Bishwa Nath Singh
A Litchi a day could soon keep the doctor away. Litchi is not just a rich source of vitamins and minerals but is a powerful antioxidant as well and could be a panacea for various ailments.
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( Picture of Litchi fruits )
Share.You, Ami Sharma, Vijay Kumar Singh, Avnish Mishra and 5 others like this..
Ami Sharma:
humm, bagh me jane ka mosam aaya.bag se churaker khane ka maza hi kuc our hai.litchi n lichi tree :)
Deenbandhu Singh:
WAH KAY BAT HAI SIR . LICHI DEKH KAR MAN LALACH GAYA.
========================================================================
f.b.
June 5,2011.
Monday, June 6, 2011
A write-up on laughter that makes one happy as flashed on the f.b. on June 5,2011.
Bishwa Nath Singh:
Laughter makes one healthy. The recent health studies have shown that just a minute of laughter boosts your immune system for twenty four hours whereas an hour of anger can depress your immune system for the next six hours.
-------------------------------------------------------------------
(Photo of Blessed Danya in a very gay mood laughing and enjoying his meal)
Share : You, Nikhil Singh, Shameen Ramsugah, Anil Kumar and 2 others like this..
Bishwa Nath Singh :
It‘s easy for children to laugh about anything whereas for adults, it’s so much harder to be carefree and laugh, with all of our worries and concerns. One must take a minute to laugh at his/her current troubles, because they will soon come to an end. It’s better to pray for God’s perspective who is in heaven who has a great plan for all of us and is not at all worried about our current or future enemies He is bound to defeat them, and in the meantime, one can laugh off whatever worries that may come on our way.
=====================================================================
f.b.
June 5,2011.
Laughter makes one healthy. The recent health studies have shown that just a minute of laughter boosts your immune system for twenty four hours whereas an hour of anger can depress your immune system for the next six hours.
-------------------------------------------------------------------
(Photo of Blessed Danya in a very gay mood laughing and enjoying his meal)
Share : You, Nikhil Singh, Shameen Ramsugah, Anil Kumar and 2 others like this..
Bishwa Nath Singh :
It‘s easy for children to laugh about anything whereas for adults, it’s so much harder to be carefree and laugh, with all of our worries and concerns. One must take a minute to laugh at his/her current troubles, because they will soon come to an end. It’s better to pray for God’s perspective who is in heaven who has a great plan for all of us and is not at all worried about our current or future enemies He is bound to defeat them, and in the meantime, one can laugh off whatever worries that may come on our way.
=====================================================================
f.b.
June 5,2011.
A write-up on Non-violence by me and flashed on the f.b. on June 5,2011.
Bishwa Nath Singh
What is non-violence?It's a burning topic that requires very careful study.
------------------------------------------------------------------------
(Photo of Mahatma Gandhi)
Share: You, Dyna Linda Wenceslao Guinto, Anil Kumar, Eas Pethaperumaal and 2 others like this..
Bishwa Nath Singh:
The doctrine of non-violence has been universally accepted as a basic principle of all religions. One will agree that it is a fundamental part of the Jain teachings and is based on love and kindness for all forms of life. It has been pointe...d out in Jain scriptures that even the thought of evil is as bad as the action resulting in injury. It takes non-violence to its highest form in thoughts, words and deeds. According to Jainism the killing, which is done through the careless activity of thought, speech and body, is violence. Non- violence is disciplined behavior towards every living being. Absence of violence of any sort towards all beings at all times is known as non-violence being called as Yogasutra. Lord Gautam Buddha has been called as the Lord of Compassion. The God of Hindus is called Dayalu, Kripalu. "Thou shalt not kill" is one of the ten commandments in the Holy Bible. The recent terrorist attacks by Naxalites or Maoists, whatever we choose to call , are of the intensity which have disturbed the whole country. In recent past, the brutality with which Jihadis in Pakistan are killing are highly disturbing. The attack on May 28,2011on Ahmedi Mosques in Lahore killing seventy persons who were praying inside the two mosques shook the conscience of humanity. India had honor to have an apostle of non-violence in the person of Mahatma Gandhi in the last century who had liberated India from clutches of British colonialism through non-violent means as a result India got independence on August 15,1947. Many people have started raising question in the face of such terrorist attacks on innocent civilians as to the relevance of Mahatma Gandhi’s non-violence in our era. The question arises whether Mahatma Gandhi ‘s doctrine have become irrelevant. It is for Gandhian philosophers to answer these questions. Are those who proclaim themselves to be Gandhians, take Gandhi and his philosophy seriously or Gandhism has also become a sort of religion with certain rituals with certain ashrams and properties thrown in? Where are active Gandhians? Mahatma Gandhi was not mere philosopher of non-violence but an active practitioner who made it a way of life. Even Sabarmati Ashram is devoid of such Gandhians in true sense. There was a news flashed during the year 2002 that those who were in charge of Sabarmati Ashram did not allow a peace meeting to be held on their premises by peace activists like Medha Patkar and others fearing state government may stop their grant. How such Gandhians who care for state grant can ever practice ideals of Gandhian philosophy based on the concept of human behavior purged of all vested interests. Let us first be very clear of Gandhian philosophy of non-violence.! Mahatma Gandhi always spoke of Satyagraha and Ahimsa i.e. insistence on truth and non-violence. Both concepts are integral part of each other. No non-violence is possible without truth and no truth is possible without non-violence either. Does one recollect that often our great saga used to say in the past that God is truth but Mahatma Gandhi had reversed this concept and said Truth is God. The truth and non-violence are integral to each other is because truth has to be non-coercive and based on deeper conviction. An element of coercion would contaminate truth. Violence, on the other hand, is highest