Sprawdź szybkie pożyczki online na internetowy portfel

Męska apteka na http://kamagra2020.pl

I found this site few days ago and i hope this will help people which try find nice girl for company, escorts london website.

Pożyczki chwilówki

Pożyczki bez zaświadczeń w Ożarowie Mazowieckim jest typem Pożyczki pozabankowej, stąd sprzedawana jest tylo właśnie przez podmioty pozabankowe. Charakteryzuje się łatwością w uzyskaniu. Jak już sama nazwa może wskazywać, korzystać z niej mogą praktycznie wszyscy. Od klientów nie jest wymagane żadne zaświadczenie o stałym dochodzie oraz nie jest badana ich zdolność kredytowa. Potencjalni pożyczkobiorcy jednak mogą się spodziewać, że informacje na ich temat będą badane w Biurze Informacji Kredytowej. Omawiany produkt charakteryzuje się również tym, że jest drogim rozwiązaniem.

Na niego powinne decydować się osoby, które przez swój brak zdolności kredytowej nie mogą skorzystać z innych produktów, a są pod przysłowiową ścianą i te środki są dla nich bezcenne. Pożyczki bez zaświadczeń w Ożarowie istnieje tylko dla klientów indywidualnych. Zaletą jej jest zdecydowanie to, że przeznaczyć ją możemy na dowolny cel konsumpcyjny. Zazwyczaj korzystają z niej osoby bezrobotne, którzy nie mają za co spłacać innych swoich długów i siegają właśnie po nią jako zewnętrzną formę finansowania .

Kwota jaką możemy uzyskać nie przekracza 10 000 złotych, a okres kredytowania dostosowywany jest właśnie do wysokości pobranych środków. Jak już zostało wspomniane, jest to bardzo drogie rozwiązanie, ponieważ jest to produkt o wysokim ryzyku kredytowym. Pożyczkodawcy w celu jego rekompensaty narzucają koszty, które osiągnąć mogą nawet 20% całej wartości Pożyczki, dlatego zdecydowanie warto się zastanowić czy jest dla nas jedyne wyjście.


The following are the excerpts from the last article written by Shenoi Goembab before his death on 9 April 1946. Occasioned by the need to respond to-even refute-the views regarding Konkani, expressed by the great scholar-visionary Kakasaheb Kalelkar as the president of the third Gomantak Marathi Literary meet held in Mumbai in 1945, this article rightly called “Ain Vellar”(on the spur of the moment), reflects the facets of the Konkani stalwart’s personality and nature.


The presidential address of Kakasaib was befitting his vast learning, knowledge and experience. It well-reflects his innate tendency to recognize the grouse of others and of treating them with deep sympathy. There is also a genuine concern in his words. They are not hollow reflections of superficial emotion meant to win goodwill hypocritically. He has accurately assessed the source of the welfare of the nation and he speaks and lives by the same vision. That is why I admire him very much and regret that such a great personality was no born in Goa. Although he calls himself Maratha that is not true at all! I have no doubt absolutely that he is our very own Konkno- the Grand Konkno. He is the Kuththallkar (Cortalikar) of Salcete. The claim made by him that Goa is his Holy Land is indeed true! His heart bleeds for Konkani. After witnessing his support for Konkani, the organisers of the sammelan (meet) must have felt that they have committed a great folly by inviting him to preside over it.

Kakasaib is of the opinion that the mellifluity of Konkani is enticing and that every word of popular speech (in Konkani) vibrates with poetic melody and that it’s potential is extraordinary. Goa has people of different religions and castes; the only bond that can forge them together is the Konkani language. If her literature is not permitted to blossom and if she is not given her due position in governance then this basic principle of unity among the Goans will be lost and this will lead to discord, disintegration and finally to destruction. If the authority of the Portuguese language is to be dislodged and replaced by that of the people’s language, then that place has to be given only to Konkani. As of now, if any native language can be made the official language there, then it can be no other than Konkani. In government offices and in education there is no alternative to making Konkani the main language. This is what Kakasaib says and that is the absolute truth.

