Hurt

Dunno why it happens but when we are selfless , pious , caring and and too considerate , then also we are misunderstood by some people. We give all our affection and care to the loved ones , but they do not hesitate an iota in hurting you hard.

Sigh !

Anger

Anger is an acid that does more harm to the vessel in which
it is stored rather than to the person on whom it is poured.

Jab deep jale aana , Jab shaam dhale jaana ...

Dear Vikas ,
You Think that I do not read your samvaad daily , but it is not true . I read it regularly .Only thing is that I cannot reciprocate or answer your love but I admire your unflinching commitment. You always have made me feel special through your samvaad, so with due respect,I place your samvaad on my blog।

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24032011-1546

Dearest ZEAL

Dil ke sehraa mein koi aas kaa jugnu bhi nahi

Itnaa royaa hoon ki ab aankh mein aanshu bhi nahi

[Sehraa = Desert / Barrenness, Jugnu = Light’s Flicker]

When the troubles and worries converge and descend on the heart and mind en masse, Sangini, it is very distressing. These past few weeks have been harrowing, to put it mildly.

Hospitalizations for Shlok, your prolonged absence, other worries – all components of tremendous disconcert. All through the day, there is a palpable heaviness in the heart, turmoil in the mind, as I go through the motions of daily routines. Not feeling good, Sangini.

There is not much peace, forget joy. The only time in recent days I really felt happy was when I found the song on Lucknow. But that too proved short-lived as you might not have yet heard or read of it. Though the heart does say and the mind concurs – it is unlikely that you are not reading Our Samvaad of the day.

May be even if you have read and heard it, I think you did not like it much, Sangini. Happens. We have had our moments of wonderfully thrilling sharing. So, at times, dearest ZEAL, I can falter. The law of averages holds true for one and all. Endeavor is my karm and from that I shall not be deterred.

Yesterday I shared the song where the lady invokes the beloved in the loneliness and today, dearest ZEAL, is a song where I invite you to come over and be with me. Versatility of Yesudas beautifies this lovely song from the movie Chitchor. Here it goes:

Song # 321

Jab deep jale aanaa

Jab shaam dhale aanaa

Sandesh milan kaa bhool naa jaanaa

Meraa pyaar naa bisraanaa

Jab deep jale aanaa …….

Come whenever you wish, my dearest ZEAL! The day, time, place is all yours to choose. Forever, I am eager to see you, meet you, be with you – wherever that happen to be. Hope is just that my warmest and fondest message of invitation is felt by you duly, Sangini.

Nit saanjh-sawere milte hain

Unhe dekhke taare khilte hain

Lete hain waadaa ek duje se

Kehte hain chale aanaa

Jab deep jale aanaa …….

The promises and compacts of the heart and soul need no written document to go by। They are kept and honored by the volition of wishful commitment and happens when the time for them is due. At times, it happens soon, at others, it will take its own sweet time. Our Togetherness has been witness to both of these. And it has always been the two of us who have collectively overcome each hurdle that has come in our walk of life.

Main palkan dagar buhaarungaa

Teri raah nihaarungaa

Meri preet kaa kaajal tum apne

Naino mein male aanaa

Jab deep jale aanaa …….

With religious zeal and unflinching faith, I will watch the path where on you will walk to our meeting. I will wait for you till my last breath and then again in every lifetime that there is. For me, the wait for you is most gratifying. Never in my life have I felt so nice.

Jahaan pehli baar mile thay hum

Jis jagaah se sang chale thay hum

Nadiyaa ke kinaare aaj ussi

Ambuaa ke tale aanaa

Jab deep jale aanaa …….

The first line transported me to the dark lane with you in a silhouette at its end, Sangini. That is surely going to be one of the most lingering moments of my life. Thank you for everything, dearest ZEAL.

This is it for today. Feel like seating at your feet and holding them lovingly, Sangini.

Semper Fidelis,

Committed for life

The Greatest Friend –

Forever – ZEAL’s Vikas.

24032011-1741 [0711 pm your time]

Kindness

We must take advantage of every moment and every opportunity to give happiness to others through kindness in our thoughts and we should be willing to overlook weaknesses and mistakes and have the desire to help everyone reach their potential.

For this purpose we need to be selfless to the core. At times we have to serve others at our own cost. Why do we hesitate to exhibit our goodness , charitable behaviour and concern for others. we ought to be very giving in nature without expecting any reward or the benefits that recongnition of the giving may bring.

