Thursday, April 29, 2010
Wednesday, April 28, 2010
रायजादा बी डी बाली (प्रेजिडेंट जी एम एस )
आर के मोहन , जे पी मेहता(लौ), सुरजीत मेहता (लौ) ,सी के भाई , अशोक लव , आर एस बाली,मिथलेश दत्ता,रमेश दत्ता,जी पी छिब्बर .
सी के भाई,आर टी मोहन,अशोक लव,एस एन दत्ता,मेहता ओ पी मोहन
आर टी मोहन,अशोक लव
अशोक लव और सुनील दत्ता
अशोक के दत्ता,वरुण बाली, जे पी मेहता,विजंत बाली,पुष्प बाली,पवन बाली आदि
मोहयाल सांस्कृतिक संध्या : कविता पाठ,पंजाबी लोक-गीत, हास्य-गीत/कविताएँ,चुटकले,अभिनय आदि। संचालन - अशोक लव
मोहयाल सांस्कृतिक संध्या
मोहयाल सांस्कृतिक संध्या
महान संत महऋषि परशुराम की प्रतिमा का अनावरण समारोह। चौधरी राजेश्वर दत्ता (जालंधर) द्वारा भेंट की गई श्री परशुराम के परतिमा का अनावरण रायजादा बी डी बाली ने किया।
फोट में-अशोक लव ,रायजादा बी डी बाली, चौधरी राजेश्वर दत्ता , हरी ॐ मेहता,जे पी मेहता,पवन बाली , पुष्प बाली,सुरजीत मेहता, योगेश मेहता आदि ।
अशोक लव ,रायजादा बी डी बाली, जे पी मेहता,पवन बाली, सी के भाई ।
23-24-25 अप्रैल को जनरल मोहयाल सभा की ओर से मोहयाल आश्रम हरिद्वार में लोकल मोहयाल सभाओं के प्रेजिडेंट और सेक्रेट्री मिले थे। देश भर की लगभग 32 मोहयाल सभाओं के प्रतिनिधि एकत्र हुए थे। हम दिल्ली से 23 अप्रैल को चले थे। योगेश मेहता ( सेक्रेट्री - यूथ एंड कल्चर) और ले.कर्नल छिब्बर साथ थे।
पिछली बार हरिद्वार दिसम्बर 2009 में माता जी की अस्थियाँ प्रवाहित करने गए थे । तब मोहयाल आश्रम में
ठहरे थे ।
जी एम एस की ओर से काफी वर्षों के पश्चात् मोहयाल आश्रम जाने का अवसर मिला था। वहां जाने का मन हमेशा बना रहता है।
इस बार GMS द्वारा आयोजित Presidents and Secys (Local Mohyal Sabha) के सम्मेलन का संचालन करने के लिए गए थे। इन तीन दिनों में अनेक परिचितों और मित्रों से वर्षों बाद मुलाकात हुई।
कार्यक्रम पूर्णतया सफल रहा।
He was on a long flight. The first warning of the approaching problems came when the sign on the airplane flashed on: "We shall not be serving the beverages at this time as we are expecting a little turbulence. Please be sure your seat belt is fastened."
As he looked, it became obvious that many of the passengers were becoming apprehensive. Later, the announcer said, "We are so sorry that we are unable to serve the meal. The turbulence is still ahead of us."
And then the storm broke. The ominous cracks of thunder could be heard. Lightening lit up the darkening skies and within moments that great plane was like a cork tossed around on a celestial ocean. One moment the airplane was lifted on terrific currents of air; the next, it dropped as if it were about to crash.
He confessed that he shared the discomfort and fear of those around him. Nearly all the passengers were upset and alarmed. Some were praying. The future seemed ominous and many were wondering if they would make it through the storm.
And then, he saw a girl to whom the storm meant nothing. She had tucked her feet beneath her as she sat on her seat and was reading a book. Everything within her small world was calm and orderly. Sometimes she closed her eyes, then she would read again; then she would straighten her legs, but worry and fear were not in her world.
When the plane was being buffeted by the terrible storm, when it lurched this way and that, as it rose and fell with frightening severity, when all the adults were scared half to death, that marvelous child was completely composed and unafraid.
He couldn't believe his eyes. When the plane finally reached its destination and all the passengers were hurrying to disembark, he lingered to speak to the girl whom he had watched for such a long time.
Having commented about the storm, he asked why she had not been afraid.
