October 5th WORLD TEACHERS DAY

Gurur Brahma, Gurur Vishnu Gurur dhEvO maheswar
Guru saatchaath parabrhma thasmai sri GuravE nama:!
Teacher is the Creator, Teacher is the protector
Teacher is the destroyer of ignorance! I bow to HIM!

Fifth September- birth day of Dr. S. Radhakrishnan observed
As TEACHERS DAY in India for long! Deemed as a holy day by all!
World Teachers’ Day, International Teachers Day, is today the Fifth October
Established in Nineteen Ninety Four,commemorates the signing of the UNESCO/ILO Recommendation On the Status of Teachers, a standard-setting instrument that addresses the status and their conditions of teachers around the world.outlines standards relating to education
Personnel policy, recruitment, and initial training as well as the continuing education of Teachers, their employment, and working conditions.aims to focus on “appreciating, assessing And improving the educators of the world”. Let us wish all the teachers all the best!

 

 

World Teachers Day History | World Teachers Day Theme

GOOD LIFE – WHAT Part III

Teachers' Day: Here Is Why Dr Sarvepalli Radhakrishnan's Birthday Is Dedicated To Teachers | India.com

 

Former President of India Dr. Sarvapalli Radhakrishnan was a great thinker, philosopher, communicator, teacher all rolled into one in a remarkable manner.Last week’s Sunday story carried the Part II of his concept of GOOD LIFE! Enthused by the responses of our valued viewers, i am bold to give this week Part III and I do hope this too will be very well received by all.
Let us read what he has to convey on the theme.

 

