met with little success. The idea of Maratha Mahasangh was to put forth the views of this community to the Government on a common platform.

Another organization ‘Maratha Sewa Sangh’ headed by Mr Purushottam Khedekar have formed a new Religion called ‘Shiv Dharma’on January 12, 2005. This was basically to oppose to the Brahmin oriented Hindu religion which is full of blind beliefs and superstitions, inculcated in the minds over generations. This religion has found very little or negligible support from the maratha community since it stands on Brahmin hatred rather than sound fundamental ideology. This religion seeems to be a confused lot with social demands than religious or spiritual requirement.

Maratha, amongst other things demand for "Reservation of seats in Government jobs & Educational institutions based on Economic considerations rather than Caste basis". A point the 'meritorious'amongst the forward castes have been making for so long.

Marathas disillusioned with reservations for socialy backward classes and being pushed to the corner by the urbanised forward communities have demanded reservation for them in the backward classes which is opposed by the OBC's. Mr. Pratsingh Jadhav editor of Daily Pudhari has now taken up the cause with Maratha organisations. There is hardly any Maratha IAS/IPS officer through the UPSC channel whereas the SC officers like Sh.R.S.Gavai have made it to the position of Chief Secretary (Govt. Of Maharashtra)

The Marathas have by and large peacefully accepted the social changes due to the Shahu-Ambedkar -Phule legacy and their own 'Bahujan Samaj' concept(i.e taking all sections of the society together). A word very often referred by politicians and used by Sh.Kanshiram for his political party. He was influenced with 'Bahujan Samaj' concept in Maharshtra while working at Ordnance Factory Khadki, Pune.Maratha's do not find place in the top 200 industrial or business families in the country.

Present day Marathas find it difficult to accept the reservations extended to the creamy layers amongst the backward classes and the second generation of those who have availed the benefit once, whereas a maratha student coming from a lower middle class/poor family is denied the seat due to his caste. The going goes tough for Marathas as jobs in pulic as well as private sector are shrinking and they are getting hit where it matters the most; in employment. Still the community continues to live with pride inheriting the rich legacy and history.

Hinduism Symbols

praNava / aum

Revered by all religions of Hinduism. This is the primeval sound Om. This mystic sound is so important that there are few worship without this. The archanas done at the Hindu temples include this for each of the mantra chanted. The holy vedas also start with this. This mantra is one of the renowned mantra for meditation. This sound represent the Supreme Divinity.

lingam

The prime symbol of worship for Shaivites. (In fact the name itself means symbol). This is broad in the middle and conical towards the top. This is the form of flame. In Shaivite philosophy the God is formless. Due to the Grace on the souls for the easy comprehension of the Divine and liberation the God appeared in the form of a Flame. This flame is what is worshiped as lingam in stone and other forms that make the worship easier. This is considered more sacred than form worship by Shaivites. (more details), view shiva lingam

Holy Ash / bhasma/ vibUti

The three bands one could see on the foreheads of the gods and goddesses. This three bands are worn by the Shaivites and the other religions in that family (shakta, kaumAra, gANApatya). This symbol is called tripunDra (three band). As the God appeared as a Supreme Flame (This need not be confused with agni. agni becomes one of the aspects of God but not the Supreme itself), in the Shaivite religion, (refer to lingam above) naturally Ash becomes the symbol that indicates the association with that param jyoti (Supreme flame). (more details)

rudrAxa

rudra + axa translates to the eye of rudra. This is a bead from a tree. This is considered to have emanated from the eye of Lord Shiva when He burnt the tripura asuras. This is one of the holy symbols worn by Shaivites along with Holy Ash. This is worn as a single bead or as garlands of beads.

tilaka

This is the dot most of the Hindus have at the eye-brow junction. This could be of sandal or red kumkum or a mix of both. This junction is one of the very significant chakra, called in spiritual terms AGYA chakra. This is a very sensitive point. So the tilaka is kept at this point.
Tilaka: The Mark of God
By Rohininandana Dasa

Anyone who wishes to acknowledge the simple truth that "I am Lord Krishna's servant" can wear tilaka, the clay mark devotees wear on the forehead and other places on their body. You may not feel you have much devotion to Krishna, but you're not prohibited from wearing tilaka, because it's a sign that you're trying to be His devotee. What's more, the qualifications for being Krishna's devotee soon develop in a person who learns the art of wearing tilaka.

