Fwd: AMIR KHUSRAO WAS A FANATIC MUSLIM

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AMIR KHUSRAO WAS A FANATIC MUSLIM

"INDIA PERSPECTIVES", A GOVERNMENT OF INDIA PUBLICATION SPREADS UNTRUTHFUL DISINFORMTION, FALSIFIES HISTORY AND GLORIFIES ISLAM.

THIS IS A CLASSIC CASE OF SUPPRESIO VERI AND SUGGESTIO FALSI

Narain Kataria in New York

In its issue of July, 2012, India Perspectives, a Government of India publication has portrayed Amir Khusrau (1253-1325), a Sufi poet, favorite of Delhi Sultans, with a good paint and thereby mischievously tried to spread untruth, falsify Indian History and glorify Islam.

The writer of this article seems to be inoculated against logic and truth.

The fact of the matter is that Amir Khusrau like other Sufis was working in tandem with Jihadist rulers of the time. There was a tacit understanding between fanatic Sultans and the so called Sufi saints to convert Hindus to Islam and Islamize Hindu India into Dar-al-Islam (Islamic nation). Both of them were hand in gloves. Both were playing the role of the good cop and the bad cop to hoodwink victims of Jihad (Hindus and Sikhs) in India.

While the Sultans were using rape, murder, loot and destruction of Hindu temples as a weapon to terrorize Hindus, the Sufis were playing the perfidious role of saviors of persecuted Hindus. They were preaching Islam under the garb of Vedantic philosophy. This strategy is part of Al Taqiyya, an Islamic doctrine which mandates Muslims to use treachery and deception in furtherance of Islam. They were using sophistry and subterfuge to convert naïve and gullible Hindus to Islam while hiding their diabolical design to establish Nizam-e-Mustafa (Rule of Allah).

Amir Khusrau was an ardent Muslim having absolute faith in the Prophet, Quran and Shariah. He adhered strictly to the basic tenets and frame work of Islam, which, of course, held proselytization a very "meritorious" and "pious" work.

Amir Khusrau had vehement aversion and abhorrence against Hindus. Whenever a Hindu was crushed to bits under the feet of the elephants of Islamic army, he felt great satisfaction.

Khusrau writes that under Jalaluddin Khilji (1290-96), "whenever a living Hindu fell into the hands of the victorious king he was pounded to bits under the feet of the elephants…" [Ref: KS Lal; Legacy of Muslim Rule in India, p-120]

Amir Khusrau was a fanatic Islamist. He was so contemptuous of Hindus that he described murderers of Hindus as holy warriors:

"The whole country by means of swords of our holy warriors has become like a forest denuded of its thorns by fire. With the stroke of our swords Hindu infidels have been vaporized. The strong men of the Hindus have been trodden under feet. Islam is triumphant, idolatry subdued." Tarikh-i-Alai: (Eliot & Dowson. Vol. III)

Amir Khusrau considered India as a land of infidels (Kafirs) and impure. He expressed jubilation when the Somnath Temple was destroyed by Sultan Allauddin Khilji.

"The tongue of the sword of the Khalifa of the time, which is the tongue of the flame of Islam, has imparted light to the entire darkness of Hindustan by the illumination of guidance…. On the other side, so much dust arose from the battered temple of Somnath, that even the sea was not able to lay it; and on the right hand and on the left hand the army has conquered from sea to sea and several capitals of the gods of the Hindus, in which Satanism has prevailed since the time of the Jinns, have been demolished. All the impurities of infidelity have been cleansed by the Sultan's destruction of the idol-temples, beginning with his first holy expedition against Devagiri. (Tarikh-i-Alai of Amir Khusrau: Eliot & Dawson Vol-iii, p. 85.)

It is worth noting that most of the so called Sufi-saints had come to India along with Islamic invaders. They were the missionaries of Islam – a Trojan horse in the canonical version. They worked as fifth columnists for the Muslim invaders and carried on espionage work on their behalf. They were in India to implement an ingeniously designed ghoulish strategy.

I consider Sufi-saint as the most dangerous group of people. They have done more harm to Hindus and Hindustan than their fanatic masters. For example, Khwaja Muinddin Chisti of Ajmer Sharif had the honor of converting 9 million Hindus to Islam. (Urdu Newspaper Pak Express, New York dated May 14, 2012). He had invited Mohammad Gori to attack India and expressed joy when the Hindu King Prithviraj Chauhan was defeated by Muslims.

In the backdrop of what has been stated above, it is incumbent on the Ministry of External Affairs to verify the authenticity of the material before publishing it in India Perspectives. 

If you agree with me, and if you have time, please convey your protest/displeasure (be polite) to Maneesha Dube, Edior-in-Chif or Urmila Marak, Senior Assistant Editor at 011-91-124-475-9500 or Email at Feedback.indiaperspectives@mtil.biz

Narain Kataria

(718) 478-5735

Panchnad Research Institute press note

USE  SOFT POWER AND A BIG STICK, SAYS PROF V P NANDA.