Radhakrishnan’s concept of yoga which is similar to Hindu tradition is
associated with his concept of dharma. He suggests that yoga harnesses man’s energies by the most intense concentration of personality and there by forces “the passage from the narrow ego to the transcendental personality.” The basis for this theory of yoga is his metaphysics, is the realization of unity of Atman and Brahman.
Man is not necessarily liberated by dharma or yoga any more than by metaphysics,but yoga like dharma is the discipline that makes Radhakrishnan’s metaphysics to liberation. Radhakrishnan notes, “Man is not saved by the metaphysics, spiritual life involves a change of consciousness.” There are at least three ways or margas or yogas by which this change of consciousness can be effected, but according to Radhakrishnan, all of these lead to Jnana Yoga or the way of Knowledge. He says’“we can distinguish certain broad ways to man’s realization, the karma marga, the way of work, bhakti marga, the way of devotion, the dhyana marga, the way of mediation. All these lead to Jnana, wisdom or enlightenment. All yoga is one and includes the different aspects of work, devotion and knowledge.” For each of these margas the model is the exceptional personality, whether the exemplar of the faithful
performance of one’s duty, the religious devotee or the contemplative in each case the goal is the kind of knowledge which is conducive to and ultimately identical with moksa or liberation. The ideal personality, according to Radhakrishanan, is the integration of both internally and in relation to his environment, so also dharma “has two sides -the social and individual, the varnadharma and the asramadharma?’  He relates the theory of dharma with the theory of reality. He says “dharma tells us that
while our life is the first instance for our own satisfaction, it is more essentially for the community and most of all for that universal self which is in each of us and all beings.” Thus, dharma is the obligation or duty to become a universal self, also the realization of Brahma- Atman unity in a cultural as well as in individual context. In this sense dharma comes to mean the ideal of the summum bonum of life. Radhakrishnan says that, ideal of civilization are generated and prescribed by dharma.
Thus we find that Radhakrishnan is not only concerned with individual well being but also with all human community as a whole.
Since Radhakrishnan’s ethics has a metaphysical basis, therefore ifwe do not
discuss the concept of world and Reality – god in relation to human being then his moral theory cannot find its fulfillment. His theory gives a reconciliation of these concepts, so it is refreshingly a new and original one. His concept of liberation follows from the concept of ‘reality, world and man’. If reality is ultimately one and if, man is man only in creation and if man as man is finite-infinite then the ultimate human end can be nothing else but the realization of oneness with the Supreme. Until and unless man is in the embodied state he cannot attain his highest good, he would
be freed from embodied existence. Radhakrishnan says, “The destiny of human soul is to realize it oneness with the Supreme.” The world is real though imperfect. Since the supreme is the basis of the world, world cannot be unreal. As a social being man loves those with whom he lives in close association. The world is a place where the human being has to attain integration, his fulfillment. They are called upon to act in a
disinterested way, freed from egoism. Human being should not become victims of material interests and vulgar appetites. The soul bound so long as it has a sense of mineness, with the absence of the sense of mineness, it is liberated. Radhakrisbnan says that virtue is heaven, self sufficiency and health of the soul and vice on the other hand is hell, suffering and disease of the Goodness is its own reward and evil doing carries its own penalty with it. He says, “Ideal conduct is that which requires us to refrain from anger, covetousness, to be pure and loving in thought word and deed.” According to Radhakrishnan, the highest virtue consists in doing to others as we
would be done by. The different types of virtues of fortitude, justice, love,
compassion, self control are not separate qualities but are the different facets of the personality. According to Radhakrishnan, inward awareness or Satya and the life of compassion or Ahimsa are the two principal sides of a spiritual life. We must be truthful in our words and deeds. The Divine is expressed in natural as an impersonal non-ethical creative power and as ethical consciousness in human life. When we are able to realize that the Divine is expressed in us as in others we feel the obligation to help others. Thereby the individual spirit becomes enriched. “Ahimsa is reverence for
all life, active devotion to and a sense of union with all that exists.” If we believe in God we will adopt the principle of ahimsa When ahimsa is said to be the supreme moral law it is not merely abstention from injury to living beings, but positive love for them all. He says, “Love is non-resistance. Conflicts are to be over not by force, but by love.” Non-violence, of course is emphasized throughout as a major comprehensive practical virtue. Sympathy and compassion are its expressions. Charity with kind words, knowledge without pride and courage with forbearance and wealth with renunciation – these four are difficult to attain, but they make for man’s
progress. We should cultivate love not only in words but in thoughts and deeds. All religions teach us that. He says, “When we see the universal spirit of truth in each individual, we shall love the meanest of creation as oneself.”24 In the spiritual common wealth every one has a definite place by reason of his specific mode of being. No man has any claim to precedence over others. We should love our enemies. Radhakrishnan says, “Even our enemies are not objects of contempt and aversion as they are moral personalities.” Non-violence thus is a comprehensive practical virtue.
Universal love, forgiveness and non-violence as well as renunciation and suffering are never to be considered negative. As Radhakrishnan consciously says, “Detachment of spirit and not renunciation of the world is what is demanded from us.” Thus essence of the god life is detachment i.e. the control of our worldly desire and the directing our entire life towards its spiritual destiny are the core of good life. He accepts Patanzali’s statement of the major vices: ignorance, egoism, attachment, hatred and self love. So he says, “These five are different expression of the fundamental ignorance. Only when a man rises to dispassion and acts without selfish attachment is
he really free.” By analyzing this version we find that to achieve good life
knowledge is necessary, so also consideration of other people’s love is also a
necessary requirement for good life. Radhakrishnan says, “To know oneself and not to be untrue to it is the essence of the good life.”28 It does not mean that we should impose our views on our neighbors. Instead of incessantly resisting the evil in the name of an ideal, we are to endure it lovingly on its behalf. Love of neighbor means endurance of evil. Radhakrishnan regards truth as the supreme virtue. It provides the
proper basis of the right way of living. Man can know the truth by controlling his narrow selfish motive by transcending his egocentricity. The follower of truth can lead a truly moral life. He says, “In order to know the truth we must cease to shut up the walls of the body, life and mind. We must renounce the narrow horizon, the no selfish interest, the unreal objective. This is an ethical process. Truth can never be perceived except by those who are in love with goodness.” Thus we find that a morally developed human being is able to attain victory over the suffering and evils of life. He must be inspired by inner spirit not by the conventional standard. When a
human being develops his moral and spiritual freedom, then external standard has nothing to do. Therefore inner development on duty rather than the externally imposed standard is more essential in leading a spiritually and morally developed life. So the real goal of human life is the attainment of perfection or spiritual self realization. Like Hinduism Radhakrishnan also believes that all true existence is non material, unchangeable and eternal. So the good of man consists not in transforming
the world which is a vale of woe but in transcending it. His aim is not to change the world but turn away from it. God is taken as being as the ground of human morality. According to Radhakrishnan man as a finite being moves together with other beings in the vegetable and animal world. But man’s action is different from that of animal due to a remarkable attitude i.e. the capacity to be rational and to distinguish right from wrong and therefore, the unique capacity to be moral. He says, “The quality of deciding what is right or dharma is special to man. Hunger, sleep, fear and sex are common to men and animals. What distinguishes men from animals is the knowledge
of right and wrong.