Why Decorate the Body?
A devotee of Krishna decorates the body because it's a temple of God. Instead of decorating our body as if it were the self, or destroying it, or despising it for its filthy emissions, we can respect and care for it as a residence of the Supreme Lord. The soul lives within the body, and so too does the Supersoul, the Lord. As a house is built and maintained for the pleasure of its owner, so "our" body is meant for the pleasure of its real owner, Lord Krishna. Decorating the body with tilaka pleases Him.
Putting on tilaka helps remind us we belong to Krishna. And when others see a person wearing tilaka they are not only reminded of Krishna but relieved of sinful reactions.
When we wear tilaka on our bodies, the Lord protects us from all sides. When Srila Prabhupada gave a disciple the name Tilaka Dasi, he told her that Tilaka meant "victory personified."

When to Wear Tilaka
Although you can put on tilaka anytime, the best time to apply it is after bathing or showering. Wearing tilaka is especially appropriate during your puja, or worship, at home. When you're worshiping as a family, everyone can wear it, or at least the person offering arati (the pujari). You can also wear tilaka when you visit the temple or attend festivals like Rathayatra.
An important time to wear it is at death. Either before someone dies or just afterwards, if you apply tilaka at least to the person's forehead, he or she will obtain eternal benefit. Of course, death can come anytime, and so it's wise to wear tilaka always.
You may feel shy about wearing tilaka publicly, but don't jump to conclusions about what others may think. They may be intrigued. Srila Prabhupada told a story about a factory in India where most of the Hindu workers were accustomed to wearing tilaka. When their new boss, a Muslim, told them that whoever kept wearing tilaka would lose his job, the next day everyone except one man came to work with forehead blank. So then the owner called a meeting and announced that from then on this one brave man would be the only person allowed to keep wearing tilaka.

Different Types of Tilaka
If you travel in India you'll see a variety of marks adorning people's foreheads and bodies. Such marks indicate their affiliation with a particular group and their devotion to a certain form of God or demigod. Broadly speaking, you will see two types of tilaka: the vertical mark of the Vaisnavas, or devotees of Krishna and His incarnations, and the three horizontal lines of the Saivites, followers of Siva and adherents to the impersonal conception of God.
Among the Vaisnavas are many sub-groups, identifiable by their styles of tilaka -- it's shape and color and the type of material used to make it. The tilaka worn by devotees in the Hare Krishna movement indicates that we are in the disciplic line from Lord Caitanya Mahaprabhu. The upper part of this tilaka, shaped like the prongs of a tuning-fork, represents Lord Krishna's footprint, and the leaf-shaped part on the nose represents a leaf of the tulasi, Krishna's favorite plant. The two lines also represent the walls of a Radha-Krishna temple, and so the space between the lines is Radha and Krishna's abode. For other Vaisnavas the two lines may indicate Brahma and Siva, and the space between the abode of Vishnu. A red line in the center may represent Laksmi, Lord Vishnu's eternal consort. The two lines may also indicate the banks of the Yamuna. Or they may represent Lord Rama and Laksmana standing on either side of Sita. The stroke at the base of the tilaka represents the devotee Hanuman kneeling at Their feet. Tilaka styles are as varied as the understandings behind them.

How to Make Tilaka
ISKCON devotees generally make their tilaka from a cream-colored clay called gopi-candana, obtained from a sacred lake near Dvaraka, Lord Krishna's ancient city on the west coast of Gujarat. Krishna's greatest devotees, the gopis, once visited this lake. You can most likely obtain some from your local temple or supplier of devotional items. If not, clay from Vrndavana or any other holy place is fine. You can even use potters' clay. According to the Hari-bhakti-vilasa, a book by Srila Sanatana Gosvami on Vaishnava practices, any kind of earth may be used for tilaka, especially earth from a riverbank or from beneath a tulasi bush.
Put a little water in the palm of your left hand and move your block or ball of tilaka clay briskly until you get a smooth paste. As you do this, chant Hare Krishna, or if you like you can recite a mantra from the Padma Purana. You can find this mantra in a purport in the Caitanya-caritamrta (Madhya 20.202).