But he goes on to say that learning both these languages should continue incessantly, so that Konkani should get the milk of Marathi or else she will dry up or become ill. With the greatest of respect, I wish to convey to Kakasaib that this statement is contrary to the experience hitherto. It is right that Konkani has been spoken in Goa since antiquity. But his opinion, that the learning by rote of Marathi has also been in vogue since then, is in variance with history. Marathi is as recent a language as Konkani is ancient. That is the reason why she has never had to suck at the udders of Marathi. So Marathi is neither her mother nor her nurse. On the contrary, ever since Marathi has come closer to Konkani, she has milted Konkani to the extent of drawing blood in order to grow and swell. Due to our lethargy and slumber, she has had a chance to graze unhindered in the Konkani pastures to her hearts content.

The days of further fussing over Marathi are gone. The sooner she beats a retreat from the Konkani land, the better it is. We are not in the least inclined to offer her the pride of place as the mother tongue. In free India, we should be knowing only as much Marathi as the other (Indian) languages. We should learn it to that extent and no more! Advising us to treat the two languages as mother tongue would be akin to embarking on two vessels simultaneously – a definite case of falling between two stools. We will be ruined in the bargain. So let us forge ahead on our own native, antiquated Konkani bark. So seasoned, strong and great that it is, it shall bear us round the world. Foolishly we have neglected and cast it aside for so long. Still its essential potency has not been undermined in the least. Anything, from a plain tale to profound scientific subjects can be expressed with ease in Konkani. The reason for this is that it has the warm nourishing blood of its ancient Vedic forerunners gushing through her veins. It will not take much to establish the veracity of this claim of mine, if a linguistic analysis of Konkani is undertaken. Such a noble and well-endowed mother tongue as ours hardly needs the unnatural and stale top milk of Marathi.

With regard to the issues of mother tongue as well as script, Kakasaib’s special Monism (Vishisht Advait)-duality coated monism-will considerably harm us. We must continue to uphold the ‘principle of one and only’ (Ekamevaadwiteeyam) and brushing away duality must profess affection and love (undivided Love) for only one (entity) whole-heartedly. Our mind should not flounder in more than one direction. We have to facilitate the usage of Devanagri script in order to retain the ancient linguistic link.

Kakasaib opines that the Konkani that is prevalent in Goa may be considered the chief or the standard (dialect). But in this respect, neither stubborn insistence nor idiosyncratic opinion is desirable. This task has to be accomplished with the fair consensus of the Konkani people. Then alone will our language develop vigorously. Kakasaib’s view regarding the literature in a language is extremely significant. He observes that literature should be used in its full steam to cleanse social life and make it grow vigorously. Undoubtedly, the Konkani writers should heed this opinion and nurse similar ambitions?

Today with regard to polity, religion and lingua-politics we have become ascetics. We stand away, not touched by anything, nor touching anything, preferring to be mere spectators of what others do and to live in their bondage. Probably that is why we imagine that our ancestors were also like us and portrayed them thus! We have no models for higher ambitions or righteous emotions to bestir our hearts. The low and despicable feeling that we have been born to live and die as slaves has gripped us.

Had such a feeling not taken hold of our being we would have been is essence the intelligent and wise Konkanes steering the ship of India safely ahead without brooking any shallows. But woe to us! We have become oblivious of that glorious brilliant past. We have driven away the alma-mater of past and become impoverished in every way.
Nonetheless, I exhort my aspiring and enthusiastic youngsters that they should at the earliest rediscover that ghost of the past and make it haunt us. Scan your ancient history of glory to decide your present and plan your future. Due to your neglect, sloth and can’t -care-less attitude, selfish strangers have taken charge of your home. Ridding roughshod, they are lording it over to you. Do not taste of their false history of brags and bluffs. Think not by there borrowed brains. Do not drink from their hand. Drive them out of the borders of Konkan. Think and act as per your own fertile intellect so that you shall proper. Kakasaib should have advised us along these lines. Such an exhortation would have befitted his Konknohood.

In the end, I a petty, humble, ignoramus would like to say-with great modesty and deep regret-to the grand acharya (Kakasaib), that in Konkan we do not beed the blessings of the more recent goddesses like the warlike Mahishasurmardini, nor the colour and the song of the intoxicating, enchantress Tripurasundari. We prefer our ancient, peace propagating, renowned-since-the -vedic-times-the one and only one Santeri, the goddess of Konkan, worshipped in every village of Goa. We shall evoke her blessings. Along with her let us also invoke the blessed, fortunate mother of Lord Jesus Christ, the immaculate Virgin Mary and seek her blessings too! With the patronage of this holy two-some, we shall all be delivered unto good. Let the chant prevail “Om Santeri Have Mercy on Us! Holy virgin Mother Bless Our Way!”