Chandigarh:

Use of soft power and a big stick should become cardinal principles of India's foreign policy in order to meet strategic challenges emerging largely from neighbouring countries like China and Pakistan.

Delivering the 22nd annual lecture of the Panchanad Research Institute the US-based eminent international jurist Prof Ved P Nanda of the Denver University expressed grave concern at the manner China has been aggressively pursuing expansionist policies, economically and territorially, which, he said needed to be addressed urgently.

Since both , India and China, are the potential super-powers in the region, it was imperative that India engaged China diplomatically, commercially and culturally.

Prof Nanda , who has been a.John Evans University Professor at the University of Denver and  Professor of Law and Director of the International Legal Studies Program at the University of Denver Sturm College of Law , suggested that the India , in tune with its cultural and historical heritage, should diplomatically use "soft power" to increase its influence in the region and wield a small stick as well to dispel the impression of being a soft state.

He said India had never demonstrated expansionist tendencies in its foreign policy. "Our culture in which motos like universal brotherhood and well-being of entire humanity have been the cornerstones, should become the language of our diplomacy and foreign policy to increase our influence on foreign lands", he added.

Without compromising its cultural values India needed to balance its interests in the region. For instance, he said, as China had been deploying large number of surveillance ships in the Indian ocean and making territorial gains in the POK , India should counter it firnly to re-assert its position. "We could be partners with China on some grounds, yet be rivals with it to gain political influence in the region", Prof Nanda stated.

He also wanted India to neutralise threats of terrorism which had their base in Pakistan. In order to effectively address these challenges he wished there was qualitative improvement in India's body politic which must focus on good governance.

Commenting on the FDI controversy, he said, it was for India to decide what should be the limit to the FDI in retail and how did it regulate and monitor the foreign investments. "But you cannot shut your doors on it. Globalisation is like a juggernaut which cant be stopped. It is for the country to decide how to respond to it, he added.

Prof Nanda harped in detail on the turbulence in the Arab countries which, he said, had become a new flash point for the world, along with the turmoil that had engulfed the Middle East countries. India, he said, need to be watchful to the developments lest the fire reached our doorsteps.

In his presidential address Dr Chandan Mitra, MP, wondered if India was seriously addressing its strategic concerns. He said India's relations with all countries in the neighbourhood had worsened over the years. India was fast losing its advantage of being a big nation in the region. He said the Indian ocean would be next place of contention between India and China and added that sources of energy were likely to be the flash points in days to come.

 

Mr Shyam Khosla, chairman of the Panchnad Research Institute, called upon the nation to be prepared for a prolonged war of attrition with China and Pakistan. He said secessionist forces in the country should be dealt with with a firm hand, the way the US had been tackling therm.

Shyam Khosla
Journalist
Director, Indian Media Centre,

Fwd: Today, Nation remembers social reformer Balasaheb Deoras on his 97th birth anniversary

 

Today, Nation remembers social reformer Balasaheb Deoras on his 97th birth anniversary

http://samvada.org/2012/news/today-nation-remembers-social-reformer-balasaheb-deoras-on-his-97th-birth-anniversary/

 

Bangalore December 11, 2012: Nation remembers one of the greatest social reformer of post Independent India, the 3rd Sarasanghachalak of RSS, Madhukar Dattatreya Deoras, popularly called as Balasaheb Deoras, on his 97th birth anniversary today. Deoras known for his great leadership skills, who headed largest voluntary organisation RSS, at its tough times during anti-emergency movements (of 1975-78) and Ayodhya movement (of 1992), leading successfully after the demise of MS Golwalkar, who was the second Sarasanghachalak of RSS.

The Early RSS Team: From Left ppaji Joshi, Dr KB Hedgewar, Guruji
and Shri Buban Rao Pandit at a meeting held at Sindi in 1938. Vithal Rao Patki and Balasaheb Deoras are also seen (standing)

Balasaheb Devaras, 3rd Sarasanghachalak of RSS

Madhukar Dattatraya Deoras  (December 11, 1915 - June 17, 1996), popularly known as Balasaheb Deoras, was the 3rd Sarsanghchalak of the Rashtriya Swayamsevak Sangh (RSS) from 1973 till 1994, the largest Hindu nationalist organisation in World. Balasaheb first worked as a pracharak in Bengal and was then appointed as Karyavaha (Secretary) of the Nagpur City Unit. In 1946, he became the Sahsarkaryavaha (Joint General Secretary) and in 1965, the Sarkaryavaha (General Secretary) of RSS. On 5 June 1973, he became the Sarsanghchalak after the death of Madhav Sadashiv Golwalkar.

