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Saturday, June 20, 2015
GUJARATI LITERATURE. POET KAVI NARMAD.
INTERESTING PLACE OF VISIT in BOMBAY. THE ELEPHANTA CAVES.
The Elephanta island is located in Bombay,
about 6 mile from Gateway of India.
Elephanta Island has an area of 4-6 square miles,
varying with the tide.
In the early 16th century Portuguese navigators
named the island Ilha Elefante ,
Elephant Island in reference to a large stone
elephant that was found there, the statue was
later moved to Victoria Garden, Bombay.
The island's Hindi name, Gharapuri, derives from a
small
village at its southern end.
Elephanta's famous 8th- and 9th-century cave temples
were added to UNESCO's World Heritage List in 1987.
Atop a large hill, they occupy some 54,800 square
feet.
The main temple is a long hall stretching 90 feet,
carved into the rock on the walls and ceiling of the
cave
are rows of columns and crossbeams.
The plan of the temple is such that important points
are laid
out in the form of a mandapa.
A series of sculptured panels lining the walls of
the
cave portrays images from mythology, the most celebrated
of which is the 20-foot, high Trimurti, the famous three-headed
Lord Shiva posture in the role of destroyer,
preserver,
and creator emerging from a mountain.
Other sculptures depict Shiva crushing Ravana with
his toe,
the marriage of Shiva and Parvati,
Shiva bringing the Ganges to earth by letting her
flow through his hair, and Shiva as the embodiment
of
cosmic energy, dancing to drums.
A linga is housed in a sanctuary at the western end
of the temple.
When the island was ceded to Portuguese by the
Sultan of
Ahmedabad in the 16th century, it ceased to be a
place of worship,
and the caves and sculptures were damaged by
Portuguese soldiers.
In the 1970s the temples were restored and
preserved, and
the island became a popular tourist site.
SCIENCE OF FINGERPRINTING.
THE SCIENCE OF FINGER-PRINTING.
The 21st century has
witnessed tremendous change in
the field of forensic science
including Fingerprinting.
Fingerprints afford an
infallible means of personal identification,
because the ridge arrangement
on every finger of every human being
is unique and does not alter
with growth or age.
Fingerprints serve to reveal
an individual's true identity despite
personal denial, assumed names, or changes in
personal appearance
resulting from age, disease,
plastic surgery, or accident.
Fingerprints are classified
by the shape and contour of individual
pattern, by noting the finger position of the
pattern type, and by
relative size, determined by
counting the ridges in loops and by tracing
the ridges in whorls. The
information obtained in this way is incorporated
in a concise formula, which
is the individual's fingerprint classification.
United States recognizes
seven different types of patterns, radial loop, double
loop, central pocket loop, plain arch, tented
arch, plain whorl, and accidental.
Whorls are usually circular or spiral in
shape. Arches have a mound contour,
while tented arches have a
spike or steeple appearance in the center.
Loops have concentric hairpin or staple-shaped
ridges and are described as
radial loops slope toward the
little finger side of the hand.
Latent fingerprinting involve
locating, preserving, and identifying impression
left by a culprit in the course of committing
a crime. In latent fingerprints,
the ridge structure is reproduced from sweat,
oily secretions, or other
substances naturally present
on the culprit's fingers. Most latent prints are
colorless and must therefore
be developed, or made visible,
before they can be preserved
and compared.
This is done by brushing them
with various gray or black powders
containing chalk or lampblack
combined with other agents.
The latent impressions are
preserved as evidence either by photography
or by lifting powdered prints
on the adhesive surfaces of tape.
Other Fingerprinting
techniques include the use of a sound spectrograph,
a device that depicts graphically
the frequency, duration, and intensity,
to produce voice-graphs, or
voice prints, and the use of DNA
fingerprinting,
an analysis of those regions of DNA that vary
among individuals,
to identify physical evidence blood, semen,
hair, etc. as belonging to a suspect.
The latter test has been used
in paternity testing as well as in forensics.
Thursday, June 18, 2015
SALIENT FEATURES OF THE HINDU PURANAS IN CONTRAST OF THE VEDAS.