Great place for real man


No commentary on Shenoi Goembab would be complete without an elucidation of his unparalleled work thoughtfully aimed at awakening his slumbering brethren and enriching the depleted granaries of the once-prosperous Konkani language.The most interesting aspect of his indefatigable march towards this goal is the single-minded determination and the clarity of vision with which he strove to achieve the unequal task of converting – to the extent possible – his grand dream for Konkani into a reality.

It will always be remembered by the grateful posterity that this lone crusader laboured to his dying day to exhort, inspire and convince his contemporaries of the brilliant future awaiting them on the rightful rehabilitation of their language. Every word he wrote touches even today the very core of one?s being and sets the fire of Konkani pride and Goan identity ablaze in one?s heart.

His literary oeuvre is commendable considering the sheer range of his historical, polemical and creative writing. Goenkaaranchi Goianbhaili Vosnook is one of his most well – known works. This voluminous study was the result of a series of lectures given by Shenoi Goembab at the Saraswat Brahman Samaj, Mumbai, in 1927. It traces the past history of the Goans of nearly 2500 years and highlights the emigration of those Goans who ventured away from their soil in search of better prospects and greater glory. Comprising four of Shenoi Goembab?s lectures this volume was to be followed by another which did not see the light of the day. The first of these lectures focuses on Goa?s historical and geographic significance, dwells on Poorna, the first Goan Buddhist convert and missionary, to venture out of Goa at the Tathagat?s (the Buddha?s) behest and speaks of the extant mementos of Buddhism in Goa. It is also an intensely erudite elucidation of the genesis and the significance of the term Goan Chardo and of the repute of the Raashtrakutas.

The second lecture speaks of the emigration of the Goan Brahmins and the influential Vaishyas, the glory of Maaindev the Pandit of Bhatagram and the obstacles caused in Vedic studies due to the onslaught of the Muslims. The third lecture focuses on the Goan Kadambas, the religious fanaticism of Sultan Mohammad Shah, the appoinment and the achievement of Madhav Mantri towards the emancipation of Goa from the Muslim rulers and the conquest of Goa by Albuquerque in 1510. The fourth talk uncovers the conversion and the persecution of Goans by the Portuguese, the Goan exodus to North and South Kannara, Malabar and Kochi. It also talks about the Kochi Brahmins, their temples and of the Goans in the Travankore principality, in addition to the exploits of some outstanding Goans in Goa.

Ballipattanacho Sod is a significant example of the quality and the depth of Shenoi Goembab?s historical research and of his capacity for extremely tenable interpretations in the face of imposing findings by scholars of the ilk of Dr. Sir Ramakrishna Bhandarker and others. More than anything, its argument is the testimony of its author?s confidence in his own scholarship, his versatile reading, his minute scrutiny and his scrupulous scanning of available textual and other information. Another interesting clue to the nature of its author lies in the style and the tone of its argument which is notable considering the age when he wrote. His modesty as a scholar rubs shoulders with his boldness to counter well-established conclusions on the basis of new- found evidence. His fondness for historical scrutiny and preference for accuracy of data is also evident from his Albuquerquan Goen Koshem Jiklem.

Gomantopnishat, an anthology in two volumes, is a significant milestone in the onward march of Modern literay Konkani in the realm of miscellaneous fictional as well as non-fictional writing. The first volume of this significant anthology contains the monumental ?Mhoji Baa Khuin Gelli?? celebrated as the first modern short story in Konkani written as early as the second decade of this century, though published later. Interestingly, it has thematic resembelence with Mohan Rakesh?s famous story ?Naanhi? written almost a decade and a half later and considered a path-breaking short story in Modern Hindi. Shenoi Goembab?s story is an example of the author?s insight into child-psyche, just as Rakesh?s story happens to be. It should warm the hearts of Konkani-lovers that the story deemed to be the earliest in the advent of modern writing was born earlier in Konkani than in the other sister-languages in the region. ?Vassushenoili Popai?, ?Babumamalo Ponnos?, ?Pitubabalo Taambyapotto? and ?Kharrnvir? are the other pieces in this anthology. These are fictional works that display the author?s philosophical bent of mind and his world-view.