About Balasaheb Deoras:

Balasaheb Devaras, 3rd Sarasanghachalak of RSS

Balasaheb Deoras was born on 11 December 1915 in Nagpur to Dattatreya Krishnarao Deoras and Parvathibai. His family hailed from Andhra Pradesh but had settled in Nagpur and comprised two brothers and two sisters. His younger brother Bhaurao Deoras also became a senior pracharak of the RSS and helped make some Congressmen —usually antagonistic to RSS— closer to it. The family was greatly interested in farming and the young Balasaheb was inclined to this practice as well. This may have prodded him to join RSS and weed out the prevalent social and political evils.

He was educated in New English High School and matriculated from Berar Board of Secondary Education of the Central Provinces in 1931. Then, Balasaheb graduated from Moris College (now Nagpur Mahavidyalaya) in 1935 and obtained his LLB degree in College of Law, Nagpur University. Inspired by Dr. Hedgewar, he was associated with the RSS since its inception. Deciding to dedicate his life to the goals of RSS, he neither practiced law nor married and became a pracharak (full-time worker) of the RSS.

Balasaheb first worked as a pracharak in Bengal and was then appointed as Karyavaha (Secretary) of the Nagpur City Unit. In 1946, he became the Sahsarkaryavaha (Joint General Secretary) and in 1965, the Sarkaryavaha (General Secretary) of RSS. On 5 June 1973, he became the Sarsanghchalak after the death of Madhav Sadashiv Golwalkar.

Balasaheb's assuming charge of the Sangh happened to be under trying circumstances. Within just a couple of years of his stewardship of the Sangh, Smt.Indira Gandhi imposed Emergency and started a crackdown on the Opposition. The RSS was banned and Balasaheb, along with thousands of fellow swayamsevaks was arrested and detained for two years. Many leaders, including Jayaprakash Narayan felt that the dark night of internal slavery would never end and that the country would never be able to see the dawn of freedom and democracy in their lifetime but Balasaheb didnot give up. The inspiring saga of how the entire Sangh brotherhood rose to the occasion staking their all reflected a spirit of martyrdom. The most crucial and dominant role they played in the successful anti-Emergency struggle forms a unique and unparalleled page in the annals of peaceful democratic revolutions in the world.

The Sangh leadership also set up yet another record in refusing to be tempted by power in the post-Emergency era. Swayamsevaks stood true to the Hindus vision of an ideal social set-up in which there would be millions of workers who would keep themselves aloof from every kind of material inducement and rewards-power, pelf or even name and fame- solely dedicated to the cause of all round national rejuvenation.

Gifted with a profoundly critical intellect, Balasaheb gave a much-needed fillip to the process of a direct dialogue with workers at different levels. He himself would sit for long hours seeking answers to a number of doubts arising in the minds of Swayamsevaks. This two-way intellectual feedback proved very useful in firming up the conviction of the rank and file of the Sangh Parivar. Such an organisational direction was particularly needed in view of the fast-changing intellectual agenda at the national level, with the phenomenal rise of Hindu awareness and Hindutva coming up to centre stage.

Balasaheb continued as Sarsanghachalak till 1994 when he stepped down due to ill health — leaving behind a shining legacy and paving the way for Rajendra Singh to replace him. Declining health eventually resulted in his death on 17 June 1996.

Coming from an orthodox family, Deoras' reading and interpretation of Hindu scriptures convinced him that none of them sanctioned untouchability— a gruesome social practice of mistreating a particular section of population. He even persuaded his orthodox mother of this truth so much so that she is even said to have washed plates of the untouchables (or Harijans, the children of God) with whom the young Deoras would often dine at his home.

A year after becoming the Sarsanghchalak in 1973, Deoras even went on to declare that "If untouchability is not wrong, nothing in the world is wrong" - in the spirit of Abraham Lincoln who thundered: "If slavery is not wrong, nothing in the world is wrong." This 1974 mantra has resounded among millions of swayamsevaks ever since— with many of them embracing the Harijans, trying to help them in their struggle, especially in times of despair. "It's our national duty to have the barriers of caste, region, language among the Hindus eradicated," Deoras would often say.

Though Deoras formulated the Sangh's response in support of the V.P. Singh government's reservation policy in 1990, it was more out of social compulsions. He did make a few characteristic fiery speeches and silenced hostile voices, which claimed reservation would drive merit to the backseat and that society could not afford to have bad doctors and bad professionals. "This society can afford to have bad doctors for some years, but it cannot afford to break. Think for a while and tell me what would have been your response if you belonged to the deprived caste," Deoras asked.

The Sangh's decision to support the Mandal Commission Report and to have the foundation stone of the proposed Ram temple at Ayodhya laid by a Harijan in November 1989 was part of a larger campaign. The pro-Reservation stance and the Ram-plank confirmed the sincerity of the Sangh towards man making and thus, nation building. Consolidating Hindu society as a functioning cohesive plurality was the goal of the Sangh.