SALIENT FEATURES OF PURANAS VIS-A-VIS THE VEDAS.
The usual list of the Puranas is as follows:
The Brahma-, Brahmanda-, Brahmavaivarta-,
MaIkandeya-, Bhavisya-, and Vamana-Puranas;
The Visnu-, Bhagavata-, Naradiya-, Garuda-, Padma-,
and Varaha-Puranas.
The Shiva-, Linga-, Skanda-, Agni- (or Vayu-),
Matsya-, and Kurma-Puranas.
Many deal with the same or common material.
With the epics, with which they are closely linked
in origin, the Puranas became the scriptures of the common people; they were
available to everybody, including women and members of all orders of society,
and were not, like the Vedas, restricted to men of the three higher orders.
The origin of much of their contents may be
non-Brahmanic, but they were accepted and adapted by the Brahmans, who thus
brought new elements into their orthodox religion.
At first sight the Vedic and Puranic mythology
appears to be so sharp that they might be considered as being of altogether
different traditions.
Yet it soon becomes clear that they are in part
continuous and that what appears to be discrepancy is merely a difference
between the liturgical emphasis of the Vedas and the more eclectic genres of
the epics and Puranas.
For example, the great god of the Rigveda is Indra,
the god of war and monsoon, prototype of the warrior; but for the population as
a whole he was more important as the rain god than the war god, and it is as
such that he survives in early Puranic mythology.
Little is learned in the Veda of goddesses, yet they
rose steadily in recognition in Puranic mythology.
Although in the Puranas some of the Vedic gods have
an afterlife in which their importance is reduced, other gods, previously of
less official significance, arise.
The two principal gods of Puranic Hinduism are
Vishnu and Rudra- Shiva. Both are known in the Vedas, though they play only
minor roles: Vishnu is the strider who, with his three strides, established the
three worlds (heaven, atmosphere, and Earth) and thus is present in all three
orders; and Rudra-Shiva is a mysterious god who must be propitiated.
Puranic literature documents the stages of the rise
of the two gods as they eventually attract to themselves the identities of
other popular gods and heroes:
Vishnu assumes the powers of those gods who protect
the world and its order, Shiva the powers that are outside and beyond Vishnu's.
To these two is often added Brahma, creator of the
world and teacher of the gods.
Although still a cosmic figure, Brahma appears in
the Puranas primarily to appease over-powerful sages and demons by granting
them boons.
In the Puranic literature of AD 500 to 1000,
sectarianism creeps into mythology, and one god is extolled above the others.
Of prime interest are cosmology, myths of the great
ascetics who in some respects eclipse the old gods, and myths of sacred places,
usually rivers and temples, whose powers to reward the pilgrim are often cited
and related to local legends.
ADVANTAGES OF CASTOR OIL.
Uses of Castor Oil. (ERANDA
OIL).
In Russia the oil is known as
"Kastorka." The stem of the plant is used in the textile industry.
The extracted oil has a very consistent viscosity and won't freeze even in
Russia's severe climate. This makes it an ideal lubricating oil in industrial
equipment. Medicinally, the oil is added to products to restore hair, treat
constipation, skin ulcers, some infectious gynecological conditions and eye
irritations.
The most common way to use castor
oil has been to take it orally. Generally, oral doses are used to correct
constipation. The recommended dose is usually 1 tablespoon for adults and 1
teaspoon for children. You can usually expect a "purging" of the
system in about four to six hours.
It can also be used as a massage oil
which seems to be especially effective when applied along the spinal column. If
the oil is massaged into the body, the direction of the massage should always
follow the same path.
1. chronic fluid retention with
swollen joints and pain
2. arthritis
3. upper respiratory infections involving the sinuses,
tonsils and inner ear
4. colon problems.
5. gallbladder disease
6. boils
7. liver cirrhosis, hepatitis, enlargement or congestion
8. menstrual-related congestion
9. appendicitis
10. hyperactivity
11. constipation, bowel impaction or adhesions
12. swollen lymph nodes
13. bladder and vaginal infections
2. arthritis
3. upper respiratory infections involving the sinuses,
tonsils and inner ear
4. colon problems.