degree of coercion and is used to make people believe what they do not want to believe and accept what they do not want to accept. Thus violence and truth are totally opposed to each other. Non-violence, on the other hand, guarantees freedom of conscience and people are free to base their behavior on their deeper conviction. Self interests would also contaminate truth and lead to unauthentic behavior and hence violence. Thus a non-violent behavior should have following attributes: as It must be based on genuine conviction; besides being truthful and freedom of conscience Any behavior lacking these attributes is likely to lead to violence. It is also important to understand that by violence we should not only mean physical violence. Violence can be subdivided into three categories: (1) physical violence leading to injury or death; (2) violence by words and (3) violence of ethical norms and fundamental values. Physical violence could be either individual or of nations and communities; similarly violence by words also can imply individual or group or entire nation and of course violation of norms could be cultural norms of a civilization group or those of an individual. Mahatma Gandhi use to tell that non-violence is not a cover for cowardice, but it is the supreme virtue of the brave. Exercise of non-violence requires far greater bravery than that of swordsmanship. Cowardice is wholly inconsistent with non-violence. Translation from swordsmanship to non-violence is possible and, at times, even an easy stage. Non-violence, therefore, presupposes ability to strike. It is a conscious deliberate restraint put upon one's desire for vengeance. But vengeance is any day superior to passive, effeminate and helpless submission. Forgiveness is higher still. Vengeance too is weakness. The desire for vengeance comes out of fear of harm, imaginary or real. A dog barks and bites when he fears. A man who fears no one on earth would consider it too troublesome even to summon up anger against one who is vainly trying to injure him. The sun does not wreak vengeance upon little children who throw dust at him. They only harm themselves in the act.Through the successful efforts of Mahatma Gandhi in making non-violence in word, thought, and deed, the basis of all struggles for political liberty, freedom, and self government, the word non-violence has acquired a word-wide recognition. Non-violence( Ahimsä )is not to be practiced at the physical level only but at a mental one as well. In other words, mind, speech, or ‘body states. Even hurting someone’s feelings are non-violence (Ahimsa) In fact, ‘Violence is the presence of evil thoughts, feelings or attitude’. Ahimsa or non-injury, of course, implies non-killing. But, non-injury is not merely non killing. In its comprehensive meaning, Ahimsa or non-injury means entire abstinence from causing any pain or harm whatsoever to any living creature, either by thought, word, or deed. Non-injury requires a harmless mind, mouth, and hand. Ahimsa is not mere negative non-injury. It is positive, cosmic love. It is the development of a mental attitude in which hatred is replaced by love. Non-violence is true sacrifice besides forgiveness and power. Non-violence is true strength. Let us live unto expectations of Mahatma Gandhi and follow His doctrine of non-violence in our life!
------------------
Like -2 people. Anil Kumar and Anirudha Mohanta like this.
=========================================================================
f.b.
jUNE 5,2011.
What is non-violence?It's a burning topic that requires very careful study.
------------------------------------------------------------------------
(Photo of Mahatma Gandhi)
Share: You, Dyna Linda Wenceslao Guinto, Anil Kumar, Eas Pethaperumaal and 2 others like this..
Bishwa Nath Singh:
The doctrine of non-violence has been universally accepted as a basic principle of all religions. One will agree that it is a fundamental part of the Jain teachings and is based on love and kindness for all forms of life. It has been pointe...d out in Jain scriptures that even the thought of evil is as bad as the action resulting in injury. It takes non-violence to its highest form in thoughts, words and deeds. According to Jainism the killing, which is done through the careless activity of thought, speech and body, is violence. Non- violence is disciplined behavior towards every living being. Absence of violence of any sort towards all beings at all times is known as non-violence being called as Yogasutra. Lord Gautam Buddha has been called as the Lord of Compassion. The God of Hindus is called Dayalu, Kripalu. "Thou shalt not kill" is one of the ten commandments in the Holy Bible. The recent terrorist attacks by Naxalites or Maoists, whatever we choose to call , are of the intensity which have disturbed the whole country. In recent past, the brutality with which Jihadis in Pakistan are killing are highly disturbing. The attack on May 28,2011on Ahmedi Mosques in Lahore killing seventy persons who were praying inside the two mosques shook the conscience of humanity. India had honor to have an apostle of non-violence in the person of Mahatma Gandhi in the last century who had liberated India from clutches of British colonialism through non-violent means as a result India got independence on August 15,1947. Many people have started raising question in the face of such terrorist attacks on innocent civilians as to the relevance of Mahatma Gandhi’s non-violence in our era. The question arises whether Mahatma Gandhi ‘s doctrine have become irrelevant. It is for Gandhian philosophers to answer these questions. Are those who proclaim themselves to be Gandhians, take Gandhi and his philosophy seriously or Gandhism has also become a sort of religion with certain rituals with certain ashrams and properties thrown in? Where are active Gandhians? Mahatma Gandhi was not mere philosopher of non-violence but an active practitioner who made it a way of life. Even Sabarmati Ashram is devoid of such Gandhians in true sense. There was a news flashed during the year 2002 that those who were in charge of Sabarmati Ashram did not allow a peace meeting to be held on their premises by peace activists like Medha Patkar and others fearing state government may stop their grant. How such Gandhians who care for state grant can ever practice ideals of Gandhian philosophy based on the concept of human behavior purged of all vested interests. Let us first be very clear of Gandhian philosophy of non-violence.! Mahatma Gandhi always spoke of Satyagraha and Ahimsa i.e. insistence on truth and non-violence. Both