Breaking tradition, an ailing Deoras announced that Prof. Rajendra Singh, his associate for years, would succeed him on 11 March 1994. This was the first time in RSS that the Sarsanghachalak announced a successor when alive, giving up the practice of a 'will' being made public posthumously like his predecessors did.

Despite being maligned by the government and the left leaning main stream Indian media, RSS under Deoras grew fast — it has about 30,000 shakhas, each attended every day by 40-50 volunteers. It also has a sizable presence in slums, Harijan bastis and communities in about 25,000 of the 67,000 tribal villages. Besides, Deoras involved his volunteers in the field of education under the aegis of Vidhya Bharati, and also floated Seva Bharati, a missionary outfit to serve the downtrodden and tribals and to counter the covert evangelical activities of the Christian missionaries. (Ref.: Outlook Magazine | Jul 03, 1996).

(VSK-Karnataka)

--
Thanking you,

Rajesh Padmar
Vishwa Samvad Kendra- Karnataka
#75, Rangarao Road Shankarapuram,
Bengaluru. 560004
080-26606571
+91 9880621824
www.samvada.org

 

Fwd: Swamy Vivekananda-150th Birth Anniversary Celebration

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Fwd: Hindu Girls from different Janjatis and Jatis unite to perform mass Kanya Puja prayer ceremony

Nepal girls in mass Hindu Kanya Puja prayer ceremony

By Madhav NepalBBC Nepali, Nawalparasi, western Nepal

Organisers say that the aim of the ceremony was to bring about social revolution by ensuring a more inclusive society

Continue reading the main story

 

More than 11,000 girls have taken part in a mass Hindu prayer ceremony in western Nepal, which organisers say is one of the biggest of its kind ever to be held in the country.

The traditional Kanya Puja ceremony honours girls as incarnations of the Goddess Bhagawati.

It included girls from different ethnic communities and castes.

Organisers say the aim is to dismantle the caste system and spread a message of equality and social harmony.

Many girls taking part in the ceremony at Ramnagar in Nawalparasi district wore school uniforms and performed Hindu devotions and chants.

"It is our Vedic tradition to offer Puja [Hindu devotions] to kanya [girls] who are regarded as incarnations of Goddess Bhagawati," festival organising chief Bharat Raj Poudel said.

Demarcation call

He added that the Puja was being done in a manner to bring about "social revolution" by ensuring a more inclusive society and discarding discriminatory caste traditions such as "untouchability".

Ethnic minorities want their rights respected in a new constitution

"We want to do away with ethnic discord," Mr Poudel said.

Nepal has recently witnessed ethnic unrest amid heated debate over the composition of a new constitution. Members of parliament remain divided over the issue.

Some ethnic communities, mostly from indigenous groups called Janajati, have called for the country's provinces to be demarcated along on ethnic lines.

They have also opposed what they have described as the integration of high-caste Hindus - such as Brahmins and Chhetris - into "the body politic".

The Kanya Puja is to be followed by the two-week-long Mahayagya - another Hindu ritual which is typically performed by priests using fires to carry out symbolic sacrifices.

The main objective of the Mahayagya, according to organisers, is to preserve Hindu traditions, philosophy and values of life.

Priests from neighbouring India have been invited to this programme.

Formerly a Hindu kingdom, Nepal was transformed into a secular republic six years ago.

 

दुनिया में ऐसे भी लोग है – मा.गो. वैद्य

 

दुनिया में ऐसे भी लोग है – मा.गो. वैद्य

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(१) एक आय. एस. अधिकारी और १०४ किलोमीटर लंबा रस्ता

उसका नाम है आर्म्सस्ट्रॉंग पामे. वो नागालँड में के तामेंगलॉंग इस जिला स्थान पर डिव्हिजनल मॅजिस्ट्रेट है. उसकी जनजाति का नाम है 'झेमे'. इस जनजाति से आय. ए. एस. उत्तीर्ण होने वाला वह पहला युवक है. २००५ में दिल्ली के सेंट स्टीफेन्स कॉलेज से उसने पदवी प्राप्त की थी.

उसने मणिपुर को, नागालँड और असम से जोडने वाला १०० किलोमीटर लंबा रास्ता बनाने का निश्‍चिय किया. वस्तुत: केन्द्र सरकार ने इस रास्ते के निर्माण के लिए १९८२ में ही १०१ करोड़ रुपयों का प्रवधान किया था. लेकिन वह कागज पर ही धरा रहा. इस क्षेत्र में, मोटर के लिए रस्ता नहीं होने के काराण, टायफाईड या मलेरिया के रुग्णों को रुग्णालय में दाखिल कराने के लिए पैदल ही ले जाना पड़ता है. करीब के रुग्णालय में भी दाखिल कराना हो तो दो दिन पैदल चलकर जाना पड़ता है. गंभीर रुग्णों को बॉंस से बने स्ट्रेचर पर ले जाते है. स्वाभाविक ही बहुत थोडे रुग्ण, तंदुरस्त होकर लौटते है.