How to Apply Tilaka
Apply tilaka with the ring finger of your right hand. Make a mark -- about as wide as the space between your eyebrows -- from the root of your nose to your hairline. Now use another finger, perhaps the little one, to make a clear space in the middle to form two vertical lines. If these lines come out crooked, you can straighten them with a third finger. If your forehead is bumpy, like mine, you can develop your own way of applying the clay. Now make the leaf-shaped mark, which should extend from the base of the lines to about three quarters of the way down the nose.
After marking your forehead, apply tilaka to eleven other places on your body, as shown on the facing page.
As you apply the tilaka, recite the appropriate names of Vishnu listed here. Om kesavaya namah means "O my Lord Kesava, I offer my respectful obeisances unto You." So as we mark our bodies, we chant twelve of His holy names.
If you can't find the clay to make tilaka (or if your wearing tilaka wouldn't sit well with your boss), you can go through the same procedure using only water. Use water that has bathed the Deity or pure water you've sanctified by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. By chanting the names of the Lord and applying the invisible representation of His temple, you'll be protected and spiritually inspired for a Krishna conscious day.
For more about tilaka, see The Nectar of Devotion, pages 54 and 73–74.

===end of article from Rohininandana Das==


Further Information Regarding the Wearing of Tilaka

Put the water in your left hand, and rub the hard tilak into the water, creating a wet paste out of the clay. Begin by putting your ring finger of the right hand into the clay, and starting between the eyebrows, bring the finger straight up to the hairline, making two straight lines. It should look like a long, narrow U-shape. Then use some more tilak to make the marking on your nose, it should extend about 3/4 of the way down your nose. As you apply the tilak to your body, chant the following mantras:

forehead: om keshavaya namaha
belly: om narayanaya namaha
chest: om madhavaya namaha
neck: om govindaya namaha
right: belly om vishnave namaha
right: arm om madhusudhanaya namaha
right: shoulder om trivikramaya namaha
left: belly om vamanaya namaha
left arm: om shridharaya namaha
left shoulder: om hrishikeshaya namaha
upper back: om padmanabhaya namaha
lower back: om damodaraya namaha

Take the remaining tilak, and wipe it on the back of the head, in the area of the sikha, and chant om vasudevaya namaha.
shrI chUrNa

The vertical three lines (or at times single red line) that is worn by the Vaishnavites is called shrI chUrNa. The two outer lines will be in the white color and the middle one in the red. The red line is normally with kumkum or the red sand at the base of the tulsi plant. This custom has been introduced in the later parts of time by rAmAnuja as vaiShNavite symbolism. vaiAhNavas not belonging to rAmAnuja sampradAya (for example mAdhvas) do not follow this custom.

nandi

This is the Holy Bull - the vehicle and the flag of Lord Shiva. So this is the emblem of Shaivites. On the wall of the Shaivite temples, in the flags, in the message headers and many other articles this emblem could be found. The ancience of this emblem will be very evident from the fact that this emblem has been found in the excavations of harappa mahanjadaro (the so-called Indus valley civilisation sites). According to Shaivite scriptures bull represents the dharma (justice).

trishUla

The tri headed spear (trident) - one of the renowned weapon of Lord Shiva. So this is the second important emblem of Shaivites after nandi. As the Goddess shakti also holds this trident, this is the symbol that is held high by the devotees of shakti as well.

shanka chakra

The counch called pAnchajanya and the disc called sudarshana in the hands of Lord ViShNu are the important symbols of Vaishnavites. These two are printed as emblems in the artefacts associated with Vaishnava.