5. gallbladder disease
6. boils
7. liver cirrhosis, hepatitis, enlargement or congestion
8. menstrual-related congestion
9. appendicitis
10. hyperactivity
11. constipation, bowel impaction or adhesions
12. swollen lymph nodes
13. bladder and vaginal infections
Castor
oil is one of the most widely used plant extracts in the world. The plant hails
from the warm regions of India, and now grows in most Mediterranean and
tropical zones.
The largest exporters of castor oil include India, Brazil and China, and it is one of the primary exports of Ethiopia. Castor seeds have been found inside ancient Egyptian tombs and the plant’s medicinal properties have been written about by Herodotus, an ancient Greek Historian.
The castor plant is a large, leafy, tropical-looking plant with red or green “beans.” The castor bean is not a true bean; it is a thick round seed with small bumps on the surface.
The seeds and possibly leaves (depending on the plant’s growth) of the castor bean plant are poisonous, containing ricin protein poison.. In fact, raw castor beans can cause illness and even kill.
The largest exporters of castor oil include India, Brazil and China, and it is one of the primary exports of Ethiopia. Castor seeds have been found inside ancient Egyptian tombs and the plant’s medicinal properties have been written about by Herodotus, an ancient Greek Historian.
The castor plant is a large, leafy, tropical-looking plant with red or green “beans.” The castor bean is not a true bean; it is a thick round seed with small bumps on the surface.
The seeds and possibly leaves (depending on the plant’s growth) of the castor bean plant are poisonous, containing ricin protein poison.. In fact, raw castor beans can cause illness and even kill.
Vegetable oils are used principally for food and in
the manufacture of soap and detergents, in paints and varnishes, and for a
variety of other industrial items.
America is the biggest Buyer of Eranda oil from India.
In Spain and other European Countries it was used to
kindle lanterns and wick-lamps.
In 18th century it was being used for
oil-burning lamps and for anointing and cooking.
It was also used as a
lubricant for wheels of carts and wagons before the petroleum era.
It has a long history of
traditional medicinal use.
The oldest traces of its
efficacy dates back to ancient India when the artists,
dancers,
actors applied a drop in their eyes to add brightness before going on stage.
Centuries ago the Eranda was referred to as an elixir in the Ayur-veda text
books of
Raj-Vaidyas
Charaka and Dhanvantary.
Historical documents reveal
that eranda oil was used as a medicine as a lubricator
of inner
parts of humans and animals as well and effective to bowels.
It has proved useful in many
ways in as much as it has many medicinal and
curative uses in
healing the body and healthy skin and hair.
Its use helps to beautify
nails toes eyelash and revitalize
the skin when applied to the body
It protects hair by fighting
dandruff. It contains Vitamin E which
improves hair-growth,
grows eye-lash, eye-brows.
If hair loss is the problem, castor oil
nourishes and hydrates
the hair and the scalp.
In addition to the uses mentioned previously, eranda
oil and its derivatives are used in cosmetics, hair oils, fungus compounds,
embalming fluid, printing inks, soap, lubricants, greases and hydraulic fluids,
dyeing aids, and textile finishing materials.
Wednesday, June 17, 2015
SIKH GURU NANAK.
Guru Nanak.(1469-1539)
Guru Nanak
was born in village Talvandi, Lahore.
At an age of
35 he had visionary experience in which he heard a voice
Ordering him
to preach God’s name, serve him with prayer and
Spread
teachings of true faith.
10th
November 2015 is calculated to be the
547 birth-anniversary of Guru Nanak.
Let no man in
the world live in delusion. Without a Guru none can cross over to the other
shore.
The
Guru is the Word, For all nectar is enshrined in the world Blessed is the word
which reveal the Lord's name But more is the one who knows by the Guru's
grace.
Whoever,
styling himself as a teacher lives on others, never bow before him. He who
earns his livelihood by the sweat of Hasbro and shares it with others. O Nanak
only he can know the way.
God is one,
but he has innumerable forms. He is the creator of all and He himself takes the
human form.