concepts are integral part of each other. No non-violence is possible without truth and no truth is possible without non-violence either. Does one recollect that often our great saga used to say in the past that God is truth but Mahatma Gandhi had reversed this concept and said Truth is God. The truth and non-violence are integral to each other is because truth has to be non-coercive and based on deeper conviction. An element of coercion would contaminate truth. Violence, on the other hand, is highest degree of coercion and is used to make people believe what they do not want to believe and accept what they do not want to accept. Thus violence and truth are totally opposed to each other. Non-violence, on the other hand, guarantees freedom of conscience and people are free to base their behavior on their deeper conviction. Self interests would also contaminate truth and lead to unauthentic behavior and hence violence. Thus a non-violent behavior should have following attributes: as It must be based on genuine conviction; besides being truthful and freedom of conscience Any behavior lacking these attributes is likely to lead to violence. It is also important to understand that by violence we should not only mean physical violence. Violence can be subdivided into three categories: (1) physical violence leading to injury or death; (2) violence by words and (3) violence of ethical norms and fundamental values. Physical violence could be either individual or of nations and communities; similarly violence by words also can imply individual or group or entire nation and of course violation of norms could be cultural norms of a civilization group or those of an individual. Mahatma Gandhi use to tell that non-violence is not a cover for cowardice, but it is the supreme virtue of the brave. Exercise of non-violence requires far greater bravery than that of swordsmanship. Cowardice is wholly inconsistent with non-violence. Translation from swordsmanship to non-violence is possible and, at times, even an easy stage. Non-violence, therefore, presupposes ability to strike. It is a conscious deliberate restraint put upon one's desire for vengeance. But vengeance is any day superior to passive, effeminate and helpless submission. Forgiveness is higher still. Vengeance too is weakness. The desire for vengeance comes out of fear of harm, imaginary or real. A dog barks and bites when he fears. A man who fears no one on earth would consider it too troublesome even to summon up anger against one who is vainly trying to injure him. The sun does not wreak vengeance upon little children who throw dust at him. They only harm themselves in the act.Through the successful efforts of Mahatma Gandhi in making non-violence in word, thought, and deed, the basis of all struggles for political liberty, freedom, and self government, the word non-violence has acquired a word-wide recognition. Non-violence( Ahimsä )is not to be practiced at the physical level only but at a mental one as well. In other words, mind, speech, or ‘body states. Even hurting someone’s feelings are non-violence (Ahimsa) In fact, ‘Violence is the presence of evil thoughts, feelings or attitude’. Ahimsa or non-injury, of course, implies non-killing. But, non-injury is not merely non killing. In its comprehensive meaning, Ahimsa or non-injury means entire abstinence from causing any pain or harm whatsoever to any living creature, either by thought, word, or deed. Non-injury requires a harmless mind, mouth, and hand. Ahimsa is not mere negative non-injury. It is positive, cosmic love. It is the development of a mental attitude in which hatred is replaced by love. Non-violence is true sacrifice besides forgiveness and power. Non-violence is true strength. Let us live unto expectations of Mahatma Gandhi and follow His doctrine of non-violence in our life!
------------------
Like -2 people. Anil Kumar and Anirudha Mohanta like this.
=========================================================================
f.b.
jUNE 5,2011.
A tribute to Maharana Pratap whose Birth Anniversary falls on the 9th of June as flashed on the f.b. on May 5,2011.
Bishwa Nath Singh
Let us join to celebrate the Birth Anniversary of the great patriot of motherland Maharana Pratap on the 9th of June with gaiety and fervor! By honoring Him, we will honor ourselves.
-------------------------------------------------------------------
( Picture of Maharana Pratap).
Share : You, Sunil Srivastava, Jaccy Sadhnani, Rashima Jain Sobti and 5 others like this..
Bishwa Nath Singh:
Maharana Pratap was born on May 9, 1540 in Kumbhalgarh, Rajasthan. at Juni Kacheri of Pali city whereas some historians believe that he was born at Kumbhalgarh now in Rajsamand District of Rajasthan State of India..His childhood name was ...Pratap Bhattarai who was the eldest of four brothers and two sisters, His father was Maharana Udai Singh II and his mother was Rani Jeevant Kanwar. Maharana Udai Singh II ruled the kingdom of Mewar, with his capital at Chittor. Maharana Pratap was the eldest son and hence was honored with the title of Crown Prince. He was destined to be the fifty fourth ruler of Mewar, in the line of the Sisodiya Rajputs..In 1567, when Crown Prince Pratap Singh was only twentyseven years old, Chittor was surrounded by the Mughal forces of Emperor Akbar. Maharana Udai Singh II decided to leave Chittor and move his family to Gogunda, rather than capitulate to the Mughals. The young Pratap Singh wanted to stay back and fight the Mughals but the elders intervened and convinced him to leave Chittor, oblivious of the fact that this move from Chittor was going to create history for all times to come. In Gogunda, Maharana Udai Singh II and his nobles set up a temporary government of the kindom of Mewar. In 1572, the Maharana passed away, leaving the way for Crown Prince Pratap Singh to become the Maharana. However, in his later years, the late Maharana Udai Singh II had fallen under the influence of his favorite queen, Rani Bhatiyani, and had willed that her son Jagmal should ascend to the throne. As the late Maharana's body was being taken to the cremation grounds, Pratap Singh, the Crown Prince decided to accompany the dead body of the Maharana. This was a departure from tradition as the Crown Prince did not accompany the body of the departed Maharana but instead prepared to ascend the throne, such that the line of succession remained unbroken. Pratap Singh, in deference to his father's wishes, decided to let his half-brother Jagmal become the next king. However, knowing this to be disastrous for Mewar, the late Maharana's