Spear / vEl

The spear is the renowned weapon of Lord Skandha. So this is a very respected symbol of the devotees of Lord Subramanya.

Hinduism : Aryan or Dravidan ?

(Hinduism A Perspective)

What is the origin of Hinduism? Who were the people who introduced this religion? Who are these Aryans and Dravidans? Is it one of these people who brought Hinduism to India?

Some people contend that there was a race called dravidans who were the aborigines of Indian Subcontinent (while some say they too migrated into India) and the aryans migrated towards India from central Asia pushing the dravidans to the South. There are very many variations of this story. But in many of these dravidans are supposed to be of black complexion, short, acquainted with urban culture, worship Lord shiva shakti (pashupati). The aryans in contrast (the real contrast things are put forward, why !!) white in complexion, well built, rural inhabitants and worship the nature. There were fights between dravidans and aryans in which aryans pushed down the dravidans living in the banks of river sindhu Southwards and settled in the Northern plains of India.

There are lots of problems with the above said visualizations. The latest findings on the Indus valley civilization show that it is actually Saraswati valley civilization and the river saraswati which was the lifeline of the people living in those areas dried up, which would have caused them to move out of that area to the more fertile East and South. Also if the epics like rAmAyanam are the victory of aryans over dravidans, how will one justify a black rAmA to be an aryan and a brahmin rAvaNa to be a dravidan (dravidans by the theory put forward did not have castes and only aryans had it) ! So is KrishNa the hero of the other epic is black ! Further Lord shiva is depicted in the flame like color who was worshiped by dravidans. The vEdas which were supposed to be written by aryans by this theory hails the God as pashupati, which is the name of the God of dravidans !!

Then what could have been the truth ? Both these words are found in the scriptures. Then who are they ? The word aarya is used as a respectable title than a word to indicate the race. If people call in English the kings and the royal family with respect as sir, could one say long time later in future that there was a race of "sirs" who ruled over the race called peasant race and other races ? And the word dravida is a term used to indicate the land, which is the southern part of the Indian subcontinent than any race. The word aryAvarta thus means the place where noble thoughts rose than the place of settlement of a race. (Obvious as here is where the pioneer university of nAlanda stood, this is the place where the Himalayan rivers flow throughout the year making peaceful places for the sages to stay - even today). So what appears is a complete misinterpretation of the Hindu scriptures. Whatever it is, this theory has been used in the past to divide and corrupt the minds of the people especially the Hindus and to make them feel faulty of the history of their religion while in reality they have to be proud of a real glorius ancient origin and history.

If the purANas which were compiled very many centuries ago when there was no controversies of Aryan or dravidan present, to be taken into account they describe that the Hindu discipline and the worship of Lord shiva, Lord viShNu and other devas were present throughout this globe in all the seven Continents (sapta dvIpAni).(1) If this is the case then there is no question of which people introduced this Hinduism onto others as all were practicing the same. While in the other parts of the world the roots have got lost in a later period in bharata varSham (India) it stood strong in the spirit of the people.

There is a good amount of debate that is going on this subject. Why not leave this to the historians to check out, on the basis of facts? The time that is eaten up by these kinds of debates could be well utilized to find out and bring to practice the wealth of goodness available through Hinduism. Who cares who were the original people who practiced it etc? The point looked for should be the usefulness of things than digging out whose it is.

Today Hinduism is a very matured and highly useful religion with very rich philosophies in this world. Whoever have contributed to this growth, all those great people let us praise, irrespective of whether they belonged to Arctic or Antarctic. What matters is the Truth. Let us repeat the vedic statement, "Let good things come from all the directions." May the Supreme Luminance illuminate all our hearts.

Hinduism : Which is its land / country ?