One cannot
comprehend Him through reason, even if one reasoned for ages.
The lord can
never be established nor created; the formless one is limitlessly complete in
Himself.
The word is
the Guru, The Guru is the Word, For all nectar is enshrined in the world
Blessed is the word which reveal the Lord's name But more is the one who knows
by the Guru's grace.
He who shows
the real home in this body is the Guru. He makes the five sounded word
reverberate in man.
Even Kings
and emperors with heaps of wealth and vast dominion cannot compare with an ant
filled with the love of God.
As fragrance
abides in the flower
As reflection is within the mirror,
So does your Lord abide within you,
Why search for him without ?
As reflection is within the mirror,
So does your Lord abide within you,
Why search for him without ?
His teachings, expressed through devotional hymns,
many of which still survive, stressed salvation from rebirth through meditation
on the divine name. Among modern Sikhs he enjoys a particular affection as
their founder and as the supreme master of Punjabi devotional hymn. What little information there is about
Nanak's life has been handed down mainly through legend and tradition. There is
no doubt that he was born in 1469 in the village of Rai Bhoi di Talvandi. His
father was a member of a sub-caste of the mercantile Khatri caste. The
relatively high social rank of the Khatris distinguishes Nanak from other religious reformers of the period and may have
helped promote the initial growth of his following.
He married the daughter of a Khatri, who bore him
two sons. For several years Nanak worked in a granary until his religious
vocation drew him away from both family and employment, and, in the tradition
of Indian religious mendicants, he embarked on a lengthy journey, probably
traveling to the Muslim and Hindu religious centers, and perhaps even to places
beyond India's borders. Neither the actual route nor the places he visited can
be positively identified.
References found in four of his hymns suggest that
Nanak was present at attacks Babur launched on Saidpur and Lahore, so it seems
safe to conclude that by 1520 he had returned from his travels and was living
in the Punjab.The remaining years of his life were spent in Kartarpur.
In view of the size of the following that Nanak
attracted, numerous anecdotes concerning the deeds of the Guru began to
circulate within the community soon after his death. Many of these were
borrowed from the current Hindu and Muslim traditions, and others were
suggested by Nanak's own works. These anecdotes were called sakhis, and the
anthologies into which they were gathered in rough chronological order are
known as Janam-sakhis. The interest of the narrators and compilers of the
Janam-sakhis has largely concentrated on the childhood of Nanak and above all
on his travels. Among the earlier traditions are tales of visits he is supposed
to have made to Baghdad and Mecca. Ceylon is a later addition, and later still
the Guru is said to have traveled as far east as China and as far west as Rome.
Today the Janam-sakhis offer a substantial material, and the more important of these
collections continue to be the basis of
biography of Nanak.
Tuesday, June 16, 2015
SOME FACTS ABOUT AYODHYA RAM-MANDIR DISPUTE.
RAM-JANMABHUMI DISPUTE.
Ram-Janma-Bhumi.
Babri Masjid Matter.
This matter is about the dispute as to title of land of
Ram-Janma Bhoomi and the Babri Masjid premises.
Year.1950.
1.
Gopal
Singh Visharad of Ayodhya, Plaintiff in this case, had first filed
a civil suit in the Civil Court, at
Faizabad UP, in the year 1950 wherein
he
claimed the right and title to the ownership of the disputed land at Babri
Masjid.
2.
The
Nirmohi Akhada of Ayodhya joined as
a Plaintiff in this matter in 1959.
3.
The UP
Sunni Wakf Board joined as defendants party in this matter in 1961.
4.
The Indian Hindustan Groups joined as Plaintiffs
party in the year 1989.
Year 1989.
The matter was pending in the Faizabad Civi-Judge Civil
Court. Faizabad.
The Allahbad High Court transferred this matter to Lucknow
High Court
Special Bench in the year 1989 to determine the following
three points.
1.Was Lord Ram Born at this place?
2.Was Ram Mandir demolished and Babri Masjid built at the
same land?
3.Was building of Babri Masjid as per norms of Islam?
Year 2010.