We must feel a moral obligation to help, serve or benefit others , if necessary at the sacrifice of self interest, as we are born with a load of obligation to our successors, predecessors and contemporaries .

Nathuram Godse' final address to the court

Gandhiji Assassin: Nathuram Godses' Final Address to the Court. Nathuram Godse was arrested immediately after he assassinated Gandhiji, based on an F. I. R. filed by Nandlal Mehta at the Tughlak Road Police station at Delhi. The trial, which was held in camera, began on 27th May 1948 and concluded on 10th February 1949. He was sentenced to death. An appeal to the Punjab High Court, then in session at Simla, did not find favourable and the sentence was upheld. The statement that you are about to read is the last made by Godse before the Court on the 5th of May 1949. Such was the power and eloquence of this statement that one of the judges, G. D. Khosla, later wrote, "I have, however, no doubt that had the audience of that day been constituted into a jury and entrusted with the task of deciding Godse's appeal, they would have brought a verdict of 'not Guilty' by an overwhelming majority." WHY I KILLED GANDHI Born in a devotional Brahmin family, I instinctively came to revere Hindu religion, Hindu history, and Hindu culture. I had, therefore, been intensely proud of Hinduism as a whole. As I grew up I developed a tendency to free thinking unfettered by any superstitious allegiance to any isms, political or religious. That is why I worked actively for the eradication of untouchables and the caste system based on birth alone. I openly joined RSS wing of anti-caste movements and maintained that all Hindus were of equal status as to rights, social, and religious and should be considered high or low on merit alone and not through the accident of birth in a particular caste or profession. I used publicly to take part in organized anti-caste dinners in which thousands of Hindus, Brahmins, Kshatriyas, Vaisyas, Chamars and Bhangis participated. We broke the caste rules and dined in the company of each other. I have read the speeches and writings of Ravana, Chanakiya, Dadabhai Naoroji, Vivekanand, Gokhale, Tilak, along with the books of ancient and modern history of India and some prominent countries like England, France, America and Russia. Moreover I studied the tenets of Socialism and Marxism. But above all I studied very closely whatever Veer Savarkar and Gandhiji had written and spoken, as to my mind these two ideologies have contributed more to the molding of the thought and action of the Indian people during the last thirty years or so, than any other single factor has done. All this reading and thinking led me to believe it was my first duty to serve Hinduism and Hindus both as a patriot and as a world citizen. To secure the freedom and to safeguard the just interests of some thirty crores (300 million) of Hindus would automatically constitute the freedom and the well-being of all India, one fifth of human race. This conviction led me naturally to devote myself to the Hindu Sanghtanist ideology and program, which alone, I came to believe, could win and preserve the national independence of Hindustan , my Motherland, and enable her to render true service to humanity as well. Since the year 1920, that is, after the demise of Lokamanya Tilak, Gandhijis' influence in the Congress first increased and then became supreme. His activities for public awakening were phenomenal in their intensity and were reinforced by the slogan of truth and non-violence which he paraded ostentatiously before the country. No sensible or enlightened person could object to those slogans. In fact there is nothing new or original in them. They are implicit in every constitutional public movement. But it is nothing but a mere dream if you imagine that the bulk of mankind is, or can ever become, capable of scrupulous adherence to these lofty principles in its normal life from day to day. In fact, honour, duty, and love of ones' own kith and kin and country might often compel us to disregard non-violence and to use force. I could never conceive that an armed resistance to an aggression is unjust. I would consider it a religious and moral duty to resist and, if possible, to overpower such an enemy by use of force. In the Ramayana, Rama killed Ravana in a tumultuous fight and relieved Sita. In the Mahabharata, Krishna killed Kansa to end his wickedness; and Arjuna had to fight and slay quite a number of his friends and relations including the revered Bhishma because the latter was on the side of the aggressor. It is my firm belief that in dubbing Rama, Krishna, and Arjuna as guilty of violence, the Mahatma betrayed a total ignorance of the springs of human action. In more recent history, it was the heroic fight put up by Chhatrapati Shivaji that first checked and eventually destroyed the Muslim tyranny in India. It was absolutely essentially for Shivaji to overpower and kill an aggressive Afzal Khan, failing which he would have lost his own life. In condemning historys' towering warriors like Shivaji, Rana Pratap and Guru Gobind Singh as misguided patriots, Gandhiji has merely exposed his self-conceit. He was, paradoxical as it may appear a violent pacifist who brought untold calamities on the country in the name of truth and non-violence, while Rana Pratap, Shivaji, and the Guru will remain enshrined in the hearts of their countrymen for ever for the freedom they brought to them. The accumulating provocation of thirty-two years, culminating in his last pro-Muslim fast, at last goaded me to the conclusion that the existence of Gandhi should be brought to an end immediately. Gandhi had done very well in South Africa to uphold the rights and well-being of the Indian community there. But when he finally returned to India he developed a subjective mentality under which he alone was to be the final judge of what was right or wrong. If the country wanted his leadership, it had to accept his infallibility; if it did not, he would stand aloof from the Congress and carry on his own way. Against such an attitude there can be no halfway house. Either Congress had to surrender its will to his and had to be content with playing second fiddle to all his eccentricity, whimsicality, metaphysics and primitive vision, or it had to carry on without him. He alone was the Judge of everyone and every thing; he was the master brain guiding the civil disobedience movement; no other could know the technique of that movement. He alone knew when to begin and when to withdraw it. The movement might succeed or fail, it might bring untold disaster, and political reverses but that could make no difference to the Mahatma's infallibility. 