इस क्षेत्र में, सब ॠतुओं में, मोटर से यातायात हो सके ऐसा रास्ता निर्माण करना अत्यंत कठिन काम था. सरकार की ओर से सहायता मिलने की आशा समाप्त होने के बाद, पामे ने अपने परिवार और सहानुभूतिदारों की सहायता से ही यह काम करने का निर्धार किया. आर्मस्ट्रॉंग का बड़ा भाई, दिल्ली विश्‍वविद्यालय में प्राध्यापक है. उसने छोटे भाई के उद्दिष्ट के लिए सहायता देने का निश्‍चय किया. उसने और उसकी पत्नी ने अपना एक माह का वेतन आर्म्सट्रॉंग को दिया. स्वयं आर्म्सट्रॉंग ने अपना पॉंच माह का वेतन दिया. और उसकी मॉं ने, उसे पति के निधन के बाद जो पेन्शन मिलती है, उसमें से एक माह की पेन्शन दी. आर्म्सट्रॉंग के छोटे भाई को हाल ही में नौकरी मिली है. उसने भी अपना एक माह का वेतन दिया.

इस प्रकार आर्म्सट्रॉंग ने चार लाख रुपये इकट्ठा किये और रास्ते का काम शुरु किया. एक बुलडोझर किराये से लिया; और मिट्टी खोदने की दो मशीन खरीदी. लेकिन इतने से काम नहीं चल सकता था. उन्होंने इंटरनेट की सहायता ली. एक विज्ञापन दिया; और चमत्कार हुआ. केवल तीन दिनों में एक लाख २० हजार रुपये जमा हुए. उनमें जैसे ५० रुपये देने वाले थे, वैसे एक हजार डॉलर देने वाला भी एक था. एक हजार डॉलर मतलब ५० हजार रुपयों से अधिक राशि. पास-पड़ोस के देहातों के लोगों ने भी सहायता का हाथ बढ़ाया. उनमें से कुछ रास्ते के काम पर मजदूरी करने वालों के भाजन की व्यवस्था करते है, तो अन्य कुछ, उनके निवास की व्यवस्था देखते है. कुछ लोग श्रमदान भी करते है.

आर्म्सट्रॉंग बाताते है, हमने कोई ठेकेदार नियुक्त नहीं किया. लोग ही स्वयं काम करते है. लेकिन अनुदान प्राप्त करने के लिए दिल्ली, पुणे, बंगलूर, चेन्नई, गुवाहाटी आदि स्थानों पर निधि संकलन केन्द्र बनाए है. कॅनडा, इंग्लैंड, अमेरिका आदि देशों के अप्रवासी भारतीय भी मदद कर रहे हैं.

इस रास्ते का नाम है तामेंगलॉंग-हाफलॉंग रोड. यह रास्ता नागालँड, असम और मणिपुर को जोड़ेगा. गत अगस्त में इस रास्ते का काम शुरु हुआ. बारिश के कारण कुछ दिन काम बंद रखना पड़ा. अब तक ७० किलोमीटर लंबा रास्ता बन चुका है.

***** ***** *****

(२) 'युगपुरुष'?

उस व्यक्ति का नाम है कल्पाणसुंदरम्. नाम के अनुसार ही उसकी कृति है. कल्याणकारक और सुंदर. ग्रंथपाल के पद पर उन्होंने ३६ वर्ष नौकरी की. नौकरी करते समय वे पूरा वेतन जरुरतमंदों की सहायता के लिए खर्च करते थे और अपनी उपजीविका के लिए, नौकरी के बाद एक होटल में काम करते थे. सेवानिवृत्त होने के बाद उन्होंने अपनी पूरी पेन्शन भी जरुरतमंदों को अर्पण की.

अमेरिका ने उनके इस लोकविलक्षण दातृत्व की दखल ली. उन्हें 'युगपुरुष' (मॅनऑफ द मिलेनियम्) किताब देकर उनका गौरव किया. इस किताब के उन्हें तीस करोड़ रुपये मिले. वह राशि भी उन्होंने लोगों को बॉंट दी. उनका यह औदार्य देखकर विख्यात तामिल अभिनेता रजनीकांत ने कल्याणसुंदरम् को पिता मानकर गोद लिया है!