Hearing in the aforesaid matter was concluded this year on
the 26th of July 2010
Before the Special Bench of Lucknow High Court. The Judgment is pending.
This case was heard by a full bench of three high court
judges out of which
two are Hindu and one Muslim judge. During the course of hearing
one judge got promoted and Sh. DV Sharma was relieved on
promotion.
The case proceedings
was required to be started a fresh.
Whatever may be the outcome of the above suit, to be
announced within days,
The aggrieved party has the right to file SLP in
Supreme Court against
the judgment of the Special Bench of Lucknow High Court.
Past History since year 1885.
In fact this issue is much older. It is as old as originated
in the year 1885.
The Mahant Raghu Bir Das in the year 1885 had filed a civil
suit
In the Court of the Civil
Sub-Judge Faizabad that the adjoining land to
The Babri Masjid belonged to Ram Mandir and it was the birth
place
of Lord Ram.
The Sub-Judge Pandit Hari Kishan had dismissed this claim on
the
ground that building a temple adjacent to Babri Masjid would
hamper public peace and safety.
Mahant Raghu Bir filed an appeal before District Judge
Faizabad.
The British District Judge also upheld the judgment of the
Sub-Judge,
But also remarked that it was a sad incident that the Ram
temple
was demolished, and Babri Masjid was constructed at the
aforesaid
premises before some 365 years and therefore no action is
warranted
and status quo position should be maintained. This was in 1886.
From 1886 to 1946 there was no new development and position
remained status quo.
Year 1949.
In the year 1949, on 22nd December, Ram Mandir
was erected in the aforesaid premises.
Pandit Nehru telephoned the CM of UP GB Pant,
to remove the Ram Mandir.
Mr.Pant declined in view of public opinion.
The Collector and District Majistrate of Faizabad Mr. KKK
Nair dis-obeyed
the Governments order to remove the Ram Mandir and Mr. Nair resigned
his post
as District Collector.
The Temple remained there but it was
locked and visiting pilgrims were allowed to have a glimpse
of Lord Ram from outside.
Year 1983.
In 1983 local advocate UC Pande filed an application in
District Court Faizabad to remove the locks of the temple
and declare open the temple for public visits. The District
Judge Faizabad allowed this request and locks were removed
and the Ram Mandir temple was declared open for public
visit.
The Sunni Wakf Board have filed a second appeal before the
Special Bench of Lucknow high court. The Special Bench
of Lucknow High Court issued notice but no stay was granted.
The Allahbad High Court ordered to hear all these matters as
a
group matter before the Special Bench Lucknow High Court.
Year 1992.
In the year 1992 on 6th of December, the
Car-Sevaks,
damaged and destroyed the top of the Masjid.
It is a matter of some anxious moments to hear the verdict.
The Lucknow High Court has divided the RJBhumi complex in
three parts divided between the two caste.
The matter is now pending by way of SLP in Supreme court.
HILL STATION-MOUNT ABU.
HILL STATION MOUNT ABU.
Mount Abu.
Arbudanchal
Arbudaranya.
Elevation 5680 feet
Home of Jain Temples.
Dilwara Temples built by Vimalsha. 11
Century.
Nakki Talao, Arbuda Devi.
Every 1000 feet elevation, Temperature drops by 1* C.
Therefore Mount Abu
Throughout the country the English Rulers
developed Hill Stations.
and his staff for Western
India . Many Royal family also settled there.
They lived at Mount Abu
They established municipality to construct roads, recreation
centers
clubs theaters, picnic Points and allowed
settlers to settle in Mount
Abu
Prior to 1947, No entry for motor-vehicles in
municipal limit. Trucks, Bus, Cars
stopped at the entrance of Mt.Abu Octroi
post.
The Europeans too walked down to their
Kothi on foot or
on horse etc. There were camel carriages to
take their family etc.
No vehicles were allowed beyond the
entrance point.
All had to enter on foot or in a palanquin or
a horse carriage.
Dilwara Jain Temples is a center of great
attraction.
Incident.1.Year 1944.
One Political Agent William with his Madam
one afternoon stood at
the entrance of the Dilwara temple, just to
know what a temple is.
