POLAND JOURNEY

The journey of POLAND started a way back in 1997 November when I have landed the beautiful country of Europe. The weather condition was different compare to Mumbai as it was cold, chilling and windy. The people are also different as they are friendly to people whom they know. I can say the people of POLAND are very helpful, co-operative and hardworking, the girls are very beautiful. The first few months the life was not so easy as everything was new and the main barier was language but It was my fortune that I got two very good friends JOLANTA & JUSTINA. Both the girls are very beautiful and with very good nature. They have helped me to learn the POLISH and it is really worked for me. I have spent some beautiful days with JUSTINA & JOLANTA. When I left POLAND in 1999 March, I never thought that I will be back to Poland some day in my future life but I always getting dreams that I am visiting Poland.

After joining a Time Technoplast in 1999, the time was running like a jet age and the things fallen on the right path. It was a very good experiance to work with Mr.Anil Jain - Managing Director of Time Technoplast, In my working span I have not seen a man who is so much dedicated to his work. A very very intelligent Business Man, professional and rich by heart. He has ability to get the work done from the people and able to judge the people's ability. Mr.Raghupathy Thyagrajan - Director Marketing. a very good person and intelligent marketing Man. I can say Mr.Rahgupathy Thyagrajan was my mentor in the Time Technoplast. Mr.Bharat Vageria - Finance Director, A very straight forward man and good financial capable person. In Time Technoplast, I have enjoyed my work as I got a chance to use my ability and judgement. The co-operation and support I got from the senior people was best. In Time Technoplast, other than work, we are able to do some ther inter-personal activities like picnic, get-together and for this we got a full support of the Management. Time Technoplast, has grown and from 1Lakh to 1350cr from span 18 Years. The company will more expand in the guidance of Mr.Anil Jain in future and it is one of the indian multinational. At start they planned to set-up a manufacturing plant in Sharjah & Poland. Theytold me to take up the charge of Poland plant, I was surprised because a commercial man to do the job of the project man which was very difficult and for this need a mental strength as well as full support from seniors and collegues and I am very thankful to Mr. Anil Jain - MD & Mr.Raghupathy Thyagrajan for selecting me for Poland Project. They had a lot of trust and faith on me and I have tried my best to be on par.

The Project started in April, 2006, when I landed this beautiful country after almost 7Years it was dream which fullfilled and I am greatful to god for giving me the opportunity to land a beautiful country once again. We have kept the name of company NOVO TECH, meaning of NOVO is new and it was a new and different experiance for me. The NOVO was a baby to me as from the name to land, furtniture, appointment of people, machinery and other things done personally by me, and I can prodly say I got full support from Mr.Anil Jain.I really like to see the growth of NOVO TECH as one of the best company in Europe.

It almost taken 2Years to complete this project. The factory completed with on 27/02/2008. It taken lot of efforts from myself and Marta. I was always treat myself lucky to have a Marta with me in this project at the time of my stay in Poland from 01.11.2007 to 01.03.2008. She helped me in all the work related to personal and factory work as we used to spend a lot of time for the planning for the completion of project before time and running from one department to other for getting approval for the factory electricity, water, gas & other approvals.

