जीव हमारी जाति है, मानव धर्म हमारा। हिन्दु मुस्लिम सिक्ख ईसाई, धर्म नहीं कोई न्यारा।।

जीव हमारी जाति है, मानव धर्म हमारा।
हिन्दु मुस्लिम सिक्ख ईसाई, धर्म नहीं कोई न्यारा।।

Our Race is Living being, Mankind is our Religion |
Hindu, Muslim, Sikh, Christian, there is no separate Religion ||

Since time immemorial, man is involved in the search of supreme peace, happiness and immortality. He has been trying according to his capability, but this desire of his is not being fulfilled. This is so because he does not have complete knowledge about the path which will fulfil his desire. All living beings want that there should be no need to work, they should get delicious food to eat, should get beautiful clothes to wear, there should be magnificent palaces to live in, beautiful parks to roam in, melodious music for entertainment, should dance-sing, play-jump, should enjoy without any restraint, and should never fall ill, should never grow old, and should never die etc-etc, but the world in which we are living, here neither is this visible anywhere, nor is possible. Because this world/lok is destructible and every thing of this lok is perishable and the king of this lok is Brahm-Kaal who eats one lakh immaterial (subtle/sukshm) bodies of human beings which are inside the material bodies of the human beings. He has captured all the living beings in the cage of the three loks by entangling them in the net of karm-bharm and sins-virtues. God Kabir says that —

कबीर, तीन लोक पिंजरा भया, पाप पुण्य दो जाल।
सभी जीव भोजन भये, एक खाने वाला काल।।
गरीब, एक पापी एक पुन्यी आया, एक है सूम दलेल रे।
बिना भजन कोई काम नहीं आवै, सब है जम की जेल रे।।

[Karam means – the principle “As you do, so you will get”. Bharm means – Doubtful knowledge which Kaal Brahm has given in Vedas and Gita. For example, in Gita Adhyay 15 Shlok 1 to 4 and Adhyay 4 Shlok 31, 32, 34 and in Adhyay 7 Shlok 18, Brahm, the giver of the knowledge of Gita, is saying that, this is a world-like tree. Its roots are above and the three gunas-like branches are below. He, who gives full information about this world-like tree, is a Purna Sant i.e. a Tattavdarshi Sant. Like, which God is the trunk, which God is the bigger branch and which gods are the three smaller branches? Here in this discussion i.e. what I am telling you in the knowledge of Gita, I do not have any knowledge of the creation of the world because I do not know about its beginning and the end. Therefore, search for some Tattavdarshi sant. By doing sadhna according to the way of worship directed by that Tattavdarshi Sant, one should search for that Supreme State and God, having gone where, worshippers do not return to this world i.e. they attain complete salvation/liberation. The Purna Parmatma from whom this world-like tree has extended i.e. the God who has created this nature, one should only worship Him. I (the giver of the knowledge of Gita) also am in the refuge of that same Supreme God. In Gita Adhyay 3 Shlok 31-32, has said that the knowledge which I have given in Gita is my opinion (viewpoint). Although it is not complete, even then it is superior to the other sadhnas which are against the injunctions of the scriptures. He, who does not do sadhna according to my opinion, is making a futile effort. In comparison to the benefit obtained from the sadhna of the Purna Parmatma, in Gita Adhyay 7 Shlok 18, the giver of the knowledge of Gita, Brahm, has described the benefit obtained from his sadhna also as (anuttam) bad. In this way, the knowledge given by Kaal Brahm is misleading.] He (Kaal) does not want any living being to escape from this cage-like imprisonment. He also does not want a soul to know about its own home Satlok. Therefore he has misled every living being by his Trigunmayi Maya (Maya of the three gunas). Then wherefrom has this aforesaid desire arisen in man? Here there is nothing like this. Here we all have to die, all are distressed and disturbed. The state which we want to attain here, we used to live in such a state in our real home Satlok. We came here and got trapped in Kaal Brahm’s lok and forgot the way to our real home. Kabir Sahib says that —