The sweet child replied, "Sir, my Dad is the pilot and he is taking me home."
When you have faith in the Savior, your confident level is steady and you you do it
ओह मेरे मन, तुम विचारों की, एक लगातार बहती नदी की तरह हो|
तुम मेरे अतीत की सभी प्रकार की यादों का, एक विशाल जलाशय भी हो||
मैं तुम्हारी गति की प्रशंसा करता हूँ, जिस तरह तुम,
एक ही समय में असीम विचार प्रक्रिया उत्पन्न करते हो|
मैं तुम्हारी क्षमता से भी ईर्ष्या करता हूँ क्योंकि जब मैं तनाव,
या तनाव के तहत हो जाता हूँ तो तुम मुझे बंधक बना लेते हो||
ओह मेरे मन ,तुम नकारात्मकस्वाद और अनियमित विचारों को हमेशा दोहराते हो|
मेरे स्थिरशरीर में सन्निहित होनेके बावजूद, तुम अस्थिरता,असुरक्षा से प्यार करते हो||
तुम मेरे शरीर में “मैं” नाम के स्वार्थी तत्व की भावना पैदा करते हो |
जो हमेशा मेरे अहंकार को असीमित रूप से प्रोत्साहित करता है|
तुम मेरे जीवन में दुःख, दर्द और पीड़ा का मुख्य कारण हो|
तुम ही हो जो मुझे दूसरों से अलग और ब्रम्ह से जोड़ते हो|
तुम ही मुझे वर्तमान का आनंद प्राप्त करने की अनुमति नहीं देते हो|
तुम ही मुझे पुरानी यादों और भविष्य की चिंताओं से अशांत करते हो|
ओह मेरे मन , तुम एक बंदर की प्रजाति तरह हो |
जो कई अधुरे स्वाद और अध खाये विचारों को फेंक कुदता रहता है|
मेरे विरोध के बावजुद, तुम अतीत और खोये क्षणों के कैदी बन जाते हो|
मेरी अनिच्छा के बावजूद, तुम सड़े विचारों और भावनाओं को ढोते हो|
तुम एक मालगाड़ी की तरह मेरे अतीत के दर्द का टनों भार ढोते हो|
तुम रेशम के कोये की तरह के घर में, मेरे कई भावुक नाटकों की यादें हो|
मैं हमेशा तुम्हारी मांगों को जैसे भी और कभी भी तुष्टि देने का प्रयास करता हूँ|
तथापि, तुम्हें पता है, इस तरह की भौतिकवादी जरूरतों और इच्छाओं पर नियन्त्रण,
जब तुम जंगली और अनियंत्रित हो जाते हो, तो तुमसे भयानक कोई दुश्मन नहीं है|
तुमसे बेहतर कोई दोस्त नहीं है, अगर तुम अच्छी तरह प्रशिक्षित और अनुशासित हो|
सहस्राब्दियों से, मानव जाति ने तेजी से एक सभ्य समाज में प्रगति की है ,
लेकिन, ओह मेरे मन, तुम क्यों मानवता में आदिम बन कर ही रहना चुनते हो|
ओह मेरे मन, अगर मैं, तुम्हें और तुम्हारे चंचल व्यवहार को नियंत्रित करने में सक्षम हूँ,
मैं अपने मामलों को अपने लक्ष्यों को अपने जीवन के उद्देश्य में परिवर्तित कर सकता हूँ|
मैं जानता हूँ,ऐसा करने के लिए मेरी असीम इच्छा शक्ति को स्वतंत्र व्यायाम करना होगा|
ताकि मैं अपने भाग्य और भविष्य के साम्राज्य का महाराजा बन सकूँ||
Friday, April 16, 2010
"Adhik Masa" is a word of Sanskrit origin which literally means Extra month. Adhik Masa is also known as Purushottam Masa, Mal Masa, and Malimmacha etc. Adhik Masa has started today i.e. April 15, 2010 and will end on May 14, 2010 as per English calendar. Because the extra month this year is Vaishakh as per Hindu Calendar, this extra month is known as Adhik Vaishakh Masa or Adhik Vaishak Mahina. So in current year there will be thirteen months in Hindu calendar. Apart from the normal 12 months, there is an additional month i.e. Adhik Vaishakh Masa.
