Thursday, 8 December 2016
Monday, 27 June 2016
Immediate Openings for SEO
Immediate Openings for SEO
Dear Candidate, We are looking for SEO (Search Engine Optimization) for new start up company in Bangalore
Job Description:
Education:
Key Skills:
Immediate Openings for Web & Graphic Designer
Dear Candidate, We are looking for Web and Graphic designer for new start up company in Bangalore
Job Description for Web Designing:
Job Description for Graphic Designing:
Education:
Key Skills:
Sunday, 26 June 2016
The Inspiring Life Story Of Alibaba Founder Jack Ma, Now The Richest Man In China
The Inspiring Life Story Of Alibaba Founder Jack Ma, Now The Richest Man In China
Fresh off the biggest IPO in history, Alibaba founder and chairman Jack Ma is now the richest person in China.
Ma is now worth an estimated $25 billion, which includes his 7.8% stake in Alibaba and a nearly 50% stake in payment processing service Alipay.
Ma is a true rags-to-riches story. He grew up poor in communist China, failed his college entrance exam twice, and was rejected from dozens of jobs, including one at KFC, before finding success with his third internet company, Alibaba.
Wednesday, 19 August 2015
Uber Driver and this is his story
Hatss to this Guy
Uber Driver and this is his story
“My name is Sivakumar. I studied
mechanical engineering and I work as a CAD engineer from 9 to 6. I drive
an Uber from 7 to 1 in the morning so I can supplement my salary and
provide for my parents. They took care of me all this while and now I
will take care of them. One day I dream of going for higher studies and
get a good job and buy a house for them.”
Thursday, 13 August 2015
History of Arya Vaishya
HISTORY OF ARYAVYSYAS
Arya Vaishya is an Indian caste. Orthodox Arya Vaishyas follow rituals prescribed in the Vasavi Puranam, a religious text written in the late Middle Ages.Their kuladevata is Vasavi.
The Arya Vaishya are divided into two sub-sects, the Gavara Komatis and the Kalinga Komatis.
Etymology
The Komatis are said to have originally lived in large numbers along the Godavari River, which the locals called Gomati or Gomti. The Sanskrit Gomati was rendered into Telugu as Komati.[1]
Hanumantha Rao noted that the merchant classes preferred Jainism for gaining social status and respectability, and the erstwhile Banias became Gomati or followers of the Gomata cult in medieval times.[2] The story of Vasavi, the caste goddess of the Vaishyas narrated in the Vaishya Purana is said to have definite Jain overtones.[3]
According to Rao, there is an alternative etymology for the word Komti, as the "derivation of the word from gomata, the great Jaina saint, which implies that they were followers of Gomata cult or were originally Jains".[4]
Dwarakanath Gupta says that "These tradesmen (Beharulu) who hailed from Gouda Desa took to Jainism and adopted the 'Gomata' cult. The word Gomata got distorted slowly as Gomatlu, Kommathulu, Komattulu. In the Tamil and Malayalam languages the word 'Komati' is in use. These Jain Vysyas slowly gave up Jainism and embraced the Vedic religion during its revival"
Vasavi Purana
The Mackenzie manuscripts provide a record of the copper plate grant of the guru, Bhaskaracharya, given by the 102 gotras which formed the Gavara grouping. According to the Vasavi Purana, the Vaisyas of Penugonda and 17 other towns belonged to a group of Vaisyas of 714 gotras. However, the 102 gotras of Gavaras separated out, and formed the Gavara Komati community .
Attempts by Komatis to adopt orthodox Vaishya rituals drew the hostile attention of Niyogis. When a Komati family in Masulipatnam announced their intention to perform the Upanayana ceremony for their son, leaders of the Mahanad invaded the house, polluted the fire and stopped the ceremony. Violent encounters along these lines leading to loss of lives were noted in 1784, 1803, 1809, 1817 and 1820.[
Of the approximately 1000 Komati families living in Masulipatnam in 1825, the Gavara Komatis were one of the two main Komati groups. They had 102 gotras, which were not considered to correspond in identity with the gotras deemed appropriate for Brahmanas or Vaishyas. From 1784 to 1825 few families organized the Upanayana, but by 1825 a majority of the caste's males wore the sacred thread.[7]
The Upanayana ceremonies were officiated by the Vaidiki Brahmins who were tolerant of the wishes of their patrons. However, the Niyogis continued to mobilize the untouchable Dalits to riot and organized offensives against such ceremonies. This led three Komati litigants to take their complaints to the civil court. One litigant, Mamedy Venkia, had studied the Dharmashastras and took a leading role in Komati activities with regard to the Upanayanams. The litigants were supported by the Vaidiki Brahmins.