इच्छा रूपी खेलन आया, तातैं सुख सागर नहीं पाया।

There is not even a trace of peace and comfort in this Kaal Brahm’s lok. The vices of lust, anger, greed, affection, arrogance, love-hatred, joy-sorrow, profit-loss, pride-honour, born from Trigunmayi Maya, are troubling every living being. Here one living being kills and eats another living being, exploits, deprives one of honour, robs wealth and snatches away peace. Here there is fire blazing everywhere. Even if you want to live in peace, others will not let you live. Even when you do not want, a thief commits a theft, a robber commits robbery, an accident takes place, the crop of a farmer gets destroyed, the business of a business man collapses, the kingdom of a king is taken away, a healthy body gets affected by a disease; in other words, there is nothing safe here. The kingdoms of the kings, the honour of the respected, the wealth of the wealthy, the strength of the powerful, and even our bodies are suddenly snatched away. Young sons and daughters die in front of the parents, parents die leaving their breast-feeding children crying and sobbing, young sisters become widows and we are compelled to bear the mountains of sorrows. Just think that is this place worthy of living in? But we are helplessly living here because we do not see any way to get out of this cage of Kaal, and we have become used to causing grief to others and of suffering grief. Because we have forgotten our real home. That supreme peace and happiness, instead of being here, is present in our real home Satlok, where there is no birth, no death, no old age, no sorrows, no unrest, no disease, no give and take of money, do not have to pay any electricity bill, nor have to buy any means of entertainment. There everything is provided freeof- cost by God and is indestructible. There is evidence in the speech of Bandichhor Garibdas Ji Maharaj that —

बिन ही मुख सारंग राग सुन, बिन ही तंती तार। बिना सुर अलगोजे बजैं, नगर नांच घुमार।।
घण्टा बाजै ताल नग, मंजीरे डफ झांझ। मूरली मधूर सुहावनी, निसबासर और सांझ।।
बीन बिहंगम बाजहिं, तरक तम्बूरे तीर। राग खण्ड नहीं होत है, बंध्या रहत समीर।।
तरक नहीं तोरा नहीं, नांही कशीस कबाब। अमृत प्याले मध पीवैं, ज्यों भाटी चवैं शराब।।
मतवाले मस्तानपुर, गली-2 गुलजार। संख शराबी फिरत हैं, चलो तास बजार।।
संख-संख पत्नी नाचैं, गावैं शब्द सुभान। चंद्र बदन सूरजमुखी, नांही मान गुमान।।
संख हिंडोले नूर नग, झूलैं संत हजूर। तख्त धनी के पास कर, ऐसा मुलक जहूर।।
नदी नाव नाले बगैं, छूटैं फुहारे सुन्न। भरे होद सरवर सदा, नहीं पाप नहीं पुण्य।।
ना कोई भिक्षुक दान दे, ना कोई हार व्यवहार। ना कोई जन्मे मरे, ऐसा देश हमार।।
जहां संखों लहर मेहर की उपजैं, कहर जहां नहीं कोई। दासगरीब अचल अविनाशी, सुख का सागर सोई।।

In Satlok, there is constant supreme peace and happiness. Until we go to Satlok, we cannot attain supreme peace, happiness and immortality. It is only possible to go to Satlok if we take updesh (initiation/spiritual instruction) from a Purna Saint (Complete Saint) and keep doing bhakti of Purna Parmatma (Supreme God) throughout our life. The message which we want to convey through this book, in that, without slandering any god-goddess and religion, we have tried to tell the true path of bhakti by enlightening the profound hidden secret in all the holy religious texts, which the contemporary prominent saints, Mahants and Aacharya gurus could not understand. Kabir Sahib says in His speech that