Acharya Ram Hari Sharma has written a detailed article on "Rituals & Significance of Adhik Maas" on AstroCAMP.com Astrology Magazine
“Generally all efforts with the intention of worldly gains are strictly prohibited during Adhika masa as mentioned in scripture and one is advised to follow special rituals for this month. During this period, marriages, tonsures (mundan), inaugurations of new home, fasting with desire of some worldy gains, buying new ornaments and vehicles are prohibited.
The month that does not carry Surya Sankranti is called Adhimass and the month carrying two Sankrantis is called Kshayamass. As per Astrological calculations, Adhimass comes after 32 months, 16 days and 4 ghatis and Kshayamaas first arrives after 141 years and then after 19 years.”
Thursday, April 15, 2010
|Excerpts from a telephonic interview with Jad Adams:|
I've always been interested in Gandhi and the Independence movement. In 1995, I worked on another book, The Dynasty, where I explored the Gandhi-Nehru story. I wanted to look at his story through original source material that Gandhi himself wrote and of people who wrote about him and knew him. I feel a lot of information about the man has been obscured after his death where people have chosen to mythologise him and lend him an air of sanctity.
I wanted to see the real human being, the man behind the Mahatma. He didn't like the term, Mahatma, very much himself. He liked to concentrate on his spiritual nature. He wasn't ambitious to run a country but to spiritually refine himself.
Why choose to write about Gandhi's sex life?
What has been the reaction to the book in England where there is a large Indian diaspora?
Do you worry that there might be some backlash from Indians and others because of what has been said about Gandhi's sexual encounters?
Thrill of the chaste: The truth about Gandhi's sex life
With religious chastity under scrutiny, a new book throws light on Gandhi's practice of sleeping next to naked girls. In fact, he was sex-mad, writes biographer Jad Adams
Wednesday, 7 April 2010
But was there something more complex than a pious plea for chastity at play in Gandhi's beliefs, preachings and even his unusual personal practices (which included, alongside his famed chastity, sleeping naked next to nubile, naked women to test his restraint)? In the course of researching my new book on Gandhi, going through a hundred volumes of his complete works and many tomes of eye-witness material, details became apparent which add up to a more bizarre sexual history.
Much of this material was known during his lifetime, but was distorted or suppressed after his death during the process of elevating Gandhi into the "Father of the Nation" Was the Mahatma, in fact, as the pre-independence prime minister of the Indian state of Travancore called him, "a most dangerous, semi-repressed sex maniac"?
Gandhi was born in the Indian state of Gujarat and married at 13 in 1883; his wife Kasturba was 14, not early by the standards of Gujarat at that time. The young couple had a normal sex life, sharing a bed in a separate room in his family home, and Kasturba was soon pregnant.
Two years later, as his father lay dying, Gandhi left his bedside to have sex with Kasturba. Meanwhile, his father drew his last breath. The young man compounded his grief with guilt that he had not been present, and represented his subsequent revulsion towards "lustful love" as being related to his father's death.
However, Gandhi and Kasturba's last child wasn't born until fifteen years later, in 1900.
In fact, Gandhi did not develop his censorious attitude to sex (and certainly not to marital sex) until he was in his 30s, while a volunteer in the ambulance corps, assisting the British Empire in its wars in Southern Africa. On long marches in sparsely populated land in the Boer War and the Zulu uprisings, Gandhi considered how he could best "give service" to humanity and decided it must be by embracing poverty and chastity.
At the age of 38, in 1906, he took a vow of brahmacharya, which meant living a spiritual life but is normally referred to as chastity, without which such a life is deemed impossible by Hindus.
Gandhi found it easy to embrace poverty. It was chastity that eluded him. So he worked out a series of complex rules which meant he could say he was chaste while still engaging in the most explicit sexual conversation, letters and behaviour.
With the zeal of the convert, within a year of his vow, he told readers of his newspaper Indian Opinion: "It is the duty of every thoughtful Indian not to marry. In case he is helpless in regard to marriage, he should abstain from sexual intercourse with his wife."
Meanwhile, Gandhi was challenging that abstinence in his own way. He set up ashrams in which he began his first "experiments" with sex; boys and girls were to bathe and sleep together, chastely, but were punished for any sexual talk. Men and women were segregated, and Gandhi's advice was that husbands should not be alone with their wives, and, when they felt passion, should take a cold bath.
