LIC invites applications for the post of Assistant Administrative Officer.
For more information click here
To apply online click here
26 March 2014
Jobs at NFC, Hyderabad
Nuclear Fuel Complex (NFC) Hyderabad
Nuclear Fuel Complex (NFC) Hyderabad an industrial Establishment under the Department of Atomic Energy (DAE), has published official advertisement for recruitment of Scientific Technical Posts such as Trainees, Technical Officer,Technician and others.
Last date to apply is 12th April 2014.
For full advertisement Click here
To apply online click here
23 March 2014
Interview Skills
Pre-Interview Questions
- What are your strengths?
- What are your weaknesses?
- Do you want to do a job after 3 months of training?
- Which industry do you want to work in?
- What are your future goals?
- How good are you at English (1 worst - 5 best)
- How good are you at maths (1-5)
- Are you interested in learning IT?
- What do you think others feel about you?
- Do you like to interact with others?
- How many leaves have you taken during your college?
- How many leaves are you planning to take in next 3 months?
- Would you recommend others to take this job/course?
- Do you complete the work given to you in time?
- Do you feel shy to ask for help?
- Can you work for long hours?
- Do you like to work in teams?
- Do you get irritated/angry quickly?
- What are your skills?
- Do you like to learn new things?
- Do you listen to others ideas?
- Can you take negative feedback?
- Do you want to be a leader or do you want to be a follower?
- what do you do when you have a problem?
- what is your favorite subject ?
- Are you responsible?
- Are you disciplined person?
- Are you motivated?
- How good are your writing skills?
- Do you enjoy reading?
- Are you comfortable with email, computers, and new technologies?
- Does your family support you in your career decisions?
- Do your relationships effect your commitments at work?
- How has this job/course inspired you?
- What are your expectations from this course/job?
- What are you proud of?
- What knowledge and skills
will you expect in next five years?
22 March 2014
Albert Einstein
About Einstein...
Einstein's father
Einstein's father
Einstein's mother
House of Einstein
Einstein's childhood photo
School class photograph in Munich , 1889. Einstein is in the front row, second from right.
He did well only in mathematics and in Latin (whose logic he admired).
Was Einstein's Brain Different?
Of course it was-people's brains are as different as their faces. In his lifetime many wondered if there was anything especially different in Einstein's. He insisted that on his death his brain be made available for research. When Einstein died in 1955, pathologist Thomas Harvey quickly preserved the brain and made samples and sections. He reported that he could see nothing unusual. The variations were within the range of normal human variations. There the matter rested until 1999. Inspecting samples that Harvey had carefully preserved, Sandra F. Witelson and colleagues discovered that Einstein's brain lacked a particular small wrinkle (the parietal operculum) that most people have. Perhaps in compensation, other regions on each side were a bit enlarged-the inferior parietal lobes. These regions are known to have something to do with visual imagery and mathematical thinking. Thus Einstein was apparently better equipped than most people for a certain type of thinking. Yet others of his day were probably at least as well equipped-Henri Poincaré and David Hilbert, for example, were formidable visual and mathematical thinkers, both were on the trail of relativity, yet Einstein got far ahead of them. What he did with his brain depended on the nurturing of family and friends, a solid German and Swiss education, and his own bold personality.
Einstein in the Bern patent office
Einstein when his light bending theory conformed
Einstein in Berlin with political figures
Einstein in a Berlin synagogue in 1930,
playing his violin for a charity concert.
The Solvay Congress of 1927
E = MC^2
POSTWAR SIGNING
Einstein in his study in his home in Berlin, 1919.
Einstein at his home in Princeton, New Jersey
signature of the legend
Source: Internet
House of Einstein
Einstein's childhood photo
School class photograph in Munich , 1889. Einstein is in the front row, second from right. He did well only in mathematics and in Latin (whose logic he admired).
Was Einstein's Brain Different?
Of course it was-people's brains are as different as their faces. In his lifetime many wondered if there was anything especially different in Einstein's. He insisted that on his death his brain be made available for research. When Einstein died in 1955, pathologist Thomas Harvey quickly preserved the brain and made samples and sections. He reported that he could see nothing unusual. The variations were within the range of normal human variations. There the matter rested until 1999. Inspecting samples that Harvey had carefully preserved, Sandra F. Witelson and colleagues discovered that Einstein's brain lacked a particular small wrinkle (the parietal operculum) that most people have. Perhaps in compensation, other regions on each side were a bit enlarged-the inferior parietal lobes. These regions are known to have something to do with visual imagery and mathematical thinking. Thus Einstein was apparently better equipped than most people for a certain type of thinking. Yet others of his day were probably at least as well equipped-Henri Poincaré and David Hilbert, for example, were formidable visual and mathematical thinkers, both were on the trail of relativity, yet Einstein got far ahead of them. What he did with his brain depended on the nurturing of family and friends, a solid German and Swiss education, and his own bold personality.
