Shanti Dayak Mantra

शांतिदायक मंत्र :

राम… राम… राम….

मंत्र प्रभाव : हनुमानजी भी राम नाम का ही जप करते रहते हैं। कहते हैं राम से भी बढ़कर श्रीराम का नाम है। इस मंत्र का निरंतर जप करते रहने से मन में शांति का प्रसार होता है, चिंताओं से छुटकारा मिलता है तथा दिमाग शांत रहता है। राम नाम के जप को सबसे उत्तम माना गया है। यह सभी तरह के नकारात्मक विचारों को समाप्त कर देता है और हृदय को निर्मल बनाकर भक्ति भाव का संचार करता है।

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Klesh Nashak Mantra

क्लेशनाशक मंत्र :

ॐ श्रीकृष्णाय शरणं मम।


कृष्णाय वासुदेवाय हरये परमात्मने।

प्रणत क्लेशनाशाय गोविन्दाय नमो नम:॥

मंत्र प्रभाव : इस मंत्र का नित्य जप करने से कलह और क्लेशों का अंत होकर परिवार में खुशियां वापस लौट आती हैं। प्रतिदिन पहले मंत्र का जप तब करना चाहिए जबकि आप श्रीकृष्ण के अलावा अन्य किसी देवी या देवता में चित्त नहीं रमाते हो। कृष्ण की शरण में होने के बाद फिर किसी अन्य को नहीं भजना चाहिए।

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Bajrangbali Aarti in Hindi

bajrangbali aarti in hindi
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Bajarang Baan

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Sankatmochan Hanuman Ashtak

Sankatmochan Hanuman Ashtak
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Old Indian Maratha Weapons Names And Pictures

Fighting knives and daggers.
Blunt staves.
Polearms with axe-like blades.
Polearms with spikes and hammers.
Spears and javelins.
Throwing sticks.

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Konkan Nivati God – Doongoba Dev

Click on image to view picture in big size.

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Ayudha Pooja Invitation format

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Indians feel old earlier than Japanese, Swiss

People Below 60 In India Experience Same Health Disorders That 76-Yr-Olds Face In Japan & Switzerland: Study


People living in India experience the health problems associated with ageing at an early stage than those living in Japan or Switzerland, according to a first-ofits-kind study published in The Lancet Public Health.

Researchers at the University of Washington in the US and colleagues found that a 30-year gap separates countries with the highest and lowest ages at which people experience the health problems of a 65-year-old. They found 76-yearolds in Japan and Switzerland, and 46-year-olds in Papua New Guinea have the same level of age-related health problems as an “average” person aged 65.

The analysis also found that people living in India experience the similar health problems well before they turn 60.

“These disparate findings show that increased life expectancy at older ages can either be an opportunity or a threat to the overall welfare of populations, depending on the ageing-related health problems the population experiences regardless of chronological age,” said Angela Y Chang, lead author of the study and postdoctoral fellow at the University of Washington.

“Age-related health problems can lead to early retirement, a smaller workforce, and higher health spending. Government leaders and other stakeholders influencing health systems need to consider when people begin suffering the negative effects of ageing,” Chang said.

These negative effects include impaired functions and loss of physical, mental, and cognitive abilities resulting from the 92 conditions analysed, five of which are communicable and 81 non-communicable, along with six injuries.

Where traditional metrics of ageing examine increased longevity, this study explores both chronological age and the pace at which ageing contributes to health deterioration.

The study uses estimates from the Global Burden of Disease study (GBD). The researchers measured “age-related disease burden” by aggregating all disability-adjusted life years (DALYs), a measurement of loss of healthy life, related to the 92 diseases.

Although most countries have similar rankings between age-standardised, age related and all-burden rates, countries such as Ethiopia, Nigeria, and South Africa perform better in age-related disease burden relative to all burden. Countries such as China and India are performing better in all-burden rankings, researchers said.

The findings cover 1990 to 2017 in 195 countries and territories. For example, in 2017, people in Papua New Guinea had the world’s highest rate of age-related health problems with more than 500 DALYs per 1,000 adults, four times that of people in Switzerland with just over 100 DALYs per 1,000 adults.

The rate in the US was 161.5 DALYs per 1,000, giving it a ranking of 53rd, between Algeria at 52nd with 161.0 DALYs per 1,000 and Iran at 54th with 164.8 DALYs per 1,000. PTI

Age-related health problems can lead to early retirement, a smaller workforce, and higher health spending

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Make Ayodhya Mediation A Spiritual Enterprise

As soon as the Supreme Court decided in favour of mediation in the Ayodhya matter, scepticism erupted as to its feasibility. It is tempting, and misleading, to understand this scepticism in light only of the complexity of the matter.

Complexity is what we burden an issue with. Complexity is our creation. Complexity cannot sire itself ! We feel helpless in confronting the complexity we create. This is the paradox that Mary Shelley projected through the character, Frankenstein. We are threatened by the monsters we create. They don’t come into being on their own.

From a spiritual and practical point of view, complexity results from our standing on two contrary principles at the same time. The fact that mediation looks more complicated than litigation proves this. Litigation is a monolithic process. It is driven exclusively by law. Law is homogenous in principle and in practice. It proceeds by the force of evidence examined rationally.

No other consideration comes into play; at least, should not. Mediation is, in comparison, a hybrid phenomenon.

It is law plus.

So, when we are sceptical about the outcome of mediation in a particular matter, it is not about the legality of it that we are unsure of. It is about our incapacity for this ‘plus’ factor. That plus factor, in mediation, is goodwill. Goodwill entails a willingness to ‘walk the extra-mile’, which is alien to the application of law.

The comparative merit of mediation – its edge over litigation – is that it could create a win-win situation. Law polarises the two sides into winners and losers. Mediation can transcend this limitation inherent in law.

Law is predicated on power – the power of evidence; complicated, somewhat, by the power of interpretation. As long as ‘power’ is the shaping, driving motive in a process, law, not mediation, is appropriate to it. It is illogical to situate in the sphere of mediation what can belong only to the domain of law. No issue vitiated by the outlook of power, the winner versus loser pattern, can lend itself to mediation.

Human beings are morally free to shift from the outlook of power to that of goodwill. But goodwill presupposes mutual love. As long as two parties are locked doggedly in a power struggle – each hell-bent on defeating the other – mediation doesn’t stand a chance. The sinister complexity that looms large over the Ayodhya dispute stems from this.

It is clear, therefore, that if mediation is to succeed, both parties have to approach this process not from the angle of politics, but from the moral freedom of mutual love and goodwill. If this is a religious dispute, then a spiritual approach, rather than a political tug-of-war, is what’s legitimate to it. Whether or not both parties to this mediation are capable of it, will become evident to the country at large in the days ahead.

The very fact that the matter is remitted to mediation already frames this issue in a certain fashion. If mediation fails, litigation will ensue. Then one party will win and the other lose. But that ‘victory’ will prove less exhilarating than it could seem now; for the reason that what paved the way for it was an incapacity – the incapacity for goodwill.

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