Which is the land of Hinduism? Is this discipline specific to any land? Could it be followed by anybody in the world?

sanAtana dharma is collection of the paths that lead to the betterment of the world, Humanity. It leads to the eternal bliss when one makes sincere attempts in the pursuit. It provides the various platforms through which various types of people in this whole world depending upon the nature and inclination attain the perfection. All it asks for is for the whole world. All it tells is for the whole world. One can keep on listing the statements from the holy scriptures lokA samastA sukino bhavantu (May all the worlds (people) be comfortable), yathA naH sarvamijjagat ayaxmahuM sumanA asat (through which our this whole world stay free from diseases and in friendly-terms) ............ This list does not end here. The thoughts of this religion goes beyond boundaries when it wishes swastir mAnuShebhyaH, UrdvaM jigAdhu bheShajaM, saMno astu dvipate, saM chatuShpateH (humans be happy, may the herbs grow high, may the two legged be happy, may the four legged be happy), vAzka an^dhanar vAnavar Aninam ( (long) live the kind hearted people, divine celestial powers and the cow herds) and so many hymns well-wish not even for just humans without any discrimination, but even for the other two and four legged creatures (which often one looks down at) and for the plants and divines even ! Nobody gets spared in this well-wish list. These are not one or two hymns here and there. When one undertakes the study of the sanAtana dharma scriptures it is more often these kindling statements are found than not. The direction taken is the betterment of the whole humanity or more wider the Universe. This is not a global religion, but it is a Universal religion!!

But isn't the name Hinduism associated with the name Indus - the river that flows in the Indian subcontinent? And how does one explain the words, rituals etc. which indicate the Indian subcontinent?

The name Hinduism is in fact the derivative of the word Indus. But like the fact that while the land and people of America were always there, historians write that somebody "discovered" America, this ancient religion which was in practice for undeterminably long time, was given the name Hinduism as the practices were found flourishing beyond the river Indus. The names that the people of this religion used were sanAtana dharma (eternal discipline) and vaidika dharma (discipline of vedas - knowledge). In both these terms there is no indication of the land. When we realize that it is a coined term that solves the puzzle.

But has Hinduism been followed in other places ever? Yes, the purANas (written thousands of years before) indicate that this religion once was spread completely on all the seven subcontinents (1) and later due to reasons unexplored, it remained only in the Indian subcontinent. (Indicators like the commonality between Indian and other languages, cultural similarities and some of the excavations add weight to this standpoint. Many may be aware of how the far east - Vietnam and other countries - lost their Hindu tradition in near past. (2) ). It is because of the continued practice of this religion in India that made the influence on the rituals and Hindu encyclopedia. So this would certainly not inhibit people of any land or creed following the Hindu practices. Anybody who wants to benefit could follow any path in Hindu school of philosophy. After all science is for everyone!!

"I am the slave of the slave of the worshipers of Lord Shiva, who live even beyond (in terms of land, creed, time etc.)."
- sundarar

PhraShiva blessing

Love of Siva's feet eradicates bad karma. Love of Siva's feet grants you the clarity of mind. Love of Siva's feet imbues the heart with gladness. Love of Siva's feet is consciousness itself. -- Natchintanai

All this universe is in the glory of God, of Siva, the God of Love. The heads and faces of men are His own, and He is in the hearts of all. -- Yajur Veda

Shiva literally means "auspiciousness, welfare". He is the third god of the Hindu Trinity. Shiva represents darkness. He is often portrayed as an "angry god" and the god of destruction. Often Lord Shiva destroys negative presences such as evil, ignorance, and death.

Shiva holds a complementary role to Brahma, the god of creation. Shiva protects souls until they are ready for recreation at the hands of Brahma. Creation follows destruction. Therefore Shiva is also regarded as a reproductive power, which restores what has been dissolved. As one who restores, he is represented as the linga or phallus, a symbol of regeneration.

Because of his connections with destruction, Lord Shiva is one of the most feared and heavily worshipped deities in Hinduism.

The snakes coiled at different places of Lord Shiva's body have names.
The serpents coiled at His ears are named Padma and Pingala.
The serpents coiled at His armlets are named Kambala and Dhananjaya.
The serpents at right and left wrists are named asvatara and taksaka.
The serpent at his waist is called Nila. --- Vamana Purana.