A late bloomer: Even at the age of nine Einstein spoke hesitantly, and his parents feared that he was below average intelligence. Did he have a learning or personality disability (such as "Asperger's syndrome," a mild form of autism)? There is not enough historical evidence to say. Probably Albert was simply a thoughtful and somewhat shy child. If he had some difficulties in school, the problem was probably resistance to the authoritarian German teachers, perhaps compounded by the awkward situation of a Jewish boy in a Catholic school.
Einstein in the Bern patent office
Einstein when his light bending theory conformed
Einstein in Berlin with political figures
Einstein in a Berlin synagogue in 1930, playing his violin for a charity concert.
The Solvay Congress of 1927
E = MC^2
POSTWAR SIGNING
Einstein in his study in his home in Berlin, 1919.
Einstein at his home in Princeton, New Jersey
signature of the legend
Other Great Personalities
include
For Jawaharlal Nehru
For Kalpana
Chawla
HUMAN VALUES AND PROFESSIONAL ETHICS by Tonybee
HUMAN VALUES AND PROFESSIONAL ETHICS
- Arnold J. Toynbee
| Arnold J. Toynbee |
He is best known for his 12-volume A Study of History (1934–61), through which he examined the rise and fall of 26 civilizations in the course of human history, and he concluded that they rose by responding successfully to challenges under the leadership of creative minorities composed of elite leaders. With his endless output of papers, articles, speeches and presentations, and numerous books translated into many languages, Toynbee was perhaps the world’s most read and discussed scholar in the 1940s and 1950s. Yet Toynbee's work lost favor among both the general public and scholars by the 1960s, due to the religious and spiritual outlook that permeates the largest part of his work.
He gave a lecture on the human values to the Indian people. In that lecture, he appreciated Indian attitude towards life and approach to the handling of human affairs. Indian people’s freedom and rancor impressed and touched him deeply. Though there are situations where the Indian people are forced to struggle with other people, Indians never have the hatred towards their adversaries. For example India’s freedom movement. After getting the freedom, they never brood over the past or nurse their grievances. Inviting a British to deliver a lecture resembles their attitude and their professional ethics.
He has more appreciation towards Gandhi who fought for his people and for his nation through non-violence way. Gandhiji made it impossible for the Britishers to go on ruling India and made Britishers withdraw without disgrace.
Through this Toynbee helped not only India but also British. He stopped the struggle to not to take a violent form. If it took a violent form there would not be peace for either party. In such a way Gandhiji saved Britain as well as India. He did everything by inspiring the people of India to keep the struggle on a spiritual plane that was above the level of mere politics.
Non- violent revolution is a characteristic Indian accomplishment. After its success, it has found a new field of action in India’s domestic life. Bhoodan movement is one among them.
In 1945, the atom bombs were dropped on Hiroshima and Nagasaki. Now we are all living in the atomic age. In the hurricane of annihilating material power, mankind will not be able to save itself from self-destruction unless they practice non-violence in their relations.
In 1947, Indians did not feel difficult to follow non-violence method. But today they feel difficult in their relations with China. A spirit of non-violence is a state of feeling inspired by a moral ideal. It is a belief that there is more than one approach to truth and to salvation. This broad-minded approach to reality is characteristic of India.
Toynbee also quoted that we are all living in an age in which technology has annihilated distance. Though everyone is physically neighbors, but psychologically strangers to each others. Mutual destruction depends on how we are going to react..We have to love our neighbors as precious members of the human family, which is now exposed to the common danger of being wiped out by atomic warfare. That’s the reason India’s conspicuous achievement of variety in unity is of worldwide importance.
Even Gandhi had a vast amount of daily business to transact. yet he was never too busy to withdraw temporarily from business affairs for recurrent periods of contemplation. His practice on this point is characteristic of the Indian tradition.
Today the Indian people have many urgent and exacting practical tasks to carry out. But a mass of practical work required by the community development plan. Gandhi demonstrated that spiritual activity is the well-spring of practical activity and that this inspiration is what makes practical activity bear fruit and not work havoc.
Finally, he suggested spiritual art can help mankind to save itself from self-destruction.