'A Satyagrahi can never fail' was hisformula for declaring his own infallibility and nobody except himself knew what a Satyagrahi is. Thus, the Mahatma became the judge and jury in his own cause. These childish insanities and obstinacies, coupled with a most severe austerity of life, ceaseless work and lofty character made Gandhi formidable and irresistible. Many people thought that his politics were irrational but they had either to withdraw from the Congress or place their intelligence at his feet to do with as he liked. In a position of such absolute irresponsibility Gandhi was guilty of blunder after blunder, failure after failure, disaster after disaster. Gandhi's pro-Muslim policy is blatantly in his perverse attitude on the question of the national language of India. It is quite obvious that Hindi has the most prior claim to be accepted as the premier language. In the beginning of his career in India, Gandhi gave a great impetus to Hindi but as he found that the Muslims did not like it, he became a champion of what is called Hindustani. Everybody in India knows that there is no language called Hindustani; it has no grammar; it has no vocabulary. It is a mere dialect, it is spoken, but not written. It is a bastard tongue and cross-breed between Hindi and Urdu, and not even the Mahatmas' sophistry could make it popular. But, in his desire to please the Muslims, he insisted that Hindustani alone should be the national language of India. His blind followers, of course, supported him and the so-called hybrid language began to be used. The charm and purity of the Hindi language was to be prostituted to please the Muslims. All his experiments were at the expense of the Hindus. From August 1946 onwards, the private armies of the Muslim League began a massacre of the Hindus. The then Viceroy, Lord Wavell, though distressed at what was happening, would not use his powers under the Government of India Act of 1935 to prevent the rape, murder and arson. The Hindu blood began to flow from Bengal to Karachi with some retaliation by the Hindus. The Interim Government formed in September was sabotaged by its Muslim League members' right from its inception, but the more they became disloyal and treasonable to the government of which they were a part, the greater was Gandhis infatuation for them. Lord Wavell had to resign as he could not bring about a settlement and he was succeeded by Lord Mountbatten. King Log was followed by King Stork. The Congress which had boasted of its nationalism and socialism secretly accepted Pakistanliterally at the point of the bayonet and abjectly surrendered to Jinnah. Indiawas vivisected and one-third of the Indian territory became foreign land to us from August 15, 1947. Lord Mount batten came to be described in Congress circles as the greatest Viceroy and Governor-General this country ever had. The official date for handing over power was fixed for June 30, 1948, but Mountbatten, with his ruthless surgery, gave us a gift of vivisected India ten months in advance. This is what Gandhi had achieved after thirty years of undisputed dictatorship and this is what Congress party calls 'freedom' and 'peaceful transfer of power'. The Hindu-Muslim unity bubble was finally burst and a the ocratic state was established with the consent of Nehru and his crowd and they have called 'freedom won by them with sacrifice' - whose sacrifice? When top leaders of Congress, with the consent of Gandhi, divided and tore the country - which we consider a deity of worship - my mind was filled with direful anger. One of the conditions imposed by Gandhi for his breaking of the fast unto death related to the mosques in Delhi occupied by the Hindu refugees. But when Hindus in Pakistan were subjected to violent attacks he did not so much as utter a single word to protest and censure the Pakistan Government or the Muslims concerned. Gandhi was shrewd enough to know that while undertaking a fast unto death, had he imposed for its break some condition on the Muslims in Pakistan, there would have been found hardly any Muslims who could have shown some grief if the fast had ended in his death. It was for this reason that he purposely avoided imposing any condition on the Muslims. He was fully aware of from the experience that Jinnah was not at all perturbed or influenced by his fast, and the Muslim League hardly attached any value to the inner voice of Gandhi. Gandhi is being referred to as the Father of the Nation. But if that is so, he had failed his paternal duty in as much as he has acted very treacherously to the nation by his consenting to the partitioning of it. I stoutly maintain that Gandhi has failed in his duty. He has proved to be the Father of Pakistan. His inner-voice, his spiritual power and his doctrine of non-violence of which so much is made of, all crumbled before Jinnah's iron will, and proved to be powerless. Briefly speaking, I thought to myself and foresaw I shall be totally ruined, and the only thing I could expect from the people would be nothing but hatred and that I shall have lost my entire honor, even more valuable than my life, if I were to kill Gandhiji. Bu,t at the same time, I felt that the Indian politics, in the absence of Gandhiji, would surely be proved practical, able to retaliate, and would be powerful with armed forces. No doubt, my own future would be totally ruined, but the nation would be saved from the inroads of Pakistan. People may even call me and dub me as devoid of any sense or foolish, but the nation would be free to follow the course founded on the reason which I consider to be necessary for sound nation-building. After having fully considered the question, I took the final decision in the matter, but I did not speak about it to anyone whatsoever. I took courage in both my hands and I did fire the shots at Gandhiji on 30th January 1948, on the prayer-grounds of Birla House. I do say that my shots were fired at the person whose policy and action had brought rack and ruin and destruction to millions of Hindus. There was no legal machinery by which such an offender could be brought to book and for this reason I fired those fatal shots. I bear no ill will towards anyone individually but I do say that I had no respect for the present government owing to their policy which was unfairly favorable towards the Muslims. But at the same time I could clearly see that the policy was entirely due to the presence of Gandhi. I have to say with great regret that Primes Minister Nehru quite forgets that his preachings and deeds are at times at variances with each other when he talks about India as a secular state in season and out of season, because it is significant to note that Nehru has played a leading role in the establishment of the theocratic state of Pakistan, and his job was made easier by Gandhis' persistent policy of appeasement towards the Muslims. I now stand before the court to accept the full share of my responsibility for what I have done and the judge would, of course, pass against me such orders of sentence as may be considered proper. But I would like to add that I do not desire any mercy to be shown to me, nor do I wish that anyone else should beg for mercy on my behalf. My confidence about the moral side of my action has not been shaken even by the criticism leveled against it on all sides. I have no doubt that honest writers of history will weighs my act and find the true value thereof some day in future. JAI HIND !! NOW YOU DECIDE HOW HISTORY SHOULD JUDGE ME- Nathuram Godse