The rules did not, however, apply to him. Sushila Nayar, the attractive sister of Gandhi's secretary, also his personal physician, attended Gandhi from girlhood. She used to sleep and bathe with Gandhi. When challenged, he explained how he ensured decency was not offended. "While she is bathing I keep my eyes tightly shut," he said, "I do not know ... whether she bathes naked or with her underwear on. I can tell from the sound that she uses soap." The provision of such personal services to Gandhi was a much sought-after sign of his favour and aroused jealousy among the ashram inmates.
As he grew older (and following Kasturba's death) he was to have more women around him and would oblige women to sleep with him whom – according to his segregated ashram rules – were forbidden to sleep with their own husbands. Gandhi would have women in his bed, engaging in his "experiments" which seem to have been, from a reading of his letters, an exercise in strip-tease or other non-contact sexual activity. Much explicit material has been destroyed but tantalising remarks in Gandhi's letters remain such as: "Vina's sleeping with me might be called an accident. All that can be said is that she slept close to me." One might assume, then, that getting into the spirit of the Gandhian experiment meant something more than just sleeping close to him.
It can't, one imagines, can have helped with the "involuntary discharges" which Gandhi complained of experiencing more frequently since his return to India. He had an almost magical belief in the power of semen: "One who conserves his vital fluid acquires unfailing power," he said.
Meanwhile, it seemed that challenging times required greater efforts of spiritual fortitude, and for that, more attractive women were required: Sushila, who in 1947 was 33, was now due to be supplanted in the bed of the 77-year-old Gandhi by a woman almost half her age. While in Bengal to see what comfort he could offer in times of inter-communal violence in the run-up to independence, Gandhi called for his 18-year-old grandniece Manu to join him – and sleep with him. "We both may be killed by the Muslims," he told her, "and must put our purity to the ultimate test, so that we know that we are offering the purest of sacrifices, and we should now both start sleeping naked."
Such behaviour was no part of the accepted practice of bramacharya. He, by now, described his reinvented concept of a brahmachari as: "One who never has any lustful intention, who, by constant attendance upon God, has become proof against conscious or unconscious emissions, who is capable of lying naked with naked women, however beautiful, without being in any manner whatsoever sexually excited ... who is making daily and steady progress towards God and whose every act is done in pursuance of that end and no other." That is, he could do whatever he wished, so long as there was no apparent "lustful intention". He had effectively redefined the concept of chastity to fit his personal practices.
Thus far, his reasoning was spiritual, but in the maelstrom that was India approaching independence he took it upon himself to see his sex experiments as having national importance: "I hold that true service of the country demands this observance," he stated.
But while he was becoming bolder in his self-righteousness, Gandhi's behaviour was widely discussed and criticised by family members and leading politicians. Some members of his staff resigned, including two editors of his newspaper who left after refusing to print parts of Gandhi's sermons dealing with his sleeping arrangements.
But Gandhi found a way of regarding the objections as a further reason tocontinue. "If I don't let Manu sleep with me, though I regard it as essential that she should," he announced, "wouldn't that be a sign of weakness in me?"
Eighteen-year- old Abha, the wife of Gandhi's grandnephew Kanu Gandhi, rejoined Gandhi's entourage in the run-up to independence in 1947 and by the end of August he was sleeping with both Manu and Abha at the same time.
When he was assassinated in January 1948, it was with Manu and Abha by his side. Despite her having been his constant companion in his last years, family members, tellingly, removed Manu from the scene. Gandhi had written to his son: "I have asked her to write about her sharing the bed with me," but the protectors of his image were eager to eliminate this element of the great leader's life. Devdas, Gandhi's son, accompanied Manu to Delhi station where he took the opportunity of instructing her to keep quiet.
Questioned in the 1970s, Sushila revealingly placed the elevation of this lifestyle to a brahmacharya experiment was a response to criticism of this behaviour. "Later on, when people started asking questions about his physical contact with women – with Manu, with Abha, with me – the idea of brahmacharya experiments was developed ... in the early days, there was no question of calling this a brahmacharya experiment." It seems that Gandhi lived as he wished, and only when challenged did he turn his own preferences into a cosmic system of rewards and benefits. Like many great men, Gandhi made up the rules as he went along.
While it was commonly discussed as damaging his reputation when he was alive, Gandhi's sexual behaviour was ignored for a long time after his death. It is only now that we can piece together information for a rounded picture of Gandhi's excessive self-belief in the power of his own sexuality. Tragically for him, he was already being sidelined by the politicians at the time of independence. The preservation of his vital fluid did not keep India intact, and it was the power-brokers of the Congress Party who negotiated the terms of India's freedom.