The second volume of Gomantopnishat contains the philosophical narrative, entitled ?Sonvsar Budti? which is in the grab of felicitous fiction. It combines the well known myth of the deluge with ingenious discourse on matters metaphysical with an ease reminiscent of Dryden?s dialogues on literary criticism. Interestingly, this myth common to most ancient civilizations and interpreted by all major religions of the world is re-cast by Shenoi Goembab in an innovative manner. The philosophical discourse which forms the backbone of the fiction reveals his minute study of major religious and theological works including the holy Bible, Kuran, Talmud, the Vedas, the Upanishads and other related treatises. Woven around the imaginary plot of god?s decision to wipe out the life on earth about a millennium and a half after creation, the highlight of this work is the lucid and simplified theological discussion among the cross-section of twelve mundane souls, with the divine angel. Interestingly, the souls of a mouse and an infant in the cradle are also among the twelve. This work displays Shenoi Goembab?s deep assimilation of the religious thought of different faiths and his scholastic curiosity in spiritual matters.

However the most noteworthy work of Shenoi Goembab is undoubtedly ?Konkani Bhashenche Zait? which speaks of the victorious march of the language. It includes articles related to Konkani previous published in magazines such as ?Hindu?, ?Bharat?, ?Navyug?, and ?Vividhvistardyan?. It tackles with tremendous skill and impeccable rationale issues like Goa?s mother tongue, chsracteristics of the language, the advent of printing in India, Konkani and Marathi. This work also includes the re-published version of the first ever Konkani article to be published in 1678. Konkani Naadshastr a work illustrating the salient features of Konkani phonology is another of his long-lasting gifts to Konkani and the Konkani scholars.

Shenoi Goembab set great store by the glory of Goanhood and so deemed it necessary to place before posterity the biography of the illustrious Goan son Abe Faria. This biography is as much an exposition of the life and the unique breakthrough made by this great Goan as it is an exhoration to Goans to recognize themselves and realize their potential. Shenoi Goembab devotes a sizeable discussion to the elucidation of the Abe?s pride in his native, ethnic identity as is evident from the title page of his magnum opus.

?Puunyatmo Ram Kamotim? is another historically researched biography of an outstanding Goan in the 18th century. The common aspect of these works is the focus on the persecution that these illustrious men went through at the hands of their detractors without giving in. Perhaps Shenoi Goembab hoped to inspire the future Goans in their travails by providing such larger than life role-models for them.

Shenoi Goembab was aware that the true strength of Konkani lay among her youth. As is evident from his compact, lucid essay, ?Amrutacho Pavs?, he was convinced that Goa was awaiting a regenaration and Konkani, a renaissance at the able hands of her invincible youth whose rise was on the anvil. Hence he strove towards creating an aware youth-acquainted with its potential and inspired with a zeal. ?Konkani Vidyarthiank? was a lecture that best illustrates the visionary?s appeal to Konkani youth. His efforts were also directed towards Konkani pedagogy. The result was ?Bhurgianche Vyakran?, written in the form of questions and answers, which he actually used, to teach his son Konkani. He also dedicated his literary talent to creating Children?s literature. His?Bhurgianlo Ishtt?, an anthology of essays and short stories in lucid facile Konkani, was a step in that direction. ?Jaducho Zunvo? is another example of his gift to the child reader.Another fictional tale in an appealing narrative for children was ?Bakaulechem Phool?. It is a beautiful adaptation in Roman as well as Devnagri Konkani of a European tale for children written in simple but rich Konkani idiom. He had a great eye for observation of human foibles and the humorous bent of mind to expose the satirical observations he thus made. ?Goenkaracho Mumbaikaar? is an extremely illustrative work in this regard.

