Simply Arsh

2007-06-11T07:58:00.000-07:00

Beautiful Paintings

Look at these paintigs. How innocent they are. How beautful they are. How real they are.

2007-06-08T07:06:00.000-07:00

Quotes not so Famous but of Great Importance

Girls are synonyms of Beauty and Nature ---Arsh

Always keep a child alive inside you, it will not let you to become a part of mob of crores of adults giving this world an ugly face.---Arsh

If you want to grown up as a human, you have to learn till your last breath.---Arsh

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2007-06-08T04:18:00.000-07:00

AASHIANA

Hum to tinke chunn rhe the aashiyaane k liye,

Aapse kisne kaha bijli giraane k liye,

Haath thakk jayenge,Kyo pees rhe ho mehndi…

Khoon hazir hai hatheli pe lagaane k liye

Ishq ko dard e sar kehne valo suno,

Kuch bhi ho humne ye dard e sar le lia

Vo nigaho se bach k kahan jayenge

Ab to unke mohalle me ghar le lia

Aaye ban than k shehar e khamosha me vo

Kabr dekhi jo meri to kehne lge

Arre aaj itni to iski tarakki hui

Ek beghar ne acha sa ghar le lia

2007-06-08T04:11:00.000-07:00

A boy liked a girl but wanted to make her jealous.

Then one daythings went terribly wrong.

The next few weekswere like a very sadsong.

He made her jealous on purpose he tried.

When the girl asked, "Do you love her?"on purpose he lied.

He played with jealousylike it was a game.

Little did he knowThings would never be the same.

His plan was workingbut he had no clue.

How wrong things would go,the damage he would do.

One night she broke down,feeling veryalone.

Just her and the blade,no one else home.

She dialed his number,he answered, "Hello"She told him she loved himand hung up the phone.

He raced to herhousejust a minute too late.

Found her lying in bloodher hearthad no rate.

Beside her was a note,in it her confession.

Her love for this boy,her only obsession.

As he read the note,he knelt down and cried.

Grabbed her knife,that night they both died.

She was found in his arms, both of them dead.

Under hernotehis handwriting said:"I loved herso, she never knew.

All this timeShe loved metoo."

2007-06-05T06:38:00.000-07:00

Why things we fear become PHOBIAS

Researchers at the Europeam Moleculer Biology Laboratory in Italy have unearthed a clue to this question in a new research they conducted on mice.

They have identified a neural circuit that makes mice peceive situations that could be potentially dangerous but not necessarily so, as threatening.

The researchers found a particular receptor for the neuroyransmitter serotonin, called 5-Htrla which perceive potentially dangerous situation as big a threat as dangerous ones.

-----Nature

2007-06-05T06:12:00.000-07:00

FAMOUS QUOTES

There are no shortcuts to any place worth going--Bevery Sills

For everything you have missed,you have gained something else, and for everything you gain,you lose something else--Ralph Waldo Emerson

A smile is an inexpensive way to improve your looks.--Charles Gordy

2007-06-04T06:33:00.000-07:00

BEAUTIFUL DIGITAL PAINTINGS showing Innocence, Charm, Nature of a Teenage Gil

2007-06-04T06:11:00.000-07:00

Inspiration from a Frog

Once upon a time there was a bunch of tiny frogs.... who arranged a running competition.
The goal was to reach the top of a very high tower.
A big crowd had gathered around the tower to see the race and cheer on the contestants....
The race began.... Honestly: No one in crowd really believed that the tiny frogs would reach the top of the tower. You heard statements such as: "Oh, WAY too difficult!!" "They will NEVER make it to the top." "Not a chance that they will succeed. The tower is too high!"
The tiny frogs began collapsing. One by one.... Except for those, who in a fresh tempo, were climbing higher and higher....
The crowd continued to yell, "It is too difficult!!! No one will make it!" More tiny frogs got tired and gave up.... But ONE continued higher and higher and higher.... This one wouldn't give up! At the end everyone else had given up climbing the tower. Except for the one tiny frog who, after a big effort, was the only one who reached the top!
THEN all of the other tiny frogs naturally want ed to know how this one frog managed to do it? A contestant asked the tiny frog how he had found the strength to succeed and reach the goal? It turned out.... That the winner was DEAF!!!!
The wisdom of this story is: Never listen to other people's tendencies to be negative or pessimistic.... because they take your most wonderful dreams and wishes away from you -- the ones you have in your heart!
Always think of the power, words have. Because everything you hear and read will affect your actions! Therefore: ALWAYS be....POSITIVE!
And above all: Be DEAF when people tell YOU that you cannot fulfill your dreams! Always think: God, and I can do this!

2007-06-04T05:46:00.000-07:00

RELATIONSHIPS

Little girl and her father were crossing a bridge. The father was kind of scared
so he asked his little daughter, "Sweetheart, please hold my hand so that you
don't fall into the river." The little girl said, "No, Dad. You hold my hand."
"What's the difference?" Asked the puzzled father. "There's a big difference,"
replied the little girl. "If I hold your hand and something happens to me,
chances are that I may let your hand go. But if you hold my hand, I know for
sure that no matter what happens, you will never let my hand go." In any
relationship, the essence of trust is not in its bind, but in its bond. So hold
the hand of the person whom you love rather than expecting them to hold
ours...

2007-06-04T03:14:00.000-07:00

My SMS Chat with GOD

God : Hello. Did you call me?
Me: Called you? No.. who is this?

God : This is GOD. I heard your prayers. So I thought I will chat.
Me: I do pray. Just makes me feel good. I am actually busy now. I am in the midst of something.

God : What are you busy at? Ants are busy too.
Me: Don't know. But I cant find free time. Life has become hectic. It's rush hour all the time.

God : Sure. Activity gets you busy. But productivity gets you results. Activity consumes time. Productivity frees it.
Me: I understand. But I still can't figure out. By the way, I was not expecting YOU to buzz me on instant messaging chat.

God : Well I wanted to resolve your! fight for time, by giving you some clarity. In this net era, I wanted to reach you through the medium you are comfortable with.
Me: Tell me, why has life become complicated now?

God : Stop analyzing life. Just live it. Analysis is what makes it complicated.
Me: why are we then constantly unhappy?

God : Your today is the tomorrow that you worried about yesterday.You are worrying because you are analyzing. Worrying has become your habit. That's why you are not happy.
Me: But how can we not worry when there is so much uncertainty?

God : Uncertainty is inevitable, but worrying is optional.
Me: But then, there is so much pain due to uncertainty. .

God : Pain is inevitable able, but suffering is optional.
Me: If suffering is optional, why do good people always suffer?

God : Diamond cannot be polished without friction. Gold cannot be purified without fire. Good people go through trials, but don't suffer. With that experience their life become better not bitter.
Me: You mean to say such experience is useful?

God : Yes. In every terms, Experience is a hard teacher. She gives the test first and the lessons afterwards.
Me: But still, why should we go through such tests? Why cant we be free from problems?

God : Problems are Purposeful Roadblocks Offering Beneficial Lessons (to) Enhance Mental Strength. Inner strength comes from struggle and endurance, not when you! are free from problems.
Me: Frankly in the midst of so many problems, we don't know where we are heading..

God : If you look outside you will not know where you are heading.Look inside. Looking outside, you dream. Looking inside, you awaken. Eyes provide sight. Heart provides insight.
Me: Sometimes not succeeding fast seems to hurt more than moving in the right direction. What should I do?

God : Success is a measure as decided by others. Satisfaction is a measure as decided by you. Knowing the road ahead is more satisfying than knowing you rode ahead. You work with the compass. Let others work with the clock.
Me: In tough times, how do you stay motivated?God : Always look at how far you have come rather than how far you have to go. Always count your blessing, not what you are missing.Me: What surprises you about people?

God : when they suffer they ask, "why me?" When they prosper, they never ask "Why me" Everyone wishes to have truth on their side, but few want to be on the side of the truth.
Me: Sometimes I ask, who am I, why am I here. I cant get the answer.

God : Seek not to find who you are, but to determine who you want to be. Stop looking for a purpose as to why you are here. Create it. Life is not a process of discovery but a process of creation.
Me: How can I get the best out of life?

God : Face your past without regret. Handle your present with confidence. Prepare for the future without fear.
Me: One last question. Sometimes I feel my prayers are not answered.

God : There are no unanswered prayers. At times the answer is NO.
Me: Thank you for this wonderful chat.

God : Well. Keep the faith and drop the fear. Don't believe your doubts and doubt your beliefs. Life is a mystery to solve not a problem to resolve. Trust me. Life is wonderful if you know how to live. "Life is not measured by the number of breaths we take but by the moments that took our breath away!

2007-06-04T02:48:00.000-07:00

A short story, told beautifully to show emotions of LOVE

There was this guy who believed very much in true love & decided to take his time to wait for his right girl to appear. He believed that there would definitely be sum1 special out there for him, but none came. Every year at Diwali, his ex-girlfriend would return from Delhi to look him up. He was aware that she still held some hope of re-kindling the past romance with him. He did not wish to mislead her in any way. So he would always get one of his girl friends to pose as his steady whenever she came back. That went on for several years, whenever the ex-girlfriend came to visit him, she would be led into believing that it was all over between her & the guy. The girl took all those rather well, often trying to casually tease him about his different girlfriends, or so, as it seemed! In fact, the girl often wept in secret whenever she saw him with another girl, Still, every time, she returned, hoping to re-kindle some form of romance. But each time, she felt disappointed.One day she confronted him & professed that after all those years, he was still the only man that she had ever loved. He never expected her to react that way. He always thought that she would slowly forget about him over time & come to terms that it was all over between them. Although he was touched by her undying love for him & wanted so much to accept her again, he remembered why he rejected her in the first place-she was not the one he wanted. So he hardened his heart & turned her down cruelly. Since then, three years have passed & the girl never returns anymore. The guy went on with his life..... Still searching for the one but somehow deep inside him, he missed the girl.On the Diwali of 1995, he went to his friend's party alone. "Hey, how come all alone this year? Where are all your girlfriends? What happened to that Delhi babe who joins you every Diwali?", asked one of his friend. He felt warm & comforted by his friend's queries about her, still he just surged on.. The girl saw him & shouted across the floor for him. Unable to avoid her, he went up to acknowledge her. "Hi..." the girl asked. "Hi!", he replied. She was slightly tipsy. She continued, "Why... Don't u need someone to pose as ur girlfriend this year?" Then he answered, "No, there is no need for that anymore..." "Oh yes! Must have found a girlfriend! Right?" He replied, "Yes......u r right!”He left that place & finally realized that he has already found his dream girl, & she was.....the Delhi girl. That was why he didnt bother to look further when he realized she wasnt coming back. It wasnt any specific girl he was seeking! It was perfection that he wanted, & yes.....perfection!!Relationship is Realization. Realizing that he had let away sum1 so important in his life, he decided to call her immediately. His whole mind was flooded with fear. He was afraid that she might have found sum1 new or no longer had the same feelings anymore..... For once, he felt the fear of losing sum1.Finally, he called her, he confessed his love for her & the girl was moved to tears. It seemed that she never got over him! Even after so long, she was still waiting for him, never giving up.He was so excited to meet her & to begin his new chapter of their lives. It was the happiest time of their lives! But their happy time was short-lived. 2 days before he was supposed to fly to Delhi, he received a call from her father. She had a head-on car collision. She passed away after 6 hours in a coma.The guy was devastated, as it was a complete loss. Why did fate played such cruel games with him? How cruel he cursed! How he damned the Gods...!! How he hated himself....for taking so long to realize his mistake!! That was in 1996.The moral of this story is :Treasure what u have...Time is too slow for those who wait;Too swift for those who fear; Too long for those who grief; Too short for those who rejoice; But for those who love...Time is Eternity.

2007-06-04T02:40:00.000-07:00

After seeing these DIGITAL PAINTING don't you ralize that you have alwauz fantasised and dreamed of a girl like these in paintings

2007-05-14T11:54:00.000-07:00

PHOBIAS AND THEIR MEANINGS

List of phobias and their meanings: A

Ablutophobia - Fear of washing or bathing. Acarophobia - Fear of itching or of the insects that cause itching. Acerophobia - Fear of sourness. Achluophobia - Fear of darkness. Acousticophobia - Fear of noise. Aeroacrophobia - Fear of open high places. Aeronausiphobia - Fear of vomiting secondary to airsickness. Aerophobia - Fear of drafts, air swallowing, or airborne noxious substances. Agliophobia - Fear of pain. Agoraphobia - Fear of open spaces or of being in crowded, public places like markets. Fear of leaving a safe place. Fear of crowds. Agraphobia - Fear of sexual abuse. Agrizoophobia - Fear of wild animals. Agyrophobia - Fear of streets or crossing the street. Aichmophobia - Fear of needles or pointed objects. Ailurophobia - Fear of cats. Albuminurophobia - Fear of kidney disease. Alektorophobia - Fear of chickens. Algophobia - Fear of pain. Alliumphobia - Fear of garlic. Allodoxaphobia - Fear of opinions. Altophobia - Fear of heights. Amathophobia - Fear of dust. Amaxophobia - Fear of riding in a car. Ambulophobia - Fear of walking. Amnesiphobia - Fear of amnesia. Amychophobia - Fear of scratches or being scratched. Anablephobia - Fear of looking up. Ancraophobia - Fear of wind. Androphobia - Fear of men. Anemophobia - Fear of air drafts or wind. Anemophobia - Fear of wind. Anginophobia - Fear of angina, choking of narrowness. Anglophobia - Fear of England, English culture, ect. Angrophobia - Fear of becoming angry. Ankylophobia - Fear of immobility of a joint. Anthophobia - Fear of flowers. Anthrophobia - Fear of flowers. Anthropophobia - Fear of people of society. Antlophobia - Fear of floods. Anuptaphobia - Fear of staying single. Apeirophobia - Fear of infinity. Aphenphosmphobia - Fear of being touched. Apiphobia - Fear of bees. Apotemnophobia - Fear of persons with amputations. Arachibutyrophobia - Fear of peanut butter sticking to the roof of the mouth. Arachnephobiba - Fear of spiders. Arachnophobia - Fear of spiders. Arithmophobia - Fear of numbers. Arrhenophobia - Fear of men. Arsonphobia - Fear of fire. Ashenophobia - Fear of fainting or weakness. Astraphobia - Fear of thunder and lightning. Astrapophobia - Fear of thunder and lightning. Astrophobia - Fear of stars and celestial space. Asymmetriphobia - Fear of asymmetrical things. Ataxiophobia - Fear of ataxia (muscular incoordination) Ataxophobia - Fear of disorder or untidiness. Atelophobia - Fear of imperfection. Atephobia - Fear of ruin or ruins. Athazagoraphobia - Fear of being forgotten or ignored or forgetting. Atomosophobia - Fear of atomic explosions. Atychiphobia - Fear of failure. Aulophobia - Fear of flutes. Aurophobia - Fear of gold. Auroraphobia - Fear of Northern Lights. Autodysomophobia - Fear that one has a vile odor. Automatonophobia - Fear of ventriloquist' s dummies, animatronic creatures, wax statues-anything that falsely represents a sentient being. Automysophobia - Fear of being dirty. Autophobia - Fear of being alone or of oneself. Aviatophobia - Fear of flying. Aviophobia - Fear of flying.