For HUMAN VALUES AND PROFESSIONAL ETHICS by Toynbee
For HUMAN VALUES AND PROFESSIONAL ETHICS by Toynbee
For Mokshagundam Visvesvaraya
For A Tea Party
For Wit and Humour
For Polymer Banknotes
For Cyber Age
For the-secret-of-work-by-Swamy-Vivekananda
The Secret of Work by Swamy Vivekananda
 The secret of work |
Helping others physically by removing their physical needs, is indeed great, but the help is great according as the need is greater and according as the help is far-reaching. If a man's wants can be removed for an hour, it is helping him indeed; if his wants can be removed for a year, it will be more help to him; but if his wants can be removed for ever, it is surely the greatest help that can be given him. Spiritual knowledge is the only thing that can destroy our miseries for ever; any other knowledge satisfies wants only for a time. It is only with the knowledge of the spirit that the faculty of want is annihilated for ever; so helping man spiritually is the highest help that can be given to him. He who gives man spiritual knowledge is the greatest benefactor of mankind and as such we always find that those were the most powerful of men who helped man in his spiritual needs, because spirituality is the true basis of all our activities in life. A spiritually strong and sound man will be strong in every other respect, if he so wishes. Until there is spiritual strength in man even physical needs cannot be well satisfied. Next to spiritual comes intellectual help. The gift of knowledge is a far higher gift than that of food and clothes; it is even higher than giving life to a man, because the real life of man consists of knowledge. Ignorance is death, knowledge is life. Life is of very little value, if it is a life in the dark, groping through ignorance and misery. Next in order comes, of course, helping a man physically. Therefore, in considering the question of helping others, we must always strive not to commit the mistake of thinking that physical help is the only help that can be given. It is not only the last but the least, because it cannot bring about permanent satisfaction. The misery that I feel when I am hungry is satisfied by eating, but hunger returns; my misery can cease only when I am satisfied beyond all want. Then hunger will not make me miserable; no distress, no sorrow will be able to move me. So, that help which tends to make us strong spiritually is the highest, next to it comes intellectual help, and after that physical help.
The miseries of the world cannot be cured by physical help only. Until man's nature changes, these physical needs will always arise, and miseries will always be felt, and no amount of physical help will cure them completely. The only solution of this problem is to make mankind pure. Ignorance is the mother of all the evil and all the misery we see. Let men have light, let them be pure and spiritually strong and educated, then alone will misery cease in the world, not before. We may convert every house in the country into a charity asylum, we may fill the land with hospitals, but the misery of man will still continue to exist until man's character changes.
We read in the Bhagavad Gita again and again that we must all work incessantly. All work is by nature composed of good and evil. We cannot do any work which will not do some good somewhere; there cannot be any work which will not cause some harm somewhere. Every work must necessarily be a mixture of good and evil; yet we are commanded to work incessantly. Good and evil will both have their results, will produce their Karma. Good action will entail upon us good effect; bad action, bad. But good and bad are both bondages of the soul. The solution reached in the Gita in regard to this bondage-producing nature of work is that, if we do not attach ourselves to the work we do, it will not have any binding effect on our soul. We shall try to understand what is meant by this "non-attachment" to work.
This is the one central idea in the Gita: work incessantly, but be not attached to it. Samskara can be translated very nearly by "inherent tendency". Using the simile of a lake for the mind, every ripple, every wave that rises in the mind, when it subsides, does not die out entirely, but leaves a mark and a future possibility of that wave coming out again. This mark, with the possibility of the wave reappearing, is what is called Samskara. Every work that we do, every movement of the body, every thought that we think, leaves such an impression on the mind-stuff, and even when such impressions are not obvious on the surface, they are sufficiently strong to work beneath the surface, subconsciously. What we are every moment is determined by the sum total of these impressions on the mind. What I am just at this moment is the effect of the sum total of all the impressions of my past life. This is really what is meant by character; each man's character is determined by the sum total of these impressions. If good impressions prevail, the character becomes good; if bad, it becomes bad. If a man continuously hears bad words, thinks bad thoughts, does bad actions, his mind will be full of bad impressions; and they will influence his thought and work without his being conscious of the fact. In fact, these bad impressions are always working, and their resultant must be evil, and that man will be a bad man; he cannot help it. The sum total of these impressions in him will create the strong motive power for doing bad actions. He will be like a machine in the hand of his impressions, and they will force him to do evil. Similarly, if a man thinks good thoughts and does good works, the sum total of these impressions will be good; and they, in a similar manner, will force him to do good even in spite of himself. When a man has done so much good work and thought so many good thoughts that there is an irresistible tendency in him to do good, in spite of himself and even if he wishes to do evil, his mind, as the sum total of his tendencies, will not allow him to do so; the tendencies will turn him back; he is completely under the influence of the good tendencies. When such is the case, a man's good character is said to be established.