Gandhi: Naked Ambition is published by Quercus (£20). To order a copy for the special price of £18 (free P&P) call Independent Books Direct on 08430 600 030, or visit www.independentbook sdirect.co. uk
Purushottam is the most congenial month for the bhakti-sadhan. The best feature being that even the aparadhas can be pardoned if we do devotional practice in this month. After every 32 months (Indian panchang) we have this Purushottam Maas (month) to adjust the difference between the solar and lunar calandars.
According to our almanac every three years, one month is added. This is done to harmonize the lunar month (Chandra-maas) with the solar month (Solar Maas). The inserted month is known as 'Purusottama', and is technically called an 'intercalary month'.
Not a single moment is to be spent without the worship of the Supreme Lord. If you spent it to the contrary, your life will be spoiled. If we shall not do any holy work in this month, then if we will die in this month we shall go to hell? This is not the purpose.
But these karma-kandis, who prescribed these rituals and regulations were inclined to observe them merely for achieving material benefits in this world and being uplifted after death to heaven. Taking this to be the aim and not being able to understand the purpose behind it, they encourage the observance of rules and rituals. So, they neglected this month.
As everything has got consciousness in the background -- the example is given of the sun, which is presided over by the Sun god, the moon which is presided over by the Moon god and Srimati Ganga Devi, who is the presiding Deity of the river Ganges -- so similarly this month has a presiding deity.
Being depressed due to her seemingly useless existence, the personified deity of this month approached Lord Narayana. This incident is described in the scriptures. She went to Narayana, asking, 'What offense did I commit? No one is performing any pious activities during my time.
Why?' Lord Narayana directed her towards Lord Krsna: 'You come with Me, I shall take you to Lord Krsna.' Upon being approached by her, Lord Krsna responded: 'I am Purusottama and I can not be comprehended by finite beings of this world.
They can not comprehend Me by their mental comprehension and sense organs as I am beyond these means.' Those Brahmins also are under the control of the illusory energy.
They give some prescriptions for getting mundane benefits without understanding that these various prescriptions simply have been given to facilitate different classes of persons to finally submit to the Supreme Lord.
Yet the purpose is not the achievement of material benefits, but it is to recover from the disease of birth and death and to finally develop loving devotion to the Supreme Lord, and thus experience supreme bliss. They do not understand this.
Krsna explained: 'This additional month is like Me. I can not be comprehended by the conditioned souls of this world and I am supremely superior to Brahman and Paramatma so I am designated as "Purushottama." You are identical with Me. You are the holiest month.
If anybody observes vrata (vow of austerity) during your time, he can get everything. If as by scriptural injunctions he observes it, it is even more auspicious than Kartik-vrata, the holiest month. So you will be known by the name "Purusottama".'
From : Facebook
Tuesday, April 13, 2010
Traslated from Hindi by J. S. Bali
May all be well ! We offer our loving obeisance to our Heavenly Father, the Super-Soul---Parmatma. May all be well ! May all be happy. May all prosper. May all love one another . May all unite , to think of the welfare of our society. May all see their good, in the collective good of all, and in the collective gain for all. May we not harm anyone , by our thought, speech or action. May we have loving feelings for others. May we listen to others, with patience and equanimity , and express our views in sweet words. May we work for the welfare of our society, with selfless spirit and sentiments.