The Niyogis and their lawyers attempted to destroy the Vaidiki support in court by arguing that the Vaidikis were unread in the Dharmashastras, and that they supported the Komatis because they depended on Komati fees for their livelihood. In 1833 the Sadr Adalat decided in favour of the Niyogis. In 1845 the Judicial Committee of the Privy Council refused to make a formal decision.
Niyogi resistance to these activities may be viewed as the protective strategy of a community which was experiencing new opportunities for advancement through service with the consolidating imperial state. Niyogi action to prevent encroachments on the domain of the twice-born could have been motivated in part by a desire to limit the field of possible high-status competitors in this situation of new opportunities for employment with the government of Madras .
The magistrates of Masulipatnam continually received charges from Komatis and Niyogis and could not manage the dispute. The magistrates attempted to solve the dispute by asking Komatis to stop performing the rituals. The Komatis however remained undaunted by the court orders and kept going with their attempts.[7]
By the beginning of the 20th century, it was common for the Komatis to describe their clan membership in terms of Brahmanical rishi gotras. And in the 1901 census the Komatis — significant numbers of whom had prospered in the 19th century — were the only Telugu community who succeeded in getting the government to rank them as Vaishyas. Following this inclusion, a group of Komatis established the South India Vysia Association in 1905.
Arya Vaishya
Arya Vaishya is an Indian caste. Orthodox Arya Vaishyas follow rituals prescribed in the Vasavi Puranam, a religious text written in the late Middle Ages.Their kuladevata is Vasavi.
The Arya Vaishya are divided into two sub-sects, the Gavara Komatis and the Kalinga Komatis.
Etymology
The Komatis are said to have originally lived in large numbers along the Godavari River, which the locals called Gomati or Gomti. The Sanskrit Gomati was rendered into Telugu as Komati.[1]
Hanumantha Rao noted that the merchant classes preferred Jainism for gaining social status and respectability, and the erstwhile Banias became Gomati or followers of the Gomata cult in medieval times.[2] The story of Vasavi, the caste goddess of the Vaishyas narrated in the Vaishya Purana is said to have definite Jain overtones.[3]
According to Rao, there is an alternative etymology for the word Komti, as the "derivation of the word from gomata, the great Jaina saint, which implies that they were followers of Gomata cult or were originally Jains".[4]
Dwarakanath Gupta says that "These tradesmen (Beharulu) who hailed from Gouda Desa took to Jainism and adopted the 'Gomata' cult. The word Gomata got distorted slowly as Gomatlu, Kommathulu, Komattulu. In the Tamil and Malayalam languages the word 'Komati' is in use. These Jain Vysyas slowly gave up Jainism and embraced the Vedic religion during its revival"
Vasavi Purana
The Mackenzie manuscripts provide a record of the copper plate grant of the guru, Bhaskaracharya, given by the 102 gotras which formed the Gavara grouping. According to the Vasavi Purana, the Vaisyas of Penugonda and 17 other towns belonged to a group of Vaisyas of 714 gotras. However, the 102 gotras of Gavaras separated out, and formed the Gavara Komati community .