5 inspiring quotes of Dr. Sarvepalli Radhakrishnan for new learnings in your life | People News – India TV

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ITHAKA -WHAT?

Many of our esteemed viewers are interested to know what is this ITHACA!
Google Guru explains  this. I am sure it is satisfying to all these seekers.

Odysseus Ithaka Island Tour – Kefalonia Excursions

 

IthacaIthaki or Ithaka (/ˈɪθəkə/; Greek: Ιθάκη, Ithaki [iˈθaci]Ancient Greek: Ἰθάκη, Ithakē [i.tʰá.kɛː]) is a Greek island located in the Ionian Sea, off the northeast coast of Kefalonia and to the west of continental Greece.

Ithaca’s main island has an area of 96 square kilometres (37 sq mi) and had a population in 2011 of 3,231. It is the second-smallest of seven main Ionian Islands, after Paxi. Ithaca is a separate regional unit of the Ionian Islands region, and the only municipality of the regional unit. The capital is Vathy (or Vathi).

Modern Ithaca is generally identified with Homer’s Ithaca, the home of Odysseus, whose delayed return to the island is the plot of the classical Greek tale the Odyssey.

  • Val di Compare (Valley of the Bestman), Piccola (Small) Cephallonia, Anticephallonia (Middle Ages until the beginning of the Venetian period)
  • Ithaki nisos (Greek for island), Thrakoniso, Thakou, Thiakou (Byzantine period)
  • Thiaki (Byzantine and before the Venetian period)
  • Teaki (Venetian period)
  • Fiaki (Ottoman period)

 

GOOD LIFE – WHAT Part II

Important of Teacher's Day & Celebration for All Teachers | Happy teachers  day, Teachers day celebration, Teachers' day

 