As the tortoise tucks its feet and head inside the shell, and you may kill it and break it in pieces, and yet it will not come out, even so the character of that man who has control over his motives and organs is unchangeably established. He controls his own inner forces, and nothing can draw them out against his will. By this continuous reflex of good thoughts, good impressions moving over the surface of the mind, the tendency for doing good becomes strong, and as the result we feel able to control the Indriyas (the sense-organs, the nerve-centres). Thus alone will character be established, then alone a man gets to truth. Such a man is safe for ever; he cannot do any evil. You may place him in any company, there will be no danger for him. There is a still higher state than having this good tendency, and that is the desire for liberation. You must remember that freedom of the soul is the goal of all Yogas, and each one equally leads to the same result. By work alone men may get to where Buddha got largely by meditation or Christ by prayer. Buddha was a working Jnani, Christ was a Bhakta, but the same goal was reached by both of them. The difficulty is here. Liberation means entire freedom--freedom from the bondage of good, as well as from the bondage of evil. A golden chain is as much a chain as an iron one. There is a thorn in my finger, and I use another to take the first one out; and when I have taken it out, I throw both of them aside; I have no necessity for keeping the second thorn, because both are thorns after all. So the bad tendencies are to be counteracted by the good ones, and the bad impressions on the mind should be removed by the fresh waves of good ones, until all that is evil almost disappears, or is subdued and held in control in a corner of the mind; but after that, the good tendencies have also to be conquered. Thus the "attached" becomes the "unattached". Work, but let not the action or the thought produce a deep impression on the mind. Let the ripples come and go, let huge actions proceed from the muscles and the brain, but let them not make any deep impression on the soul.
How can this be done? We see that the impression of any action, to which we attach ourselves, remains. I may meet hundred of persons during the day, and among them meet also one whom I love; and when I retire at night, I may try to think of all the faces I saw, but only that face comes before the mind--the face which I met perhaps only for one minute, and which I loved; all the others have vanished. My attachment to this particular person caused a deeper impression on my mind than all the other faces. Physiologically the impressions have all been the same; every one of the faces that I saw pictured itself on the retina, and the brain took the pictures in, and yet there was no similarity of effect upon the mind. Most of the faces, perhaps, were entirely new faces, about which I had never thought before, but that one face of which I got only a glimpse found associations inside. Perhaps I had pictured him in my mind for years, knew hundreds of things about him, and this one new vision of him awakened hundreds of sleeping memories in my mind; and this one impression having been repeated perhaps a hundred times more than those of the different faces together, will produce a great effect on the mind.
Therefore, be "unattached"; let things work; let brain centres work; work incessantly, but let not a ripple conquer the mind. Work as if you were a stranger in this land, a sojourner; work incessantly, but do not bind yourselves; bondage is terrible. This world is not our habitation, it is only one of the many stages through which we are passing. Remember that great saying of the Sankhya, "The whole of nature is for the soul, not the soul for nature." The very reason of nature's existence is for the education of the soul; it has no other meaning; it is there because the soul must have knowledge, and through knowledge free itself. If we remember this always, we shall never be attached to nature; we shall know that nature is a book in which we are to read, and that when we have gained the required knowledge, the book is of no more value to us. Instead of that, however, we are identifying ourselves with nature; we are thinking that the soul is for nature, that the spirit is for the flesh, and, as the common saying has it, we think that man "lives to eat" and not "eats to live". We are continually making this mistake; we are regarding nature as ourselves and are becoming attached to it; and as soon as this attachment comes, there is the deep impression on the soul, which binds us down and makes us work not from freedom but like slaves.