List of phobias and their meanings: B

Bacillophobia - Fear of microbesBacteriophobia - Fear of bacteria. Balenephobia - Fear of pins and needles. Ballistophobia - Fear of missles or bullets. Barophobia - Fear of gravity. Basiphobia - Inability to stand. Fear of walking or falling. Basophobia - Inability to stand. Fear of walking or falling. Bathophobia - Fear of depth. Batonophobia - Fear of plants. Batophobia - Fear of heights or being close to high buildings. Batrachophobia - Fear of amphibians, such as frogs, newts, salamanders, etc. Bibliophobia - Fear of books. Blennophobia - Fear of slime. Bogyphobia - Fear of bogies or the bogeyman. Bolshephobia - Fear of Bulsheviks. Bromidrophobia - Fear of body smells. Bromidrosiphobia - Fear of body smells. Brontophobia - Fear of thunder and lightning. Bufonophobia - Fear of toads.

List of phobias and their meanings: C

Cacophobia - Fear of ugliness. Cainophobia - Fear of newness, novelty. Cainotophobia - Fear of newness, novelty. Caligynephobia - Fear of beautiful women.Cancerophobia - Fear of cancer.Carcinophobia - Fear of cancer.Cardiophobia - Fear of the heart. Carnophobia - Fear of meat.Catagelophobia - Fear of being ridiculed.Catapedaphobia - Fear of jumping from high and low places.Cathisophobia - Fear of sitting.Catoptrophobia - Fear of mirrors.Cenophobia - Fear of new things or ideas. Centophobia - Fear of new things or ideas.Ceraunophobia - Fear of thunder.Chaetophobia - Fear of hair.Cheimaphobia - Fear of cold.Cheimatophobia - Fear of cold.chemophobia - Fear of chemicals or working with chemicals. Cherophobia - Fear of gaiety.Chionophobia - Fear of snow.Chiraptophobia - Fear of being touched.Cholerophobia - Fear of anger or the fear of cholera.Chorophobia - Fear of dancing.Chrematophobia - Fear of money. Chromatophobia - Fear of colors.Chrometophobia - Fear of money.Chromophobia - Fear of colors.Chronomentrophobia - Fear of clocks.Chronophobia - Fear of time.Cibophobia - Fear of food.Claustrophobia - Fear of confined spaces. Cleisiophobia - Fear of being locked in an enclosed place.Cleithrophobia - Fear of being enclosed.,br> Cleithrophobia - Fear of being locked in an enclosed place.,br> Cleptophobia - Fear of stealing.Climacophobia - Fear of stairs, climbing or of falling downstairs. Clinophobia - Fear of going to bed.Clithrophobia - Fear of being enclosed.Cnidophobia - Fear of strings.Coimetrophobia - Fear of cemeteries.Coitophobia - Fear of coitus.Cometophobia - Fear of comets. Contreltophobia - Fear of sexual abuse.Coprastasophobia - Fear of constipation.Coprophobia - Fear of feces.Coulrophobia - Fear of clowns.Counterphobia - The preference by a phobic for fearful situations. Cremnophobia - Fear of precipices.Cryophobia - Fear fo extreme cold, ice or frost.Crystallophobia - Fear of crystals or glass.Cyberphobia - Fear of computers or working on a computer.Cyclophobia - Fear of bicycles. Cymophobia - Fear of waves or wave like motions.Cynophobia - Fear of dogs or rabies.Cyprianophobia - Fear of prostitutes or venereal disease.Cypridophobia - Fear of prostitutes or venereal disease.Cyprinophobia - Fear of prostitutes or venereal disease. Cypriphobia - Fear of prostitutes or venereal disease.

The List of phobias and their meanings: D

Daemonophobia - Fear of demons. Decidophobia - Fear of making decisions.Defecaloesiphobia - Fear of painful bowels movements.Deipnophobia - Fear of dining and dinner conversation.Dematophobia - Fear of skin lesions.Dementophobia - Fear of insanity. Demonophobia - Fear of demons.Demophobia - Fear of crowds.Dendrophobia - Fear of trees.Dentophobia - Fear of dentist.Dermatophathophobia - Fear of skin disease.Dermatophobia - Fear of skin disease. Dermatosiophobia - Fear of skin disease.Dextrophobia - Fear of objects at the right side of the body.Diabetophobia - Fear of diabetes.Didaskaleinophobia - Fear of going to school.Diderodromophobia - Fear of trains, railroads or train travel. Dikephobia - Fear of justice.Dinophobia - Fear of dizziness or whirlpools.Diplophobia - Fear of double vision.Dipsophobia - Fear drinking.Dishabiliophobia - Fear of undressing in front of someone.Domatophobia - Fear of houses or being in a home. Doraphobia - Fear of fur or skins of animals. Dromophobia - Fear of crossing streets.Dutchphobia - Fear of the Dutch.Dysmorphophobia - Fear of deformity.Dystychiphobia - Fear of accidents.

List of phobias and their meanings: E

Ecclesiophobia - Fear of church.Ecophobia - Fear of home.Eicophobia - Fear of home surroundings.Eisoptrophobia - Fear of mirrors or of seeing oneself in a mirror.Electrophobia - Fear of electricity.Eleutherophobia - Fear of freedom.Elurophobia - Fear of cats. Emetophobia - Fear of vomiting.Enetophobia - Fear of pins.Enissophobia - Fear of having committed an unpardonable sin or of criticism.Enochlophobia - Fear of crowds.Enosiophobia - Fear of having committed an unpardonable sin or of criticism. Entomophobia - Fear of insects.Eosophobia - Fear of dawn or daylight.Epistaxiophobia - Fear of nosebleeds.Epistemphobia - Fear of knowledge.Equinophobia - Fear of hourse.Eremophobia - Fear of being oneself or of lonliness. Ereuthophobia - Fear of redlights. Fear of blushing. Fear of red.Ereuthrophobia - Fear of blushing.Ergasiophobia - Fear of work or functioning. Surgeon's fear of operating.Ergophobia - Fear of work.Erotophobia - Fear of sexual love or sexual questions. Erythrophobia - Fear of redlights. Fear of blushing. Fear of red.Erytophobia- Fear of redlights. Fear of blushing. Fear of red.Euphobia - Fear of hearing good news.Eurotophobia - Fear of female genitalia.

List of phobias and their meanings: F

Febriphobia - Fear of fever.Felinophobia - Fear of cats. Fibriophobia - Fear of fever.Fibriphobia - Fear of fever.Francophobia - Fear of France, French culture.

List of phobias and their meanings: G

Galeophobia - Fear of cats.Galiophobia - Fear of France, French culture. Gallophobia - Fear of France, French culture.Gamophobia - Fear of marriage.Gatophobia - Fear of cats.Geliophobia - Fear of laughter.Geniophobia - Fear of chins.Genophobia - Fear of sex.Genuphobia - Fear of knees. Gephydrophobia - Fear of crossing bridges.Gephyrophobia - Fear of crossing bridges.Gephysrophobia - Fear of crossing bridges.Gerascophobia - Fear of growing old.Germanophobia - Fear of Germany, German culture, etc. Gerontophobia - Fear of old people or of growing old.Geumaphobia - Fear of taste.Geumophobia - Fear of taste.Gnosiophobia - Fear of knowledge.Graphophobia - Fear of writing or handwritting.Gymnophobia - Fear of nudity. Gynephobia - Fear of women.Gynophobia - Fear of women.

List of phobias and their meanings: H

Hadephobia - Fear of hell.Hagiophobia - Fear of saints or holy things. Hamartophobia - Fear of sinning.Haphephobia - Fear of being touched.Haptephobia - Fear of being touched.Harpaxophobia - Fear of being robbed.Hedonophobia - Fear of feeling pleasure.Heliophobia - Fear of the sun. Hellenologophobia - Fear of Greek terms or complex scientific terminology.Helminthophobia - Fear of being infested with worms.Hemaphobia - Fear of blood.Hematophobia - Fear of blood.Hemophobia - Fear of blood. Hereiophobia - Fear of challenges to official doctrine or of radical deviation.Heresyphobia - Fear of challenges to official doctrine or radical deviation.Herpetophobia - Fear of reptiles or creepy, crawly things. Heterophobia - Fear of the opposite sex.Hierophobia - Fear of priest or sacred things.Hippophobia - Fear of horses.Hippopotomonstroses quippedaliophobi a - Fear of long words.Hobophobia - Fear of bums or beggars. Hodophobia - Fear of road travel.Homichlophobia - Fear of fog.Homilophobia - Fear of sermons.Hominophobia - Fear of men.Homophobia - Fear of sameness, monotony or of homosexuality or of becoming homosexual. Hoplophobia * Fear of firearms.Hormephobia - Fear of shock.Hydrargyophobia - Fear of mercuial medicines.Hydrophobia - Fear of water of of rabies.Hydrophobophobia - Fear or rabies.Hyelophobia - Fear of glass. Hygrophobia - Fear of liquids, dampness, or moisture.Hylephobia - Fear of materialism or the fear of epilepsy.Hylophobia - Fear of forests.Hynophobia - Fear of sleep or of being hypnotized.Hypegiaphobia - Fear of responsibility. Hypengyophobia - Fear of responsibility.Hypsiphobia - Fear of height.

List of phobias and their meanings: I

Iatrophobia - Fear of going to the doctor or doctors. Ichthyophobia - Fear of fish.Ideophobia - Fear of ideas.Illyngophobia - Fear of vertigo or feeling dizzy when looking down.insectophobia - fear of insects.Iophobia - Fear of poison.Isolophobia - Fear of solitude, being alone. Isopterophobia - Fear of termites, insects that eat wood.Ithyphallophobia - Fear of seeing, thinking about, or having an erect penis.

The List of phobias and their meanings : J

Japanophobia - Fear of Japanese. Judeophobia - Fear of Jews.

The List of phobias and their meanings: K

Kainolophobia - Fear of novelty. Kainophobia - Fear of anything new, novelty.Kakorrhaphiophobia - Fear of failure or defeat.Katagelophobia - Fear of ridicule.Kathisophobia - Fear of sitting down.Kenophobia - Fear of voids or empty spaces. Keraunophobia - Fear of thunder and lightning.Kinesophobia - Fear of movement or motion.Kinetophobia - Fear of movement or motion.Kleptophobia - Fear of movement or motion.Koinoniphobia - Fear of rooms. Kolpophobia - Fear of genitals, particulary female.Koniophobia - Fear of dust.Kopophobia - Fear of fatigue.Kosmikophobi - Fear of cosmic phenomenon.Kymophobia - Fear of waves.Kynophobia - Fear of rabies. Kyphophobia - Fear of stooping.

List of phobias and their meanings: L

List of phobias and their meanings Lachanophobia - Fear of vegitables. Laliophobia - Fear of speaking.Lalophobia - Fear of speaking.Lepraphobia - Fear of leprosy.Leprophobia - Fear of leprosy.Leukophobia - Fear of the color white.Levophobia - Fear of things to the left side of the body. Ligyrophobia - Fear of loud noises.Lilapsophobia - Fear of tornadoes and hurricanes.Limnophobia - Fear of lakes.Linonophobia - Fear of string.Liticaphobia - Fear of lawsuits.Lockiophobia - Fear fo childbirth. Logizomechanophobia - Fear of computers.Logophobia - Fear of words.Luiphobia - Fear of lues, syphillis.Lutraphobia - Fear of otters.Lygophobia - Fear of darkness.Lysssophobia - Fear of rabies or of becoming mad.