Former President of India Dr. S. Radhakrishnan was a great thinker, philosopher, communicator, teacher all rolled into one in a remarkable manner.Last week’s Sunday story carried the Part i of his concept of GOOD LIFE! Enthused by the responses of our valued viewers, i am bold to give this week Part II and I am sure it will be well received by all.
Let us read what he has to convey on the theme.
As a follower of Hinduism, Radhakrishnan also believed in four ends of life
which is termed as Purusharthas. These are Dharma, Artha, Kama, and Moksha. Here Artha implies economic well-being, Kama stands for physical pleasure, Moksha means spiritual freedom and Dharma indicates the religious aspiration of life. More comprehensively “Dharma is the whole duty of man in relation to the four fold purposes of life.” He says, “Dharma in a wide sense is used to connote all the means for the achievement of the different ends of life.” According to Radhakrishnan, spiritual freedom of all is the ultimate end of human life. He says Moksha or perfection
or spiritual self realization cannot be achieved only by ethical action because moksha is essentially of a different and higher order, a new dimension altogether of reality and experience. If human being is able to attain this state then he is regarded as capable of leading a good life. Therefore, Radhakrishnan’s concept of good life is nothing but spiritual freedom or universal salvation or sarvamukti i.e. liberation of all
people. To attain sarvamukti Radhakrishnan gives some ethical as well as religious ways. Human beings exist in the objective world for something more than earthly existence. Men have a higher aspiration than an animal to grow better. Morality enables man to rise to higher plane. So, ethics has a great significance in the pursuit of highest goal in the life of human being. Ethics is a pre-requisite for the attainment of spiritual destiny of man. He says, “The moral law within us is evidence of our citizenship in the world of spirit. Moral discipline makes for spiritual insight.” In“Hindu view of life” Radhakrishnan remarks that “Hinduism is more a way of life
than a form of thought” . He treats the concept of dharma or the various
religious, ethical and social duties governing a Hindu’s life and yoga or the various ways and discipline by which the Hindu seeks the goal of moksa or release from the chain of rebirth. He relates the theory of dharma with the theory of universal self. According to Radhakrishnan, ethics as a profoundly significant aspect of human life needs a metaphysical basis to provide ultimate support for ethical values and meaning for the moral life, that ethics needs a metaphysical foundation in a reality that is basically characterized by values and it is provided by the absolute idealism of
classical Hindu tradition modified and clarified in details in the light of reason and modem knowledge. According to him, Radhakrishnan’s concept of good life is the same as the good life of Hinduism. The good life is mainly the religio-ethical life based on some principles and it has a strict foundation. To know these basic principles it is necessary to examine the metaphysics, which is the basis ofRadhakrishnan’s ethics, his way of
life i.e. his religion and also his own personal experiences related to changing situation.
According to Radhakrishnan, dharma is the essence of morality and it is a
close combination of ethics and religion. The goal is the ‘double object’ of happiness on earth and salvation. Moksa is the aim of all human life. He says dharma is progressive in nature and changeable age to age. But the principle of dharma is eternal. He says, “Though dharma is absolute it has no absolute and time less content. The only thing eternal about morality is man’s desire for the better.” The purpose of ethical life is the discipline of human nature leading to a realization of the spiritual.
Dharma includes the forms and activities of human life. Human beings have diverse interests, various desires, conflicting needs, which grow and change in the growing to round them off into one whose is the purpose of dharma. The principle of dharma rouses us to recognition of spiritual realities not by abstention from the world, but by bringing to its life, its business (Artha) and its pleasure (Kama) the controlling power of spiritual faith. Life is one and in it there is no distinction of sacred and secular.
Bhakti and Mukti are not opposed. Dharma, Artha, and Kama go together. Thus, we find that Radhakrishnan emphasizes all the four ends of life. According to him “Physical well being is essential part of human well being. Pleasure is a part of the good life. It is both sensuous and spiritual. Just like to enjoy sunshine, to listen music, to read plays ate both sensuous and spiritual. Radhakrishnan also admits wealth or economic factor as an essential element in human life like Kama. He says there is no
sin in wealth, just as there is no virtue in poverty.”13 The efforts ofanyone to increase his wealth cannot be condemned, but if his pursuit of wealth exploits others then it cannot be accepted. From this we can say that human being have no right to exploit other people for his personal benefit. He should consider the other people also. All the four values have same position in society. Radhakrishan says, “Wealth and enjoyment
are not opposed to righteousness and perfection. Ifpursued for their own sake they are not right, but if adopted as means to spiritual well-being and social good they are worthy of acceptance.” It implies that dharma and artha can be regarded as means for spiritual development. But there must be condition i.e. wealth and pleasure should be pursued not for their own sake but for the sake of others. According to Radhakrishnan, dharma is the whole duty of man in relation to the four fold purposes of life (dharma artha, kama and moksha) by members of the four groups (chaturvama), and the four stages (Caturasrama), (student, house holder, forest dweller and ancestor). The basic principle of dharma is the realization ofthe dignity of the human spirit. If we add to these basic principles the concept of moral obligation, both to aspire to divinity and also to conform to the discipline of society, the concept of freedom which is indispensable part of rebirth and
the details of personal and social dharma we have a clean cut picture of
Radhakrishnan’s way of life.

(Part III to follow)

Photo Gallery | Rashtrapati Bhavan

GOOD LIFE – WHAT? Part I

Teachers' Day 2018: All you need to know about Dr Sarvepalli Radhakrishnan

 

Human beings created by the All knowing, ever present and all powerful God must lead a life of peace and poise, joy and harmony, love and nobility. But we know how we are! Dr. Radhakrishnan’s birth day was yesterday observed as TEACHERS DAY in-deference  to his desire. Envius Thoughts here in brings out a few parts the great former President’s CONCEPT OF GOOD LIFE! Let us enjoy reading and practice that GOOD LIFE so long as we are allowed by the Omniscient to be on earth.