वेद कतेब झूठे ना भाई, झूठे हैं सो समझे नांही।

As a result of which the Bhakt community is suffering an infinite loss. Everyone does sadhna opposite to scriptures based on one’s own inference and as directed by the gurus. As a result of which neither do they get mental peace, nor physical comforts, nor get any profit at home or in business. Neither do they meet and see God, nor attain liberation/salvation, and to know that how can one achieve all these comforts and that who am I, from where have I come, why do I take birth, why do I die and why do I suffer?, after all, who is getting all this done and who is the Supreme God (Parmeshwar), how does He look like, where is He, and how will He be attained, and who is the mother and father of Brahma, Vishnu and Shiv, and how can we become free from Kaal Brahm’s jail and go back to our real home (Satlok). All this has been presented by means of a book Message to Devotion's Trader so that by reading it the welfare of a common devout soul can become possible. This book is a collection of the discourses of Satguru Rampal Ji Maharaj which is based on facts. We are fully confident that a reader who will read this with interest and in an unbiased manner and will follow it, his welfare is possible.

"आत्म प्राण उद्धार हीं, ऐसा धर्म नहीं और।
कोटि अध्वमेघ यज्ञ, सकल समाना भौर।।"

Meaning: - If the self-welfare of one soul is brought about by engaging him on the path of true bhakti, then one gets the fruit of crore Ashwamegh yagyas and there is no meritorious act (Dharm) equivalent to that. Kabir Sahib says that this knowledge of mine is such that if one is a knowledgeable person, then on hearing this, will absorb this in his heart, and if someone is foolish, then it is out of his understanding.

"कबीर, ज्ञानी हो तो हृदय लगाई, मूर्ख हो तो गम ना पाई"

Manifestation of God Kabir (KavirDev) in Kalyug

Manifestation of God Kabir (KavirDev) in Kalyug

Kabir Sahib

In Vikrami Samvat 1455 (1398 A.D.) on a full moon day (Purnima) of the month of Jeth (May-June), early morning in Brahm- Muhurat that Purna Parmatma Kabir Sahib (KavirDev) Himself came from His original place Satlok. He acquired a child form on a lotus flower in Lahar Tara Lake in Kaashi city. First of all I would like to tell you about Neeru and Neema that who were they.

Neeru and Neema were both Brahmins by the name Gauri Shankar and Saraswati. They were worshippers of God Shiv. Theyused to narrate the glory of God Shiv from Shiv Puran selflessly to devout souls. They did not use to take money from anyone. They were such noble souls that if anyone used to give them any donation, out of it they used to keep whatever was sufficient for their food and used to do bhandara (provide a common meal) of the rest.

{In Dwapar Yug Neeru-Neema were parents of Supach Sudarshan. They had not accepted what Kabir Sahib used to say at that time. In the end Sudarshan had requested Kabir Sahib in Karunamay form that God, you have given me everything by giving me updesh (initiation). Todate there has been no need to ask you for anything because you fulfilled all the desires and also enriched me with the real wealth of bhakti. Das has a request, if you find it appropriate, then accept it. If my parents attain a human body in any birth, then please look after them, God. They are very pious souls, but today their mind has reversed. They are not accepting the God’s speech. Kabir Sahib said, “Don’t worry; otherwise you will get stuck here because of your parents. Let the time come, I will take care of them too. I will release them from Kaal’s trap. You go to Satlok with peace.” Sudarshan Ji went to Satlok.

Sudarshan’s parents had two births in Brahmin families prior to their birth as Neeru-Neema in Kalyug. At that time also they remained childless. Then they had the third human birth in Kaashi. At that time also they were Brahmins only (by the name Gauri Shankar and Saraswati), were still childless.}

Other selfish Brahmins used to be jealous of Gauri Shankar and Saraswati because Gauri Shankar used to do katha selflessly. He did not use to mislead devotees for the greed of money; as a result of which had become an object of praise. On the other hand the Muslims came to know that Neeru-Neema do not have any Brahmin Hindu with them. They took advantage of this and forcefully converted them into Muslims. The Muslims sprinkled their water in their whole house and also put it in their mouth; sprinkled it on all the clothes. At this the Hindu Brahmins said that now they have become Muslims. From today onwards they do not have any relation with us.