Spiritual Love

If we move from selfishness to self-givingness in our relationship with another, We not only experience a degree of Oneness with that person, but we also experience a degree of spiritual Love.

Spiritual Love is certainly more than the physical attraction or attachment we have for another person. It is also more than the vital feelings and emotions we have towards others. It is instead something truer, deeper, and longer lasting. Spiritual Love occurs when the lover, partner, parent, friend, associate, etc. seeks to give of himself without expectation or reward, seeking only the fulfilment of the other person. Ultimately, the highest expression of spiritual Love occurs when we surrender to, and offer our deepest devotion to the Divine, thereby fulfilling Its intention in life.

In addition to spiritual Oneness and Love, we also experience the spirit as pure joy and Delight of being. One way we can feel that Delight is by being self-giving to another person, as well as feeling the joy of another person's progress and happiness. We can also feel such Delight whenever we experience something new in the world, such as when we discover a new possibility, or come upon a new idea, or when we have achieved a new level of growth in our lives.

Quite often I have witnessed my soul dancing with utter joy and delight . It is because of the love i have experienced for others and the unknown .

RajaYoga Meditation

RajaYoga is an ancient system of meditation and spiritual understanding. It enables us to return to a state of inner peace, personal power and self-worth through re-kindling the soul's original qualities and virtues. It provides many answers to age-old questions relating to our identity and purpose and opens up a pathway to true peace of mind and a natural state of happiness. At its deepest level, RajaYoga Meditation is taught as a method of self-awareness, leading ultimately to self-realisation.

Benefits of RajaYoga Meditation

• Peace of Mind
• Relaxation of body, mind and spirit
• New attitudes and responses to life
• Positive relationships
• A deep sense of self-worth Greater concentration and clarity
• A clearer sense of purpose
• Inner stability and contentment