RADHAKRISHNAN’S CONCEPT OF GOOD LIFE
Like other two thinkers, Radhakrishnan’s views on good life, is also found in
his moral philosophy which is spiritual and integral in nature. As a contemporary Indian philosopher he describes his ethical view not only from humanistic and spiritualistic standpoint, but also from the religious standpoint by reconciling the values of both western and eastern region. Radhakrishnan’s doctoral thesis is “Ethics of the Vedanta”. The main purpose of this thesis was intended to be a reply to the charge that the Vedanta system had no room for ethics . At that time philosophy
in India was exclusively British, primarily Neo-Hegelian. They vehemently criticized Vedanta philosophy and to safeguard it Radhakrishnan put forwarded his master thesis. Therefore, his philosophy can be regarded as an attempt to establish Idealism and Hinduism as a solution to the conflict of philosophical and religious ideals. According to him, the source and ideal ofthese two disciplines is integral experience and this integral experience is the basis of Radhakrishnan’s philosophy.
Radhakrishnan intends to apply this method of integral experience in all areas of human life specially in the empirical field of science, art and ethics. According to him, in moral life this integral experience performs its methodological function. He was not interested in routine, mechanical and formalized rational ethics nor in conventional good form but in creative good life. So, Radhakrishnan does not seem to be an advocate of conventional morality. He says, “As consistent thinking is not
creative thinking, as intellectual verse is not inspired poetry, in conduct respectability is not mere righteousness, Mere cor-rectitude of behavior is not the last word of morality. It may be conventional good form but it is not creative good life.”1
Human beings by nature are always struggling in life for the realization of
supreme values- Truth, Beauty and Goodness. But these values are transitory which have a sudden success but they last only for a short time. Radhakrishnan says, “The values for which we struggle are only flash in the pan and will disappear sooner or later.” For the development of value oriented personality these values are essential.He says, “Personality is not alone physical manhood or economic well being or sensitive conscience, without a spiritual center man’s life has no integrity.” These three values cannot be arranged in a hierarchical order. He says, “To be inspired in
our thoughts by divine knowledge, to he moved in our will by the divine purpose, to mould our emotion into harmony with divine bliss, to get at the great self of truth, goodness and beauty to which we give the name ofGod as spiritual presence, to raise our whole being and life to the divine status, is the ultimate purpose and meaning of human living.” Ethical Endeavour assumes that life is worth living. The highest end of life springs from the self who gives meaning and significance to the less general ethical
ends. “In the highest state of a man is integral in being, perfect in knowledge, absolute in love, complete in will.
Radhakrishnan’s ethics can be regarded as intuitive or integral ethics because moral intuition is an act of integral insight in which the whole personality dominated and controlled by mystical perception is involved. This moral intuition is not an intellectual act, as Richard Price says it is an integral act which requires a man of supernatural vision and perfect-self-integration. So, Radhakrishan is not a follower of conventional ethics or morality. For him, moral life is an essential condition for the
pursuit of wisdom and ethical conduct is an indispensable means of spiritual life. He applies the method of integral insight to decide the question of ‘right’ and ‘good’.