The whole gist of this teaching is that you should work like a masterand not as a slave; work incessantly, but do not do slave's work. Do you not see how everybody works? Nobody can be altogether at rest; ninety-nine per cent of mankind work like slaves, and the result is misery; it is all selfish work. Work through freedom! Work through love! The word "love" is very difficult to understand; love never comes until there is freedom. There is no true love possible in the slave. If you buy a slave and tie him down in chains and make him work for you, he will work like a drudge, but there will be no love in him. So when we ourselves work for the things of the world as slaves, there can be no love in us, and our work is not true work. This is true of work done for relatives and friends, and is true of work done for our own selves. Selfish work is slave's work; and here is a test. Every act of love brings happiness; there is no act of love which does not bring peace and blessedness as its reaction. Real existence, real knowledge, and real love are eternally connected with one another, the three in one: where one of them is, the others also must be; they are the three aspects of the One without a second--the Existence-Knowledge-Bliss. When that existence becomes relative, we see it as the world; that knowledge becomes in its turn modified into the knowledge of the things of the world; and that bliss forms the foundation of all true love known to the heart of man. Therefore true love can never react so as to cause pain either to the lover or to the beloved. Suppose a man loves a woman; he wishes to have her all to himself and feels extremely jealous about her every movement; he wants her to sit near him, to stand near him, and to eat and move at his bidding. He is a slave to her and wishes to have her as his slave. That is not love; it is a kind of morbid affection of the slave, insinuating itself as love. It cannot be love, because it is painful; if she does not do what he wants, it brings him pain. With love there is no painful reaction; love only brings a reaction of bliss; if it does not, it is not love; it is mistaking something else for love. When you have succeeded in loving your husband, your wife, your children, the whole world, the universe, in such a manner that there is no reaction of pain or jealousy, no selfish feeling, then you are in a fit state to be unattached.
Krishna says, "Look at Me, Arjuna! If I stop from work for one moment, the whole universe will die. I have nothing to gain from work; I am the one Lord, but why do I work? Because I love the world." God is unattached because He loves; that real love makes us unattached. Wherever there is attachment, the clinging to the things of the world, you must know that it is all physical attraction between sets of particles of matter--something that attracts two bodies nearer and nearer all the time and, if they cannot get near enough, produces pain; but where there is real love, it does not rest on physical attachment at all. Such lovers may be a thousand miles away from one another, but their love will be all the same; it does not die, and will never produce any painful reaction.
To attain this unattachment is almost a life-work, but as soon as we have reached this point, we have attained the goal of love and become free; the bondage of nature falls from us, and we see nature as she is; she forges no more chains for us; we stand entirely free and take not the results of work into consideration; who then cares for what the results may be?
Do you ask anything from your children in return for what you have given them? It is your duty to work for them, and there the matter ends. In whatever you do for a particular person, a city, or a state, assume the same attitude towards it as you have towards your children--expect nothing in return. If you can invariably take the position of a giver, in which everything given by you is a free offering to the world, without any thought of return, then will your work bring you no attachment. Attachment comes only where we expect a return.
If working like slaves results in selfishness and attachment, working as master of our own mind gives rise to the bliss of non-attachment. We often talk of right and justice, but we find that in the world right and justice are mere baby's talk. There are two things which guide the conduct of men: might and mercy. The exercise of might is invariably the exercise of selfishness. All men and women try to make the most of whatever power or advantage they have. Mercy is heaven itself; to be good, we have all to be merciful. Even justice and right should stand on mercy. All thought of obtaining return for the work we do hinders our spiritual progress; nay, in the end it brings misery. There is another way in which this idea of mercy and selfless charity can be put into practice; that is, by looking upon work as "worship" in case we believe in a Personal God. Here we give up all the fruits of our work unto the Lord, and worshipping Him thus, we have no right to expect anything from mankind for the work we do. The Lord Himself works incessantly and is ever without attachment. Just as water cannot wet the lotus leaf, so work cannot bind the unselfish man by giving rise to attachment to results. The selfless and unattached man may live in the very heart of a crowded and sinful city; he will not be touched by sin.
This idea of complete self-sacrifice is illustrated in the following story: After the battle of Kurukshetra the five Pandava brothers performed a great sacrifice and made very large gifts to the poor. All people expressed amazement at the greatness and richness of the sacrifice, and said that such a sacrifice the world had never seen before. But, after the ceremony, there came a little mongoose, half of whose body was golden, and the other half brown; and he began to roll on the floor of the sacrificial hall. He said to those around, "You are all liars; this is no sacrifice." "What!" they exclaimed, "you say this is no sacrifice; do you not know how money and jewels were poured out to the poor and every one became rich and happy? This was the most wonderful sacrifice any man every performed." But the mongoose said, "There was once a little village, and in it there dwelt a poor Brahmin with his wife, his son, and his son's wife. They were very poor and lived on small gifts made to them for preaching and teaching. There came in that land a three years' famine, and the poor Brahmin suffered more than ever. At last when the family had starved for days, the father brought home one morning a little barley flour, which he had been fortunate enough to obtain, and he divided it into four parts, one for each member of the family. They prepared it for their meal, and just as they were about to eat, there was a knock at the door. The father opened it, and there stood a guest. Now in India a guest is a sacred person; he is as a god for the time being, and must be treated as such. So the poor Brahmin said, "Come in, sir; you are welcome." He set before the guest his own portion of the food, which the guest quickly ate and said, "Oh, sir, you have killed me; I have been starving for ten days, and this little bit has but increased my hunger." Then the wife said to her husband, "Give him my share," but the husband said, "Not so." The wife however insisted, saying, "Here is a poor man, and it is our duty as householders to see that he is fed, and it is my duty as a wife to give him my portion, seeing that you have no more to offer him." Then she gave her share to the guest, which he ate, and said he was still burning with hunger. So the son said, "Take my portion also; it is the duty of a son to help his father to fulfil his obligation." The guest ate that, but remained still unsatisfied; so the son's wife gave him her portion also. That was sufficient, and the guest departed, blessing them. That night those four people died of starvation. A few granules of that flour had fallen on the floor; and when I rolled my body on them, half of it became golden, as you see. Since then I have been travelling all over the world, hoping to find another sacrifice like that, but nowhere have I found one; nowhere else has the other half of my body been turned into gold. That is why I say this is no sacrifice."