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(३) दृष्टिहीन लेकिन द्रष्टा

हरिहरन् अय्यर. जन्मांध है. आयु ५० वर्ष से अधिक. वह केरल के मूल निवासी है. पढ़ाई कोलकाता में हुई. रामकृष्ण मिशन द्वारा चलाए जाने वाले अंध विद्यालय में. उन्होंने वहीं विवेकानंद महाविद्यालय से बी. ए. की पदवी ली. उस परीक्षा में वह विश्‍वविद्यालय में प्रथम आये. वे अनेक भाषाए जानते है. तामिल और मलियालम तो जानते ही है; लेकिन बंगाली में पढ़ने के कारण बंगाली भी जानते है. हिंदी और अंग्रेजी के साथ आसामी और उडिया भी बोलते है. शांतिनिकेतन में सतारवादन सिखा. उनकी मॉं कार्नटक संगीत की जानकार है. हरिहरन् भी कर्नाटक संगीत जानते है. फिलहाल वे नेवेली लिग्नाईट कार्पोरेशन के कार्यालय में स्वागाताधिकारी (रिसेप्शनिस्ट) का काम करते है. और फुरसत में पड़ोस में रहने वाले बच्चों को अंग्रेजी पढ़ाते है.

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(४) षण्मुखम् और सूर्यशक्ति

तामिलनाडु के कोयमतुर जिले में ओडापालयम् नाम का एक छोटा देहात है. उस देहात के सरपंच है श्री षण्मुखम्. षण्मुखम् मतलब कार्तिकेय. गत १५ वर्षों से वे ही वहॉं के सरपंच है. उनके ध्यान में आया कि ग्राम पंचायत के आय में की ४० प्रतिशत राशि सड़क पर लगे दियों की बिजली पर खर्च होती है. उन्होंने तय किया कि सड़क के दिये सौर ऊर्जा से चलाए जाएंगे; और उन्होंने यह योजना सफल कर दिखाई. वे यहीं नहीं रुके. गॉंव के समीप एक पवनचक्की शुरु की. इसके लिए कर्ज लिया. इस पवनचक्की से प्रतिवर्ष ६.७५ किलो वॅट बिजली निर्माण होती है. और ग्रापंचायत यह अतिरिक्त बिजली विद्युत मंडल को बेचती है! इस आय से ग्रापंचायत ने, पवनचक्की के लिए लिया पूरा कर्ज चुकता किया है. हम विद्युत मंडल से बिजली खरीदते है; और ओडापालयम् ग्रामपंचायत विद्युत मंडल को बिजली बेचती है.

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(५) उल्लेखनीय

यह चार लड़कियों की कहानी है. वे चारों दिल्ली के पड़ोस में उत्तर प्रदेश में के नोएडा शहर में रहती है. चारों १२ वी में पढ़ती है. लेकिन वे केवल अपने विद्यालय में पढ़ती नहीं है, उन्होंने गरीब बच्चों को पढ़ाने का व्रत लिया है. उनके नाम है अक्षिता, अंबा, रागिनी और सौम्या.

शनिवार और रविवार को, दोपहर तीन से पॉंच तक, वे पास में रहने वाले गरीबों के बच्चों को पढ़ाती है. इन बच्चों की संख्या -उनमें लड़कियॉं भी है – अब पच्चीस हुई है. उन बच्चों के पिता मजदूरी करते है या रिक्षा चलाते है. उनकी माताए पास-पड़ोस के घरों में कपड़े-बर्तन धोने का काम करती है. अधिकांश बच्चे दस-ग्यारह वर्ष के है. गरीबी के कारण, उनके माता-पिता उन्हें शाला में नहीं भेज सकते. इस कारण वे दिन भर गली-कुचों में या रास्तों पर भटकते रहते है.

पहले तो इन बच्चों को पढ़ाने के लिए उनके माता-पिता का विरोध था. महिलाए कहती थी, ये शाला में गये, तो घर के छोटे बच्चों का ध्यान कौन रखेगा? अक्षिता ने उन्हें समझाया. बताया कि पढ़ने के लिए पैसे नहीं देने होगे. यह शनिवार-रविवार की शाला अक्षिता के घर ही लगती है. वहॉं उसकी तीन सहेलियॉं भी आती है. वेे चारों ही संपन्न, सुखवस्तु परिवारों से आती है. लेकिन उन्हें अमीरी का घमंड नहीं है.

अक्षिता का मानना है कि, इन बच्चों को शाला में दाखिल कर योग्य शिक्षा देना आवश्यक है. लेकिन उन्हें शाला में प्रवेश दिलाना मुश्किल है. कारण है उनकी आयु. लगातार प्रयास करने के बाद नोएडा सेक्टर ३६ के सरस्वती बालिका मंदिर में पॉंच बालिकाओं को प्रवेश मिला. इन बालिकाओं का शाला का शुल्क अक्षिता ही देती है. उसे घर से जो 'पॉकेट मनी' मिलता है, उसमें से.