Friday, April 9, 2010
सुजलाम् सुफलाम् मलयज् शीतलाम्
सस्यश्यामलम् मातरम् ।
सुहासिनीम् सुमधुर भाषिणीम्
सुखदाम् वरदाम् मातरम् ।।
वंदे मातरम् ।
अबला केन माँ एत बले।
बहुबलधारिणीम् नमामि तारिणीम्
रिपुदलवारिणीम् मातरम् ।।
वंदे मातरम् ।
तुमि विद्या तुमि धर्म
तुमि ह्रदि, तुमि मर्म
त्वं हि प्रणाः शरीरे
बाहूते तुमि माँ शक्ति
ह्दये तुमि माँ भक्ति
तोमारइ प्रतिमा गडि मंदिरे मंदरे ।।
वंदे मातरम् ।
त्वं हि दुर्गादशप्रहरमधारिणी
नमामि त्वं नमामि कमलाम्
अमलाम् अतुलाम् सुजलाम् सुफलाम् मातरम् ।।
वंदे मातरम् ।
श्यामलाम् सरलाम् सुष्मिताम् भूषिताम्
धारिणीम् भारिणीम् मातरम् ।।
वंदे मातरम् ।
- ७ नवम्वर १८७६ बंगाल के कांतल पाडा गांव में बंकिम चन्द्र चटर्जी ने ‘वंदे मातरम’ की रचना की ।
- १८८२ वंदे मातरम बंकिम चन्द्र चट्टोपाध्याय के प्रसिद्ध उपन्यास ‘आनंद मठ’ में सम्मिलित ।
- १८९६ रवीन्द्र नाथ टैगोर ने पहली बार ‘वंदे मातरम’ को बंगाली शैली में लय और संगीत के साथ कलकत्ता के कांग्रेस अधिवेशन में गाया।
- मूलरूप से ‘वंदे मातरम’ के प्रारंभिक दो पद संस्कृत में थे, जबकि शेष गीत बांग्ला भाषा में।
- वंदे मातरम् का अंग्रेजी अनुवाद सबसे पहले अरविंद घोष ने किया।
- दिसम्बर १९०५ में कांग्रेस कार्यकारिणी की बैठक में गीत को राष्ट्रगीत का दर्जा प्रदान किया गया, बंग भंग आंदोलन में ‘वंदे मातरम्’ राष्ट्रीय नारा बना।
- १९०६ में ‘वंदे मातरम’ देव नागरी लिपि में प्रस्तुत किया गया, कांग्रेस के कलकत्ता अधिवेशन में गुरुदेव रविन्द्र नाथ टैगोर ने इसका संशोधित रूप प्रस्तुत किया ।
- १९२३ कांग्रेस अधिवेशन में वंदे मातरम् के विरोध में स्वर उठे ।
- पं. नेहरू, मौलाना अब्दुल कलाम अजाद, सुभाष चंद्र बोस और आचार्य नरेन्द्र देव की समिति ने २८ अक्तूबर १९३७ को कांग्रेस के कलकत्ता अधिवेशन में पेश अपनी रिपोर्ट में इस राष्ट्रगीत के गायन को अनिवार्य बाध्यता से मुक्त रखते हुए कहा था कि इस गीत के शुरुआती दो पैरे ही प्रासंगिक है, इस समिति का मार्गदर्शन रवीन्द्र नाथ टैगोर ने किया ।
- १४ अगस्त १९४७ की रात्रि में संविधान सभा की पहली बैठक का प्रारंभ ‘वंदे मातरम’ के साथ और समापन ‘जन गण मन..’ के साथ..।
- १९५० ‘वंदे मातरम’ राष्ट्रीय गीत और ‘जन गण मन’ राष्ट्रीय गान बना ।
- २००२ बी।बी.सी. के एक सर्वेक्षण के अनुसार ‘वंदे मातरम्’ विश्व का दूसरा सर्वाधिक लोकप्रिय गीत।
26 अक्टूबर 1937 को पं- जवाहरलाल नेहरू की अध्यक्षता में कलकत्ता में कांग्रेस की कार्यसमिति ने इस विषय पर एक प्रस्ताव स्वीकृत किया। इसके अनुसार ‘‘ यह गीत और इसके शब्द विशेषत: बंगाल में और सामान्यत: सारे देश में ब्रिटिश साम्राज्यवाद के खिलाफ राष्ट्रीयय तिरोध के प्रतीक बन गए। ‘वन्दे मातरम् ये शब्द शक्ति का ऐसा पस्त्रोत बन गए जिसने हमारी जनता को प्रेरित किया और ऐसे अभिवादन हो गए जो राष्ट्रीय स्वतंत्रता संग्राम की हमें हमेशा याद दिलाता रहेगा।
गीत के प्रथम दो छंद सुकोमल भाषा में मातृभूमि और उसके उपहारों की प्रचुरता के बारे में देश में बताते हैं। उनमें ऐसा कुछ भी नहीं है जिस पर धार्मिक या किसी अन्य दृष्टि से आपत्ति उठाई जाए।
Wednesday, April 7, 2010
वंशिका मेहता : द्वितीय पुरस्कार
तुषार बाली : तृतीय पुरस्कार
४ अप्रैल २०१० को मोहयाल सभा फरीदाबाद ने मेहता ओ पी मोहन की ओर से पांच से पंद्रह वर्ष की आयु के बच्चों की पेंटिंग कम्पीटीशन आयोजित की । मेहता ओ पी मोहन ( सीनियर वाईस प्रेजिडेंट , जी एम एस ) ने बच्चों को पुरस्कार और प्रीति-भोज का सारा खर्च वहन किया . उन्होंने प्रसन्नता प्रकट की इतनी बड़ी संख्या में बच्चों ने इसमें भाग लिया. श्री अशोक लव ( संपादक-मोहयाल मित्र, हिन्दी ) विशिष्ट -अतिथि थे। श्री रमेश दत्ता (अध्यक्ष , मोहयाल सभा , फरीदाबाद ) और सभा के पदाधिकारियों ने इसे सफल बनाने में अहम भूमिका निभाई !