This idea of charity is going out of India; great men are becoming fewer and fewer. When I was first learning English, I read an English story book in which there was a story about a dutiful boy who had gone out to work and had given some of his money to his old mother, and this was praised in three or four pages. What was that? No Hindu boy can ever understand the moral of that story. Now I understand it when I hear the Western idea--every man for himself. And some men take everything for themselves, and fathers and mothers and wives and children go to the wall. That should never and nowhere be the ideal of the householder.
Now you see what Karma-Yoga means; even at the point of death to help any one, without asking questions. Be cheated millions of times and never ask a question, and never think of what you are doing. Never vaunt of your gifts to the poor or expect their gratitude, but rather be grateful to them for giving you the occasion of practising charity to them. Thus it is plain that to be an ideal householder is a much more difficult task than to be an ideal Sannyasin; the true life of work is indeed as hard as, if not harder than, the equally true life of renunciation.
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21 March 2014
Sports and Health
Sachin Tendulkar
Tendulkar was born at Nirmal Nursing Home, Dadar, Mumbai, on 24 April 1973. His father Ramesh Tendulkar was a reputed Marathi novelist and his mother Rajni worked in the insurance industry. Ramesh named Tendulkar after his favorite music director, Sachin Dev Burman. Tendulkar has three elder siblings: two half-brothers Nitin and Ajit, and a half-sister Savita. They were Ramesh's children from his first marriage. He spent his formative years in the Sahitya Sahawas Cooperative Housing Society, Bandra (East). As a young boy, Tendulkar was considered a bully, and often picked up fights with new children in his school. He also showed an interest in tennis, idolizing John McEnroe. To help curb his mischievous and bullying tendencies, Ajit introduced him to cricket in 1984. He introduced the young Sachin to Ramakant Achrekar, a famous cricket coach and a club cricketer of repute, at Shivaji Park, Dadar.
Achrekar was impressed with Tendulkar's
talent and advised him to shift his schooling to Sharadashram Vidyamandir
(English) High School, a school at Dadar which had a dominant cricket team and
had produced many notable cricketers. Prior to this, Tendulkar had attended the
Indian Education Society's New English School in Bandra (East). He was also coached under the guidance of
Achrekar at Shivaji Park in the mornings and evenings. Tendulkar would practice
for hours on end in the nets. If he became exhausted, Achrekar would put a one-rupee coin on the top of the stumps, and the bowler who dismissed Tendulkar would get the coin. If
Tendulkar passed the whole session without getting dismissed, the coach would
give him the coin. Tendulkar now considers the 13 coins he won then as some of
his most prized possessions. He moved in
with his aunt and uncle, who lived near Shivaji Park, during this period, due
to his hectic schedule.
Meanwhile at school, he developed a
reputation as a child prodigy. He had become a common conversation point in
local cricketing circles, where there were suggestions already that he would
become one of the greats. Sachin consistenly featured in his school Shardashram
Vidyamandir (English)team in Matunga Gujarati Seva Mandal (popularly coined
MGSM Shield). Besides school cricket, he
also played club cricket, initially representing John Bright Cricket Club in
Mumbai's premier club cricket tournament, the Kanga League, and later went on to play for the Cricket
Club of India. In 1987, at the age of 14, he attended the MRF
Pace Foundation in Madras (now Chennai) to train as a fast
bowler, but Australian fast bowler Dennis Lillee, who took a world record 355 Test wickets, was unimpressed, suggesting
that Tendulkar focus on his batting instead. On January 20,1987, he also turned
out as substitute for Imran
Khan's side in an exhibition game at Brabourne
Statdium in Mumbai,to mark the golden jubilee of Cricket
Club of India. A couple of months later, former Indian
batsman Sunil
Gavaskar gave him a pair of his own ultra light pads
and consoled him to not get disheartened for not getting the Mumbai Cricket
Association's "Best junior cricket award"(He was 14 years that time).