Meaning of Hindu

The actual term “Hindu” first occurs as an Old Persian geographical term (derived from the river Sindhu), to identify the people who lived beyond the River Indus. However, the modern origin is derived from the Arabic texts - Al-Hind (the Hind) referring to 'the land of the people of modern day India' - which then got vernacularised as Hindu.[3] In the world history “Hindu” was also used by all Mughal Empires and towards the end of the eighteenth century by the British to refer to the people of “Hindustan”, the area of northern and adjoining northwestern India. Eventually “Hindu” became equivalent to anybody of “Indian” origin who was not otherwise Sikh, Jain, or belonged to a religion of Abrahamic denomination, thereby encompassing a wide range of religious beliefs and practices.[4]
When and how the word 'Hindu" was coined is not precisely established. It is absent in early sacred literature of Indian origin. It was used for the people inhabiting the lands of river Sindhu. Regular usage of the word is encountered in the accounts of foreign invaders of the medieval period, to describe collectively the followers of Indian religions.
One of the accepted views is that “ism” was added to “Hindu” around 1830 to denote the culture and religion of the high-caste Brahmans in contrast to other religions. The term was soon appropriated by Indians themselves as they tried to establish a national identity opposed to colonialism.[4]
Due to the wide diversity in the beliefs, practices and traditions encompassed by Hinduism, there is no universally accepted definition on who a Hindu is, or even agreement on whether Hinduism represents a religious, cultural or socio-political entity. In 1995, Chief Justice P. B. Gajendragadkar was quoted in an Indian Supreme Court ruling:[5]
"When we think of the Hindu religion, unlike other religions in the world, the Hindu religion does not claim any one prophet; it does not worship any one god; it does not subscribe to any one dogma; it does not believe in any one philosophic concept; it does not follow any one set of religious rites or performances; in fact, it does not appear to satisfy the narrow traditional features of any religion of creed. It may broadly be described as a way of life and nothing more."
Thus some scholars argue that the Hinduism is not a religion per se but rather a reification of a diverse set of traditions and practices by scholars who constituted a unified system and arbitrarily labeled it Hinduism.[6] The usage may also have been necessitated by the desire to distinguish between "Hindus" and followers of other religions during the periodic census undertaken by the colonial British government in India. Other scholars, while seeing Hinduism as a 19th century construct, view Hinduism as a response to British colonialism by Indian nationalists who forged a unified tradition centered on oral and written Sanskrit texts adopted as scriptures.[7]
A commonly held view, though, is that while Hinduism contains both "uniting and dispersing tendencies", it has a common central thread of philosophical concepts (including dharma, moksha and samsara), practices (puja, bhakti etc) and cultural traditions.[8] These common elements originating (or being codified within) the Vedic, Upanishad and Puranic scriptures and epics. Thus a Hindu could :
follow any of the Hindu schools of philosophy, such as Advaita (non-dualism), Vishishtadvaita (non-dualism of the qualified whole), Dvaita (dualism), Dvaitadvaita (dualism with non-dualism), etc.[9][10]
follow a tradition centered on any particular form of the Divine, such as Shaivism, Vaishnavism, Shaktism, etc.[11]
practice any one of the various forms of yoga systems; including bhakti (devotion) in order to achieve moksha.
In 1995, while considering the question "who are Hindus and what are the broad features of Hindu religion", the Supreme Court of India highlighted Bal Gangadhar Tilak's formulation of Hinduism's defining features:[5]
Acceptance of the Vedas with reverence; recognition of the fact that the means or ways to salvation are diverse; and the realization of the truth that the number of gods to be worshipped is large, that indeed is the distinguishing feature of Hindu religion.
Some thinkers have attempted to distinguish between the concept of Hinduism as a religion, and a Hindu as a member of a nationalist or socio-political class. Veer Savarkar in his influential pamphlet Hindutva: Who is a Hindu? considered geographical unity, common culture and common race to be the defining qualities of Hindus; thus a Hindu was a person who saw India "as his Fatherland as well as his Holy land, that is, the cradle land of his religion".[12] This conceptualization of Hinduism, has led to establishment of Hindutva as the dominant force in Hindu nationalism over the last century.[13]