Poor Gauri Shankar and Saraswati became helpless. The Muslims kept the man’s name as Neeru and the woman’s name as Neema. Previously, whatever donation they used to get was running their livelihood, and whatever money was saved, they did not use to misuse it. They used to do a religious bhandara from the remaining money. Now even the donation stopped coming. They thought now what work shall we do? They installed a hand-mill and started working as weavers. At that time also after fulfilling their needs, they used to spend the remaining money in bhandara. The Hindu Brahmins had prohibited Neeru-Neema from taking bath in Ganga. They used to say that now you have become Muslims.

Kabir Sahib

The water of Ganga, splashing through waves, used to fill a big lake named Lahar Tara in Kaashi city. It used to remain filled with very pure water. Lotus flower were growing in it. In 1398 A.D. (Vikrami Samvat 1455) on a full moon day in the month of Jyesth (May-June), in Brahm-Muhurat (Brahm-Muhurat is approximately 1½ hours before sunrise), Parmeshwar Kabir (KavirDev) coming in bodily form from His Satyalok (Ritdhaam), acquiring a child form, became seated on a lotus flower in Lahar Tara lake in Kaashi city. Neeru and Neema were going to the same lake to take bath early morning in Brahm-Muhurat. A very bright mass of light (Parmeshwar Kabir Ji had come in form of a child with a very bright body; because of the distance, appeared only as a mass of light) came from above (from Satyalok) and became contained in the lotus flower, by which the entire Lahar Tara Lake started dazzling, and then going in one corner, it disappeared. One of the disciples of Ramanand Ji, Rishi Ashtanand Ji was seeing this spectacle with his own eyes. Ashtanand Ji also used to go to a solitary place to take bath everyday. Sitting there used to do jaap of the mantra which Gurudev had given and used to enjoy the nature. When Swami Ashtanand Ji saw that such a bright light that even the eyes were dazzled, Rishi Ji thought that whether it is any accomplishment of my bhakti or a deception. Thinking this, to ask the reason, went to his Gurudev.

Ashtanand Ji asked Respected Ramanand Ji that oh Gurudev! I have seen such a light today which I have never seen before in my life. Narrated the whole account that a mass of light was coming from the sky. When I saw, my eyes could not bear the light. Therefore became shut, I saw a child’s form in closed eyes. (Like, after looking at the sun, only a ball is visible, similarly, the child became visible.) Was this any achievement of my bhakti or my sight defect? Swami Ramanand Ji replied that son, such signs occur when incarnations come from the upper Loks. They will appear at someone’s place, will take birth from some mother and then will do leela (because these Rishis only have this much knowledge that one can only take birth from a mother). Based on whatever knowledge the Rishi had, he resolved the doubt of his disciple.

Kabir Sahib

Neeru and Neema were going to take bath that same day. On the way, Neema prayed to God, “Oh God Shiv! (Because although they had become Muslims, but were unable to forget their sadhna from heart which they were doing for so many years) Have you become short of a child for us? You could have also given one child to us; even our life would have become successful.” Saying this she burst into tears. Her husband Neeru said that Neema, it is beneficial to remain happy in God’s wish. If you will keep on crying like this, then your body will become weak, you will lose sight. There is no child in our fate. While saying this reached Lahar Tara pond. It was a bit dark. Neema came out after bathing; changed her clothes. Neeru entered into the pond and started bathing by plunging into water. When Neema went again on the bank of the river to wash the cloth worn during bathing, by then the darkness had cleared. The sun was about to rise. Neema saw in the pond that something is moving on a lotus flower in front. God Kabir in the form of a child had one toe in His mouth and was moving the other foot. At first Neema thought it might be a snake and might be coming towards my husband. Then saw that it is a child. A child on a lotus flower! At once shouted to her husband that watch out, the child will drown, the child will drown! Neeru said that fool, you have turned mad for kids. Now you see a child in water also. Neema said, “Yes, see in front on the lotus flower.” Influenced by her intense voice, Neeru saw where she was pointing; a child is lying on a lotus flower in the form of a newly born baby. Neeru brought that child along with the flower and gave him to Neema, and himself started bathing. Neeru came out after having bath; Neema was cuddling the Parmeshwar who had come in the child form and was praising and praying to God Shiv that oh God, you have fulfilled my desire that I had for years (because she was a worshipper of Shiv). Just today I had called out from heart, and you heard it.