nobels, especially the Chundawat Rajputs, forced Jagmal to leave the throne to Pratap Singh. Unlike Bharat, Jagmal did not willingly give up the throne. He swore revenge and left for Ajmer, to join the armies of Akbar, where he was offered a jagir - the town of Jahazpur - in return for his help. Meanwhile, Crown Prince Pratap Singh became Maharana Pratap Singh I, 54th ruler of Mewar - founded in 568 AD by Guhil - in the line of the Sisodiya Rajputs. The year was 1572. Pratap Singh had just become the Maharana of Mewar and he had not been back in Chittor since 1567. His old fort and his home beckoned to him. The pain of his father's death, and the fact that his father had not been able to see Chittor again, troubled the young Maharana deeply. But he was not the only one troubled at this time. Akbar had control of Chittor but not the kingdom of Mewar. So long as the people of Mewar swore by their Maharana, Akbar could not realize his ambition of being the Jahanpanah of Hindustan. He had sent several emissaries to Mewar to get Maharana Pratap to agree to sign a treaty but the latter was only willing to sign a peace treaty whereby the sovereignty of Mewar would be intact. In the course of the year 1573, Akbar sent six diplomatic missions to Mewar to get Maharana Pratap to agree to the former's suzerainty but Maharana Pratap turned down each one of them. The last of these missions was headed by Raja Man Singh, the brother-in-law of Akbar himself. He persuaded all Rajputs, who refused to sup with Raja Man Singh. With the failure of efforts to negotiate a peace treaty in 1573, Akbar blockaded Mewar from the rest of the world and alienated Mewar's traditional allies, some of whom were Maharana Pratap's own kith and kin. The emperor Akbar was much offended at the insult offered to him, and the incident hastened the first of those bloody battles which have made Pratap's name immortal. Prince Salim led the war guided by Man Singh, Mahabat Khan and son of Sagarji, brother of Pratap. The scene of battle was a mountain pass, named Haldighati. Pratap with the flower of Mewar, defended the pass; and the struggle was glorious. At length when he was nearly overwhelmed, Manah, the chief of Jhala, seized the umbrella and raising it over his head, drew after him the attack of the enemy, while Pratap was forced from the field. The noble of Jhala fell with all his brave followers. Of Pratap's twenty two thousand warriors, only eight thousand left the field. Pratap was defeated and driven towards Gogunda. Unfortunately, Pratap’s favourite charger Chetak died in the battle, but not before saving the life of his master. The horse is supposed to have jumped over a mountain stream when pursued by two Mughal chiefs. Chetak died soon after he had seen his master to safety. Rana escaped to the jungles of Chavand, living with the Bhils and sometimes going without food. Left without an army, Pratap took to guerilla warfare, hitting the Imperial army and withdrawing into the forests. Years thus rolled away, each ending with a diminution of his means and a comparative increase of his misfortunes. His family was the chief cause of his anxiety; it was on the point of being captive many a time. He had beheld his sons and relatives fall around him on the battle-field without any emotion -"for this was the Rajput born", but the lamentation of his children for food unmanned him, and he asked Akbar to alleviate their miseries. Akbar showed Pratap's letter to Prithvi Raj, a brother of prince of Bikaner. This prince adored the very name of Pratap; and this news filled him with grief. He told the emperor frankly that the letter was a forgery of some foe to the fame of Pratap. He made a strong appeal to Pratap not to submit. Prithvi Raj saved Pratap and Mewar from disgrace; for this appeal was equal to 10,000 men, and it roused Pratap into action. The honour of saving Mewar also belongs to Bhama Shah, the minister of Pratap. He offered to the Rana the accumulated wealth of himself and his ancestors, quite sufficient for the maintenance of 25,000 men for twelve years. Thus the name of Bhama Shah has been preserved as the saviour of Mewar. This went on for 25 long years, and eventually the Rana was able to conquer most of Mewar. On his deathbed Pratap took an oath from his chiefs "by the name of Bappa Rawal" that they would not permit mansions to be raised till Mewar had recovered her independence. He made his successors vow that they would not live in palaces, sleep on beds nor eat off metal utensils until Chittor was recaptured. Maharana Pratap died on January 19, 1597 with the unfulfilled dream of conquering Chittor, but not until his courtiers assured him that they would not submit to the MughalsLet us join to pay our humble obeisance’s to that great patriot who is widely adored over billions of people for his heroic and celebrate his Birth Anniversary that falls on the 9th of June 2011 with gaiety and fervor and learn to remain loyal to our motherland even in adverse situations!
------------
Like- 3 people. Anirudha Mohanta, Anil Kumar and Kamlesh Chauhan like this.
Anil Kumar :
Thanks SiR.
===========================================================================
f.b.
June 5,2011
Let us join to celebrate the Birth Anniversary of the great patriot of motherland Maharana Pratap on the 9th of June with gaiety and fervor! By honoring Him, we will honor ourselves.
-------------------------------------------------------------------
( Picture of Maharana Pratap).
Share : You, Sunil Srivastava, Jaccy Sadhnani, Rashima Jain Sobti and 5 others like this..
Bishwa Nath Singh:
Maharana Pratap was born on May 9, 1540 in Kumbhalgarh, Rajasthan. at Juni Kacheri of Pali city whereas some historians believe that he was born at Kumbhalgarh now in Rajsamand District of Rajasthan State of India..His childhood name was ...Pratap Bhattarai who was the eldest of four brothers and two sisters, His father was Maharana Udai Singh II and his mother was Rani Jeevant Kanwar. Maharana Udai Singh II ruled the kingdom of Mewar, with his capital at Chittor. Maharana Pratap was the eldest son and hence was honored with the title of Crown Prince. He was destined to be the fifty fourth ruler of Mewar, in the line of the Sisodiya Rajputs..In 1567, when Crown Prince Pratap Singh was only twentyseven years old, Chittor was surrounded by the Mughal forces of Emperor Akbar. Maharana Udai Singh II decided to leave Chittor and move his family to Gogunda, rather than capitulate to the Mughals. The young Pratap Singh wanted to stay back and fight the Mughals but the elders intervened and convinced