Hindu

The earliest evidence for prehistoric religion in India date back to the late Neolithic in the early Harappan period (5500–2600 BCE).[65][66] The beliefs and practices of the pre-classical era (1500–500 BCE) are called the "historical Vedic religion". Modern Hinduism grew out of the Vedas, the oldest of which is the Rigveda, dated to 1700–1100 BCE.[67] The Vedas center on worship of deities such as Indra, Varuna and Agni, and on the Soma ritual. They performed fire-sacrifices, called yajña, and chanted Vedic mantras but did not build temples or icons.[citation needed] The oldest Vedic traditions exhibit strong similarities to Zoroastrianism and other Indo-European religions.[68]
The major Sanskrit epics, Ramayana and Mahabharata, were compiled over a protracted period during the late centuries BCE and the early centuries CE. They contain mythological stories about the rulers and wars of ancient India, and are interspersed with religious and philosophical treatises. The later Puranas recount tales about devas and devis, their interactions with humans and their battles against demons.
Three major movements underpinned the naissance of a new epoch of Hindu thought: the advent and spread of Upanishadic, Jaina, and Buddhist philosophico-religious thought throughout the broader Indian landmass.[69] The Upanishads, Mahavira (24th Tirthankar of Jains) and Buddha (founder of Buddhism) taught that to achieve moksha or nirvana, one did not have to accept the authority of the Vedas or the caste system. Buddha went a step further and claimed that the existence of a Self/soul or God was unnecessary.[70] Buddhism peaked during the reign of Asoka the Great of the Mauryan Empire, who unified the Indian subcontinent in the 3rd century BCE. After 200 CE several schools of thought were formally codified in Indian philosophy, including Samkhya, Yoga, Nyaya, Vaisheshika, Purva-Mimamsa and Vedanta.[71] Charvaka, the founder of an atheistic materialist school, came to the fore in North India in the sixth century BCE.[72] Between 400 BCE and 1000 CE Hinduism expanded at the expense of Buddhism.[73]
Sanskritic culture goes into decline after the end of the Gupta period. The early medieval Puranas helped establish a religious mainstream among the pre-literate tribal societies undergoing acculturation. The tenets of Brahmanic Hinduism and of the Dharmashastras underwent a radical transformation at the hands of the Purana composers, resulting in the rise of a mainstream "Hinduism" that overshadowed all earlier traditions.[74]

Akshardham Temple in New Delhi.
Though Islam came to India in the early 7th century with the advent of Arab traders and the conquest of Sindh, it started to become a major religion during the later Muslim conquest in the Indian subcontinent.[72] During this period Buddhism declined rapidly and many Hindus converted to Islam. Numerous Muslim rulers such as Aurangzeb destroyed Hindu temples and persecuted non-Muslims; however some, such as Akbar, were more tolerant. Hinduism underwent profound changes, in large part due to the influence of the prominent teachers Ramanuja, Madhva, and Chaitanya.[72] Followers of the Bhakti movement moved away from the abstract concept of Brahman, which the philosopher Adi Shankara consolidated a few centuries before, with emotional, passionate devotion towards the more accessible avatars, especially Krishna and Rama.[75]
Indology as an academic discipline of studying Indian culture from a European perspective was established in the 19th century, led by scholars such as Max Müller and John Woodroffe. They brought Vedic, Puranic and Tantric literature and philosophy to Europe and the United States. At the same time, societies such as the Brahmo Samaj and the Theosophical Society attempted to reconcile and fuse Abrahamic and Dharmic philosophies, endeavouring to institute societal reform. This period saw the emergence of movements which, while highly innovative, were rooted in indigenous tradition. They were based on the personalities and teachings of individuals, as with Shri Ramakrishna and Ramana Maharshi. Prominent Hindu philosophers, including Sri Aurobindo and Swami Prabhupada (founder of ISKCON), translated, reformulated and presented Hinduism's foundational texts for contemporary audiences in new iterations, attracting followers and attention in India and abroad. Others such as Swami Vivekananda, Paramahansa Yogananda, B.K.S. Iyengar and Swami Rama have also been instrumental in raising the profiles of Yoga and Vedanta in the

Life Journey

The Bhagavad- Gita is considered by eastern and western scholars alike to be among the greatest spiritual books the world has ever known. In a very clear and wonderful way the Supreme Lord Krishna describes the science of self-realization and the exact process by which a human being can establish their eternal relationship with God. In terms of pure, spiritual knowledge the Bhagavad- Gita is incomparable. Its intrinsic beauty is that its knowledge applies to all human beings and does not postulate any sectarian idealogy or secular view. It is appproachable from the sanctified realms of all religions and is glorified as the epitome of all spiritual teachings. This is because proficiency in the Bhagavad- Gita reveals the eternal principles which are fundamental and essential for spiritual life from all perspectives and allows one to perfectly understand the esoteric truths hidden within all religious scriptures. Many great thinkers from our times such as Albert Einstein, Mahatma Gandhi and Albert Schweizer as well as Madhvacarya, Sankara and Ramanuja from bygone ages have all contemplated and deliberarted upon its timeless message. The primary purpose of the Bhagavad- Gita is to illuminate for all of humanity the realization of the true nature of divinity; for the highest spiritual conception and the greatest material perfection is to attain love of God!