इन बच्चों को साक्षर बनाने के साथ ही, ये लड़कियॉं उन्हें योग, चित्रकला आदि भी पढ़ाती है. क्या अब भी कोई कह सकता है कि आज का युवा वर्ग गैरजिम्मेदार और बहका है? ऐसा आरोप करने के पूर्व, लोगों ने अपने घरों के वातावरण का विचार करना आवश्यक है. वातावरण अच्छा होगा, तो अच्छे संस्कार होगे और फिर उन घरों में भी अक्षिता निर्माण होगी.

(पाञ्चजन्य, १६ सितंबर से साभार)

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बिना दरवाजों के घरों का गॉंव

महाराष्ट्र के अहमदनगर जिले में शनि शिंगनापुर नाम का एक गॉंव है. 'शिंगनापुर' नाम के साथ 'शनि' उपपद लगाने कारण यह कि, उस गॉंव में शनि का प्रसिद्ध मंदिर है. वह मंदिर बहुत सुंदर और भव्य है, केवल इसलिए ही वह प्रसिद्ध नहीं है. उसका प्रभाव ऐसा है कि, वहॉं के शनि देवता पूरे गॉंव की रक्षा करते है. इस कारण उस गॉंव में के घरों को दरवाजें नहीं है. मैं करीब तीस-पैंतीस वर्ष पूर्व वहॉं गया था. यह तब की बात है. आज क्या परिस्थिति है, यह मुझे पता नहीं. लेकिन अब इस शिंगनापुर की याद आने का कारण यह है कि, ऐसा ही एक गॉंव तामिलनाडू में के रामनाथपुरम् जिले में होने की जानकारी मिली है. उस गॉंव का नाम है 'मीतांकुलम्'. केवल १३२ घरों का गॉंव. गरीबों की बस्ती. सब घरों के छप्पर घास के बने है. एक भी घर को दरवाजा नहीं है. किसी ने घर को दरवाजा लगाया तो ग्रामदेवता मतलब 'शिवम् पुनियप्पा स्वामी'का कोप होता है, ऐसा मानते है. यह देवता एक पेड़ के नीचे खुलें में स्थित है. यह देवता ही गॉंव की चोरों से रक्षा करती है, ऐसी लोक-भावना है. देवता के इर्द-गिर्द अनेक घंटियॉं लटकी है. दिन भर उन घंटियों की आवाज होते रहती है. कारण भक्तों का अखंड तॉंता लगा रहता है.

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भारत विरुद्ध इंडिया

जालंधर से प्रकाशित होेने वाले 'पथिक संदेश' नियतकालिक के अक्टूबर माह के अंक में भारत और इंडिया की तुलना करने वाली एक मजेदार निम्न कविता प्रकाशित हुई है -

भारत इंडिया

भारत में गॉंव है, गली है, चौबारा है. इंडिया में सिटी है, मॉल है, पंचतारा है.

भारत में घर है, चबूतरा है, दालान है. इंडिया में फ्लैट और मकान है.

भारत में काका है, बाबा है, दादा है, दादी है. इंडिया में अंकल आंटी की आबादी है.

भारत में खजूर है, जामुन है, आम है. इंडिया में मैगी, पिज्जा, माजा का नकली आम है.

भारत में मटके है, दोने है, पत्तल है. इंडिया में पोलिथीन, वाटर व आईन की बोटल है.

भारत में गाय है, गोबर है, कंडे है. इंडिया में सेहतनाशी चिकन बिरयानी अंडे है.

भारत में दूध है, दही है, लस्सी है. इंडिया में खतरनाक विस्की, कोक, पेप्सी है.

भारत में रसोई है, आँगन है, तुलसी है. इंडिया में रूम है, कमोड की कुर्सी है.

भारत में कथडी है, खटिया है, खर्राटे हैं. इंडिया में बेड है, डनलप है और करवटें है.

भारत में मंदिर है, मंडप है, पंडाल है. इंडिया में पब है, डिस्को है, हॉल है.

भारत में गीत है, संगीत है, रिदम है. इंडिया में डान्स है, पॉप है, आईटम है.

भारत में बुआ है, मौसी है, बहन है. इंडिया में सब के सब कजन है.

भारत में पीपल है, बरगद है, नीम है. इंडिया में वाल पर पूरे सीन है.

भारत में आदर है, प्रेम है, सत्कार है. इंडिया में स्वार्थ, नफरत है, दुत्कार है.

भारत में हजारों भाषा हैं, बोली है. इंडिया में एक अंग्रेजी एक बडबोली है.

भारत सीधा है, सहज है, सरल है. इंडिया धूर्त है, चालाक है, कुटिल है.

भारत में संतोष है, सुख है, चैन है. इंडिया बदहवास, दुखी, बेचैन है.