him to leave Chittor, oblivious of the fact that this move from Chittor was going to create history for all times to come. In Gogunda, Maharana Udai Singh II and his nobles set up a temporary government of the kindom of Mewar. In 1572, the Maharana passed away, leaving the way for Crown Prince Pratap Singh to become the Maharana. However, in his later years, the late Maharana Udai Singh II had fallen under the influence of his favorite queen, Rani Bhatiyani, and had willed that her son Jagmal should ascend to the throne. As the late Maharana's body was being taken to the cremation grounds, Pratap Singh, the Crown Prince decided to accompany the dead body of the Maharana. This was a departure from tradition as the Crown Prince did not accompany the body of the departed Maharana but instead prepared to ascend the throne, such that the line of succession remained unbroken. Pratap Singh, in deference to his father's wishes, decided to let his half-brother Jagmal become the next king. However, knowing this to be disastrous for Mewar, the late Maharana's nobels, especially the Chundawat Rajputs, forced Jagmal to leave the throne to Pratap Singh. Unlike Bharat, Jagmal did not willingly give up the throne. He swore revenge and left for Ajmer, to join the armies of Akbar, where he was offered a jagir - the town of Jahazpur - in return for his help. Meanwhile, Crown Prince Pratap Singh became Maharana Pratap Singh I, 54th ruler of Mewar - founded in 568 AD by Guhil - in the line of the Sisodiya Rajputs. The year was 1572. Pratap Singh had just become the Maharana of Mewar and he had not been back in Chittor since 1567. His old fort and his home beckoned to him. The pain of his father's death, and the fact that his father had not been able to see Chittor again, troubled the young Maharana deeply. But he was not the only one troubled at this time. Akbar had control of Chittor but not the kingdom of Mewar. So long as the people of Mewar swore by their Maharana, Akbar could not realize his ambition of being the Jahanpanah of Hindustan. He had sent several emissaries to Mewar to get Maharana Pratap to agree to sign a treaty but the latter was only willing to sign a peace treaty whereby the sovereignty of Mewar would be intact. In the course of the year 1573, Akbar sent six diplomatic missions to Mewar to get Maharana Pratap to agree to the former's suzerainty but Maharana Pratap turned down each one of them. The last of these missions was headed by Raja Man Singh, the brother-in-law of Akbar himself. He persuaded all Rajputs, who refused to sup with Raja Man Singh. With the failure of efforts to negotiate a peace treaty in 1573, Akbar blockaded Mewar from the rest of the world and alienated Mewar's traditional allies, some of whom were Maharana Pratap's own kith and kin. The emperor Akbar was much offended at the insult offered to him, and the incident hastened the first of those bloody battles which have made Pratap's name immortal. Prince Salim led the war guided by Man Singh, Mahabat Khan and son of Sagarji, brother of Pratap. The scene of battle was a mountain pass, named Haldighati. Pratap with the flower of Mewar, defended the pass; and the struggle was glorious. At length when he was nearly overwhelmed, Manah, the chief of Jhala, seized the umbrella and raising it over his head, drew after him the attack of the enemy, while Pratap was forced from the field. The noble of Jhala fell with all his brave followers. Of Pratap's twenty two thousand warriors, only eight thousand left the field. Pratap was defeated and driven towards Gogunda. Unfortunately, Pratap’s favourite charger Chetak died in the battle, but not before saving the life of his master. The horse is supposed to have jumped over a mountain stream when pursued by two Mughal chiefs. Chetak died soon after he had seen his master to safety. Rana escaped to the jungles of Chavand, living with the Bhils and sometimes going without food. Left without an army, Pratap took to guerilla warfare, hitting the Imperial army and withdrawing into the forests. Years thus rolled away, each ending with a diminution of his means and a comparative increase of his misfortunes. His family was the chief cause of his anxiety; it was on the point of being captive many a time. He had beheld his sons and relatives fall around him on the battle-field without any emotion -"for this was the Rajput born", but the lamentation of his children for food unmanned him, and he asked Akbar to alleviate their miseries. Akbar showed Pratap's letter to Prithvi Raj, a brother of prince of Bikaner. This prince adored the very name of Pratap; and this news filled him with grief. He told the emperor frankly that the letter was a forgery of some foe to the fame of Pratap. He made a strong appeal to Pratap not to submit. Prithvi Raj saved Pratap and Mewar from disgrace; for this appeal was equal to 10,000 men, and it roused Pratap into action. The honour of saving Mewar also belongs to Bhama Shah, the minister of Pratap. He offered to the Rana the accumulated wealth of himself and his ancestors, quite sufficient for the maintenance of 25,000 men for twelve years. Thus the name of Bhama Shah has been preserved as the saviour of Mewar. This went on for 25 long years, and eventually the Rana was able to conquer most of Mewar. On his deathbed Pratap took an oath from his chiefs "by the name of Bappa Rawal" that they would not permit mansions to be raised till Mewar had recovered her independence. He made his successors vow that they would not live in palaces, sleep on beds nor eat off metal utensils until Chittor was recaptured. Maharana Pratap died on January 19, 1597 with the unfulfilled dream of conquering Chittor, but not until his courtiers assured him that they would not submit to the MughalsLet us join to pay our humble obeisance’s to that great patriot who is widely adored over billions of people for his heroic and celebrate his Birth Anniversary that falls on the 9th of June 2011 with gaiety and fervor and learn to remain loyal to our motherland even in adverse situations!
------------
Like- 3 people. Anirudha Mohanta, Anil Kumar and Kamlesh Chauhan like this.
Anil Kumar :
Thanks SiR.
===========================================================================
f.b.
June 5,2011
A write-up on happiness by me as flashed on the f.b. on June 5,2011.
Bishwa Nath Singh
Is happiness is not a pleasant feeling in one’s mind?
----------------------------------------------------------------------
( Picture of two young person of opposite sex in very gay mood)
Share:
You, Shameen Ramsugah and Anil Kumar like this..