Tuesday, April 6, 2010
exists for you, then go forward with courage. So long as mists
envelop you, be still; be still until the sunlight pours through and
dispels the mists—as it surely will. Then, act with courage.
Monday, April 5, 2010
Normally, the word ornaments is associated with women. Men are less sensitive than women. Hence, the possibility of attacks by negative energies on them is less. Therefore it is not necessary for them to wear ornaments. Moreover men are not very attracted towards ornaments as men are symbol of detachment and are the form of Shiva tattva in Maya.
Crown: In ancient times, this ornament was worn by men, especially Kings. The importance of wearing a crown are:
The gold in the crown attracts the Deities subtlest principles , there is also an accumulation of the Absolute Fire Element (Tej-tattva) in the body, through the Sun channel (Surya-nadi) and so it becomes possible to continually maintain alertness and activeness.
Frequencies of Divine Knowledge (Dnyan) are easily absorbed and the intellect becomes sattvik. Due to this they are able to gain the Divine Knowledge bestowed by Deities and take judicious decisions in all situations.
Vibrations of Deities are attracted towards the precious stones studded in the crown.
Kundala: This ornament is to be worn on the ears. After wearing this ornament, specific points on the earlobes get pressed resulting in the development of an attitude of detachment.
Bhikabali: This is also an important ornament worn in the top part of the earlobe. Seven to eight decades ago this ornament was very popular. This is a gold ornament. This ornament worn in the ear inculcates restraint in men.
Rudraksha necklaces: Sages are an epitome of detachment. Hence, they do not wear ornaments. In ancient times the Sages wore Rudraksha necklaces instead of ornaments. Also, they wore armlets made of Rudraksha. These armlets press specific points of the arm thereby providing energy and inspiration for the accomplishment of the mission. Even today some people wear Rudraksha necklaces to acquire good health.
श्री अशोक लव और श्री रमेश दत्ता बच्चों के बीच
मोहयाल सभा फरीदाबाद की ओर से पांच से पंद्रह वर्ष के बच्चों ओर किशोरों के लिए पेंटिंग - कम्पीटीशन का आयोजन चार अप्रैल को मोहयाल भवन में किया गया। जनरल मोहयाल सभा के सीनियर वाईस प्रेसिडेंट मेहता ओ पी मोहन ने इस प्रतियोगता के आयोजन की प्रेरणा दी। उन्होंने प्रत्येक प्रतियोगी और तीन विजेताओं के लिए पुरस्कार ' सपोंसर' ( प्रायोजित ) किए तथा उपस्थित लगभग एक सौ पचास मोहयालों के लिए भोजन के लिए धनराशि प्रदान की।
' मोहयाल मित्र ' के हिन्दी संपादक श्री अशोक लव इस अवसर पर विशिष्ट अतिथि थे। उन्होंने प्रतयोगिता की रूपरेखा समझाई और मोहयाल प्रतिभागियों को कला के क्षेत्र में रुचि लेने के लिए प्रेरित किया।श्री ओ पी मोहन , श्री अशोक लव, श्री प्रमोद दत्ता और श्री विनय बक्शी निर्णायक थे।
प्रथम-यश मेहता ( पंद्रह वर्ष) , द्वितीय - वंशिका मेहता ( आठ वर्ष ) , तृतीय -तुषार बाली ( नौ वर्ष ).
मोहयाल सभा फरीदाबाद के अध्यक्ष श्री रमेश दत्ता की देख-रेख में आयोजनहुआ। सभा के पदाधिकारियों ने सक्रिय सहयोग किया।