हुकूमत की बुनियाद ढहाऐ चला जा , जवानो को बागी बनाए चला जा बरस आग बन कर ' फिरंगी ' के सर पे तकब्बुर की दुनिया को ढहाए चला जा ...80 वर्ष का " युवा सिंह " इसी लय और जज्बे से भरपूर अंग्रेज हुकूमत को तहस -नहस करते हुए एक ऐसी महागाथा छोड़ गए ..जिससे कितने लोग परिचित हैं ..??? ..बात हो रही कुंवर सिंह की ....1857 का महान योद्धा " जगदीशपुर के कुंवर सिंह " ...आगामी 26 अप्रैल जिनका ' शहादत दिवस ' दिवस है ..कुंवर सिंह की जीवनगाथा की महाकाव्य के ' महानायक जैसी है ..1857 का ..सर्वाधिक योग्य सेनानायक , युद्धकला का महान प्रणेता , दुर्दम्य साहसी ..1857 के स्वतंत्रता संग्राम में बिहार स्थित 'दानापुर छावनी ' के सिपाहियों को अपने नेता के रूप में जिस नायक की प्राप्ति हुई ..उसी का नाम कुंवर सिंह है ... एक संक्षेप में कुंवर सिंह की महान उपलब्धियों को भी जानते चले ..29 जुलाई जब आरा पर ' स्वतंत्रता का ध्वज लहराने लगा तो पहला प्रतिरोध एक बड़ी सेना के साथ ' मेजर डनवार ' ने किया किन्तु कुंवर सिंह के हाथो पराजित हुवा और मारा गया ..किन्तु 14 अगस्त को जनरल आयर ने जगदीशपुर के राजमहल पर कब्ज़ा कर लिया ..अब यह 80 वर्षीय वृद्ध ' युवा ' ने घोड़े की पीठ को ही अपनी राजधानी और सिंहासन बना कर ..अपनी अबूझ छापामार युद्धकौशल से अंग्रजी सेना का कई बार मान - मर्दन किया ..' पूर्व अवध ' को अपना कार्य क्षेत्र बना और पश्चमी बिहार को अपना आधार बना कर ..' कुंवर सिंह ने निरंतर हमलों की झड़ी लगा दी ...बेबस और खिसियाई अंग्रेज सेना के नामचीन जनरल एक के बाद एक पिटे मोहरे साबित हुए ..जनरल लीग्रांड , डगलस , ल्युगार्ड , लार्ड मारकेर , कर्नल मिल्सन आदि वो पिटे मोहरे थे जिनमे लार्ड मारकेर तो क्रीमिया के युद्ध में अंतराष्टीय ख्याति प्राप्त थे ..सात माह लम्बे युद्ध जो मूलतः पूर्व अवध के आजमगढ़ , गाजीपुर .निकटवर्ती बिहार तक फैला था ..फैसलाकुन जंग में विजयी ' कुंवर सिंह ' ने फिर से शाहाबाद और अपनी राजधानी जगदीशपुर पर अपना ' झंडा ' फहरा दिया ..यह ऐतिहासिक दिन था 22 अप्रैल ..गंगा के इस पर पिटा ' डगलस ' था ..कुंवर सिंह अपनी सेना को गंगा के उस पार सुरक्षित निकाल चुके थे .. ..अब इतिहास का अनूठा पल ' साक्षी ' बनाने को तैयार था ..दुश्मन की एक गोली कुंवर सिंह के बांह में लगी ..मध्य गंगा में ही थे वे ..आश्चर्य ..पट्टी और रक्त रोकने का तो प्रश्न ही नहीं था ..दुश्मन की गोली से अपवित्र कोहनी से नीचे का हाँथ कुंवर सिंह ने स्वयं तलवार के झटके से काट कर माँ गंगा को अर्पित कर दिया ...कुंवर सिंह ..पुनः स्वतंत्र थे ..अपने राजमहल और अपने सिंहासन पर.. ... " आजाद ".कुंवर सिंह अपने पूर्वजों द्वारा अर्जित राजमहल में स्वतंत्रता के झंडे के नीचे ' प्राणोत्सर्ग को तत्पर थे ...घायल हाँथ ..और सम्पूर्ण उद्देश्य की प्राप्ति ..उन्हें ' महानिद्रा ' के लिए आमंत्रित कर रहे थे ...शहादत की अमर गाथा ..हम सभी से अपील सी कर रही है ..की अपने वतन के लिए ' मर -मिटने वाले आदर्शों को हम जगाये रखें ...आज ये पहले भी अधिक जरूरी हो गएँ हैं .. ....सहमत हैं .??? ...आगे आयें .....जय शहादत.!!! .... जयहिंद Special Tnx to Rajit Jaya
आज हमारे सबसे प्यारे भगवन व पूज्य परम मित्र का जन्मदिन है। हमारी इतनी अवकात कहां जो हम कुछ ऊने दे पाए। बस आशीर्वाद मांगते है प्रभु से, प्रभु कृपा बनाये रखना। हम कमजोरो का सहारा बनना ......