Shenoi Goembab was probably aware of the constraints of time and efforts to forge a fully original literary adornment for Konkani. Perhaps, well-read in world literature himself, he felt the need to introduce the Konkani reader to the choicest jewels of world literature.At least, the several translations and adaptations of great literary maestros like Moliere and Shakespeare make such an observation tenable. Among his popularly known adaptions are Mogachen Logn based on Moliere?s Le Medicin Malagre Lui. This adaptation is such a perfect blend of the original theme, Goan ethos and Konkani idiom that it is difficult to be judged an adaptation. Povnanche Taplem is one more adaptation based on another of Moliere?s play L?avare. Significantly, the Konkani version of this play remained inconclusive until Shenoi Goembab?s death because he found its end unsuited to the indigenous ways of life. Abu Hasan?s tale from the Arabian Nights formed the source of another of his farcical plays Jilba Rano woven around the humourous theme of making a commoner the emperor for a day. This is not all. Shenoi Goembab?s transcreations include almost eleven of Shakespeare?s plays including Othello, Hamlet, King Lear and some of his popular comedies in perfect indigenous garb in Konkani. They are available for the readers in Konkani in Roman script too.

However, of all Shenoi Goembab?s works the one that will commemorate him to long-lasting literary fame is undoubtedly his beautiful rendering in simple, chaste, endearing Konkani prose of the Bhagvadgita as Bhagwantalem Geet. In the opinion of Shantaram Varde Walawalikar it is one of the finest attempted to date in Indian languages. In fact, this prose rendering was to inspire the great Goan poet Bakibab Borkar to follow suit with his own melodious, poetic rendering of the Gita, thereby creating another monumental work for mothertongue. What can be a greater reward than this for the visionary Shenoi Goembab?

Dr. Kiran Budkuley.

New sites with mens health,


1. POILO CHONVOR (First book assistance scheme)
These scheme aims at encouraging a budding writer by publishing his first book thereby boosting his creative talent. Under this scheme, the Akademi will invite and select a manuscript from those writers whose writings in Konkani have not been published earlier in a book form. The number of manuscripts to be selected for publication will depend on the financial provision made for that particular purpose. Copyright of the first publication will remain with the writer. However, the writer will be able to publish subsequent edition, if he desires by obtaining proper permission from the Akademi. The writer of the book will be paid honorarium and some copies of the book.

Under this scheme books are purchased to give them wider reach to genuine seekers and more audience of book lovers. It also aims at promoting the sale and increasing its popularity. The scheme applies to Konkani books published in Devnagri script after April 1 1992. Publisher has to apply for the assistance, within two years from the date of publication of the book. Akademi will purchase maximum 50 copies of a book published by availing subsidy or financial help from others. Akademi may purchase textbooks and other educational books, but children’s books will not be eligible for this assistance. Akademi purchases maximum 100 copies under this scheme.

Under this scheme publishes a Konkani book originally written in other script. The sole purpose is to widen its reach. The publisher or the writer doing the transliteration job can apply. He has to obtain prior permission of the writer of the book. Akademi provides 75% of the cost of printing of the manuscript accepted for transliteration. Applicant will have to print at least 1000 copies of the book within the stipulated time as prescribed.

This scheme provides financial assistance to the tune of 33% of the cost of printing of childrens’ books. However, during this year being Goan identity year to commemorate anniversary of Shenoi Goembab, Akademi will provide financial assistance to the tune of 50%. The assistance will cover only printing cost of 1000 copies. The book ought to be written as per the accepted norms and within the limit of 60 pages. The price of the book should not be more than 60 pages.


– To undertake post-graduate Konkani courses with the help of Goa University.
– Konkani certificate examinations are conducted (The four examination levels are Prarambha, Pravesh, Parichay, Pravin)
– Issuance of certificate regarding knowledge of Konkani language.
– Training camps/wokshops for the teachers.
– Clarissa Vaz e Morenaz Konkani Research fellowship.

– Konkani Shabdasagar: Encyclopedic dictionary of 8 volumes. The first volume is already published. The second volume is on the verge of publication. Pandurang Bhangui is the Chief Editor and Prof. S.S. Nadkarni is Assistant Editor.
– English-Konkani Dictionary edited by Dr. Manoharrai Sardesai is under print.
– Englilsh-Konkani vocabulary edited by Chandrakant Keni is already published under this project.