Inclusion in the Vaishya varna
The Komatis became a part of the Vaishya during British colonial times. The Komatis desired to be members of the Vaishya caste. However, the Niyogi (Brahmin) councillors who controlled the powerful Mandri Mahanad did not accept or support their claim.Attempts by Komatis to adopt orthodox Vaishya rituals drew the hostile attention of Niyogis. When a Komati family in Masulipatnam announced their intention to perform the Upanayana ceremony for their son, leaders of the Mahanad invaded the house, polluted the fire and stopped the ceremony. Violent encounters along these lines leading to loss of lives were noted in 1784, 1803, 1809, 1817 and 1820.[
Of the approximately 1000 Komati families living in Masulipatnam in 1825, the Gavara Komatis were one of the two main Komati groups. They had 102 gotras, which were not considered to correspond in identity with the gotras deemed appropriate for Brahmanas or Vaishyas. From 1784 to 1825 few families organized the Upanayana, but by 1825 a majority of the caste's males wore the sacred thread.[7]
The Upanayana ceremonies were officiated by the Vaidiki Brahmins who were tolerant of the wishes of their patrons. However, the Niyogis continued to mobilize the untouchable Dalits to riot and organized offensives against such ceremonies. This led three Komati litigants to take their complaints to the civil court. One litigant, Mamedy Venkia, had studied the Dharmashastras and took a leading role in Komati activities with regard to the Upanayanams. The litigants were supported by the Vaidiki Brahmins.
The Niyogis and their lawyers attempted to destroy the Vaidiki support in court by arguing that the Vaidikis were unread in the Dharmashastras, and that they supported the Komatis because they depended on Komati fees for their livelihood. In 1833 the Sadr Adalat decided in favour of the Niyogis. In 1845 the Judicial Committee of the Privy Council refused to make a formal decision.
Niyogi resistance to these activities may be viewed as the protective strategy of a community which was experiencing new opportunities for advancement through service with the consolidating imperial state. Niyogi action to prevent encroachments on the domain of the twice-born could have been motivated in part by a desire to limit the field of possible high-status competitors in this situation of new opportunities for employment with the government of Madras .
The magistrates of Masulipatnam continually received charges from Komatis and Niyogis and could not manage the dispute. The magistrates attempted to solve the dispute by asking Komatis to stop performing the rituals. The Komatis however remained undaunted by the court orders and kept going with their attempts.[7]
By the beginning of the 20th century, it was common for the Komatis to describe their clan membership in terms of Brahmanical rishi gotras. And in the 1901 census the Komatis — significant numbers of whom had prospered in the 19th century — were the only Telugu community who succeeded in getting the government to rank them as Vaishyas. Following this inclusion, a group of Komatis established the South India Vysia Association in 1905.
Gotras
There are 102 gotras among Arya Vaishyas. They followed 102 Rishis for conducting their rituals. Surname gotras and Rishis for identification and classification for all the Arya Vaishyas are the same. The gotras is equivalent of the Sanskrit names of Rishis.References
- Gupta, Dwarakanath C., & Bhaskar, S., 1992. Vysyas: a sociological study. Ashish Publishing House. ISBN 8170244501
- Rao, Hanumantha B. S. L., 1973. Religion in Āndhra: a survey of religious developments in Āndhra from early times upto A.D. 1325, Part 1325, Issue 69 of Archaeological series. Department of Archaeology and Museums, Government of Andhra Pradesh, p. 175
- Rao, Hanumantha B. S. L., 1995. Socio-cultural history of ancient and medieval Andhra, p.130. Volume 172 of Telugu Viśvavidyālaya pracuraṇa. Telugu University.
Monday, 10 August 2015
The rise and rise of Sundar Pichai
Google’s announcement on Monday that it would be
subsumed within a new parent company called Alphabet had a bonus for
people of Indian-origin world over: the company’s head of Products and
Engineering, Chennai-born Pichai Sundararajan, was anointed the CEO of
the new, “slimmed down” Google.
Underscoring his
confidence in the man known as Sundar Pichai (43), Google boss Larry
Page said of the restructuring in the company he co-founded with Sergey
Brin, “A key part of this is Sundar Pichai.”
Mr.
Pichai, who is a graduate of IIT Kharagpur and Stanford University, had
“really stepped up since October of last year, when he took on product
and engineering responsibility for our Internet businesses,” Mr. Page
said in a blog post, adding that he and Mr. Brin were “super excited
about his progress and dedication to the company.”
They
may well have reason to feel fortunate that Mr. Pichai is the man to
head their $66-billion revenue, $16-billion profit, company– by most
accounts he combines a deep passion for engineering excellence with a
rare managerial quality of attracting the best talent into the teams he
works with.
Mr. Pichai started at Google in 2004,
where he was known as a “low-key manager” who worked on the Google
toolbar and then led the launch of the market-beating Chrome browser in
2008.