The List of phobias and their meanings: M

List of phobias and their meanings Macrophobia - Fear of long waits. Mageirocophobia *- Fear of cooking.Maieusiophobia - Fear of childbirth.Malaxophobia - Fear of love play.Maniaphobia - Fear of insanity.Mastigophobia - Fear of punishment.Mechanophobia - Fear of machines. Medomalacuphobia - Fear of losing an erection.Medorthophobia - Fear of an erect penis.Megalophobia - Fear of large things.Melanophobia - Fear of the color black.Melissophobia - Fear of bees.Melophobia - Fear of hatred or music. Meningitiophobia - Fear of brain disease.Merinthophobia - Fear of being bound or tied up.Mertophobia - Fear or hatred of poetry.Metallophobia - Fear of metal.Metathesiophobia - Fear of changes.Meterorophobia - Fear of Meteors. Methyphobia - Fear of alcohol.Microbiophobia - Fear of microbes.Microphobia - Fear of small things.Misophobia - Fear of being contaminated with dirt or germs.Mnemophobia - Fear of memories.Molysmophobia - Fear of dirt or contamination. Molysomophobia - Fear of dirt or contamination.Monopathophobia - Fear of difinite disease.Monophobia - Fear of solitude or being alone.Monophobia - Fear of menstruation.Motorphobia - Fear of automobiles. Mottophobia - Fear of moths.Murophobia - Fear of mice.Musophobia - Fear of mice.Mycophobia - Fear or aversion to mushrooms.Mycrophobia - Fear of small things.Myctophobia - Fear of darkness.Myrmecophobia - Fear of ants. Mysophobia - Fear of germs or contamination or dirt.Mythophobia - Fear of myths or stories or false statements.Myxophobia - Fear of slime.

The List of phobias and their meanings: N

List of phobias and their meanings Namatophobia - Fear of names.Nebulaphobia - Fear of fog.Necrophobia - Fear of death or or dead things.Nelophobia - Fear of glass.Neopharmaphobia - Fear of new drugs.neophobia - Fear of anything new.Nephophobia - Fear of clouds.Noctiphobia - Fear of the night.Nosemaphobia - Fear of becoming ill.Nosocomephobia - Fear of hospitals.Nosophobia - Fear of becoming ill.Nostophobia - Fear of returning home.Novercaphobia - Fear of your step-mother. Nucleomituphobia - Fear of nuclear weapons.Nudophobia - Fear of nudity.Numerophobia - Fear of numbers.Nyctohlophobia - Fear of dark wooded areas, of forest at night.Nyctophobia - Fear of the dark or of the night.

The List of phobias and their meanings: O

List of phobias and their meanings Obesophobia - Fear of gaining weight. Ochlophobia - Fear of crowds or mobs.Ochophobia - Fear of vehicles.Octophobia - Fear of the figure 8.Odontophobia - Fear of teeth or dental surgery.Odynephobia - Fear of pain.Odynophobia - Fear of pain. Oenophobia - Fear of wines.Oikophobia - Fear of home surroundings, house.Oikophobia - Fear of houses or being in a house.Oikophobia - Fear of home surroundings.Olfactophobia - Fear of smells.Ombrophobia - Fear of rain or being rained on. Ommatophobia - Fear of eyes.Ommetaphobia - Fear of eyes.Oneirogmophobia - Fear of wet dreams.Oneirophobia - Fear of dreams.Onomatophobia - Fear of hearing a certain word or names.Ophidiophobia - Fear of snakes. Opthalmophobia - Fear of being stared at.Optophobia - Fear of opening one's eyes.Ornithophobia - Fear of birds.Orthophobia - Fear of property.Osmophobia - Fear of smells or odors.Osphesiophobia - Fear of smells or odors. Ostraconophobia - Fear of shellfish.Ouranophobia - Fear of heaven.

The List of phobias and their meanings: P

List of phobias and their meanings Pagophobia - Fear of ice or frost. Panophobia - Fear of everything.Panthophobia - Fear of suffering and disease.Pantophobia - Fear of everything.Papaphobia - Fear fo the Pope.Papyrophobia - Fear of paper.Paralipophobia - Fear of neglecting duty or responsibility. Paraphobia - Fear of sexual perversion.Parasitophobia - Fear of parasites.Paraskavedekatriaph obia - Fear of Friday the 13th.Parthenophobia - Fear of virgins or young girls.Parturiphobia - Fear of childbirth. Pathophobia - Fear of disease.Patroiophobia - Fear of heredity.Peccatophobia - Fear of sinning. (imaginary crime)Pediculophobia - Fear of lice.Pediophobia - Fear of dolls.Pedophobia - Fear of children. Peladophobia - Fear of bald people.Pellagrophobia - Fear of pellagra.Peniaphobioa - Fear of poverty.Pentheraphobia - Fear of mother-in-law.Phagophobia - Fear of swallowing or eating or of being eaten.Phalacrophobia - Fear of becoming bald.Phallophobia - Fear of penis, esp erect.Pharmacophobia - Fear of taking medicine.Pharmacophobia - Fear of drugs.Phasmophobia - Fear of ghost.Phengophobia - Fear of daylight or sunshine. Philemaphobia - Fear of kissing.Philematophobia - Fear of kissing.Philophobia - Fear of falling in love or being in love.Philosophobia - Fear of philosophy.Phobophobia - Fear of phobias.Phonophobia - Fear of noises or voices or one's own voice; of telephones. Photoaugliaphobia - Fear of glaring lights.Photophobia - Fear of light.Phronemophobia - Fear of thinking.Phthiriophobia - Fear of lice.Phthisiophobia - Fear of tuberculosis.Placophobia - Fear of tombstones. Plutophobia - Fear of wealth.Pluviophobia - Fear of rain or of being rained on.Pneumatiphobia - Fear of spirits.Pnigerophobia - Fear of choking or of being smothered.Pnigophobia - Fear of choking or of being smothered. Pocrescophobia - Fear of gaining weight.Pocresophobia - Fear of gaining weight.Pogonophobia - Fear of beards.Poinephobia - Fear of punishment.Poliosophobia - Fear of contracting poliomyelitis.Politicophobia - Fear or abnormal dislike of politicians. Polyphobia - Fear of many things.Ponophobia - Fear of overworking or of pain.Porphyrophobia - Fear of the color purple.Potamophobia - Fear of rivers or running water.Potophobia - Fear of alcohol.Proctophobia - Fear or rectum. Prosophobia - Fear of progress.Psellismophobia - Fear of stuttering.Psychophobia - Fear of mind.Psychrophobia - Fear of cold.Pteromerhanophobia - Fear of flying.Pteronophobia - Fear of being tickled by feathers. Pupaphobia - Fear of puppets.Pyrexiophobia - Fear of fever.Pyrophobia - Fear of fire.

List of phobias and their meanings: Q

List of phobias and their meanings

The A - List of phobias and their meanings: R

List of phobias and their meanings Radiophobia - Fear of radiation, x-rays. Ranidaphobia - Fear of frogs.Rectophobia - Fear of rectum or rectal diseases.Rhabdophobia - Fear of being severely punished or beaten by a rod, or of being severely criticized. Also fear of magic. (wand)Rhypophobia - Fear of defecation. Rhytiphobia - Fear of getting wrinkles.Rupophobia - Fear of dirt.Russophobia - Fear of Russians.

List of phobias and their meanings: S

List of phobias and their meanings Samhainophobia - Fear of Halloween. Sarmassophobia - Fear of love play.Sarmassophobia - Fear of love play.Satanophobia - Fear of Satin.Scabiophobia - Fear of scabies.Scatophobia - Fear of fecal matter.Scelerophobia - Fear of bad men, burglars. Sciaphobia - Fear of shadows.Sciophobia - Fear of shadows.Scoionophobia - Fear of school.Scoleciphobia - Fear of worms.Scopophobia - Fear of being seen or stared at.Scoptophobia - Fear of being seen or stared at. Scotomaphobia - Fear of blindness in visual field.Scotophobia - Fear of darkness.Scriptophobia - Fear of writing in public.Selaphobia - Fear of light flashes.Selenophobia - Fear of the moon.Seplophobia - Fear of decaying matter. Sesquipedalophobia - Fear of long words.Sexophobia - Fear of the opposit sex.Sexophobia - Fear of the opposite sex.Siderophobia - Fear of stars.Sinistrophobia - Fear of things to the left, left-handed. Sinophobia - Fear of Chinese, Chinese culture.Sitiophobia - Fear of food.Sitiophobia - Fear of food or eating.Sitophobia - Fear of food or eating.Sitophobia - Fear of food.Snakephobia - Fear of snakes. Soceraphobia - Fear of parents-in-law.Social Phobia - Fear of being evaluated negatively in social situations.Sociophobia - Fear of society or people in general.Somniphobia - Fear of sleep.Sophophobia - Fear of learning. Soteriophobia - Fear of dependence on others.Spacephobia - Fear of outer space.Spectrophobia - Fear of specters or ghosts.Spermatophobia - Fear of germs.Spermophobia - Fear of germs.Spheksophobia - Fear of wasps. Stasibasiphobia - Fear fo standing or walking.Stasiphobia - Fear of standing or walking.Staurophobia - Fear of crosses or the crucifix.Stenophobia - Fear of narrow things or places.Stigiophobia - Fear of hell. Stygiophobia - Fear of hell.Suriphobia - Fear of mice.Symbolophobia - Fear of symbolism.Symmetrophobia - Fear of symmetry.Syngenesophobia - Fear of relatives.Syphilophobia - Fear of syphilis.

List of phobias and their meanings: T

List of phobias and their meanings Tachophobia - Fear of speed.Taeniophobia - Fear of tapeworms. Teniophobia - Fear of tapeworms.Taphephobia - Fear of being buried alive or of cemeteries.Taphophobia - Fear of being buried alive or of cemeteries.Tapinophobia - Fear of being contagious.Taurophobia - Fear of bulls. Technophobia - Fear of technology.Teleophobia - Fear fo difinite plans. Fear of Religious ceremony.Telephonophobia - Fear of telephones.Teratophobia - Fear of bearing a deformed child or fear of monsters or deformed people. Testaphobia - Fear of taking test.Tetanophobia - Fear of lockjaw, tetnus.Teutophobia - Fear of German or German things.Textophobia - Fear of certain fabrics.Thaasophobia - Fear of sitting.Thalassophobia - Fear of the sea. Thanatophobia - Fear of death or dying.Thantophobia - Fear of death or dying.Theatrophobia - Fear of theaters.Theophobia - Fear of gods or religion.Theologicophobia - Fear of theology.Thermophobia - Fear of heat. Tocophobia Fear of pregnancy or childbirth.Tomophobia - Fear of surgical operations.Tonitrophobia - Fear of thunder.Topophobia - Fear of certain places or situations, such as stage fright.Toxiphobia - Fear of poison or of being accidently poisoned. Toxophobia - Fear of poison or of being accidently poisoned.Toxicophobia - Fear of poison or of being accidently poisoned.Traumatophobia - Fear of injury.Tremophobia - Fear of trembling.Trichinophobia - Fear of trichinosis. Trichopathophobia - Fear of hair.Trichophobia - Fear of hair.Hypertrichophobia - Fear of hair.Triskaidekaphobia - Fear of the number 13.Tropophobia - Fear of moving or making changes.Trypanophobia - Fear of injections. Tuberculophobia - Fear of tuberculosis.Tyrannophobia - Fear of tyrants.

The List of phobias and their meanings: U

List of phobias and their meanings Uranophobia - Fear of heaven.Urophobia - Fear of urine or urinating.

The List of phobias and their meanings: V

List of phobias and their meanings Vaccinophobia - Fear of vaccination.Venustraphobia - Fear of beautiful women.Verbophobia - Fear of words. Verminophobia - Fear of germs.Vestiphobia - Fear of clothing.Virginitiphobia - Fear of rape.Vitricophobia - Fear of step-father.

List of phobias and their meanings: W

List of phobias and their meanings Walloonphobia - Fear of Walloons.Wiccaphobia - Fear of witches and witchcraft.

List of phobias and their meanings: X

List of phobias and their meanings Xanthophobia - Fear of the color yellow or the word yellow. Xenophobia - Fear of strangers or foreigners.Xerophobia - Fear of dryness.Xylophobia - Fear of wooden objects. Forests.

List of phobias and their meanings: Y

List of phobias and their meanings

List of phobias and their meanings: Z

List of phobias and their meanings Zelophobia - Fear of jelousy.Zeusophobia - Fear of God or gods. Zemmiphobia - Fear of the great mole rat.Zoophobia - Fear of animals.

2007-05-14T11:51:00.000-07:00

Dosti

dil ko mohabbat mein bekarar rakhna,

rooh ko allah ki khitamgar rakhna,

aankho me basi rahe maa baap ki surat,

zubaaN pe bhai behanoN ke liye pyaar rakhna.

bas yeh sochkar hi ki dosto ko aapki zaroorat hai,

e dost yeh dosti yuhi barkarar rakhna.

2007-05-14T11:46:00.000-07:00

kya jaanu kya hua ki likhne ke andaaz kahi kho gaye,

aisa bhi kya dekha aapme ki tarif ke alfaz kahi kho gaye.

bajna to ab bhi bahut chahte hain hum kisi taal par,

par humko aksar bajane wale wo saaz kahi kho gaye.

gungunana to ab bhi bahut chahte hain hum lekin,

dil se jo nikalti thi wo hum aawaaz kahi kho gaye.

aaj ik hamare dost ne hume MITTI hone ka jo ehsas diya,

anjaam se to ab bhi hum wakif hain,par apna aaghaaz kahi hum kho gaye.

2007-04-03T23:47:00.000-07:00

And in the end it’s not the years in your life that count. It’s the life in your years.

- Abraham Lincoln

2007-04-03T23:45:00.001-07:00

Be a first rate version of yourself, not a second rate version of someone else.

- Judy Garland

2007-04-03T23:42:00.000-07:00

A tongue three inches long can kill a man six feet tall.

- Japanese Proverb

2007-04-03T04:12:00.000-07:00

These Digital Paintings ae showing the same childish truthfulness, innocence like everybody had been shown in his or her childhood. Sometimes i wonder, where we all have left that truthfulness.