"It was the greatest source of encouragement for me," Tendulkar said
nearly 20 years later after surpassing Gavaskar's world record of 34 Test
centuries. Sachin served as a ball boy in 1987
Cricket World Cup when India played against England in the
semifinal in Mumbai. His season in 1988 was extraordinary, with Tendulkar scoring a century
in every innings he played. He was involved in an unbroken 664-run partnership in a Lord Harris Shield inter-school game against St. Xavier's High
School in 1988 with his friend and team-mate Vinod Kambli, who would also go on to represent India. The destructive pair reduced
one bowler to tears and made the rest of the opposition unwilling to continue
the game. Tendulkar scored 326 (not out) in this innings and scored over a
thousand runs in the tournament. This was a record partnership in any form of
cricket until 2006, when it was broken by two under-13 batsmen in a match held
at Hyderabad in India.
On 24 May 1995, at the age of 22, Tendulkar
married Anjali, a paediatrician and daughter of Gujarati industrialist Anand Mehta and British social worker Annabel Mehta.
Sachin's father-in-law, Anand Mehta, is a seven-time national bridge champion.
Anjali is six years his senior. They have two children, Sara (born 12 October
1997) and Arjun (born 24 September 1999). Arjun, a left hand batsman, has
recently been included in under-14 probable’s list of Mumbai Cricket
Association for off-season training camp. In January 2013 he was selected in
Mumbai under-14 team for the west zone league
100th
international century
Tendulkar scored his much
awaited 100th international hundred on 16 March 2012, at Mirpur against
Bangladesh in the Asia Cup. He became the first person in history to achieve
this feat. Incidentally, it was Tendulkar's first ODI hundred against
Bangladesh. He said "It's been a tough phase for me ... I was not
thinking about the milestone, the media started all this, wherever I went, the
restaurant, room service, everyone was talking about the 100th hundred. Nobody
talked about my 99 hundreds. It became mentally tough for me because nobody
talked about my 99 hundreds." Despite Tendulkar's century, India failed to
win the match against Bangladesh, losing by 5 wickets
Sachin Tendulkar has
announced his retirement from IPL after Mumbai Indians won the IPL 2013 title.
Tendulkar was made the icon player and captain for his home side, the Mumbai Indians in the inaugural Indian Premier League Twenty20 competition in 2008. As an
icon player, he was signed for a sum of US$1,121,250, 15% more than the
second-highest paid player in the team, Sanath Jayasuriya.
In 2010 edition of Indian
Premier League, Mumbai Indians reached the final of the tournament. Tendulkar
made 618 runs in 14 innings during the tournament, breaking Shaun Marsh's record of most runs in an IPL season. He
was declared player of the tournament for his performance during the season. He
also won Best Batsman and Best Captain awards at 2010 IPL Awards ceremony.
Sachin Tendulkar captained
Mumbai Indians in 4 league matches of second edition of the league. He scored
68 in the first match and 48 against Guyana. But Mumbai Indians failed to
qualify for semifinals after losing the initial two matches. Tendulkar scored
135 runs.
In the 2011 IPL, against Kochi Tuskers Kerala, Tendulkar scored his maiden Twenty20
hundred. He scored 100 not out off 66 balls. In 51 matches in the IPL
Tendulkar has scored 1,723 runs, making him the second-highest run-scorer in
the competition's history.
He announced his retirement
from IPL and Twenty20 cricket shortly after Mumbai Indians beat Chennai Super
Kings by 23 runs at the Eden Gardens in Kolkata on Sunday (26 May) to win the
Pepsi Indian
Premier League 2013.
17 March 2014
Homonyms
Homonyms
Homonyms are words that have the same pronunciation, but different spellings and meaning.