Maharaj ShantiVijayji himself came to the
door to welcome the couple.
They said they wanted to have a glance.
They were offered jute cloth slippers
to wear and were asked to take out their
shoes by the security staff.
The Madam changed her shoes. William did
not like it and he toured
the temple premises with his shoes on.
Rumors say that William had his knees paralyzed. He could not walk.
He was advised to visit the temple again.
He did not believe in such things.
He prepared himself to return to England
Wiser counsel prevails. The Madam by lot of persuasion took him in a
wheel-chair to see the temple barefoot.
William walked out OK on his two feet.
Incident No.2. Gaumukh Temple premises.
At Gautameshvar there was a Fountain Head of
a Bull Nandi wherefrom
fresh-water poured for Visitors to wash and
drink and for rest there.
A marble stone was inscribed roughly
meaning “Hit the Head and Take the Treasure.”
Many devotees gave their life by Hitting
their Head on the Head of the Bull in the Temple
No Treasure was found. They were dead in vain.
At last, it is rumoured VastuPal TejPal
brothers in 13th Century visited the spot.
They were very sorry for the plight of the
dead in search of the Treasure.
VastuPal was so annoyed that with an iron
rod, he Hit the Head of the Bull.
And?
Lo! Behind the Mouth of the fountain was hidden treasure of Gold
Diamonds Pearls Ruby and what not.
It is like a Doctor's prescription "Shake well before use." Family of Patients shook the patient well before use and not the medicine. By shaking the patient would in many cases die also.
They spent the proceeds of the Treasure in
the development of Abu.
INDIA AND FACTS ABOUT KASHMIR.
The Dogra Ruler Raja Goolab Singh paid
British Pounds 7.5 million,
By Treaty of Amritsar signed in 1846.
Kashmir by virtue of the aforesaid Treaty:
“Forever an Independent Possession to
Maharaja Gulab Singh and
Heirs made of his body of the state of Jammu and Kashmir
The State of Jammu & Kashmir was the Princely Indian State
The Maharajah was titled “His
Highness.” He was Ex-Officio Major
General of the British Indian Army.
When paying a visit to New Delhi
Salute.
Only Five States in India
In 1857 Maharaja RanBeer Singh succeeded
Gulab Singh.
In 1885 Maharaja Partap Singh succeeded
RanBeer Singh.
In 1925 Maharaja HariSingh succeeded Partap Singh.
In 1931 the Maharaja Hari Singh formed a
National Government in
Main Powers were in the hands of Maharaja.
In 1947, 999 princely states were given
option as per principles of
Merger with option to join the divided India or Pakistan
required
to file a declaration of merger with Mount Batten GGOI.
In 1948 Maharaja Hari Singh filed with
Governor General Mount Batten
Declaration of merger opting to join with India
Governor General.
FEMALE HUNTERS FOR FEMALE HUNTING.
Female Hunting in India
There were about one thousand state-rulers
prior to 1947.
The Ex-Rulers were involved in woman
hunting.
Gangs, squads of agents of flesh bargaining
existed in each State.
Their job was to add in the stock of Palace
Harem all beautiful girls of the Country.
These touts roamed around the Country in
search of good girls.
Those who presented the King with large
number of female cargo were rewarded.
They were gifted with land, higher job and
other perquisites for loyalty to the King.
Elderly Ladies in groups in many states
lured maximum number of girls.
They were in charge of allotting girls for
dancing, for musical instruments, for
singing, for domestic help for cooking as
per her suitability.
The dancing girls were all of equal height,
fine structure and grace. At every function,
dancing girls danced slowly with rhythm, with deliberate
slow steps, hardly moving, lifting the
bare arms above their heads, so as not to interrupt the talk and discussions.
They had golden skin, well round breasts,
they must not be seen dancing but it should be felt that they were flowing in
air. They showed expression and they made signs. They tell a story, with their
fingers they make some declaration.
For example, she is narrating the scene how
a tiger is shot at a hunting trip.
There is movement of fingers which
expresses love. Another which means thirst. And another which means a fruit
hanging on a tree.