He applies these concepts to concrete courses of duty. It differ him from Kant and Moore. According to Moore, ‘good’ is non natural so it has no capacity to influence the will and the will is the source of concrete decision and action. With regard to Kant, it is still a subject of debate as to whether he has intended to moral law or the categorical imperative to be applied to the natural state of will or whether its purpose something
other than the regulation of empirical choice and action. But Radhakrishnan is not concerned with the natural will of man but with the will of man whose whole being is suffused with the Spirit, so that there is nothing natural left in it. According to Radhakrishnan, ethical principles are not subjective, they are objective because they are not dependent on this or that individual, they are independent of individual, but they are not categorical imperative as Kant says. He says, “The spiritual obligation is of more consequence than social condition and the inward constraint is more important than the law imposed from without.”  According to him real morality consists of skill and adventure and in our ethical life intuitive insight is essential for the highest reaches. The ethical doctrine and the principles of Radhakrishnan are
essentially in conformity with the tradition of Hinduism. Though he recommends some changes on it these are not contrary to Hinduism because they indicate the growth and development within the framework of the essential spiritual outlook on life. Therefore if can be said that Radhakrishanan’s views of life is nothing but the essence of Hindu view oflife. He says, “Though morality commands conformity, all moral progress is due to non-conformists.”  Radhakrishnan insists that in conventional
ethics moralist may be a good man for that society related to him, but without an inner spiritual obligation, inward truthfulness and utter sincerity a man cannot be a morally progressed being, according to Radhakrishnan. Therefore moral progress depends on such inner constraint of human being.The individual human being and the society are interdependent. The sound development of the individual is best condition for the growth of the society and a healthy condition ofthe society is the best condition for the growth of the individual.
An ant-heap or a beehive is not the model for a human common-wealth. No harmony is achieved by the enslavement of the individual. As the individual is the social being, society is the necessary means by which he attains the development of his personality. The state exists in order that its members may have a good life and it is not above the ethics. It exists essentially for the good of the individual and it has the right to demand the condition essential for the performance of its task. Generally society judges man’s
work on the basis of conventional common ethical standard. Society considers man as machine and reduces man’s personal problem to general problem and evaluates in the light of typical situation and moral formulas. But as against this, Radhakrishnan gives much more emphasis on individual rather than society. Because, in doing these intellectuals are to be abstained from the deeper sources of vitality and their souls are at strife with their minds. As a result it becomes difficult to handle life, love and suffering. Therefore he says we must look each of them as unique situation as an absolutely free and living adjustment to the o the circumstances. He says, “All men are equal as centers of absolute value, it is as regards instrumental values that they are unequal.

(To be continued)

Teacher's Day 2017: 5 Interesting Facts about Dr. Sarvepalli Radhakrishnan's  birthplace, Thiruttani | India.com

Place where Dr.Radhakrishnan was born.

TEACHERS’ DAY- September 5th.

US Teacher Appreciation Week 2020 Wishes & HD Images: WhatsApp Stickers, Facebook Greetings, Quotes And Messages to Thank Educators | 🙏🏻 LatestLY

Teacher sure is the destroyer of our ignorance and thoughts evil
To him we all pay our respects and obeisance, drive the devils!
“Acharya dhevo bava” -treat the teacher as God- wisdom words
From the days of Vyasa-giver of Vedhas- from time out of counts!

Philosopher President born on this holy day years ago
Great soul he was a teacher all through his life though the President
Wish it was for him – this day be dedicated to the teacher
We pay our endless respect to his soul and his tribe to prosper!

Gurur brahma Gurur Vishnu, gurur dhevo maheshvara
Gurus satchath param brahma thasmai sri gurave namaha”!
Teacher- the great creator of all good thoughts and deeds in humans
Protector of all virtues and nobility in men and women
To you our respectful obeisances! Bless us with knowledge
That will make us give our best to the society our privilege!

“Teaching indeed is the noblest of the callings” rightly declared
Teachers to equip well to deserve all respect and reverence
Parents to be faithful and take care of their wards when out of school
Society sure to blossom into nobility and greatness!

BASICALLY EVERY HUMAN BEING IS A TEACHER AND STUDENT IN ONESELF!

GURUR BRAMMA, GURUR VISHNU,GURUR DHEVO MAHESWARA

GURU SAATCHATH PARABRAMMA  THASMAI SRI GURAVE NAMAHA!

5 inspiring quotes of Dr. Sarvepalli Radhakrishnan for new learnings in your life | People News – India TV

NATIONAL LIBRARY DAY- August 12th- SECOND POST on August 13th

 

Blogger with his personal library at his home cabin.

Library,- personal or public, a treasure trove for acquiring knowledge!
Books are indeed one’s most valuable companion – a guru of course.
Book reading a great habit to be developed and nurtured for life!
Government Public Libraries are in plenty-quite useful for book lovers!

August Twelfth- yesterday celebrated as fifteenth National Librarian’s Day
In remembrance of national professor of library science,
Dr S R Ranganathan  lived during Eighteen Ninety Two-Nineteen Seventy Two,
Spearheaded library development in India.  born on Ninth  August in a
Moderate family in Sirkazhi in Thanjavur District.Tamil Nadu. was a mathematician;

Was awarded Padmashri for valuable contributions to Library Science.
He developed innovative  methods  while teaching Library Science students.
He was the first librarian of Madras University.  His five laws of library:

1#Books are for use
2• Every reader his/her book
3• Every book, its reader
4• Save the time of the reader
5• A library is a growing organism .