Mahavir, also known as Vardhamana, is the last one in the galaxy of Twenty-four Teerthankaras (Jain Prophets). Lord Mahavir has been acclaimed as one of the greatest prophets of peace and socialreformation that Bharat has ever produced. He was born to a pious couple, Siddhartha (king of Kaundinyapura on the outskirts of Vaishali near Patna in Bihar). and Priyakarani or popularly Trishala Devi - who were deeply permeated with the philosophy of Jainism preached by Parswanatha, the 23rd Teerthankara.
Mahavir renounced worldly life at the age of 30 and undertook austere penance until he achieved realisation. Even as a boy, Mahavira came to be associated with many episodes of absolute fearlessness which earned him the name `Mahavira'. He grew up as a prince, excelling inphysical prowess and intellectual acumen. He renounced the pleasures and luxuries of the place, as also the power and prestige of kingship and undertook a life of intense penance for more than twelve years. He calmly bore not only the rigors of nature but the torments from the ignorant and mischievous among his own countrymen also. He finally became self-illumined. But not content with his own personal salvation, he chose to become a great human redemer
Lord Mahavir spread the message of salvation to the world and had many followers. Mahavir preached non-violence, prohibited any kind of killing and taught his followers to seek salvation through penance and abstinence. They are also advised to donate money, clothes and grain to the poor. The Jains are divided into many sects of whom the main ones are Digambaras and Shvetambaras with the latter again divided into Deravasis and Sthanakvasis. Mahavira initiated a simple five-fold path for the householders: Ahimsa (Non-injury - physical or mental - to others), Asteya (non-stealing), Brahmacharya (temperance in sexual pleasures) and Aparigraha (non-acquisition of property). Mahavira's injunctions for the monks and nuns were however very exacting. Abstinence from every kind of physical comfort and material possession and absolute dedication to the highest ethical and spiritual discipline were enforced. Even to this day, nearly 2600 years after the passing away of that great master, this pure and upright tradition of the monks has been maintained. Thousands of white clad Sanyasins and Sanyasinis and also nude monks move on foot from place to place throughout the length and breadth of the country, carrying Mahavira's gospel of peace, non-injury and brotherhood among people.
Mahavira left his mortal coils at the age of 71 on the Deepavali day. But the lamp of peace which he lit continues to glow through the myriad lights of the Festival of Lights.