List of Homonyms
Homonyms Meanings
AIR – HEIR : fresh air; the heir to the throne;
AISLE – ISLE : an aisle seat; the British Isles;
ALTAR – ALTER : to lead to the altar; to alter course;
BAND – BAND : a rock band; a rubber band;
BANK – BANK : the bank of the river; the Bank of England; a bank account;
BARE – BEAR – BEAR : with bare hands; I can't bear it; the polar bear;
BARK – BARK : the dog barked at me; barking dogs; the bark of a tree;
BAT – BAT : blind as a bat; a baseball bat;
BE – BEE : to be or not to be; to be as busy as a bee;
BEAT – BEET : to beat the drums; beets and carrots;
BRAKE – BREAK : car brakes; let's have a break; don't break it;
BUY – BY : to buy a car; to walk by the river; to sit by the window;
CACHE – CASH : cache memory; pay cash; I have no cash;
CELL – SELL : a prison cell; my cell phone; to sell books;
CENT – SCENT : 100 cents in a dollar; a faint scent of roses;
CEREAL – SERIAL : to eat breakfast cereal; to watch TV serials;
COARSE – COURSE : coarse fabric; a course of lectures;
CURRANT – CURRENT : red currant; current year; ocean current;
DEAR – DEER : Dear Sir; dear friend; a young deer; several deer;
DEW – DUE : morning dew; When is the train due?
DIE – DYE : He died two years ago. She dyed her hair red.
FAIR – FAIR – FARE : that's fair; book fair; bus fare;
FINE – FINE : one fine day; fine wine; to pay a fine for speeding;
FIR – FUR : pines and fir trees; a fir cone; a fur coat; natural fur;
FLEA – FLEE : a flea market; to flee the country;
FLOUR – FLOWER : two cups of flour; a bunch of flowers;
FOREWORD – FORWARD : a foreword in a book; to move forward;
GAIT – GATE : heavy gait; slow gait; to open the gate;
GRATE – GREAT : to grate cheese; a great opportunity;
GROUND – GROUND : to fall to the ground; freshly ground coffee;
HAIR – HARE : she has dark hair and green eyes; he ran like a hare;
HAY – HEY : to make hay; hay fever; Hey!
HEAL – HEEL : to heal the wounds; high heels;
HEAR – HERE : Did you hear what he said? She doesn't live here.
HI – HIGH : Hi; how are you? high walls; high speed; high temperature;
I – EYE : I can see it clearly. My left eye itches.
KNIGHT – NIGHT : the Knights of the Round Table; a dark night; days and nights;
KNOW – NO : Do you know him? No, I don't. I have no time.
MAIL – MALE : to send by mail; a male child;
MEAT – MEET : meat and potatoes; to meet a girl; to meet with friends;
NONE – NUN : none of them; she is a nun;
PAIL – PALE : a pail of water; his face is pale;
PAIR – PEAR : a pair of gloves; apples and pears;
PEACE – PIECE : peace and quiet; a piece of bread; a piece of paper;
PEAK – PEEK : a mountain peak; to peek into the hole;
PLAIN – PLANE : plain answer; plain food; to go by plane;
PRINCIPAL – PRINCIPLE : principal cause; a man of principle;
READ – REED : to read a book; reed grows near water;
RIGHT – WRITE : that's right; my right hand; civil rights; to write a letter;
RING – RING : a wedding ring; to ring a bell;
ROLE – ROLL : to play a role; a roll of toilet paper; the ball rolled away;
ROOT – ROUTE : the roots of the tree; Route 10; bus route;
SAIL – SALE : to sail on a ship; I bought it on sale;
SIGHT – SITE : a beautiful sight; to see the sights; good eyesight; construction site; website;
SOME – SUM : I need some money; a large sum of money;
SON – SUN : he is my son; she has three sons; the sun is shining;
STAIR – STARE : go down the stairs; don't stare at people;
STAKE – STEAK : the stakes are high; I'd like a steak for dinner;
STEAL – STEEL : to steal money; stainless steel;
SUITE – SWEET : a hotel suite; this cake is too sweet;
TAIL – TALE : a bird with a long tail; a long and interesting tale;
TOAST – TOAST: a piece of toast; I'd like to propose a toast to Alan's health;
TOE – TOW : I stubbed my toe; a tow truck; to tow a car;
TOO – TWO : I like it too. I spent two days at the lake.
TRUNK – TRUNK : the trunk of a tree; an elephant's trunk; a wooden trunk;
VAIN – VEIN : in vain; she is vain; veins carry blood to the heart;
WAIST – WASTE: a slender waist; a waste of time; to waste money;
WAIT – WEIGHT: to wait for an hour; her weight is 65 kilograms;
WARE – WEAR –WHERE : glassware; men's wear; he is wearing a suit; Where is Mike?
WAY – WEIGH : to find a way; the shortest way; she weighs 65 kilograms;
WEAK – WEEK : weak eyes; weak tea; next week; for two weeks;
WEATHER – WHETHER : nice weather; ask her whether she wants to go;
WHICH – WITCH: which of these; Which bag is yours? She is a real witch.
WHINE – WINE : my dog often whines; stop whining; red wine; French wines