2007-04-03T02:56:00.000-07:00

"The best and most beautiful things in the worldcannot be seen, nor touched...but are felt in the heart."
-Helen Keller

2007-04-03T02:55:00.000-07:00

"Patience is the companion of wisdom."
-Saint Augustine

2007-04-03T02:52:00.000-07:00

"Imagination is more important than knowledge.Knowledge is limited. Imagination encircles the world."
- Albert Einstein

2007-04-03T02:23:00.000-07:00

"THE MAN WHO DOESN'T READ GOOD BOOKS, HAS NO ADVANTAGE OVER THE MAN WHO CAN'T READ THEM"

- MARK TWAIN

2007-03-30T05:40:00.000-07:00

Khwahish

Bas thoda sa itminaan ho,

gar ik rishta darmiyaan ho.

hum use ishk kaheiN or,

fir uska bhi imtihaan ho.

fir wo bewafa hjo jaye,

to uska aakhiri ehasaan ho.

Khaak ho jaye fir zindagi meri,

bas mout ka hi armaan ho.

kabr bhi fir nasib na ho,

gar kudrat meharbaan ho.

2007-03-29T01:48:00.000-07:00

Now can you people beleive that these all are DIGITAL PAINTINGS? So Beautiful and So Real.

2007-03-21T05:37:00.000-07:00

Shama pe Mukaddama

shama pe chala mukadma parwane ke khoon ka,

pucha gaya shama se kyun kiya khoon maasum ka,

shama boli...........parwana jawani ke nashe main jhoom raha tha,

mere agge piche ghoom raha tha,

khoon na karti to kya karti,

bhari mehfil main mujhe choom raha tha.

2007-03-20T02:55:00.000-07:00

Beautiful Love Making Paintings, will definitely leave you thnking our best time ever.

2007-03-16T03:14:00.000-07:00

When u r in Love

When you are together with that special someone, you pretend to ignore that person. But when that special someone is not around, you might look around to find them.

At that moment, you are in love.

Although there is someone else who always makes you laugh, your eyes and attention might go only to that special someone.

Then, you are in love.

Although that special someone was supposed to have called you long back, to let you know of their safe arrival, your phone is quiet.You are desperately waiting for the call!

At that moment, you are in love.

If you are much more excited for one short e-mail from that special someone than other many long e-mails,

you are in love.

When you find yourself as one who cannot erase all the emails or SMS messages in your phone because of one message from that special someone,

you are in love.

When you get a couple of free movie tickets, you would not hesitate to think of that special someone.

Then, you are in love.

You keep telling yourself, "that special someone is just a friend",but you realize that you can not avoid that person's special attraction.

At that moment, you are in love.

While you are reading it, if someone appears in your mind,

then u are in love with that person...Now its time to just go n tell him/her

2007-03-16T02:39:00.000-07:00

True love means...

Find a guy who calls you beautiful instead of hot

who calls you back when you hang up on him...

who will stay awake just to watch you sleep...

wait for the guy who kisses your forehead...

who wants to show you off to the world when you are in your sweats...

who holds your hand in front of his friends...

wait for the one who is constantly reminding you of how much he cares about you and how lucky he is to have you...

wait for the one who turns to his friends and says, "...that's her, or that's him"...

2007-03-14T03:35:00.000-07:00

TOLL FREE NUMBERS IN INDIA

Airways

Indian Airlines - 1600 180 1407
Jet Airways - 1600 22 5522
SpiceJet - 1600 180 3333

Automobiles

Mahindra Scorpio - 1600 22 6006
Maruti - 1600 111 515
Tata Motors - 1600 22 5552
Windshield Experts - 1600 11 3636

Banks

ABN AMRO - 1600 11 2224
Canara Bank - 1600 44 6000
Citibank - 1600 44 2265
Corporatin Bank - 1600 443 555
Development Credit Bank - 1600 22 5769
HDFC Bank - 1600 227 227
ICICI Bank - 1600 333 499
ICICI Bank NRI - 1600 22 4848
IDBI Bank - 1600 11 6999
Indian Bank - 1600 425 1400
ING Vysya - 1600 44 9900
Kotak Mahindra Bank - 1600 22 6022
Lord Krishna Bank - 1600 11 2300
Punjab National Bank - 1600 122 222
State Bank of India - 1600 44 1955
Syndicate Bank - 1600 44 6655

Cell Phones

BenQ - 1600 22 08 08
Bird CellPhones - 1600 11 7700
Motorola MotoAssist - 1600 11 1211
Nokia - 3030 3838
Sony Ericsson - 3901 1111

Computers/IT

Adrenalin - 1600 444 445
AMD - 1600 425 6664
Apple Computers - 1600 444 683
Canon - 1600 333 366
Cisco Systems - 1600 221 777
Compaq - HP - 1600 444 999
Data One Broadband - 1600 424 1600
Dell - 1600 444 026
Epson - 1600 44 0011
eSys - 3970 0011
Genesis Tally Academy - 1600 444 888
HCL - 1600 180 8080
IBM - 1600 443 333
Lexmark - 1600 22 4477
Marshal's Point - 1600 33 4488
Microsoft - 1600 111 100
Microsoft Virus Update - 1901 333 334
Seagate - 1600 180 1104
Symantec - 1600 44 5533
TVS Electronics - 1600 444 566
WeP Peripherals - 1600 44 6446
Wipro - 1600 333 312
xerox - 1600 180 1225
Zenith - 1600 222 004

Couriers/Packers & Movers

ABT Courier - 1600 44 8585
AFL Wizz - 1600 22 9696
Agarwal Packers & Movers - 1600 11 4321
Associated Packers P Ltd - 1600 21 4560
DHL - 1600 111 345
FedEx - 1600 22 6161
Goel Packers & Movers - 1600 113456UPS - 1600 22 7171

Education

Edu Plus - 1600 444 000
Hindustan College - 1600 33 4438
NCERT - 1600 11 1265
Vellore Institute of Technology - 1600 441 555

Healthcare

Best on Health - 1600 11 8899
Dr Batras - 1600 11 6767
GlaxoSmithKline - 1600 22 8797
Johnson & Johnson - 1600 22 8111
Kaya Skin Clinic - 1600 22 5292
LifeCell - 1600 44 5323
Manmar Technologies - 1600 33 4420
Pfizer - 1600 442 442
Roche Accu-Chek - 1600 11 45 46
Rudraksha - 1600 21 4708
Varilux Lenses - 1600 44 8383
VLCC - 1600 33 1262

Home Appliances

Aiwa/Sony - 1600 11 1188
Anchor Switches - 1600 22 7979
Blue Star - 1600 22 2200
Bose Audio - 1600 11 2673
Bru Coffee Vending Machines - 1600 44 7171
Daikin Air Conditioners - 1600 444 222
DishTV - 1600 12 3474
Faber Chimneys - 1600 21 4595
Godrej - 1600 22 5511
Grundfos Pumps - 1600 33 4555LG - 1901 180 9999
Philips - 1600 22 4422
Samsung - 1600 113 444
Sanyo - 1600 11 0101
Voltas - 1600 33 4546
WorldSpace Satellite Radio - 160044 5432

Hotel Reservations

GRT Grand - 1600 44 5500
InterContinental Hotels Group - 1600 111 000
Marriott - 1600 22 0044
Sarovar Park Plaza - 1600 111 222
Taj Holidays - 1600 111 825

Insurance

AMP Sanmar - 1600 44 2200
Aviva - 1600 33 2244
Bajaj Allianz - 1600 22 5858
Chola MS General Insurance - 160044 5544
HDFC Standard Life - 1600 227 227
LIC - 1600 33 4433
Max New York Life - 1600 33 5577
Royal Sundaram - 1600 33 8899
SBI Life Insurance - 1600 22 9090

Mattresses

Kurl-on - 1600 44 0404
Sleepwell - 1600 11 2266

Investments/ Finance

CAMS - 1600 44 2267
Chola Mutual Fund - 1600 22 2300
Easy IPO's - 3030 5757
Fidelity Investments - 1600 180 8000
Franklin Templeton Fund - 1600 425 4255
J M Morgan Stanley - 1600 22 0004
Kotak Mutual Fund - 1600 222 626
LIC Housing Finance - 1600 44 0005
SBI Mutual Fund - 1600 22 3040
Sharekhan - 1600 22 7500
Tata Mutual Fund - 1600 22 0101

Paints

Asian Paints Home Solutions - 1600 22 5678
Berger Paints Home Decor - 1600 33 8800

Teleshoppin

Asian Sky Shop - 1600 22 1600
Jaipan Teleshoppe - 1600 11 5225
Tele Brands - 1600 11 8000
VMI Teleshopping - 1600 447 777
WWS Teleshopping - 1600 220 777

Travel

Club Mahindra Holidays - 1600 33 4539
Cox & Kings - 1600 22 1235
God TV Tours - 1600 442 777
Kerala Tourism - 1600 444 747
Kumarakom Lake Resort - 1600 44 5030
Raj Travels & Tours - 1600 22 9900Sita Tours - 1600 111 911
SOTC Tours - 1600 22 3344

UPS

APC - 1600 44 4272
Numeric - 1600 44 3266

Others

Consumer Helpline - 1600 11 4000
L'Oreal, GARNIeR - 1600 223 000
KONE Elevator - 1600 444 666
Indane - 1600 44 51 15
Aavin - 1600 44 3300
Pedigree - 1600 11 2121
Kodak India - 1600 22 8877
Domino's Pizza - 1600 111 123
World Vision India - 1600 444 550
Telecom Monitoring Cell - 1600 110 420

2007-03-09T03:26:00.000-08:00

Forward To Ur Beloved

Don't find love, let love find you. That's why it'scalled falling in love, because you don't forceyourself to fall, you just fall.

Lucky is the man who is the first love of a woman,but luckier is the woman who is the last love of a man.

It takes a minute to have a crush on someone,an hour to like someone, and an day to love someone...but it takes a lifetime to forget someone.

It breaks your heart to see the one you love is happywith someone else, but it's more painful to know thatthe one you love is unhappy with you.

To the world you may be just one person,but to one person you may be the world.

If love is the answer,can you please repeat the question?

Love me now, love me never,but if you love me, love me forever.

Faith makes all things possible.Love makes them easy.

I believe that to truly Love, is the ultimateexpression of the will to live. A heart thattruly loves

is forever young.

Love makes life so confusing, but without lovewould you really want to live?

Three things of life that are most valuable -Love, self-confidence & friends.

Who do you turn to when the only personin the world that can stop you from crying,is exactly the one making you cry?

Many a young lady does not realize just how strongher love for a young man is until he fails to passthe approval test with her parents.

Is it better for a woman to marry a man who loves herthan a man she loves.

Give her two red roses, each with a note. The first note says 'For the woman I love' and the second, 'For my best friend.'

A good marriage is like a casserole,only those responsible for it reallyknow what goes in it.

Love, true love, is that which can give the mostwithout asking or demanding anything in return.

All, everything that I understand,I understand only because I love

Love cures people -- both the ones who give itand the ones who receive it.

One word frees us of all the weight and pain of life:That word is love.

It is wrong to think that love comes from long companionshipand persevering courtship. Love is the offspring of spiritualaffinity and unless that affinity is created in a moment, itwill not be created for years or even generations.

When they asked me what I loved most about life,I smiled and said you.

Just because you know someone doesn't mean you love them,and just because you don't know people doesn't mean you can'tlove them. You can fall in love with a complete stranger in aheartbeat, if God planned that route for you. So open your heartto strangers more often. You never know when God will throwthat pass at you.

Love... What is love? Love is to love someonefor who they are, who they were, and who they will be.

Love is like a river, always changing,but always finding you again somewheredown the road.

Love is a language spoken by everyone,but understood only by a heart.

It doesn't take a reason to love someone,but it does to like someone. You don't lovesomeone because you want to, you love someonebecause you are destined too. It's because youfall in Love with them, that you then try tofind a reason, but you always come up withthe answer, No reason!

2007-03-05T22:41:00.000-08:00

Bryan Adams at his Best

Look into my eyes - you will see What you mean to me
Search your heart - search your soul
And when you find me there you'll search no more
Don't tell me it's not worth tryin' for
You can't tell me it's not worth dyin' for
You know it's true Everything I do - I do it for you

Look into your heart - you will find
There's nothin' there to hide
Take me as I am - take my life
I would give it all - I would sacrifice
Don't tell me it's not worth fightin' for
I can't help it - there's nothin' I want more
Ya know it's true Everything I do - I do it for you

There's no love - like your love And no other - could give more love
There's nowhere - unless you're there All the time - all the way
Oh - you can't tell me it's not worth tryin' for
I can't help it - there's nothin' I want more
I would fight for you - I'd lie for you
Walk the wire for you - ya I'd die for you
Ya know it's true
Everything I do - I do it for you

2007-03-01T02:16:00.000-08:00

THE DOLL AND THE ROSE

I was walking around in a store. I saw a Cashier hand this little boy his money back saying "I'm sorry, but you don't have enough money to buy this doll." Then the little boy turned to the old woman Next to him: ''Granny, are you sure I don't have Enough money?'' The old lady replied: ''You know that you Don't have enough money to buy this doll, my dear.'' Then she asked him to stay there for 5 Minutes while she went to look around. She left Quickly. The little boy was still holding the doll in His hand. Finally, I walked toward him and I asked him Who he wished to give this doll to. "It's the doll that my sister loved most and Wanted so much for this Christmas. She was so sure that Santa Claus would bring it to her." I replied to him that maybe Santa Claus will Bring it to her after all, and not to worry. But he replied to me sadly. "No, Santa Claus Can't bring it to her where she is now. I have to Give the doll to my mommy so that she can give it to My sister when she goes there." His eyes were so sad while saying this. "My Sister has gone to be with God.Daddy says that Mommy is going to see God very soon too, so I Thought that she could take the doll with her to Give it to my sister.'' My heart nearly stopped. The little boy looked up at me and said: "I Told daddy to tell mommy not to go yet. I need her To wait until I come back from the mall." Then he showed me a very nice photo of him Where he was laughing. He then told me "I want mommy To take my picture with her so she won't forget me." "I love my mommy and I wish she doesn't have To leave me, but daddy says that she has to go to be With my little sister." Then he looked again at the doll with sad Eyes, very quietly. I quickly reached for my wallet and said to The boy. "What if we checked again, just in case you Do have enough money?'' "Ok" he said "I hope that I have enough."I Added some of my money to his without him seeing and We started to count it. There was enough for the Doll and even some spare money. The little boy said: "Thank you God for Giving me enough money!" Then he looked at me and added "I asked Yesterday before I slept for God to make sure I have Enough money to buy this doll so that mommy can give It to my sister. He heard me!'' "I also wanted to have enough money to buy a White rose for my mommy, but I didn't dare to ask God for too much. But He gave me enough to buy the Doll and a white rose.'' "My mommy loves white roses." A few minutes later, the old lady came again And I left with my basket. I finished my shopping in a totally Different state from when I started. I couldn't get the little boy Out of my mind. Then I remembered a local newspaper article 2 days ago, which mentioned of a drunk man in a truck, who hit A car, where there was one young lady and a little girl. The little girl died right away, and the Mother was left in a critical state. The family had To decide whether to pull the plug on the Life-assisting machine, because the young lady would Not be able to recover from the coma. Was this the family of the little boy? Two days after this encounter with the Little boy, I read in the newspaper that the young Lady had passed away. I couldn't stop myself as I bought a bunch Of white roses and I went to the funeral home where The body of the young woman was exposed for people To see and make last wishes before burial. She was there, in her coffin, holding a Beautiful white rose in her hand with the photo of The little boy and the doll placed over her chest. I left the place, teary-eyed, feeling that My life had been changed forever. The love that this Little boy had for his mother and his sister is Still, to this day, hard to imagine. And in a Fraction of a second, a drunk driver had taken all This away from him.