रामनवमी हिंदुओं के प्रमुख त्योहारों में से एक है। इसे भगवान राम के जन्म दिवस के रूप में सम्पूर्ण भारतवर्ष में हर्षोल्लास के साथ मनाया जाता है। ऐसी मान्यता है कि असुरों के राजा रावण का संहार करने के लिए भगवान विष्णु ने त्रेता युग में राम के रूप में विष्णु का सातवां अवतार लिया था।वाल्मीकि रामायण के मुताबिक, राम का जन्म चैत्र मास की नवमी को पुनर्वसु नक्षत्र तथा कर्क लग्न में अयोध्या के राजा दशरथ की पहली पत्नी कोशल्या के गर्भ से हुआ था । तब से यह दिन समस्त भारत में रामनवमी के रूप में मनाया जाता है। यह दिन भारतीय जीवन में पुण्य पर्व माना जाता हैं। इस दिन सरयू नदी में स्नान करके लोग पुण्य लाभ कमाते हैं। रामनवमी हिंदु संस्कृति में बहुत ही पवित्र दिन माना जाता है। धार्मिक पोथी-पत्रों के मुताबिक इस दिन विशेष पूजन करने, दान पुण्य करने से परलोक सुधारता है।
* रामनवमी के दिन भगवान श्रीराम की पूजा-अर्चना करने से विशेष पुण्य मिलता है। कहा जाता है कि इस दिन भगवान राम का जन्म हुआ था। इसीलिए इस दिन पूरे समय पवित्र मुहूर्त होता है। इस दिन नए घर, दुकान या प्रतिष्ठान में प्रवेश किया जा सकता है।
* रामनवमी के दिन पंडितजी को भोजन कराना चाहिए। यदि संभव नहीं हो तो मंदिर में बिना पकी भोजन साम्रग्री भी दिया जा सकता है।
* रामनवमी के दिन ब्रम्ह मुहूर्त में उठकर स्नान करें। भगवान राम की तस्वीर को गंगाजल या किसी पवित्र नदी के जल से पोंछे। फिर उस पर कुंकुम, ह्लदी, चंदन का तिलक लगाए। फिर भगवान राम को पुष्प अर्पित करें। तत्पश्चात भगवान राम की तस्वीर के सामने घी का दिया जलाएं और अगरबत्ती, धूप से वातावरण को सुगंधित करें। रामनवमी के दिन भगवान राम को खीर या मेवे का भोग लगाएं।
* भगवान राम की पूजा करते वक्त रामरक्षास्त्रोत का पाठ अवश्य करें। राममंत्र, सुंदरकांड का पाठ करें।
* भगवान राम की पूजा करने के बाद भोग के रुप में भोजन की थाली चढ़ाएं।
* रामनवमी के दिन गरीबों, असहायों को दान दें, भोजन कराएं।
* रामनवमी के दिन अपने बुजुर्गों का आर्शीवाद अवश्य लें।
* रामनवमी के दिन पास के किसी राम मंदिर में जाकर दिया जलाएं और प्रसाद चढ़ाए। पूजा के बाद प्रसाद को ज्यादा से ज्यादा लोगों में बांटें।
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16 अप्रैल 1853 में मुंबई (बोरी बंदर) और ठाणे के बीच पहली यात्री ट्रेन सेवा शुरू किया गया था. ये 34 किलोमीटर (21 मिनट) की दूरी थी। यह तीन इंजनों का ट्रेन था। इसके स्टॉप साहिब, सिंध, और सुल्तान द्वारा थे। On 16th April 1853, the first passenger train service was started between Bori Bunder in Bombay and Thane. Covering a distance of 34 kilometres (21 minutes), it was hauled by three locomotives, Sahib, Sindh, and Sultan.
"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 untouchability 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 moulding 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 Hindudom 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 programme, 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, Gandhiji’s 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 one’s 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 history’s 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 good 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 his formula 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 Mahatma’s 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 Gandhi’s 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 Pakistan literally at the point of the bayonet and abjectly surrendered to Jinnah. India was vivisected and one-third of the Indian territory became foreign land to us from August 15, 1947.
Lord Mountbatten 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 theocratic 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 inasmuch 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. Gandhi 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 all my honour, even more valuable than my life, if I were to kill Gandhiji. But 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 favourable 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 Prime 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 Gandhi’s 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 levelled against it on all sides. I have no doubt that honest writersof history will weigh my act and find the true value thereofsome day in future."
Vasant (Spring) Navratri 2013 dates Ghatsthapana – Navratri Day 1 – April 11, 2013 Sindhara Dooj, Dwitiya – April 12, 2013 Gaur Teej, Saubhagya Teej, Tritiya – April 13, 2013 Varadvinayak Chaturthi – April 14, 2013 Sri Laxmi Panchami Vrat, Naag Vrat Pujan – April 15, 2013 Skand Shashthi, Yamuna Jayanti – April 16, 2013 Mahasaptami Vrat, Chaiti Chath, Vijaya Saptami – April 17, 2013 Sri Durga Mahaashtami, Annapurna Ashtami – April 18, 2013 Vasant Navratri ends – Ram Navratri Day 9 – April 19, 2013
Fall Navaratri in 2013 will start on Saturday, the 5th of October and will continue for 9 days until Sunday, the 13th of October. जय माता दी * sorry for If Any Mistake (गलती की चमा मांगता हु ..)
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