Following this his rise through the ranks of
Google took on an increasingly meteoric tenor, and soon he became Vice
President, then Senior Vice President, and ultimately was charged with
supervising all Google apps including Gmail and Google Drive and finally
given control of Android itself.
His promotion to
Product Chief in October 2014 literally made him Mr. Page’s
second-in-command with oversight of day-to-day operations for all of
Google's major products including maps, search, and advertising.
Some
of Mr. Pichai’s colleagues describe him in the media as a skilled
diplomat, including Caesar Sengupta, a Google Vice President who has
worked with Mr. Pichai for eight years, and said to Bloomberg News, “I
would challenge you to find anyone at Google who doesn’t like Sundar or
who thinks Sundar is a jerk.”
Nowhere was Mr.
Pichai’s easy blending of techno-diplomatic competence evident than in
early 2014, when the fracas between Samsung and Google was reaching
fever pitch, at the time over Samsung’s Magazine UX interface for its
tablets, which Google felt may have been deliberately underselling
Google services such as its Play apps store.
According
to reports “Defusing the situation fell to Sundar Pichai, the tactful,
tactical new chief of Google’s Android division. Pichai set up a series
of meetings with J.K. Shin, CEO of Samsung Mobile Communications,
[where] they held ‘frank conversations’ about the companies’ intertwined
fates [and a] fragile peace was forged.”
Since then,
Samsung has apparently agreed to scale back Magazine UX, and the two
corporations have announced a broad patent cross-licensing arrangement
to implement which they “now work together more closely on user
experience than we ever have before,” according to Mr. Pichai.
Another
apparent talent of Google’s new CEO – his thinking seems to be ahead of
the curve. Although Mr. Pichai trained in metallurgy and materials
science at IIT Kharagpur, and Stanford and did an MBA at Wharton, he was
already deeply immersed in the world of electronics.
According
to one of his college professors Mr. Pichai “was doing work in the
field of electronics at a time when no separate course on electronics
existed in our curriculum.”
The Google founders no
doubt recognised that Mr. Pichai was a man on an evangelical-type
mission for pushing the boundaries of technology.
Mr.
Pichai most eloquently outlined this mission when he said, “For me, it
matters that we drive technology as an equalising force, as an enabler
for everyone around the world. Which is why I do want Google to see,
push, and invest more in making sure computing is more accessible,
connectivity is more accessible.”
If You Have A Tattoo, The Indian Army May Reject You
If You Have A Tattoo, The Indian Army May Reject You
Getting into the Indian Army is such a matter of pride among Indian youth since it is considered to be one of the revered jobs in the country. Working for the nation; what could be more satiating than that, right? The rules that govern the selection process has seen a change that could amaze you.
Apparently, Army has said a big resounding NO to the potential officers having offensive tattoos.
The selection committee would now show zero tolerance to the people sporting tattoos.
Here are the new rules:
- The candidate appearing for the post of commissioned officer will have to fill up a separate form which would entail complete details of the tattoos.
- If the tattoo falls within the ‘approved parameters’ (whatever they are!) and is approved by the authorities, the candidate would then file an affidavit stating that he would not get any more tattoos before pre-commissioning training.
- If the applicant has ‘objectionable tattoo’ (defined by Army policy), he would be rejected straight away for the subsequent stage-I of the five-day selection process.
- Also, applicants from tribal communities would be allowed to have permanent tattoos but only if that is admissible for their respective tribes. For others, small tattoos would do.
- Also, if the applicant has undergone removal of any tattoos on their body, then that would be treated as a scar.
Tattoos that spread racism, immodesty, indecency would not be tolerated at all. Also, demeaning a person based on race, ethnicity is also not allowed.
The size of the tattoo has also been given a thought. A 5×3 dimension tattoo would be approved!
Army policy has also come up with a standard tattoo size. Earlier, in July 2012, Army approved tattoos on the inner parts of the arm and on the backs.Mostly our so-called culture belittles people sporting tattoos because that is something that sanskari people don’t do. People are looked at with disgust but making that the strict selection criteria in the Indian Army makes little sense because ‘offensive’ is a very subjective term. Who knows how many sectors would follow this rule in the near future.
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