12th August is Celebrated as National Librarian’s Day in India Dheeraj Singh Negi

TAMIL THATHTHA U V S Birth day! February 19th

U. V. Swaminatha Iyer.jpg

Uttamadhanapuram Venkatasubbaiyer Swaminatha Iyer
A great  Tamil scholar and researcher  instrumental in bringing
Out many long-forgotten works of classical Tamil literature to light.
His singular effort over five decades brought to light major
Literary works in Tamil and contributed vastly to the enrichment
Of its literary heritage. Iyer published over 90 books in his lifetime!

All were on a variety of matters connected to classical Tamil literature,
And collected over three thousand paper manuscripts, palm-leaf Manuscripts and notes of Various kinds.  affectionately called Tamil Thatha That is Grandfather of Tamil.
Was born on this day the Nineteenth February In Eighteen Fifty Five,
Lived up to Twenty Eighth April Nineteen Forty Two!

All languages in the world were enriched by remarkable
Works of great and highly versatile scholars in the language.
Tamil one of the most ancient languages in the world
Had a long roll of honor of such scholars being revered.
One among them is the GRAND FATHER of Tamil seen above.

Image result for Tamil Thaththa u v s

26th January-Indian Republic Day!

 

Image result for Indian Republic day 2020 images

 

Indian Republic Seventy One
Democratic fruits enjoyed fine
Democratic rights availed in full
Democratic values laid in lull!

Rights yielded place to a free license
License to indulge in deeds nonsense
Nonsense leading to atrocities
Beyond all due sensitivities!

Achievements galore, pride on one hand
Atrocities galore, ashamed we stand!

Corrupted mind, stained thoughts, evil deeds
Here and there, everywhere, pity indeed!

Our success and failure, good and bad
Who is responsible- sure I am!
R-day resolve- to all should be same!
“Let me mend my mind, tame my thought
With power of will, evils to be fought
Sure allow not my Motherland rot!

Image result for Indian Republic day 2020 images

 

FIFTH SEPTEMBER TEACHERS’ DAY

 

Image result for Significance of September 5th

Profession by choice or chance a question that deluded answer in my life
Yes while in schools and colleges several essays I wrote declaring-finest
Of the callings is teaching-noblest of all is teaching at any level
And I wanted to be that! Started as a Teacher of Maths and English!

Short lived was my wish and determination! Loved by students and colleagues
Youngest teacher at twenty one in an oldest school-Srinivasa Rao High School
In the THYAGAYYA’S place-Thiruvaiyaru near Thanjavur! Lovely atmosphere
For a few months earlier in the school where former President of India
Venkatraman studied-Rajamadam in Thanjavur District school nice and great!

Profession not by choice but chance played its role- joined El Ai. C
Today is fifth September TEACHERS DAY-birth day of second President
Of India-Teacher -Philosopher-President Sarvapalli Radhakrishnan
Let us remember his services in the field of education in India!

Image result for photo of n v subbaraman as a teacher in Nellore College

N V Subbaraman to address the students of B.Ed college Nellore.

December 7th National Flag Day

Image result for National Flag Day 7th DEcember 2018

Armed Forces Flag Day is today -a great and important day
Grateful nation pays homage to the martyrs who laid their lives
In the cause of our Motherland- holy nation-India – Bharath
Let us donate to the Flag Day collection as much as possible!

Since my eighth year -forty nine Seventh December observed as
Armed Forces Flag Day to honor the martyrs as well as men and women
In uniform, who valiantly fight on our borders to safeguard our honor.
Important occasion to remind our obligation to look after them.

Veterans, disabled soldiers, war widows and their dependents
Who have sacrificed their lives for the safety, and Integrity.

Armed forces Flag Day Fund’ constituted by the Government
For the welfare and rehabilitation of the Ex-Servicemen
More than thirty lakh Including six lakh and fifty thousand
Widows are provided basic sustenance needs through welfare schemes!

Image result for AFFD Donations 7th DEcember 2018