That Kabir Parmeshwar, by taking whose name a special thrilling sensation occurs in our heart, in whose love hair stand on end and the soul is moved, the mother who would have embraced and loved Him like a child, the happiness which she would have experienced, that is inexplainable. Like a mother loves a child, in a similar manner, sometime she kissed Him on face, sometime was cuddling Him and was again and again looking at His face. Meanwhile Neeru came out after bathing. (Because a man is more concerned about the society) He calculated that we have not developed any special love with the Muslims and the Hindu Brahmins hate us. At first the Muslims took advantage of this and made us Muslims because we did not have any companion. Now if we will take this child, then people will say that tell us, who are the parents of this child? You have stolen someone’s child. His mother must be crying. What answer will we give, what will we say? If we will tell that we found him on a lotus flower, then nobody would believe us. Contemplating all this, Neeru said that Neema, leave this child here only. Neema said that I can not leave this child. I can give my life; I will die in agony. Who knows what spell this child has casted on me? I can not leave him. Now Neeru explained the whole thing that this can happen with us. Neema said that I can even take exile for this child, but will not leave him. Seeing her foolishness Neeru thought that she has gone mad; she is not even seeing the society. Neeru said to Neema that todate I had never disregarded you because we did not have children. Whatever you said, I accepted. But I will not listen to you today. Either you keep this child here only, or I will just give you two slaps. That greatman had held his hand towards his wife for the first time. At that very moment, God Kabir (KavirDev) in the form of the infant said that Neeru take me home. You will not face any problem. On hearing the words of God in infant form Neeru became frightened that this child might be an angel or some Siddh person and I might get into trouble. He started walking silently.

When they brought the child home, everyone forgot to ask from where have you brought him? Kaashi’s men and women came to see the child and said that he appears to be some god. We have never seen such a beautiful body, such a bright child before. Someone said that he is some god among Brahma-Vishnu-Mahesh. Brahma- Vishnu-Mahesh said that this is some power which has come from the upper loks. In this way, everybody was giving his comment.