Shiva has a 1,008 names and a thousand faces. His names include Mahadeva (the great god), Mahesh, Rudra, Neelkantha (the blue-throated one), and Ishwar (the supreme god). He is also called Mahayogi, or the great ascetic, who symbolises the highest form of austere penance and abstract meditation, which results in salvation.

Shiva has eight forms: Rudra, Sharva, Bhava, Ugra, Bhima, Pashupati, Ishana, and Mahadeva, which, according to the Shiva Purana, correspond to the earth, water, fire, wind, sky, a yogi called Kshetragya, the sun, and the moon respectively.

Shiva lives on Mount Kailas. Sometimes he rides a bull with his wife Parvati. Shiva's many-formed wife is the graceful Uma, Parvati, the fierce Durga or the blood-thirsty Kali. Her sons are Karttikeya, the warrior, and the gentle Ganesha, whose helper is a rat.

He who is without beginning and without end,
in the midst of confusion, the Creator of all,
of manifold form, the One embracer of the universe...
by knowing Him, one is released from all fetters.

Shiva is the essence of the Vedas, and the source of the Word. He is the first among the gods of this world. He is inextricably woven into all that the eye can see.

thirumuRai - the medicine to sufferings

The Lord shiva who gives even Itself for the one who completely surrenders to It and serves selflessly, takes care of such a devotee in all the ups and downs of the life leading the devotee to the liberation. That would be the ultimate boon. Still people look for some helping hand when they are in some deep trouble. Many get mislead also going behind miracle performers and get cheated many times. The result is more pain than the temporary well being they get.

The shaivite saints have sung the holy hymns - thirumuRai in a great spiritual wisdom and seeking only the Truth. The splendid powerfulwords ( mantram) and the unadultrated devotion on Lord shiva being the base these hymns give the great cure for many of the sufferings in life. Instead of looking for unreliable sources for betterment one should seek thethirumuRai path which apart from giving the benefit would slowly lead one to be set in the path towards the Almighty. Even those who do devotion without asking for returns would find these to be very enchanting hymns. Here are some of them. Let us sing these to get the blessings of the Three eyed Lord.

What is fate and why are there sufferings ?

Fate is not something just imposed on us. We have accumulated the good and bad things called karma through the thoughts, words and actions in the past births. Fate (called prArabdha) is one small part of that accumulation that is fed to us in this birth. (Detailed discussion on this could be found here ). Various powers of nature (like the divines of the various planets like saturn, venus etc.) have been given powers as the implementation officers to feed this effect of past karma at the appropriate time of life.

What is the way out ? Can astrology help me ?

In astrology using the zodiac - constellation found in the almanac the happenings are tried to be determined. There are some astrologers who suggest propitiating the associated planet divine (like rahu, shani...). One thing to be clearly kept in mind is that these divines are provided power by God to implement the effect of karma. They being sincere officers running the God given system, they are not authorized and would not stop short of feeding that karma. So one has to avoid doing bad deeds to escape from bad things happening to them in future and should hold on to God if one wants to comepletly come out of the iron and golden chains of bad and good karma !

But digesting the bad karma is not easy and it could be horrifying quite often. Can the highly merciful Lord not help out ? Definitely, God would like a mother who acts strict with the child for the child to correct itself, but softens when the child pleads in agony. So praying to Lord shiva with sincere devotion would help people out of the difficult situations. There are hymns which are powerful mantras that are available to us in making these prayers. These mantra hymns are found to be making wonders through the past many centuries as recorded in various texts. Praying sincerely to Lord Shiva with the help of these hymns will definitely help the suffering ones.

How to do these prayers ?
Chant then on a regular basis.
If you know the paN (melody) you can sing in that. The audio file provided could give some idea of the prescribed music for the hymn.
If you do not know the music, no harm you could just read the hymns.
If you cannot read these letters, try to listen to these songs with the help of the audio files.
Involve your continuously in God as much as possible while chanting. For this the images of God at the Gallery could help.
You could also do this prayer on behalf of somebody else.
Once you get see the fruit of the prayer, thank God and continue your devotion (may be singing the same or some other padhikam). That would provide you the immunity against the possible ills in future.