Bishwa Nath Singh:
Happiness is certainly a pleasant feeling in one’s mind. When one listens good music, he/she enjoys listening it as it brings a pleasant sensation to his/her mind but the same music when a tragedy has occurred in one’s life while his/her relative had passed away and if someone plays the same music that he/she liked the most, spontaneous reaction will be to stop it as he/she hates it as the same music fails to bring joy and happiness to him/her. Thus, happiness is something which is personal—which is totally dependent on the person concerned as happiness being subjective and not objective. The same person, place or thing that brought happiness at one time, may bring misery at another. Why does this happen? This happens because we are responsible for our happiness or sorrows, and not the external objects of the world. We think that somebody brings joy, this person brings misery, etc. All this is not true. The external persons, places, and things are only stimuli. These stimuli affect the brain and bring joy or sorrow in us, depending upon our state of mind. Thus, all our so-called loves, hates, ambitions, dislikes, successes, failures, and so on are for our own sake, created by us. When we say we love or hate others, it is for our own sake. It is a truth according to Hinduism that all that we do is for acquiring bliss for ourselves. In the Bhagavad Gita (5.21), it is said: ‘He who is unattached to the external world and its objects, and is attached to the inner Self, will attain supreme happiness, which is everlasting.’ Real happiness is the goal of all beings. All are seeking that goal only—some ignorantly, some with knowledge. The happiness one gets in his/her life in our day-to-day lives, is very elementary. It is only a shadow, and the real one is elsewhere. It is only a door, which leads us to misery and pain. This may appear pessimistic, but unfortunately it is a truth. What we call pleasure, happiness, etc in this world is only an introduction to the pain that will follow. So, if we seek happiness here, we must be ready to receive the pain the follows it.We are all in a vicious circle. There should be an end to moving about in this vicious circle. That end comes when we understand that this world is not everything. We must also understand that this world is a teacher, teaching us to get what is true and real. This world is a showroom, which gives us samples only. It says: ‘This is only a sample. Now, seek the real inside.’So the world, with all its glitter and shine, is only a showroom which stimulates sensations in our mind And we think we are happy or sad. Lord Buddha had said that this world is misery. According to the Buddha, everything is misery. Birth is misery, living is misery, death is misery, world is misery. Secondly, everything is momentary. When one attains liberation according to Buddhism, one becomes extinct. But there is no permanent entity according to Buddhism. Everything is a coming together, and everything will disintegrate. All the schools of Hinduism, on the other hand, say that life is not merely miseries The external world no doubt brings sorrow according to various schools of Hinduism, true. But according to the Vedas, the sources of Hinduism, life is bliss. The Vedas say: ‘From bliss did things come into being. In bliss do they exist, and to bliss do they return finally.’ Everything is bliss. There is a wonderful mantra in the Vedas: ‘The air is filled with sweetness of ambrosia, the oceans are filled with sweetness, the plants and trees are filled with sweetness, and everything is filled with sweetness of ambrosia. Hinduism is positive in approach to life and its various aspects. It does not say this world is miserable, etc. It says that what we are enjoying is happiness, all right, but there are higher and higher forms of happiness. Go for them. Don’t stop where you are. Go forward. Go forward. There are higher and higher aspects of happiness. Get them. According to the Vedas, there is a gradual increase in happiness as we evolve in life: worldly happiness, mental happiness, spiritual happiness. In this world, we sing, dance, drink, enjoy, eat, and do everything we can. All these joys put together can be called one type of happiness. We have sufficient experience in this world of such temporary joy to understand this truth. Even in the case of heaven, according to Hinduism, after our good karma is exhausted, we shall have to return. In fact, we shall have to lead more miserable lives here after coming back. So we must seek something still higher. Spiritual happiness is when we want to know God, or when we want to know who we are, or when we want to know the Self. When we are striving for knowing it, our happiness increases proportionately, but when we attain God, or the Atman, our happiness can be equalled to a thousand billion. Swami Vivekananda says: ‘In this little life of ours, if we can bring even a moment’s joy in another heart that alone is true religion. Everything else is moonshine. This I have learnt suffering all my life.’ Bring joy to others, and you shall attain joy because the others and we are not different. We are one and the same. To bring joy to others, we must serve them. This is one of the best ways of being in bliss. The relevant message of Holy Mother Sri Sarada Devi is still holds good. ‘If you want peace, do not find faults with others. On the contrary, find your own faults. Nobody is a stranger, my child; the whole world is your own.’ Dr.Albert Schweizer had said that“Happiness is nothing more than good health and a bad memory.” and Socrates that “Happiness is unrepeated pleasure.”? But then the question arises as what is ‘pleasure’? William Lyon Phelps had very rightly said that “The happiest people are those who think the most interesting thoughts. Those who decide to use leisure as a means of mental development, who love good music, good books, good pictures, good company, good conversation, are the happiest people in the world.” But don’t we all like ‘good books’? If we enjoy something, don’t we often call it ‘good’? And what if we are unable to obtain these things? Does our ‘loving of good things’ suffice to make us happy without the things themselves? Those who live life to the fullest and enjoy every moment are all too often those who have a limited life expectancy for whatever reason or who have realized their vulnerability through a narrow escape from death. Let us believe that everything is bliss, and not sorrow!
-----------
Like · 2 people.
Anil Kumar:
Thank you SiR for such an article.
========================================================================
f.b.
June 5,2011.
Is happiness is not a pleasant feeling in one’s mind?
----------------------------------------------------------------------
( Picture of two young person of opposite sex in very gay mood)
Share:
You, Shameen Ramsugah and Anil Kumar like this..
Bishwa Nath Singh:
Happiness is certainly a pleasant feeling in one’s mind. When one listens good music, he/she enjoys listening it as it brings a pleasant sensation to his/her mind but the same music when a tragedy has occurred in one’s life while his/her relative had passed away and if someone plays the same music that he/she liked the most, spontaneous reaction will be to stop it as he/she hates it as the same music fails to bring joy and happiness to him/her. Thus, happiness is something which is personal—which is totally dependent on the person concerned as happiness being subjective and not objective. The same person, place or thing that brought happiness at one time, may bring misery at another. Why does this happen? This happens because we are responsible for our happiness or sorrows, and not the external objects of the world. We think that somebody brings joy, this person brings misery, etc. All this is not true. The external persons, places, and things are only stimuli. These stimuli affect the brain and bring joy or sorrow in us, depending upon our state of mind. Thus, all our so-called loves, hates, ambitions, dislikes, successes, failures, and so on are for our own sake, created by us. When we say we love or hate others, it is for our own sake. It is a truth according to Hinduism that all that we do is for acquiring bliss for ourselves. In the Bhagavad Gita (5.21), it is said: ‘He who is unattached to the external world and its objects, and is attached to the inner Self, will attain supreme happiness, which is everlasting.’ Real happiness is the goal of all beings. All are seeking that goal only—some ignorantly, some with knowledge. The happiness one gets in his/her life in our day-to-day lives, is very elementary. It is only a shadow, and the real one is elsewhere. It is only a door, which leads us to misery and pain. This may appear pessimistic, but unfortunately it is a truth. What we call pleasure, happiness, etc in this world is only an introduction to the pain that will follow. So, if we seek happiness here, we must be ready to receive the pain the follows it.We are all in a vicious circle. There should be an end to moving about in this vicious circle. That end comes when we understand that this world is not everything. We must also understand that this world is a teacher, teaching us to get what is true and real. This world is a showroom, which gives us samples only. It says: ‘This is only a sample. Now, seek the real inside.’So the world, with all its glitter and shine, is only a showroom which stimulates sensations in our mind And we think we are happy or sad. Lord Buddha had said that this world is misery. According to the Buddha, everything is misery. Birth is misery, living is misery, death is misery, world is misery. Secondly, everything is momentary. When one attains liberation according to Buddhism, one becomes extinct. But there is no permanent entity according to Buddhism. Everything is a coming together, and everything will disintegrate. All the schools of Hinduism, on the other hand, say that life is not merely miseries The external world no doubt brings sorrow according to various schools of Hinduism, true. But according to the Vedas, the sources of Hinduism, life is bliss. The Vedas say: ‘From bliss did things come into being. In bliss do they exist, and to bliss do they return finally.’ Everything is bliss. There is a wonderful mantra in the Vedas: ‘The air is filled with sweetness of ambrosia, the oceans are filled with sweetness, the plants and trees are filled with sweetness, and everything is filled with sweetness of ambrosia. Hinduism is positive in approach to life and its various aspects. It does not say this world is miserable, etc. It says that what we are enjoying is happiness, all right, but there are higher and higher forms of happiness. Go for them. Don’t stop where you are. Go forward. Go forward. There are higher and higher aspects of happiness. Get them. According to the Vedas, there is a gradual increase in happiness as we evolve in life: worldly happiness, mental happiness, spiritual happiness. In this world, we sing, dance, drink, enjoy, eat, and do everything we can. All these joys put together can be called one type of happiness. We have sufficient experience in this world of such temporary joy to understand this truth. Even in the case of heaven, according to Hinduism, after our good karma is exhausted, we shall have to return. In fact, we shall have to lead more miserable lives here after coming back. So we must seek something still higher. Spiritual happiness is when we want to know God, or when we want to know who we are, or when we want to know the Self. When we are striving for knowing it, our happiness increases proportionately, but when we attain God, or the Atman, our happiness can be equalled to a thousand billion. Swami Vivekananda says: ‘In this little life of ours, if we can bring even a moment’s joy in another heart that alone is true religion. Everything else is moonshine. This I have learnt suffering all my life.’ Bring joy to others, and you shall attain joy because the others and we are not different. We are one and the same. To bring joy to others, we must serve them. This is one of the best ways of being in bliss. The relevant message of Holy Mother Sri Sarada Devi is still holds good. ‘If you want peace, do not find faults with others. On the contrary, find your own faults. Nobody is a stranger, my child; the whole world is your own.’ Dr.Albert Schweizer had said that“Happiness is nothing more than good health and a bad memory.” and Socrates that “Happiness is unrepeated pleasure.”? But then the question arises as what is ‘pleasure’? William Lyon Phelps had very rightly said that “The happiest people are those who think the most interesting thoughts. Those who decide to use leisure as a means of mental development, who love good music, good books, good pictures, good company, good conversation, are the happiest people in the world.” But don’t we all like ‘good books’? If we enjoy something, don’t we often call it ‘good’? And what if we are unable to obtain these things? Does our ‘loving of good things’ suffice to make us happy without the things themselves? Those who live life to the fullest and enjoy every moment are all too often those who have a limited life expectancy for whatever reason or who have realized their vulnerability through a narrow escape from death. Let us believe that everything is bliss, and not sorrow!
-----------
Like · 2 people.
Anil Kumar:
Thank you SiR for such an article.
========================================================================
f.b.
June 5,2011.
A clarity on wisdom and understanding as envisaged by me and flashed on the f.b. on June 4,2011.
Bishwa Nath Singh:
One must be very clear about wisdom and understanding in our life.Wisdom is acquired through education and experience while understanding is how one has decoded things.. Understanding is compromising while wisdom is having an open source thinking capability where some one can get.
-----------------------------------------------------------------
( Picture of Lord Krishna seen delivering sermon to Warrior Arjuna)
Share: You, Tushar Devendrachaudhry, Manjula Rishi, Bn Singh and 6 others like this..
Bishwa Nath Singh:
Wisdom is our internal knowledge which helps us in our differentiation between good and bad but understanding is our compromising nature, the manner in which we deal others.Understanding is compromising, while wisdom is having an open source thinking capability where some one can get.What is the difference between knowledge and wisdom? Most people think that wisdom and knowledge is the same thing but actually they are two different sides of the same coin. It is important that we must have clarity to be aware of difference between Information and knowledge resources.. Wisdom is what we can do here whereas knowledge is gained experience and wisdom.Let us join to pay our humble obeisance to the lotus feet of Lord Krishna who is adored for His wisdom!
--------------
Like: 1 person. Anil Kumar likes this.
Ak Shrivastava :
BN,.You've brought up the difference between wisdom which is our internal knowledge and understanding, which is our interpretation of this wisdom. It is also right to call them two faces of the same coin, but, as you said, one must have ...the clarity tobe aware of the difference between the two. Krishna stands for wisdom and diplomacy,,,,,,,,,,he is the observer who does not get involved....just observes from a distance, dispassionately and without being involved.
Kaushal Bansal:
LORD BEING BLESSING WITH TRUE LOVE,HOPE (+IVE ),JOY (+IVE),PEACE,PRAYER,EGOLESS,>>>>>>>>>>>>>TOWARD>>>>>>>>CONSCIOUSNESS FOR WELFARE OF HUMAN BEING & NON LIVING.
GURU TATWA
Bishwa Nath Singh
@ AK Shrivastava!Had understanding not been there, you could not have raised this point and here lies the difference though wisdom and happiness are the two faces of same coin!
========================================================================
f.b.
June 4,2011
One must be very clear about wisdom and understanding in our life.Wisdom is acquired through education and experience while understanding is how one has decoded things.. Understanding is compromising while wisdom is having an open source thinking capability where some one can get.
-----------------------------------------------------------------
( Picture of Lord Krishna seen delivering sermon to Warrior Arjuna)
Share: You, Tushar Devendrachaudhry, Manjula Rishi, Bn Singh and 6 others like this..