2007-02-20T03:39:00.000-08:00

GREAT POETS

A Aale Ahmed Saroor 'Aatish', Haider Ali Abbas 'Dana' Abid Ali Abid Abdul Hamid 'Adam' Abdullah 'Kamaal' Abu Talib Ada Badayuni Ada Jafri Adeeb Saharanpuri Adeem Hashmi Afshan Rana Afzal Firdaus Afzal Minhas Aga Hashr Ahmad Kamaal Ahmed Faraz Ahmad Hamdani Ahmed Mushtaq Ahmed Nadeem Qasmi Ahmed Rahi Ajmal Ajmali Akbar Allahabadi Akhtar Ansari Akhtar Azad Akhtar Sandelvi Akhtar Shirani Akhtar ul Iman Ali Ahmed Jalili Ali Sardar Jafri Ameer Kazalbash Ameer Minai Amjad Islam Amjad Anand Narain Mullah Andleeb Shadani Anees Amrohvi Anees Ansari Anjum Irfani Anwar Masood Anwar Mirzapuri Anwar Shaoor Aqeel Shadab Arsh Malsiyani Arzoo Lucknawi Asar Lucknawi Asghar Gondvi Ashufta Changezi Asrar Ansari Asrar Narvi Ataullah Khan Isakhelvi Athar Nafees Ayaz Jhanswi Azeem Amrohvi Azhar Inayati Aziz Haamid Madni Aziz Kashmiri Aziz Lucknawi Aziz Qaisi Aziz Warsi

B Baazuddin Baaz Babar Ali Anees Bal Swarup Rahi Balraj Komal Baqar Zaidi Baqi Siddiqui Bashir Badr Behzad Lucknawi Bekal Utsahi Bekhud Dehlvi Bismil Allahabadi

C 'Chakbast', Brij Narain

D Daag Dehlvi Dalip Tahir Danish Aligarhi Daya Shanker Naseem Dil Shahjahanpuri Dilawar Figar

E Ehsaan Danish Ejaz Aslam

F Faiyaz Hashmi Faiz Ahmed Faiz Faiz Ratlami Fana Nizami Kanpuri Fani Badayuni Farag Roohvi Farhat Abbas Shah Farhat Shehzad Farig Bukhari Farosh Farukh Kaiser Fehmida Riyaz Firaq Gorakhpuri

G Ganesh Bihari Tarz Ghalib, Mirza Asadullah Khan Gopaldas Neeraj 'Gulzar', Sampooran Singh Ghulam Rabbani Taabaa 'Gumnam', Surender Malik

H Habib Jaleel Habib Jalib Hafeez Aatish Hafeez Hoshiarpuri Hafeez Jaunpuri Hafeez Jullundhary Hakim Nasir Hali, Altaf Husain Hamid Jazib Hari Manchhanda Bani Harichand Akhtar Hasan Imam Hasan Rizvi Hasrat, Charag Hasan Hasrat Jaipuri Hasrat Mohani Hashim Raza Himayat Ali Shayar Hosh Tirmazi Hurmatul Ikram

I Ibn-e-Insha Ibrahim Ashk Iftikhar Arif Iftikhar Imam Siddiqui Imtiyaz Sagar Insha Allah Khan Insha Iqbal Azeem Iqbal, Sir Mohammed Iqbal Safipuri Ishrat Afreen

J Jagannath Azad Jalal Lucknawi Jameeluddin Aali Jamil Malik Jaun Eliya Jigar Moradabadi Jan Nisar Akhtar Javed Akhtar Javed Qureshi Josh Malihabadi 'Jurrat', Qalander Bakhsh

K Kafeel Aazer Kaif Akrami Kaif Azeemabadi Kaif Bhopali Kaif Irfani Kaifi Azmi Kaleem Ajiz Kamraan Najmi Karrar Noori Kashif Indori Kashmirilal Zakir Kausar Niyazi Khaleel Dhantejvi Khalid Kuwaiti Khalil ur Rahman Azmi Khamosh Dehlvi Khamosh Gazipuri Khatir Gaznavi Khumar Barabankvi Khursheed Omer Khwaja Mir Dard Kishwar Naheed Krishan Adeeb Krishan Bihari Noor Krishan Mohan Kumar Ansoo

L Liyaqat Ali Aasim

M Madanpal Mahashar Badayuni Mahendra Singh Bedi 'Sahar' Mahir Ratlami Mahmood Durrani Majaz Majid Amjad Majid Deobandi Majrooh Sultanpuri Makhdoom Mohiuddin Makhmoor Saeedi Malikzada Manzoor Ahmad Manzar Bhopali Masroor Anwar Mazhar Imam Meena Kumari Meer Taqi Meer Mehboob Khizaan Meraj Faizabadi Midahtul Akhtar Miraji Mirza Shauq Moen Ahsan Jazbi Mohsin Naqvi Moin Nazar Momin Khan Momin Mumtaz Mirza Mumtaz Raashid Munir Niazi Murad Lucknawi Musavvir Sabzwari Mussafi Mustafa Zaidi Mushtaq Ahmed 'Khayaal' Muzaffar Warsi

N Nandlal Pathak Nasir Kazmi Nawaz Deobandi Nida Fazli Naresh Kumar Shad Naseem Ajmeri Naseem Akhtar Nazeer Akbarabadi Nazeer Banarasi Nazeer Baqri Nisar Tareen Jazib Niyaaz Barelvi Nizam Rampuri Nooh Narvi Noon Meem Rashid Noor Bijnauri Nyay Sharma

O Obaidullah Aleem

P Parveen Shakir Parwez Baghi Payam Saeedi Pirzada Qasim Prem Warbartoni

Q Qabil Ajmeri Qadeer Qaiser ul Jafri Qamar Jalalabadi Qamar Jalalwi Qateel Shifai Quli Qutub Shah

R Raaz Ilahabadi Rahat Indori Rahi Masoom Reza Rais Akhtar Rai Rampuri Rajendranath Rahbar Rajesh Reddy Rakesh Rana Akbarabadi Rana Sahri Rashid Kamil Ravish Siddiqui Raza Hamdani Raza Qureshi Razi Akhtar 'Shauq' Razi Haider Razi Tirmazi Riaz Khairabadi Rifat Sultan Roshan Nanda Rustom Sehgal Wafa

S Saadullah Shah Saba Afghani Saba Sikri Sabir Dutt Sabir Jalalabadi Saeed Rahi Saeed Shahidi Sagar Azmi Sagar Khaiyyami Sagar Nizami Sagar Siddiqui Sahir Bhopali Sahir Hoshiarpuri Sahir Ludhianvi Saifuddin Saif Sajan Bihari Salaam Machhlii Shehri Saleem Kausar Salman Akhtar Saqib Lucknawi Sardar Anjum Sarvesh Chandosi Sauda, Mohammed Rafi Seemab Akbarabadi Sehba Akhtar Shadab Lahori Shad Azeemabadi Shahbaz Naqvi Shahid Kabir Shahid Meer Shahryar Shakeb Jalali Shakeel Badayuni Shamim Jaipuri Shamim Karhani Shamim Shahabadi Shan ul Haq Haqi Shanti Saba Shayar Lucknawi Shaz Tamkanat Shefta Shehzad Ahmed Sheri Bhopali Shevan Bijnauri Shibali Shohrat Bukhari Sikander Ali Wajd Siraj Aurangabadi Siraj Lucknawi Sudarshan Faakir Sufi Ghulam Mustafa Tabassum Suroor Barabankvi Syed Shafaq Shah Chishti

T Tabish Dehlvi Tahir Faraz Tariq Badayuni Taseer Taskeen Qureshi Tasleem Fazli Tasneem Farooqui 'Tashna', Alam Tab Tilok Chand Mehroom

U Umeed Fazli Unknown

W Wafa Roomani Wajida Tabassum Wajeeh Irfani Wali Mohammed Wali Wamiq Jaunpuri Wasi Shah Wasim Barelvi Wazeer Agha

Y Yagna Yaas Changezi Yahya Jasdanwalla Yamini Das

Z 'Zafar', Bahadur Shah Zafar Gorakhpuri Zafar Iqbal Zafar Kaleem Zaheer Anwar Zahid Zahoor Nazar Zahra Nigaah Zaka Siddiqui Zakia Ghazal Zameer Kazmi Zauq, Ibrahim Zia Jalandhari

To access poetries of all these poets visit www.urdupoetry.com

2007-02-20T03:34:00.000-08:00

Bol bol ki lab aazaad hai.n tere Faiz Ahmed Faiz

bol ki lab aazaad hai.n tere bol zabaa.N ab tak terii hai teraa sutawaa.N jism hai teraa bol ki jaa.N ab tak terii hai dekh ke aaha.ngar kii dukaa.N me.n tu.nd hai.n shole surKh hai aahan khulane lage quffalo.n ke dahaane phailaa har ek zanjiir kaa daaman bol ye tho.Daa waqt bahot hai jism-o-zabaa.N kii maut se pahale bol ki sach zi.ndaa hai ab tak bol jo kuchh kahane hai kah le
[sutawaa.N=well built; aaha.ngar=blacksmith; tu.nd=sharp (here it means bright);] [aahan=iron; quffalo.n ke dahaane=keyhole]

2007-02-20T03:32:00.000-08:00

tum itanaa jo muskuraa rahe ho

tum itanaa jo muskuraa rahe ho kyaa

Gam hai jis ko chhupaa rahe ho
aa.Nkho.n me.n namii ha.Nsii labo.n par
kyaa haal hai kyaa dikhaa rahe ho
ban jaaye.nge zahar piite piite
ye ashk jo piite jaa rahe ho
jin zaKhmo.n ko vaqt bhar chalaa hai
tum kyo.n unhe.n chhe.De jaa rahe ho
rekhaao.n kaa khel hai muqaddar
rekhaao.n se maat khaa rahe ho

2007-02-20T03:29:00.000-08:00

jhukii jhukii sii nazar beqaraar hai ki nahii.n

jhukii jhukii sii nazar beqaraar hai ki nahii.n
dabaa dabaa saa sahii dil me.n pyaar hai ki nahii.n
tuu apane dil kii javaa.N dha.Dakano.n ko gin ke bataa
merii tarah teraa dil beqaraar hai ki nahii.n
vo pal ke jis me.n muhabbat javaan hotii hai
us ek pal kaa tujhe i.ntazaar hai ki nahii.n
terii ummiid pe Thukaraa rahaa huu.N duniyaa ko
tujhe bhii apane pe ye aitabaar hai ki nahii.n

2007-02-20T03:27:00.000-08:00

Respecting our Parents

An 80 year old man was sitting on the sofa in his house along with his 45
years old highly educated son. Suddenly a crow perched on their window.
The Father asked his Son, "What is this?"
The Son replied "It is a crow".
After a few minutes, the Father asked his Son the 2nd time, "What is this?"
The Son said "Father, I have just now told you "It's a crow".
After a little while, the old Father again asked his Son the 3rd time,
What is this?"
At this time some ex-pression of irritation was felt in the Son's tone when
he said to his Father with a rebuff. "It's a crow, a crow".
A little after, the Father again asked his Son t he 4th time, "What is this?"
This time the Son shouted at his Father, "Why do you keep asking me the
same question again and again, although I have told you so many times 'IT
IS A CROW'. Are you not able to understand this?"
A little later the Father went to his room and came back with an old
tattered diary, which he had maintained since his Son was born. On opening
a page, he asked his Son to read that page. When the son read it, the
following words were written in the diary :-
"Today my little son aged three was sitting with me on the sofa, when a
crow was sitting on the window. My Son asked me 23 times what it was, and
I replied to him all 23 times that it was a Crow. I hugged him lovingly
each time h e asked me the same question again and again for 23 times. I
did not at all feel irritated I rather felt affection for my innocent child".
While the little child asked him 23 times "What is this", the Father had
felt no irritation in replying to the same question all 23 times and when
today the Father asked his Son the same question just 4 times, the Son felt
irritated and annoyed.
So..
If your parents attain old age, do not repulse them or look at them as a
burden, but speak to them a gracious word, be cool, obedient, humble and
kind to them. Be considerate to your parents.From today say this aloud, "I
want to see my parents happy forever. They have cared for me ever since I
was a little child. They have always showered their selfless love on me.
They crossed all mountains and valleys without seeing the storm and heat to
make me a person presentable in the society today".
Say a prayer to God, "I will serve my old parents in the BEST way. I will
say all good and kind words to my dear parents, no matter how they behave.