गरीब, चौरासी बंधन कटे, कीनी कलप कबीर। भवन चतुरदश लोक सब, टूटे जम जंजीर।।376।।
गरीब, अनंत कोटि ब्रांड में, बंदी छोड़ कहाय। सो तौ एक कबीर हैं, जननी जन्या न माय।।377।।
गरीब, शब्द स्वरूप साहिब धनी, शब्द सिंध सब माँहि। बाहर भीतर रमि रह्या, जहाँ तहां सब ठांहि।।378।।
गरीब, जल थल पृथ्वी गगन में, बाहर भीतर एक। पूरणब्रह्म कबीर हैं, अविगत पुरूष अलेख।।379।।
गरीब, सेवक होय करि ऊतरे, इस पृथ्वी के माँहि। जीव उधारन जगतगुरु, बार बार बलि जांहि।।380।।
गरीब, काशीपुरी कस्त किया, उतरे अधर अधार। मोमन कूं मुजरा हुवा, जंगल में दीदार।।381।।
गरीब, कोटि किरण शशि भान सुधि, आसन अधर बिमान। परसत पूरणब्रह्म कूं, शीतल पिंडरू प्राण।।382।।
गरीब, गोद लिया मुख चूंबि करि, हेम रूप झलकंत। जगर मगर काया करै, दमकैं पदम अनंत।।383।।
गरीब, काशी उमटी गुल भया, मोमन का घर घेर। कोई कहै ब्रह्मा विष्णु हैं, कोई कहै इन्द्र कुबेर।।384।।
गरीब, कोई कहै छल ईश्वर नहींं, कोई किंनर कहलाय। कोई कहै गण ईश का, ज्यूं ज्यूं मात रिसाय।।388।।
गरीब, कोई कहै वरूण धर्मराय है, कोई कोई कहते ईश। सोलह कला सुभांन गति, कोई कहै जगदीश।।385।।
गरीब, भक्ति मुक्ति ले ऊतरे, मेटन तीनूं ताप। मोमन के डेरा लिया, कहै कबीरा बाप।।386।।
गरीब, दूध न पीवै न अन्न भखै, नहींं पलने झूलंत। अधर अमान धियान में, कमल कला फूलंत।।387।।
गरीब, काशी में अचरज भया, गई जगत की नींद। ऎसे दुल्हे ऊतरे, ज्यूं कन्या वर बींद।।389।।
गरीब, खलक मुलक देखन गया, राजा प्रजा रीत। जंबूदीप जिहाँन में, उतरे शब्द अतीत।।390।।
गरीब, दुनी कहै योह देव है, देव कहत हैं ईश। ईश कहै पारब्रह्म है, पूरण बीसवे बीस।।391।।

Kabir Sahib alone is the eternal Supreme Guru. Kabir Sahib only gave updesh to Brahma, Vishnu, and Shiv etc gods, Rishi-Munis and saints on coming from His Satlok from time to time. Respected Garibdas Ji Maharaj has written in his speech that

आदि अंत हमरा नहीं, मध्य मिलावा मूल। ब्रह्मा ज्ञान सुनाईया, धर पिंडा अस्थूल।।
श्वेत भूमिका हम गए, जहां विश्वम्भरनाथ। हरियम हीरा नाम दे, अष्ट कमल दल स्वांति।। हम बैरागी ब्रह्म पद, सन्यासी महादेव। सोहं मंत्र दिया शंकर कूं, करत हमारी सेव।।
हम सुल्तानी नानक तारे , दादू कूं उपदेश दिया। जाति जुलाहा भेद न पाया, कांशी माहे कबीर हुआ।।
सतयुग में सतसुकृत कहैं टेरा, त्रोता नाम मुनिन्द्र मेरा।
द्वापर में करूणामय कहलाया, कलियुग में नाम कबीर धराया।।
चारों युगों में हम पुकारैं, कूक कह्या हम हेल रे।
हीरे मानिक मोती बरसें, ये जग चुगता ढेल रे।।

It is proved from the aforesaid speech that Kabir Parmeshwar alone is the Eternal God. He only is eternal-immortal. This very God, Himself coming in all the four yugas, gives his true path of bhakti.

Job Cuts vs. Pay Cuts: In a Slowing Economy, What's Better for India? BY; Dhananjay Kumar

Job Cuts vs. Pay Cuts: In a Slowing Economy, What's
Better for India?