Bishwa Nath Singh:
Wisdom is our internal knowledge which helps us in our differentiation between good and bad but understanding is our compromising nature, the manner in which we deal others.Understanding is compromising, while wisdom is having an open source thinking capability where some one can get.What is the difference between knowledge and wisdom? Most people think that wisdom and knowledge is the same thing but actually they are two different sides of the same coin. It is important that we must have clarity to be aware of difference between Information and knowledge resources.. Wisdom is what we can do here whereas knowledge is gained experience and wisdom.Let us join to pay our humble obeisance to the lotus feet of Lord Krishna who is adored for His wisdom!
--------------
Like: 1 person. Anil Kumar likes this.
Ak Shrivastava :
BN,.You've brought up the difference between wisdom which is our internal knowledge and understanding, which is our interpretation of this wisdom. It is also right to call them two faces of the same coin, but, as you said, one must have ...the clarity tobe aware of the difference between the two. Krishna stands for wisdom and diplomacy,,,,,,,,,,he is the observer who does not get involved....just observes from a distance, dispassionately and without being involved.
Kaushal Bansal:
LORD BEING BLESSING WITH TRUE LOVE,HOPE (+IVE ),JOY (+IVE),PEACE,PRAYER,EGOLESS,>>>>>>>>>>>>>TOWARD>>>>>>>>CONSCIOUSNESS FOR WELFARE OF HUMAN BEING & NON LIVING.
GURU TATWA
Bishwa Nath Singh
@ AK Shrivastava!Had understanding not been there, you could not have raised this point and here lies the difference though wisdom and happiness are the two faces of same coin!
========================================================================
f.b.
June 4,2011
Mango fruits are popularly known as the king of the fruits as envisaged and flashed on f.b. on June 4,2011 along with my invitation to come and enjoy delicious mango fruits.
Bishwa Nath Singh:
Let us enjoy King of fruits Mangoes by washing them in cold running water to remove dust and any pesticide residues which are an excellent source of Vitamins A and C, as well as a good source of Potassium and contain beta carotene, high in fiber, but low in calories fat and sodium!
------------------------------------------------------------------------
(Photo of Mangoes).
Share: You, Anil Kumar and Deepak Rathi like this..
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
Bishwa Nath Singh:
Mango fruits are popularly known as the king of the fruits being the most popular, nutritionally rich fruit with unique flavor, fragrance, taste, and heath promoting qualities were making it a common ingredient in new functional foods widely known as super fruits.
--------------------------------------------------------------------------
(Photos of delicious Mango fruits)
Share: You, Mukesh Rai, Jaccy Sadhnani and Jitendra Kumar like this..
Bishwa Nath Singh:
It is high time for one who is living in abroad to visit India during this period to enjoy Mango Juice and fruits of different delicious varieties in plenty as whoile market spread round the country is saturated with good varieties of Mangoes.Mango fruit matures four to five months after flowering. In addition to the fruit color and softness, proper maturity can be ascertained by the snap of the stem after slight pulling. The harvesting fruit with a four inch or so stem in tact pretests leakage of milky, resinous sap. Fruit can be picked green and left to ripen at room temperature, usually a week. Harvested fruit should immediately be washed to remove any sap which will reduce the change of anthracnose. After ripening, fruit keeps at room temperature for one week, or refrigerated for two weeks. Diseases include scale and mildew which can cause early fruit drop and both are controllable with spraying. Mangoes are ready to eat if the flesh gives way slightly when you squeeze them gently. Another good way to find is to smell the stem end: If it gives off a fruity aroma, you're ready for a real treat. Because mangoes vary from green to yellow to purplish-red, colour is not an indicator of whether a mango is ripe.Let me extend my most cordial invitation to all of my friends whether living here or abroad to please visit us to enjoy Mango Juice in plenty and delicious Mango fruits from my compound!
-----------
Share:3 people.
Anil Kumar :
Thank you SiR for invitation. GoD Bless us all.
=====================================================================
f.b.
June 4,2011.
Let us enjoy King of fruits Mangoes by washing them in cold running water to remove dust and any pesticide residues which are an excellent source of Vitamins A and C, as well as a good source of Potassium and contain beta carotene, high in fiber, but low in calories fat and sodium!
------------------------------------------------------------------------
(Photo of Mangoes).
Share: You, Anil Kumar and Deepak Rathi like this..
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
Bishwa Nath Singh:
Mango fruits are popularly known as the king of the fruits being the most popular, nutritionally rich fruit with unique flavor, fragrance, taste, and heath promoting qualities were making it a common ingredient in new functional foods widely known as super fruits.
--------------------------------------------------------------------------
(Photos of delicious Mango fruits)
Share: You, Mukesh Rai, Jaccy Sadhnani and Jitendra Kumar like this..
Bishwa Nath Singh:
It is high time for one who is living in abroad to visit India during this period to enjoy Mango Juice and fruits of different delicious varieties in plenty as whoile market spread round the country is saturated with good varieties of Mangoes.Mango fruit matures four to five months after flowering. In addition to the fruit color and softness, proper maturity can be ascertained by the snap of the stem after slight pulling. The harvesting fruit with a four inch or so stem in tact pretests leakage of milky, resinous sap. Fruit can be picked green and left to ripen at room temperature, usually a week. Harvested fruit should immediately be washed to remove any sap which will reduce the change of anthracnose. After ripening, fruit keeps at room temperature for one week, or refrigerated for two weeks. Diseases include scale and mildew which can cause early fruit drop and both are controllable with spraying. Mangoes are ready to eat if the flesh gives way slightly when you squeeze them gently. Another good way to find is to smell the stem end: If it gives off a fruity aroma, you're ready for a real treat. Because mangoes vary from green to yellow to purplish-red, colour is not an indicator of whether a mango is ripe.Let me extend my most cordial invitation to all of my friends whether living here or abroad to please visit us to enjoy Mango Juice in plenty and delicious Mango fruits from my compound!
-----------
Share:3 people.
Anil Kumar :
Thank you SiR for invitation. GoD Bless us all.
=====================================================================
f.b.
June 4,2011.
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