2007-02-20T03:22:00.000-08:00

Begum Akhtar at AIR

Khudaa ke vaaste ab beruKhii se kaam na le

Sahir Bhopali

Khudaa ke vaaste ab beruKhii se kaam na le
ta.Dap ke phir ko_ii daaman ko tere thaam na le
bas ek sajdaa-e-shukraanaa paa-e-naazuk par
ye maikadaa hai yahaa.N par Khudaa kaa naam na le
zamaane bhar me.n hai.n charche merii tabaahii ke
mai.n Dar rahaa huu.N kahii.n ko_ii teraa naam na le
miTaa do shauq se mujh ko magar kahii.n tum se
zamaanaa merii tabaahii kaa intaqaam na le
jise tuu dekh le ik baar mast nazaro.n se
vo umr bhar kabhii haatho.n me.n apane jaam na le
rakhuu.N ummiid-e-karam us se ab mai.n kyaa "Sahir"
ki jab nazar se bhii zaalim meraa salaam na le

2007-02-20T03:16:00.000-08:00

Jagjit and Chitra singh

Thukaraao yaa ab ke pyaar karo mai.n nashe me.n huu.N

Shahid Kabir

Thukaraao yaa ab ke pyaar karo mai.n nashe me.n huu.N jo chaaho mere yaar karo mai.n nashe me.n huu.N
ab bhii dilaa rahaa huu.N yaqiin-e-vafaa magar meraa na aitabaar karo mai.n nashe me.n huu.N
girane do tum mujhe meraa saagar sambhaal lo itanaa to mere yaar karo mai.n nashe me.n huu.N
mujhako qadam qadam pe bahakane do vaa_izo.n tum apanaa kaarobaar karo mai.n nashe me.n huu.N
phir beKhudii me.n had se guzarane lagaa huu.N itanaa na mujhase pyaar karo mai.n nashe me.n huu.N

2007-02-20T03:14:00.000-08:00

Jagjit and Chitra Singh

aate aate meraa naam saa rah gayaa

Waseem Barelvi

aate aate meraa naam saa rah gayaa us ke ho.nTho.n pe kuchh kaa.Npataa rah gayaa
vo mere saamane hii gayaa aur mai.n raaste kii tarah dekhataa rah gayaa
jhuuTh vaale kahii.n se kahii.n ba.Dh gaye aur mai.n thaa ki sach bolataa rah gayaa
aa.Ndhiyo.n ke iraade to achchhe na the ye diyaa kaise jalataa huaa rah gayaa

2007-02-20T03:11:00.000-08:00

Jagjit and Chitra singh

chaa.Nd ke saath ka_ii dard puraane nikale

Amjad Islam Amjad

chaa.Nd ke saath ka_ii dard puraane nikale kitane gam the jo tere gam ke bahaane nikale
fasl-e-gul aa_ii phir ek baar asiiran-e-vafaa apane Khuun ke dariyaa me.n nahaane nikale
dil ne ik ii.NT se taamir kiyaa taaj mahal tuune ek baat kahii laakh fasaan nikale
dasht-e-tanahaa_ii-e-hijraa.n me.n kha.Daa sochataa huu.N haaye kyaa log meraa saath nibhaane nikale

2007-02-20T03:08:00.000-08:00

Jagjit and Chitra singh

ishq kii daastaan hai pyaare

Jigar Moradabadi

ishq kii daastaan hai pyaare apanii apanii zubaan hai pyaare
ham zamaane se i.ntaqaam to le.n ek hasii.n darmiyaan hai pyaare
tuu nahii.n mai.n huu.n mai.n nahii.n tuu hai ab juchh aisaa gumaan hai pyaare
rakh qadam phuu.Nk phuu.Nk kar naadaan zarre zarre me.n jaan hai pyaare

2007-02-20T03:05:00.000-08:00

Jagjeet and Chitra Singh

sarakatii jaaye hai ruKh se naqaab aahistaa-aahistaa

Ameer Minai

sarakatii jaaye hai ruKh se naqaab aahistaa-aahistaa nikalataa aa rahaa hai aaftaab aahistaa-aahistaa
jawaa.N hone lage jab vo to ham se kar liyaa pardaa hayaa yakalaKht aayii aur shabaab aahistaa-aahistaa
shab-e-furkat kaa jaagaa huu.N farishto.n ab to sone do kabhii fursat me.n kar lenaa hisaab aahistaa-aahistaa
savaal-e-vasl par unako uduu kaa Khauf hai itanaa vo ho.nTho.n se dete hai.n javaab aahistaa aahistaa
hamaare aur tumhaare pyar me.n bas fark hai itanaa idhar to jaldii jaldii hai udhar aahistaa aahistaa
vo bedardii se sar kaaTe "ameer" aur mai.n kahuu.N un se huzuur aahistaa aahistaa, janaab aahistaa-aahistaa

2007-02-20T03:03:00.000-08:00

Jagjeet and Chitra singh

jab bhii aatii hai terii tyaad kabhii shaam ke baad Krishan Adeeb
jab bhii aatii hai terii tyaad kabhii shaam ke baad aur ba.D jaatii hai afsuurdaa-dilii shaam ke baad
ab iraado.n pe bharosaa hai na taubaa pe yakii.n mujh ko le jaaye kahaa.N tashnaa_labii shaam ke baad
yuu.N to har lamhaa terii yaad kaa bojhal guzaraa dil ko mahasuus hu_ii terii kamii shaam ke baad
yuu.N to kuchh shaam se pahale bhii udaasii thii 'Adeeb' ab to kuchh aur ba.Dii dil kii lagii shaam ke baad

2007-02-20T01:03:00.000-08:00

hazaaro Khvaahishe aisii ki har Khvaaish pe dam nikale Mirza Ghalib

hazaaro.n Khvaahishe.n aisii ki har Khvaaish pe dam nikale bahut nikale mere armaa.N lekin phir bhii kam nikale

Dare kyuu.N meraa qaatil kyaa rahegaa usakii gardan par vo Khuu.N jo chashm-e-tar se umr bhar yuu.N dam-ba-dam nikale
[chashm=eye; tar=wet; dam_ba_dam=continously]

nikalanaa Khuld se aadam kaa sunate aaye hai.n lekin bahut be-aabaruu hokar tere kuuche se ham nikale
[Khuld=Paradise; be-aabaruu=disgrace; kuuchaa=street]

bharam khul jaaye zaalim tere qaamat kii daraazii kaa agar is turraa-e-purapech-o-Kham kaa pech-o-Kham nikale
[qaamat=stature; daraazii=length/delay; turra=ornamental tassel worn in the turban] [pech-o-Kham=curls in the hair]

magar likhavaaye koii usako Khat to hamase likhavaaye huii subah aur ghar se kaan par rakkhar qalam nikale

huii is daur me.n ma.nsuub mujhase baadaa-ashaamii phir aayaa vo zamaanaa jo jahaa.N se jaam-e-jam nikale
[ma.nsuub=association, baada_aashaamee=havign to do with drinks]

huii jinase tavaqqo Khastagii kii daad paane kii vo hamase bhii ziyaadaa Khastaa-e-teG-e-sitam nikale
[tavaqqo=expectation; Khastagii=injury, daad=justice] [Khasta=broken/sick/injured, teG=sword, sitam=cruelity ]

muhabbat me.n nahii.n hai farq jiine aur marane kaa usii ko dekh kar jiite hai.n jis kaafir pe dam nikale

zara kar jor siine par ki tiir-e-pursitam nikale jo vo nikle to dil nikale jo dil nikale to dam nikale

Khudaa ke vaaste pardaa na kaabe se uThaa zaalim Kahii.n aisaa na ho yaa.N bhii vahii kaafir sanam nikale

Kahaa.N maiKhaane ka daravaazaa 'Ghalib' aur kahaa.N vaaiz par itanaa jaanate hai.n kal vo jaataa thaa ke ham nikale
[vaaiz=preacher]

2007-02-20T00:52:00.000-08:00

Epic Threads -- John Brockington on the Sanskrit Epics - A BOOK REVIEW
by
Greg Bailey & Mary Brockington
366 pages, paperbackNew Delhi: Oxford Univ. Press 2000
Reviewed by Pradip Bhattacharya