The aim is to conserve and preserve rich folklore of Goa.
Documentation: so far various genres of folklore such as folk songs, folk tales, folk art festivals are collected and recorded in the forms photographs, video cassettes, audio cassettes, c.d.’s etc.
Academy also makes a list of folklore information centers and undertakes the publication of books. The folklore section has published the following books:

JAYANTI NAIK – Ratha Tujeo Ghudio, Kanner Khunti Naari, Tlloi Ukhalli Kelliani, Manalim Gitam, Pednecho Dosro, Lokbimb
PROF. SHYAM VEREKAR – Goychea Lokvedacho Rupkar
CHANDRAKANT KENI – Kansavlechem Rayam Fest

Academy supports in the organization of folk festivals.

Jayanti Naik, research Assistant looks after this section.

– This section looks after the various schemes, such as first publication scheme, transliteration scheme, childrens’ books publication scheme, Konkani Shilpkar scheme, and scheme-giving assistance for publication.
– Special books about Konkani language and culture are published.
– To publish entire works of Shenoi Goembab. This scheme will work with he assistance of Institute Menezes Braganza Institution.
– Organization of Book Exhibitions.
– Supplying books to libraries of Konkani Institutes.
– Organizing annual Yuwa Sahitya Sammelans. So far such sammelans are held at Quepem, Ponda, Mapusa, Sanquelim, Canacona.
– Organising seminars, camps, workshops, symposia etc.
– To publish a journal on literature-culture theme.

– Drama tiatr festivals are held aimed at proliferating Konkani identity. Academy organizes such festivals in the rural areas of Goa. Till date Academy has to its credit ten of such festivals.
– Creation of Konkani telefilms/documentary. Academy gives financial assistance to make Konkani telefilms. While commemorating Shenoi Goembab’s 125th centenary celebrations, one of such docudramas on the life and works of Shenoi Goembab is already released.
– Organising tiatr writing competition coinciding with the birthday of Pai Tiatrist late Joao Agostino Fernandes. The manuscript of first prize entry is published.

New information with best opinion from


The Akademi aims at bringing about speedy development of the Konkani language, Literature and Culture and also at promoting Cultural unity of this state through the Konkani language and Literature.

The Akademi for the attainment of the above aims and objectives, shall have the following functions:

1. To initiate, assist or undertake implementation of projects or schemes of research in the field of Konkani language, literature and culture.

2. To initiate, assist or undertake publication in Konkani language, the results of such research.

3. To initiate, assist or undertake publication in Konkani language of original and erudite papers, monographs, books, journal, as also of any other works in any other branch of knowledge.

4. To initiate, assist or undertake schemes of preparation and publication in Konkani language of reference literature, such as bibliographies, encyclopedias, dictionaries etc.
5. To initiate, assist or undertake preparation and publication of translation in Konkani language or classical or any other literary work of outstanding nature from various Indian and foreign languages.

6. To initiate, assist or undertake schemes for editing, translating and publishing in Konkani language relevant source material, which will have direct or indirect bearing on the history and culture of Goa.

7. To initiate, assist or undertake schemes for the preparation and publication of socio-political, cultural and literary history of Goa.

8. To find out and examine new avenues for carrying out research in any field of knowledge with a view to promoting the development of Konkani language and literature.

9. To provide financial assistance to writers and scholars for publication of their works in/or about Konkani language.

10. To provide financial assistance to literary and cultural institutions for their activities in the field of Konkani language, literature and culture.

11. To initiate, assist or organise seminars, conferences, symposia or exhibitions for the encouragement of Konkani language, literature and culture.

12. To provide books or magazines in Konkani language to the libraries and public reading rooms.

13. To give awards for excellence in studies and research in different branches of Konkani language, literature and culture.

14. to offer fellowships and scholarships to deserving scholars and students in the field of Konkani language, literature and culture.

15. To encourage the use of Konkani language in all walks of life in the state of Goa.

16. To promote the teaching and study of Konkani language, literature and culture in the State of Goa.

17. To develop linguistic, literary and cultural exchange programmes with the institutions in other parts of the country, having similar aims, objectives and activities;
18. To keep the government of Goa informed, from time to time of the achievements of the Akademi and the activities undertaken by it or any other institution or individuals aided by the Akademi.

19. To assist and advise the Government of Goa in formulating its policies in the matter of the development of the Konkani language, literature and culture and in assisting it in their implementation.

20. To collect funds by way of donations and to receive grants, bequests, mortgage, purchase land, to own properties of all kinds and to maintain sale or otherwise dispose of the same in furtherance of its objectives.