One day after Diwali -- the Indian festival of lights -- the Associated Chambers of Commerce and Industry (Assocham), an industry association, published a report on the job market. Titled, "Jobs Scenario Post-Diwali," the end-October survey said that seven key industrial sectors would see nearly 25% layoffs in the next two weeks.
Predictably, there was a huge outcry. Other chambers said the situation was not so dire. "We do not believe any immediate threat exists," noted FICCI (Federation of Indian Chambers of Commerce and Industry) president Rajeev Chandrasekhar. "We should not panic." The government was not amused either. "[We] have taken serious exception to the Assocham report," said finance minister P. Chidambaram. "The pace of job creation may slow down, but that doesn't mean that jobs are being destroyed." Eventually, Assocham withdrew the report, claiming that the sample size may not have been adequate.
The government was taking no chances, however. On November 3, it called a meeting of senior industrialists in New Delhi. They went there expecting a hearing for their woes in the wake of the global financial meltdown and, possibly, some initiatives to help them get back on track. Instead, they had to settle for the formation of a special crisis panel to consider future action. What the industrial barons --
including Mukesh Ambani, Anand Mahindra, K.V. Kamath, Sunil Bharti Mittal, Deepak Parikh, Shashi Ruia, K.P. Singh and Rajkumar Dhoot -- had to give in exchange was a promise that they would not resort to layoffs.
Yet, according to some, time may be running out for the workers on Main Street as it already has for some on Dalal Street, the Indian equivalent of Wall Street. Says M.K. Pandhe, general secretary of the Center of Indian Trade Unions (CITU): "Layoffs, closures and terminations have begun in a big way."
Trade unions, particularly Left-leaning ones like CITU, see the world through their own prism. But it is true that pink slips are more visible in India these days. The multinationals are leading the charge. U.S. mobile handset maker Motorola is shedding jobs in India as part of its global pruning operation to reduce workforce by 5%. American Express has laid off some 100 employees. IBM has shown several workers the door. For the record, most of these companies deny that there is an orchestrated layoff because of the slowdown; their explanation is that poor performers are being weeded out.
IT Slowdown
Indian information technology (IT) companies, which have been amongst the hardest hit because of the slowdown in tech spending in the U.S., have also brought out the shears. Earlier this year, Tata Consultancy Services (TCS), India's largest software consultancy, let go some 500 people. But a
company spokesperson notes that this is not unusual. "Last year, too, we had to dispense with the services of 500 employees," he says. "It is part of our annual performance appraisal."

How B-Schools are injurious for career

Hi Friends
As we all know that how B-Schools are growing like anything. It has become a part of good earning. There was a time when teachers used to thought in right way and that was really a mean of teaching. There was a beautiful relation between GURU & Shishya. Now a days there is no different between politician and a academician. When election come near politician used to make many promises for development of people & areas. The same is happening now a days from the side of B-Schools.
Cont...........................................

Marketing to Indian Rural Women: Challenge, Opportunity and Strategy...BY- DHANANJAY KUMAR

Abstract
There was a time when a rural consumer used to travel more distance to consume a particular branded goods and services. Only selected consumers consumed a branded goods and services. But due to globalization the scenario has been changed. Now customers are king due to economy they prefer branded goods and services which give more value. Before globalization only big companies were able to captures the rural market to establish their brands and services. But in present scenario the rural market are very critical for every marketer whether that is FMCG, IT or automobile brands. Women are the world’s most powerful consumers. They are big spender, when we are talking about householders, corporate purchasing, or small business. This is not happening only in urban but also in rural market too. In past scenario men used to take decision to purchase any goods or services but now scenario has been changed and mostly decisions are taken by rural women. The rural women are very sensitive and careful towards their purchasing process. So marketers must have to know the perception and mind set of the rural women for survival of their products in rural market.

FOR DETAIL OF ARTICLES MUST SEE THE.. MLS JAMSHEDPUR VOL 33, AGUS. ADDITION

my thought on a crisis of leadership

I always used to ask two things to myself that .........

• What makes leaders a special in the corporate world.
• Why there are only few companies which are leader in the global world.

If you see the 1st question, its relate to the behavior and nature of the leadership. 2nd question relates to India's changing business scenario in global world. Its so exiting that the both questions are linked with each other. There are only few companies which are leader in the glob. This is only because of the a crisis of leadership in the corporate world. Only due to laking in leadership quality companies face the problem. Leadership can be difined by these three quality......By:-----R.A. Mashelkar

1. Innovation in the brain
2. Compassion in the heart
3. Passion in the belly

A monopoly for three decades. The early 90's put brakes on its dream run.....there was competition. Survival was in question. It was time to rationalise and revitalise. this is how Bajaj Auto cookes Sweet and Sour. Bajaj was one of the leader in the market but after globalization when Hero Honda came in the market with two wheeler bike. The market of Bajaj crisis down. Thanks to the Bajaj Group who show their leadership quality and take a right decision to survive in that critical situation. So to take the right decision on the right time is the vital for leadership.