Where the Indian family is concerned, Ramayana is by far the more comfortable of the two great epics. When Annie Besant wrote her adaptations of these, she found that in Valmiki's composition black and white are quite unambiguously contraposed and Rama is so obviously the ideal hero that the petit-bourgeois householder is not confronted with any awkward moral issues. Mahabharata, on the other hand, pitilessly holds up a mirror to the greed, anger and lust that are the stuff of human existence, raising far too many knotty questions around its heroes. Rama is more remote, "safe" and readily worship-able as a divine incarnation than Krishna. But was Ramayana always the paean of praise to the Vishnu avatara whom Tulsidas brought into every village home of the Hindi heartland as maryada purushottam Ramacandra?
In Righteous Rama (Oxford University Press, 1984), Brockington had made his first attempt to trace the evolution of the epic, subjecting it to linguistic and stylistic examination to find five distinct layers the text went through to establish Rama as the moral ideal of righteousness:1. Orally transmitted c. 5th 4th century BC -- all shloka stanzas of books 2-6, i.e. 37% of the text.2. Orally transmitted c.3rd 1st century BC-- all verses in longer metres in books 2-6 (4.27% of the text) and 54 sargas of book 2; 23 of book 3; 19 of book 4; 28 of book 5; 36 of book 6.3. Written c.1st c.3rd centuries AD--books 1 and 7 (24.57% of the text) and possibly parts of the end of book 6.4. Written c.4th - c.12th centuries AD--passages marked with (*) or Appendix I of the Critical Edition with good manuscript support.5. Written c.12th century AD onwards--passages marked with (*) or Appendix I with poor manuscript support.
He also made a very important point regarding the difference between the two great epics of India. Mahabharata, as it evolves, depicts a steady tendency to shift from the dramatic to the ethical viewpoint, while the evolution of Ramayana shows a change from the poetry of action to the poetry of feeling, emphasizing the emotional and lyrical at the expense of the heroic. Frank Whaling's 1980 study showed that around 4th century BC Valmiki is known simply as belonging to Koshala ignorant of Central and South Indian geography. This changed by the 1st century BC in the Balakanda to a famous sage whose ashrama was near Gliga. By the 2nd century AD in the Uttarakanda Valmiki has become a friend of Dasharatha and a Bhargava. In the latest texts, he is a robber belonging to a low caste. According to Whaling, a ballad of 12000 verses split into adhyayas developed into cantos (sargas) with tag verses of variant metres. Then regional variants sprang up interpolating geographical cantos and supernatural material. Finally, under Brahmanical influence, came the legendary part of the Balakanda and the entire seventh book with the mythic origin of the epic through divine inspiration.
Epic Threads is a selection of Brockington's studies that is possibly one of the supreme examples of "lower criticism." The Western obsession with an "ur epic" is grimly pursued through lexical microscopic analysis to determine the accretions, perhaps missing the point Whaling made that the significance of the epic lies not in the cause but in the effect, the end, that is what Rama developed into for people as a symbol of meaning from Rama the man through Rama the successor of Indra to Rama the avatara of Vishnu, though not yet worshipped. The papers span the period 1969-1995 and are arranged in four sections: linguistic evidence of stages of composition in six papers during the period 1969-1982; manuscript studies in two papers of 1986 and 1991; four papers setting forth the implications of such analysis (1976-7, 1995-97); finally three papers on the relationship between the two epics (1978, 1985, 1986). An extremely useful table has been added from Righteous Rama plotting the stages of composition of the Ramayana (reproduced above). Brockington's thesis is that it is not just the "growth" of a martial ballad through padding, such as the Bala and the Uttara kandas, into a classical epic. It is also, as Greg Bailey perceptively notes in his learned introduction, a thematic and theological development mirroring changes in the socio-cultural and religious context. Brockington furnishes exhaustive statistical and typological surveys of linguistic features from the Ayodhya, Aranya and Kishkindha kandas, analysing even particular manuscripts within recensions to reveal peculiarities of syntactic structures, using raw linguistic data of the numbers and statistical frequency of occurrence of words, phrases, and grammatical forms. The focus is non-narrative and the plot is referred to only for explaining particular linguistic features.
The first two papers analyse the verbal and nominal systems, inferring that "the high frequency of periphrastic futures in the first part of the Ayodhyakanda is due to interpolation or rewriting." This corrects the misconception propagated by Louis Renou that such usage is not found in this epic. Paninian rules of using different past tenses according to situations are found not to be followed with any regularity while rules regarding compounds and use of the suffix tak with han are also contravened in the Ayodhya and Aranya kandas. By inference, these precede Panini. Further, whereas in Ramayana the perfect is the most common past tense, in the Udyogaparva of Mahabharata it is the imperfect that is more frequent. Again, at least 600 of the approximately 5700 long compounds in the former occur in the latter, showing their stereotyped nature. These are used in dramatic or emotional passages and occur frequently in the later parts of both epics, especially in the war portions (as much as 30 to 40% of all shloka stanzas). Refrains are most common in Ayodhyakanda, personal epithets and stock padas in Aranyakanda and repeated padas and long compounds in Kishkindhakanda. Unfortunately, Brockington does not spell out the implications.
In terms of the nominal system, Ramayana, like Mahabharata's older portions, falls in-between the Brahmanas-Sutras and classical literature. Important findings for dating the epic are the infrequent use of a gerundive as a prior part of a compound, whereas it is characteristic of Buddhist Sanskrit, and the use of multi-member dvandvas and dhara compounds that are absent from the early Upanishads. The eight books of Ayodhya and Aranya kandas that are abnormal in other respects also show a heavy incidence of vriddhied derivatives, thus arguing for considerable interpolation (e.g. Bharadvaja entertaining Bharata's army, Bharata's return to Ayodhya, Lakshmana's description of winter, Sita's dissuasion of Rama from unprovoked killing, Rama's visit to Agastya's hermitage). Brockington points out that the significant increase in the proportion of long compounds from the Ayodhya to the Kishkindha kanda argues for interpolated material retained even in the Critical Edition. Lakshmana's entry into Sugriva's palace, the entry of the Vanaras into Rikshabila, Hanumana's views of Lanka and Ravana's palace, his emotions on seeing Sita, the killing of Aksha--all show an unusually high proportion of long compounds. Brockington even isolates a particular class of compounds beginning with krodha peculiar to the Balakanda and with taptakancana in the Aranyakanda that are wholly absent from Ayodhyakanda. His conclusion is that none of the compounds of more than eight syllables can belong to the genuine epic. The syntax of cases is simple, regular with infrequent use of prepositions or their substitutes and of periphrases, all indicating that "the genuine epic dialect belongs to the older strata of the language."
By studying stereotyped expressions, Brockington concludes that the epic is the work of a conscious artist working "within the limits, and in the spirit, of a living epic tradition." It is revelation to find that only Rama is called satyaparakramah in Ayodhyakanda frequently, and that this recurs just once in Aranya and Sundara kandas, is absent in Kishkindha kanda but becomes frequent in Yuddhakanda. In Aranya and Yuddha kandas, he is most often described as son of Dasharatha, which is absent in Ayodhyakanda. Aklishtakarman is restricted to Rama in the epic but is applied to both Krishna and Partha in the Mahabharata. Stock epithets for Sita are only three in Ayodhyakanda, but increase in Aranyakanda and later, all relating to her being Janaka's daughter and belonging to Mithila and Videha. In the forest she is most of all Vaidehi and slender-waisted. A common phrase she shares with Draupadi is dharmapatni yashasvini. Ravana is most commonly described as ravano rakshasadhipah, Hanuman as marutatmajah. The implications of these findings are spelled out in the paper "The names of Rama" where he infers that this is due to the shift in emphasis to Rama as a morally righteous hero. Brockington cites no reason for concluding that, "the story of Surabhi at 2.68 is undoubtedly borrowed from the Mahabharata" (p.122) despite the admission that there is only one really close parallel in language. In the last paper of the book he summarises this study by dividing these formulaic expressions into four main groups: those frequently occurring in both epics and indicating a common inherited tradition; those occurring only in Mahabharata or borrowed from it in later parts of Ramayana; those peculiar to Ramayana or only in the late passages of Mahabharata; and those occurring only in later parts of both epics showing interlinkages with the Puranas. The analysis suggests that "redactors of the Northern recension were more familiar with the Mahabharata than those of the Southern" and that the two traditions had merged by the time of the later parts of the epics. The fourth variety has a broad religious import reflecting the altered area of interest and could be a consequence of epic transmission having been taken over by Brahmins. The parallels or borrowings are concentrated in certain books of each epic, which helps to unravel their textual history.
Figures of speech are analysed to reveal that the epic is in the early stages of formation of the corpus of standard imagery that characterises classical Sanskrit literature. Thus, there are few similes referring to the lotus, in contrast to its profusion in later literature. Similes are the commonest figure of speech and others are used very sparingly only at dramatic points of the narrative towards the later parts of the epic. This is where the suspect passages differ strikingly, as they amplify a detail or episode by using a figure of speech. Finding that one in six of similes in Ayodhyakanda, one in four in Aranyakanda and one in five in Kishkindha kanda have exact or similar parallels in Mahabharata, Brockington concludes that there was a common stock of similes shared between the epics and displaying the homogeneity of the epic tradition. He also points out the greater frequency and sophistication in using figures of speech in Ramayana than in Mahabharata, but does not realise that this is what sets apart the kavya from the itihasa. An important finding is that Indra predominates among the gods mentioned in the similes, with no mention of Vishnu and Shiva in Ayodhyakanda. The suspect passages abound in similes referring to Vishnu.
Brockington identifies four similes of Shiva and two of Vishnu as interpolations retained in the Critical Edition besides 2.85 (Bharata's army being entertained) and 2.88-89 (the beauties of Chitrakuta). The fact that similes referring to cattle reveal no veneration of the cow indicates the antiquity of the epic. The elephant accounts for the maximum number of similes referring to animals, followed closely by snakes (frequent in Sundarakanda). The natural world predominates in Ayodhya and Kishkindhakanda similes, the gods in the Aranyakanda. The ocean occurs frequently in Ayodhyakanda but is absent in Kishkindhakanda (where mountains are much more) and rare in Aranyakanda. Ayodhyakanda has ten similes involving the night that do not recur elsewhere. Brockington concludes that "the similes reflect a pattern of society and culture characteristic of a fairly early period" and the usage bears out the dating of the original epic as having been composed by the fourth century BC.
In the earliest stage of the text, proverbial expressions are few, accounting for just a quarter of the total and many occur for the first time in the Ramayana. Over 40% occur in the reworked or added portions; some revealing a didactic element that is so obvious in the Shanti and Anushasana parvas of Mahabharata. Brockington improves upon Sternbach's specialisation in this field by noting 72 proverbs of which 52 recur in the later epic as well (Sternbach and Hopkins mention 20). Over a third of these do not occur in other Sanskrit texts. Many of the proverbs recurring in Mahabharata relate to the evils of a king not protecting his people and to a kingless state. He points out that in the Northern recension, proverbs are twice as many as in the Southern, and the alamkaras are also more frequent, reflecting the more polished text of the former.
Studying the syntax of the epic, Brockington finds that the connective particle uta, frequent in the later epic, is rare in Valmiki and restricted to added passages. The relative system is simple with infrequent use of the double relative, restriction of a causal sense to yad, rare occurrence of pronominal adjectives and similar forms (even yatah is seldom used). Sentences are connected by a connective particle often stressed by use of anaphora through repeating the verbal idea of the earlier sentence by an absolutive or participle. He concludes what is surely axiomatic, viz. "the earlier portions were written in what is basically a very simple, straightforward style" complex constructions becoming more frequent later.
A major contribution by Brockington is his research showing that several assertions in the Critical Edition are mistaken and the simple contrast posited between Northern and Southern recensions "does not adequately represent the complexities of the chain of transmission involved." He finds that the Southern recension is not as uniformly consistent as presumed, that the interrelationship between various recensions is far more complex than recognised so far and that Kerala had a definite alternative tradition. His textual study of Malayalam manuscripts of the Ayodhyakanda shows that those selected for the Critical Edition do not represent fully the Malayalam subrecension. He found around 125 manuscripts that the editors did not use until the Uttarakanda. Only 29 mss were used for the Ayodhya, Aranya and Sundara kandas against 41 for the Uttara. He also discovered that the manuscript evidence in the Critical Edition is incomplete. No Oriya mss have been used and only one Maithili. He found that attention had not been paid to checking the mss for their alignment that can alter not just from one kanda to another but even within a single kanda. He points out that the Varadaraja commentary is the oldest extant one on the text and would contain valuable clues. His findings warrant reopening the "closed" status of the Critical Edition for taking full account of the wealth of available material. He makes a pathbreaking suggestion that needs to be taken up by editors of the epic: instead of the Critical Edition's system of assigning mss to recensions or to script versions, which is too limiting in either slotting a particular mss to a version or dismissing it as contaminated, a better model would be the Venn diagram of mathematics (T.S. Eliot would have condemned this as a typical instance of "jargon"). This model (p.204) depicts the different originals that have formed a specific mss while avoiding the impossible task of reconstructing the entire chain of transmission.
After such intensely demanding reading, the remaining papers show a welcome move into the area of "higher criticism", an exemplary instance of which can be found in Sri Aurobindo's writing in the early years of the twentieth century:
"The longer speeches in the Ramayana, those even which have most the appearance of set, argumentative oration, proceed straight from the heart, the thoughts, words, reasonings come welling up from the dominant emotion or conflicting feeling of the speaker; they palpitate and are alive with the vital force from which they have sprung; they have, like his (Homer) the large utteranceof the primal emotionsValmiki, when giving utterance to a mood or passion simple or complex, surcharges every line, every phrase, turn of words or movement of verse with it; there are no lightning flashes but a great depth of emotion swelling steadily, inexhaustibly and increasingly in a wonder of sustained feeling, like a continually rising wave with low crests of foam."
Brockington cannot scale such heights, but examining the religious attitudes in the epic by drawing upon his study of similes he finds that the religious pattern is more archaic than has been generally recognized. The elaborations of Brahmanic literature are absent, leading him to propose "a definite dichotomy between Brahman and Kshatriya in the immediate post-Vedic period." The pantheon is markedly Vedic (even Garuda occurs more often than Vishnu, with whom he has hardly any association in the epic; neither has Shri). Indra is the most important deity and commissions Rama's exploits. Whaling showed that Rama's heroic exploits follow the paradigm of Indra's victory over Vritra and he actually uses Indra's weapon and chariot. Indra even says that with his help Rama will defeat Ravana whose son has conquered him. Thus, Rama is his successor in the battle against the demons.2 Brockington's findings are that Varuna has faded in importance, his twin Mitra is absent, and his pasha (noose) has been taken over by Yama. There is no serious thought regarding life after death, or of a previous existence. Destiny is assigned a limited role. Brahma becomes prominent in the second stage as the creator (but not four-headed) and replaces Indra as boon-bestower. It is he, and not Vishnu, who as a boar raises up the earth from the waters. While in Ramayana it is Indra who restores the dead warriors to life at Rama's request, in the Ramopakhyana of Mahabharata this is changed to Brahma. Ganesha is absent, but Skanda is mentioned as Kartikeya and Guha. Shiva is not regarded as superior to the gods and is usually referred to as Rudra along with his wife Agrajaputri and mount Nandi. References to images are totally absent till the third or fourth stage. Buddhism and Jainism are unknown. There is little sign of cow-veneration (Bharadvaja offers Rama beef at 2.48.16 and Rama refers to the sage Kandu killing a cow at his father's command). The Asuras are characterised more by power than by demonic traits. The meagre detail regarding sacrifices mostly relates not to the sages but to the Rakshasas who are associated with caityas (cult spots). Both epics make no reference to any fixed or constructed place of worship. Religion is projected more as social duty, matching the Kshatriya background of the epic, and less formal aspects of worship receive emphasis. The ashvamedha description comes in the later Bala and Uttara kandas, and it is interesting to see the similarity between the description in the Balakanda and Yudhishthira's ashvamedha (Vyasa cites the example of Rama when urging Yudhishthira to perform this sacrifice).
Brockington challenges Sheldon Pollock's argument that the divinity of Rama is integral to the epic from the earliest stages and was suppressed from the Ayodhya to the Yuddha kandas by pointing out that many interpolations make no mention of such divinity while others do. In that case, how can Pollock maintain that Rama's divinity is part of the un-interpolated part of the epic? Moreover, the two passages on which Pollock depends are in sargas that differ markedly in style from the epic core. Brockington points out that Rama is wholly human in the earliest stage. Hanuman denies identification with Vishnu twice and explicitly calls Rama human in 5.48.11 and 49.26. In the second stage, Rama begins to display divine qualities and is compared particularly with Indra (60 times at least), while Lakshmana is compared to Vishnu, in keeping with the early tradition of Vishnu being the youngest of the Adityas. Indra remains the standard comparison for the warrior king as the Kshatriya's ideal. Indra loses ground in Bala and Uttara kandas to Vishnu and Shiva who gain status considerably. The latest parts subordinate Shiva to Vishnu. In the third stage, around the second century AD (Bala and Uttara kandas and sarga 105 of Yuddhakanda) Rama is identified with Vishnu. This is consolidated in the fourth and fifth stages. Another important contribution of Brockington is showing that Valmiki's Rama is quite different from the hero of the vernacular versions of the epic. He draws heavily upon his papers on religious attitudes and stereotyped expressions to show how the stereotyped expression ramo dharmabhritam varah changed in meaning from "a pillar of the correct social order" to "best of upholders of righteousness." It is interesting to see how the same conclusion was arrived at without lexical analysis on thematic grounds by Whaling who points out that Rama upholds the ideal of a transcendent dharma which cannot be pinned down in terms of Dharmashastra but which is operative in the practical world in books II to VI. Brockington ignores Whaling's perceptive insight that Valmiki stresses Rama's Aryan ancestry while Vyasa is not concerned about Krishna's, and that Rama has none of Krishna's philosophical brilliance. However, it is interesting that in book VI after the fire ordeal Indra and Brahma refer to Rama as Krishna! He is a dynastic hero promoting the idea of raja dharma and presiding over the ideal kingdom as an ideal individual, setting norms of dharma, of human relationships and of heroism.
Whaling also made the telling point that the critical century of the Ramayana tradition was not that of its composition in the fourth century BC but when people came to believe in him as God (Tulsi and Kabir in the 15th century AD). Brockington points out that while filial duty is the mainspring of the first part of the plot, it is devotion to Sita in the second. Moral scruples creep in at the second stage (Sita advising Rama against killing Rakshasas, Rama justifying killing Vali, the fire-ordeal). Later still Sita has to prove her chastity by appealing to the earth and Rama's character has evolved from the martial to the moral, from the hero to the avatara. The analysis of "the names of Rama" reveals the relative lack of stereotyping in epithets stressing his strength, prowess, and pugnacity, suggesting that the martial aspect was not particularly important in the conceptualisation of his character. Moreover, the popular image of Rama as the bowman has no support in the epic where this appellative is applied more often to Lakshmana and as often to others, including Rakshasas.
Surprisingly, allusion to Rama's wisdom (ramasya dhimatah) is not noticeably frequent except in the fourth stage. Brockington points out that the reference to Rama's wisdom in the context of Sita's banishment "indicates the (later) poet's explicit approval of the attitudes involved." The terms indicating Rama's parentage decline in frequency while the more general dynastic terms raghava and kakutstha increase, with a shift to the elaborate raghunandana in the later stages-the form preferred from Kalidasa to Tulsidas.A parallel examination of "the names of Sita" is fascinating in revealing that she is depicted as a much more independent and forceful figure by Valmiki than she is made into in later versions and in the popular conception. She is ready to argue with Rama and it is her wishes that prevail at two crucial junctures of the plot (the exile and the golden deer). Even in the third stage, the same spiritedness is displayed in undergoing the fire-ordeal and calling upon the earth to vindicate her. The commonest epithets applied to her are patronymics-Vaidehi, Maithili, Janakatmaja, Janaki, in that order. All such epithets allude to her as Janaka's actual daughter, the most striking being 5.31.12 where she refers to herself as duhita janakasyaham and none allude to her miraculous birth. Surasutopama, comparing her to a god's progeny, is exclusively applied to Sita in a way that cannot be paralleled among the stereotyped epithets applied to Rama. Adjectives denoting ornamentation are not part of her basic image (sarvangashobhana stresses her inherent beauty). In an extremely important comparative study of the epic and its summary (Ramopakhyana) appearing in Mahabharata, Brockington is able to place the latter to the end of the second stage of Ramayana and prior to the composition of the Bala and Uttara kandas. He guesses that Ravana's genealogy was included in Ramopakhayana earlier than in Ramayana because otherwise more of the Uttarakanda would have found place in it. He rules out "reverse borrowing" because the stereotyped expressions typical of Ramayana occur in Ramopakhyana in sequence with the narrative, while those characteristic of Mahabharata occur more randomly. He even shows that Ramopakhyana is based on an older form of the Northern recension (best represented in the extant NE recension) that had not diverged as far from the Southern as now, thus silencing dissent against Sukthankar's conclusions, and encouraging taking them further.The vexed question of dating the epic receives an extremely valuable input from the study of four passages in Mahabharata and Harivamsa, two of which treat Rama as Vishnu's avatara and the other two include him among 16 ancient kings. Brockington shows their common dependence on the end of the Yuddhakanda, with the Shantiparva passage drawing directly on it being the earliest, treating Rama as a mortal hero. The Harivamsa version is familiar with the Uttarakanda's divinisation of Rama and is expanded in the Sabha parva passage. The Dronaparva passage is familiar with Rama as mortal hero and as avatara. Brockington concludes that such evidence corroborates dating the final version of Ramayana well ahead of Mahabharata's final redaction, sometime in the middle of the later epic's growth.The conclusions that emerge from such a rigorous presentation of evidence can assuredly constitute the foundations of what one may describe as the "higher criticism" of the epic. Brockington's work encourages the completion of a complete lexical study that should no longer be regarded as a Sisyphusian task today with digitized versions of the epics available for computerized analysis. It is fascinating to see how "lower criticism" has moved through its microscopic analysis to a finding posited long back in Sri Aurobindo's "higher criticism": "His (Valmiki's) picture of an ideal imperialism is sound and noble and the spirit of the Koshalan Ikshwakus that monarchy must be broad-based on the people's will and yet broad-based on justice, truth and good government is admirably developed as an undertone of the poem." The difference is that, precisely because of his preoccupation with minutiae and "righteous Rama," Brockington loses a sense of proportion and does not realize that unlike Vyasa for whom in Mahabharata good government is the "uppermost and weightiest drift, he (Valmiki) is a poet who makes occasional use of public affairs as part of his wide human subject" (Sri Aurobindo).
----------------------------Pradip Bhattacharya, an Indian Administrative Service officer, has twenty published books and is engaged in research in comparative mythology and the Indus Valley Civilization.Address: AD-64, 1st Avenue, Sector-I, Bidhan Nagar, Kolkata-700064.E-mail: kanakpradip@yahoo.com Phone: 3373511