She pictures a tiger’s head with gestures
of her hand. There is the forest and there
is a hunter. And here is the flowing stream where the tiger comes to drink. She
explains all this with her hands and with her fingers and with her eyes.
She tells a poem with gesture and signs and
action without word but it is accompanied by music, to highlight or accentuates
the scene. The uplift of fingers turns
hard and violent means that the tiger is shot and killed. And she cries at the
agony of the dying Tiger.
She constructs a scene of Tiger hunting
accurately before the King’s court. Like
that they chose other such narration as a theme of dancing.
The King, Queen guests and court-attendants
viewed the dance with spell bound serenity.
CRAZE FOR MORE MONEY. LIVE LIFE WITHIN YOUR MEANS.
CRAZE FOR MORE MONEY BRINGS MISERY AND UNHAPPINESS.
BETTER TO LIVE WITHIN THE LIMITS OF OUR MEANS.
Money makes the Mare Go.
Money has retained its tight grip on people for times
immemorial.
We see our success tied up in the amount of money we make. We
have turned out
slaves to obtaining more and more money at the cost of our
health and family well-being. What we have is never enough. We have a sort of insatiable hunger for more
and more.
I know Sam and Ram, both, who have lost their fortune and all their
money in the last stock-market upheaval.
1.Sam reacted with despair and anger and hatred that drove away
all his friends and family acquaintance away from him. He feels now lost isolated and
abandoned. He could not face himself in
the mirror of his life because he no longer had even a million in his bank
account. According to Sam money was, who he was rather than something he
enjoyed. He would yell at his children
without any cause. He
would not listen to his wife, and his rage was getting more
and more out of control every day.
Happiness in life is not linked to how much we have and how
much we don’t have. Real happiness comes from having a balanced mind, a line of
action and get out of the fallen trouble by hard work dedication and a cool
mind.
2.Ram the other friend also had found hard to face himself in
the mirror of his life. He also did not like losing the privileges of money and
comfort had provided for him. He adjusted his life style of living and
engrossed himself in finding out ways and means of getting out of trouble and
regain his lost wealth. He and his wife
worked together, and maintained themselves on their reduced income.
He says he enjoyed the money when he had it. According to him now he takes life as it
comes without any regrets. He says that he would try his level best working
hard till he comes to the top.
We have seen many such examples before our eyes that it is not
money but a blind craze for getting money is the root cause of all evil.
Possibly the lure of living a dignified high status life in
the eyes of the society is responsible and inspires the man to spend more than
his means of income in order to create an awe and respect in the eyes of
members of his society. There are most
of our families that live beyond their means of income. The debt pressure
creates a profound effect on his life and the course of action he is supposed
to take.
Over seventy percent of divorce cases and family quarrels are
seen resulting from lack of money due to over-spending beyond one’s means. They put themselves and their family under pressure
of financial debt, to provide nice and comfortable living for their family.
Early spending is done with man’s best of intentions. He is usually
praised respected and obeyed by his family for providing them a luxurious life
to the envy of each and sundry of the society they belong to. Most men end up borrowing more and more to
maintain the luxurious life-style.
Being in debt will make a man a prisoner of his creditors.
Status and luxuries is not worth the cost of paying the piper. Plain living and
high thinking and love for the family are the essential pre-requisites of a
happy life. Money is not everything in
life. Happiness is everything in life.
Living within the means of their income is the way to keep
healthy wealthy and wise.
INDIAN CLASSICAL MUSIC EXPLAINED.
Classical Music.
1.The most common vocal form in North Indian classical
music is the khayal, meaning
"imagination."
The khyal is contrasted with the dhruvapada known as dhrupad, which means "fixed
words."
There are two types of khayal. The first is sung in
extremely slow tempo, with each syllable of the text having extensive melisma prolongation
of a syllable over many notes, so that the words are virtually unrecognizable.
It is not usually preceded by a lengthy alapa,
instead, alapa-like phrases are generally sung against the very slow time
measure to the accompaniment of the drums.
Also characteristic of the khayal are the sargam
tanas, passages using the Indian equivalent of the sol-fa syllables, and the
a-kar tanas, which are rapid runs sung to the syllable aah.