Thoughts of "Management Guru" Peter Drucker and his Life History

In today's corporate and academic worlds, new management theories appear daily. They come into and fall out of favor. Few have any far-reaching influence. The same is true of management consultants. Not so the work of Peter Drucker, whose ideas on management many acknowledge to be the most influential of the 20th century.
Drucker modestly calls himself a management consultant. He is far more. Arguably, Drucker invented modern management. At least he made management conscious of itself. Most recent management theories can be traced to Peter Drucker. In a time when the word is applied to nearly anyone with a bit of expertise, Drucker truly is a guru.
Now, at nearly 90, Drucker continues to bring a global perspective to management and business that has no equal. His 29 books (5 million copies in print and translated into most of the world's languages) cover it all: industrial organization, management, leadership development, the culture of business, employee motivation, and strategy. Many of his terms and concepts have entered the language: privatization, management-by-objectives, knowledge worker, discontinuity.
As everyone should know, Drucker is not merely a management theorist. He is a philosopher, a genuine thinker, who has examined nearly every element of 20th century life. Because much of contemporary life is framed in economic and organizational terms, Drucker's thoughts naturally tend toward seeing things in the context of organizational relationships. He is a social commentator with a profound understanding of our contemporary civilization and society. Drucker is essentially a moralist for our business civilization.
Anyone who has read, for example, The Future of Industrial Man (1942), The Concept of the Corporation (1945), The Practice of Management (1954), Managing for Results (1964), The Effective Executive (1966), Management: Tasks, Responsibilities, Practices (1974), Innovation and Entrepreneurship (1985), or Managing for the Future, The 1990s and Beyond (1992), probably has a solid grasp of what management is all about and the challenges it faces. Anyone who has not read them has a void in their learning.
So it is with some excitement that Jack Beatty has given us a slender volume called, The World According to Peter Drucker (Free Press, 1998, 204 pages, $25). This is the first biography of Drucker. It is an intellectual biography, covering the six decades of Drucker's working life. It begins with his early anti-fascist writings (he was born and raised in Austria) and comes down to his current professorship at Stanford.
There is a discussion of all of Drucker's most important writings. Drucker himself was a willing participant in the writing of this biography, so there are numerous personal insights into how he came upon his various ideas.
Drucker relates how, when he published his influential The Practice of Management in 1954, he decided that the book would make it "possible for people to learn how to manage, something that up until then only a few geniuses seemed able to do, and nobody could replicate it. I sat down and made a discipline of it."
Beatty skillfully weaves the key experiences in Drucker's intellectual journey into a coherent whole. Reporter that he is (for The Atlantic Monthly), he does it in the style of a master storyteller.
Drucker is not a sententious, esoteric philosopher. He is down to earth, as this volume reminds us. One of his formidable abilities is to write clearly, using simple words. For example, in his groundbreaking book on American charities, Managing the Non-Profit Organization (1990), he talks simply about service ("Who is the customer?"), motivation ("start with what the person has done well"), and leadership ("always by example"). Drucker dispenses practical advice that real people can use.
Anyone who has read Drucker's books over the years will find this book to be a helpful guide to his many contributions. Those who have not read Drucker are well advised to begin with this book so as to get a sampling of the richness of his work and ideas. And a good idea of where to begin.
If everyone who professes to be a manager were to read even a few of Peter Drucker's books, there would be no need for management consultants. Consultants and most management texts tell you what to do and how to do it. Unfortunately, management is not that easy. Drucker makes you think about what you do and why you do it. That is a big difference.