21. To maintain a fund which shall be credited.
a) All money received from the State or Central government.
b) All money received in any manner from any other sources.

22. To do all such acts, deeds and things, whether incidental to the powers aforesaid or not, as may be required in order to further the objectives of the Akademi.


“Let us develop Konkani language in such a way that it should be understood in speech and literature at all levels. Let us not divide it into the speech of the higher classes and the speech of the lower classes, scholar’s speech and the farmer’s speech. Let us make a farmer a scholar and let us all become scholars and let us all enjoy the full independence of Konkani language.” – SHENNOI GOEMBAB


Born on 23rd June 1877, Shennoi Goembab hailed from Bicholim Goa, a small town given to agriculture and commerce. Vaman learnt the fundamentals of Marathi from a farmer named Ram Gaonkar and alter from Vinayak Sakharam Barve. Later he studied Marathi in a school founded by Ramachandra dattaji Kulkarni. There he completed his sixth standard and joined the Portuguese Primary School, and instead of the normal three years, passed his “Primeiro Grau” (The First Degree Course) just in one year. He did his ‘Segundo Grau” at Bastora and stood first in the whole of Bardez district. He could not afford to join Lyceum education in Panaji. He studied English and Sanskrit books at home. Later on his uncle impressed by his young nephew’s zeal for learning took him aboard the steamer for Bombay to give him higher education. A friend on board the ship casually remarked, “I hear you are taking this Goembab with you to Bombay.” “Yes, for his further education”, Chintamanrao replied. Vaman understood the taunt because the word “Goembab” was obviously used as a derogatory term. At that instant, Vaman decided to add luster to the term and later proudly used “Shennoi Goembab” as his pen-name. After four years’ schooling at Maratha High School, Girgaum, he passed his matriculation examination in 1898 with high score. He came back to Goa in 1899 and took up a job in an English medium school at Assagao. Later on he quit the job and proceeded to Karachi and found a job as a clerk in the Municipality. Later on he came back to Mumbai. He had already started writing in Konkani. Vamanrao got married and had a son. Later on he took up a job in the Italian consulate in Mumbai. In 1906, Vamanrao joined as stenographer in meister Lucius Bruening, a German commercial firm and within eight years was promoted to the post of “Head Accountant”. From 1914 to 1919 that is the war period in Europe, Vamanrao managed the affairs of the firm with efficiency and honesty. In 1925, he resigned and started his research and Konkani writings full time. For two succeeding decades, (1926-1946) he contributed voluminous works. Vamanrao’s wife Shantabai was not literate but she had a thorough knowledge of spoken language and had rich fund of Konkani folklore. Vamanrao made her talk and took down in his notebook all the valuable idioms, proverbs, folk-tales which were later on published.

Shenoi Goembab came as a tonic for the then confused Konkani minds. He offered his entire life for the cause of regeneration, rejuvenation and rehabilitation of Konkani after centuries of political suppression, popular neglect and social scorn. His prolific contribution is instrumental in the residence of our present identity consciousness as Goans and as Konkani people. His insight was both penetrating and scholarly. He laid down the foundation of the history of Konkani people after studying hundreds of books both ancient and modern. Goembab had a clear and unique vision, which ought to be imbibed upon the young Konkani students. Efforts are therefore aimed to translate the dreams of this great seer into reality. In this 125th Birth anniversary celebrations of this great man, it is time to awaken the masses once again and to set their Konkani hearts on fire, to make the spark ablaze by imbibing the values as enshrined by him.
The deep scholarliness and the research input rendered by Goembab amaze any student of Konkani literature. The power of the Konkani diction found in his stories and the music of Konkani language as seen in his translation of Bhagvad Geeta is just unparalleled. The range, perspective, spectrum, canvas of the usage of gurgling cascading words and idioms is fascinating. The student of linguistics is dumbstruck to see the mastery of this scholar over various dialects and their finer nuances.

Shenoi Goembab’s eyes strove to see the larger interest of Konkani. The thorough study of his literature has the power of transforming the reader’s life. His message was his life. “Feel that you are shouldering the entire responsibility of this cosmos. Work and then you will perform at least a little achievement that will last forever.” Working on this path can be the truest tributes to this great writer and pioneer of Konkani movement.


Seo Online AD | Tabletki naa odchudzanie