क्योंकि …

भारत को देवों ने, वीरों ने रचाया है. इंडिया को लालची, अंग्रेजों ने बसाया है.

…………………

(अनुवाद : विकास कुलकर्णी)

--
Regard's
Pawan Singh(09212334029)
NCCBM(P.R.Deptt.)
Faridabad.

"Problems And Difficulties Are Like Big Cotton Bags…
  They Look Huge For Those Who See It…
  But They Look Lighter For Those Who Handle It" !

Fwd: {satyapravah} Fw: Pakistani Hindus: ‘They can shoot me, but I will not let them in with shoes in temple’

 

Matter of great shame for all Pakistanis & all Muslims.........such intolerance & discrimination!!...........

'They can shoot me, but I will not let them in with shoes' BY our correspondent Monday, December 03, 2012.

 

http://www.thenews.com.pk/Todays-News-4-146201-They-can-shoot-me-but-I-will-not-let-them-in-with-shoes

Karachi

When Laxman saw four men entering the Hindu temple with their shoes on, he instantly yelled at them to stop in their tracks. But the only reward he got for trying to protect the sanctity of his place of worship was a beating. With every punch and kick, he was called names like Bhangi (sweeper) and Kafir (infidel). "I can't explain how I felt at that moment. I was both enraged and terrified," said the 35-year-old resident of the Shri Rama Mandir compound in Soldier Bazaar. The demolition of the century-old temple stirred a sense of insecurity among the already frightened Hindu community in the city and reaffirmed its belief that people practicing the religion existed as second-class citizens in Pakistan.

"I said they can shoot me if they like, but I won't let them go in with shoes," said Laxman, a man partially paralysed by a stroke. "Half of my body does not work, but at that moment, Rama Pir gave me the strength to fight, and I did what I could," he said.

The men put the statues and tridents from the temple out on the ground. Then a bulldozer reduced the pre-partition Mandir to rubble. A number of houses in the compound were also demolished, rendering around a dozen families homeless. They even pried opened the donation box and took away the cash and jewellery, the residents alleged. "We have been living in this compound since the British era", said Maharaj Badriram, the priest of the Shri Rama Pir Mandir. "We never had any problems with the larger community, but the treatment meted out on this occasion was inhumane. People look to me for help, but now, I find myself helpless," he said. A 17-year-old Hindu boy, who took video footage of the planned demolition, claimed that some bearded men associated with a political party oversaw the destruction. "I don't understand how people can insult the religion of others and expect respect in return," he said. The President of the Schedule Caste Federation Pakistan, Kalidas Khandara, said that people in the country take Hindus for granted. "They think we are weak, so they can intimidate us, but this time, it won't happen."

Protest

Hundreds of people from the Hindu community staged a peaceful rally from Doli Khata, Soldier Bazaar, to the Karachi Press Club to protest against the demolition of the Shri Rama Pir Mandir, which was illegally demolished on Saturday. "Every time a temple is threatened, we have to run to the courts. It is the third time it has happened this year," said Ramesh Kumar Wakwani, the head of the Pakistan Hindu Council. "There should be a stipulated policy for our properties in this country; we are also a part of Pakistan."

 

The protestors demanded that the government immediately restore the temple with all its dignity. Wakwani said that the double standards against Hindus in the city could be gauged from the fact that those coming from outside and building shanty towns in Karachi get leases, but Hindus living here for more than a century were still considered illegal. Speaking about the demolished temple, Kalidas Khandara of the Scheduled Caste Federation said that Ramapir Mandir was restored by the government in the year 2000, which went to show that the place of worship was not only registered, but received government grants as it was a\deserving heritage site. Sources in the community informed this scribe that representatives of Hindus were planning to register a blasphemy case against the real estate builders and government officials, who flouted court orders and destroyed a religious site.

Demolition condemned

Leading activist and former federal minister for human rights, Ansar Burney, strongly condemned the demolition of the Hindu temple in Karachi and demanded that strict action against be taken against the builders. He also called on authorities to ensure the safety of the Hindu community, PPI adds. Burney said the demolition of the century-old temple on Saturday by a builder triggered large-scale protests by human and civil rights activists as well as the Hindu community. Burney said the builder not only demolished the temple, but in a blasphemous act, his workers disrespected the idols of Hindu deities placed inside the temple. He said some people allied with the builder physically hurt some members of the minority. "Everyone should be free to practice his or her religion and it is the duty of the government to ensure the safety and security of minorities living in Pakistan," Burney stressed. He said many Hindu families of Pakistan had already migrated to India due to persecution and humiliation at the hands of fundamentalists. "The builder claims that the land, where the temple is constructed, has been encroached upon. Even if that is so, the builder should not have demolished the temple as a humanitarian gesture," he said. The human rights activist concluded that he would take up the issue with the local authorities to ensure that the minority gets justice.