The second type of khayal, which may be as much as
eight times faster than the slow and is generally set in a different tala,
follows the slow.
Its composed portion is usually quite short, and the
main features of the improvisation are the a-kar tanas.
Occasionally, a composition called tarana, made up
of meaningless syllables, may replace the fast-tempo khayal.
2.The thumri is another North Indian vocal form and is
based on the romantic-devotional literature inspired by the bhakti movement.
The text is usually derived from the Radha-Krishna
theme and is of primary importance.
The words are strictly adhered to, and the singer
attempts to interpret them with his melodic improvisations.
It is quite usual for a singer to deviate
momentarily from the raga in which the composition is set, by using accidentals
and evoking other ragas that might be suggested by the words, but he always
returns to the original raga.
3.Some of the North Indian musical forms are very like
the South Indian. The vocal forms dhrupad and dhamar resemble the
ragam-tanam-pallavi. They begin with an elaborate alapa followed by the more
rhythmic but unmeasured non-tom using meaningless syllables such as te, re, na,
nom, and tom.
Then follow the four composed sections of the dhrupad
or dhamar, the latter being named after dhamar-tala of 14 units (5 + 5 + 4) in
which it is composed, the former name derived from dhruvapada.
The song, usually in slow or medium tempo, is first
sung as composed; then the performer introduces variations, the words often
being distorted and serving merely as a vehicle for the melodic and rhythmic
improvisations.
Although the dhrupad-dhamar form has been out of
favor for over a century, it is now apparently being revived.
4.Instrumental music has gained considerable
prominence in North India in recent times.
The most common instrumental form is the gat, which
seems to have derived its elements from both dhrupad and khayal. It is usually
preceded by alapa and jor, which resemble the alapa and non-tom sections of the
dhrupad.
On plucked stringed instruments these two movements
are often followed by jhala, a fast section in which the rhythmic plucking of
the drone strings is used to achieve a climax.
The performer usually pauses before the composed gat
is introduced.
Like the khayal, the gat can be in slow or fast
tempo.
The composition is generally short, and the emphasis
is on the improvisations of the melody instrumentalist and the drummer, who for
the most part alternate in their extemporizing.
The final climax may once again be achieved by a
jhala section, in which the tempo is accelerated quite considerably.
5.Other forms played on instruments are the thumri,
basically an instrumental rendering of a vocal thumri, and dhun, which is
derived from a folk tune and does not usually follow a conventional raga.
One may also hear a piece called raga-mala
literally, "a garland of ragas", in which the musician modulates from
one raga to another, finally concluding with a return to the original raga.
The most prominent melody instruments used in North
Indian classical music are the sitar, surbahar, a larger version of the sitar; the
sarod, a plucked lute without frets and a shorter neck than that of the sitar,
the sarangi, a short-necked bowed lute, the bansuri, a side-blown bamboo flute
with six or seven finger holes, the sheh'nai, a double-reed wind instrument
similar to the oboe, but without keys; and the violin, played in the same
manner as in South India.
Secondary melody instruments are used only in vocal
music, the two most common being the sarangi and the keyboard harmonium, an
import from the West.
The violin and the surmandal, a plucked board
zither, are also used in this context.
6.In recent times, instrumental duets, in which the
musicians improvise alternately, have grown in popularity.
In these duets the musicians may imitate each
other's phrases, temporarily creating something of the effect of a secondary
melody instrument.
As with South Indian music, the drone is usually
provided by a tamboura Bengali tanpura or a hand-pumped reed drone similar to
the harmonium but without a keyboard, called sur-peti in North India.
The sheh'nai is usually accompanied by one or more
drone shehnais, called sur.
The rhythmic accompaniment is usually provided on
the tabla, a pair of small drums played with the fingers.
As accompaniment to the somewhat archaic dhrupad,
however, the pakhavaj, a double-conical drum, similar to the South Indian
mridanga, is generally used.
The sheh'nai in classical music is usually
accompanied by a small pair of kettledrums, called dukar-tikar.
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