2007-02-20T00:46:00.000-08:00

This is for students and to their parents who are interested in taking Medicine for their career
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Management: Govt.
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West Bengal, India
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Sasoon General HospitalJai Prakash Narayan PathStation Road Pune - 411001
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Tamil Nadu, India
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Management: Govt.
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Bihar, India
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Andhra Pradesh, India
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Management: Trust
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Dr SN Medical College
Jodhpur - 342003
Rajasthan, India
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Dr Vaishampayan Memorial Medical College
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Maharashtra, India
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Dr. BR Ambedkar Medical College
Kadugondanahalli Bangalore - 560045
Karnataka, India
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Dr. D Y Patil Education Societys D Y Patial Medical College
Line BazarKasaba Bavada Kolhapur - 416006
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Himachal Pradesh, India
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Father Mullerï¿½s Institue of Medical Education and Research
Father Muller RoadKonkanody Mangalore - 575002
Karnataka, India
Phone: 0824-2436301 to 7
Fax: 0824-2436661, 2437402
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=muller@sancharnet.in
Website: http://www.fathermuller.com/
Management: Trust
Annual Intake: 100

Gajra Raja Medical College
Katora Tal Road, Gwalior - 474009
Madhya Pradesh, India
Phone: 0751-2321400
Fax: 0751-2323451
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=grmcgwa@sancharnet.in
Website: http://www.grmedicalcollege.org/
Management: Govt.
Annual Intake: 140

Gandhi Medical College, Bhopal
Royal Market, Bhopal - 462001
Madhya Pradesh, India
Phone: 0755-2540590
Fax: 0755-2541376
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=gmc_library@rediffmail.com
Management: Govt.
Annual Intake: 140

Gandhi Medical College, Hyderabad
Musheerabad Secundrabad - 500029
Andhra Pradesh, India
Phone: 040-27502856/27502742
Fax: 040-3222452
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=gmchyd@hotmail.com
Management: Govt.
Annual Intake: 150

Goa Medical College
BombolimP.O. Santa CruzTiswadi Panaji - 403202
Goa, India
Phone: 0832-2458727
Fax: 0832-2458728
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=goamed@hotmail.com
Management: Govt.
Annual Intake: 100

Government Medical College, Amritsar
Amritsar - 143001
Punjab, India
Phone: 0183-2426918
Fax: 0183-2426506
Management: Govt.
Annual Intake: 150

Government Medical College, Aurangabad
Panchakki Road Aurangabad - 431001
Maharashtra, India
Phone: 0240-2402028, 2402411-17
Fax: 0240-2402418
Management: Govt.
Annual Intake: 150

Government Medical College, Bhavnagar
Near S.T. Stand,Dr. H. Vaidya Road,Kalanala Bhavnagar - 364002
Gujarat, India
Phone: 0278-422011, 430808
Fax: 0278-422011
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=mcbhavnagar@email.com
Management: Govt.
Annual Intake: 50

Government Medical College, Jammu
Bakshinagar - 180006
Jammu & Kashmir, India
Phone: 0191-546824
Management: Govt.
Annual Intake: 100

Government Medical College, Kota
Rangbari Road Kota - 240009
Rajasthan, India
Phone: 0744-2470674/2323578
Fax: 0744-2471157
Management: Govt.
Annual Intake: 50

Government Medical College, Kottayam
Gandhinagar Kottayam - 686008
Kerala, India
Phone: 0481-597284, 597279
Fax: 0481-597284
Management: Govt.
Annual Intake: 100

Government Medical College, Nagpur
Hanuman Nagar Nagpur - 440003
Maharashtra, India
Phone: 0712-2746588, 2750700
Fax: 0712-2744489/2744000
Website: http://www.gmcnagpur.org/
Management: Govt.
Annual Intake: 200

Government Medical College, Nanded
Vazirabad Nanded - 431601
Maharashtra, India
Phone: 02462-34525, 34118, 35711-14
Fax: 02462-35717
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=gmcnanded@rediffmail.com
Management: Govt.
Annual Intake: 50

Government Medical College, Patiala
Patiala - 147001
Punjab, India
Phone: 0175-2212018
Fax: 0175-2212055
Management: Govt.
Annual Intake: 150

Government Medical College, Srinagar
Karan Nagar Srinagar - 190010
Jammu & Kashmir, India
Phone: 0194-2453114
Fax: 0194-2453115
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=mirgar_dr@yahoo.com
Management: Govt.
Annual Intake: 100

Government Medical College, Surat
Majura Gate Surat - 395001
Gujarat, India
Phone: 0261-3244175,3244178,3244456 - 59
Fax: 0261-3241025
Management: Govt.
Annual Intake: 120

Government Medical College,Chandigarh
Sarai BuildingSector-32 Chandigarh - 160047
Chandigarh, India
Phone: 0172-662000
Fax: 0172-609360
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=gmcchd@chl.dot.net.in
Management: Govt.
Annual Intake: 50

Govt. Medical College, Calicut
Kozhikode Calicut - 673008
Kerala, India
Phone: 0495-2355331
Fax: 0495-2355331
Management: Govt.
Annual Intake: 200

Govt. Medical College, Miraj
Pandharpur RoadDistt.- Sangli Miraj - 416410
Maharashtra, India
Phone: 0233-222090-99, 223413
Fax: 0233-222090-99, 223413
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=gmcmiraj@vsnl.com
Management: Govt.
Annual Intake: 100

Govt. Medical College, Mysore
Irwin Road Mysore - 570001
Karnataka, India
Phone: 0821-2520512, 2520803
Fax: 0821-2520803
Management: Govt.
Annual Intake: 100

Govt. Medical College, Trissur
MulamkunnathukavuVelappya Trissur - 680596
Kerala, India
Phone: 0487-2200310 to 319
Fax: 0487-2201355
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=mctcr@sancharnet.in
Management: Govt.
Annual Intake: 100

Grant Medical Colege
Sir J. J. Hospital CompoundByculla Mumbai - 400008
Maharashtra, India
Phone: 022-23731144, 2373555
Fax: 022-23731144, 2373555
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=gmcjjh@bom7.vsnl.net.in
Management: Govt.
Annual Intake: 200

GSVM Medial College
Swaroop Nagar Kanpur - 208001
Uttar Pradesh, India
Phone: 0512-2214881/2214145
Fax: 0512-2214881/2214145
Management: Govt.
Annual Intake: 190

Guntur Medical College
Kannavarithota Guntur - 522002
Andhra Pradesh, India
Phone: 0863-2234625
Fax: 0863-2320308
Management: Govt.
Annual Intake: 125

Guru Govind Singh Medical College
Sadiq Road Faridkot - 151203
Punjab, India
Phone: 01639-251111
Fax: 01639-251070
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=ggmcf@hotmail.com
Management: Govt.
Annual Intake: 50

Guwahati Medical College
P.O. IndrapurDistt. Kamrup Guwahati - 781032
Assam, India
Phone: 0361-2341323
Website: http://www.gmchassam.nic.in/
Management: Govt.
Annual Intake: 156

Himalaya Institute of Medical Sciences
Swami Ram Nagar,P.O. Doiwala Dehradun - 248140
Uttaranchal, India
Phone: 0135-2412045/2412081 Extn. 220
Fax: 0135-2412008
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=hihtb@sancharnet.in
Website: http://www.hitindia.org/
Management: Trust
Annual Intake: 100

Indira Gandhi Medical College
Shimla - 171001
Himachal Pradesh, India
Phone: 0177-2804251
Fax: 0177-2658339
Management: Govt.
Annual Intake: 65

Indira Gandhi Medical College & Hospital
Central Avenue Road Nagpur - 440018
Maharashtra, India
Phone: 0712-2725274, 2770929
Fax: 0712-2728028
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=igmcn@nagpur.net.in
Management: Govt.
Annual Intake: 100

Institute of Medical Sciences, BHU
Varanasi - 221005
Uttar Pradesh, India
Phone: 0542-307500/367568
Fax: 0542-367568
Management: University
Annual Intake: 59

Jawahar Medical Foundations ACPM Medical College
Sakri Road,Post Box No. 145 Dhule - 424001
Maharashtra, India
Phone: 02562-201569, 200317, 201298
Fax: 02562-202027
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=acpm@rediffmail.com
Management: Private
Annual Intake: 100

Jawaharlal Institute of Postgraduate Medical Education & Research
Dhanvantri Nagar Pondicherry - 605006
Pondicherry, India
Phone: 0413-2372380-2372390/2372901 /2277277
Fax: 0413-2372067
E-Mail: http://us.f546.mail.yahoo.com/ym/Compose?To=jipmer@pondy.pon.nic.in
Website: http://www.jipmer.edu/
Management: Govt.
Annual Intake: 75

Jawaharlal Nehru Medical College
Bhagalpur - 812001
Bihar, India
Phone: 0641-2401078
Fax: 0641-2400044
Management: Govt.
Annual Intake: 100

2007-02-20T00:41:00.000-08:00

India: From Midnight to the Millennium

by Shashi Tharoor
New York: Arcade Publishing, 1997392 pages $27.95

Reviewed by C.J.S. Wallia

Shashi Tharoor, a U.N. diplomat and novelist, introduces his new book, India: From Midnight to the Millennium, as "not a survey of modern Indian history, though it touches upon many of the principal events of the last five decades....It is a subjective account."
A highly engaging subjective account it is, making great use of the author's well-honed novelistic techniques. One of the best chapters, "Scheduled Castes, Unscheduled Change" narrates the story of his childhood's forbidden friend, Charlis, an untouchable boy in rural Kerala, who rises to become an I.A.S. officer. Charlis makes it, thanks to the "world's first and most rigorous affirmative-action program." India's affirmative-action laws reserve a minimum of 49.5 percent of federal government jobs for the previously disadvantaged or backward classes. Tharoor notes that opponents, now, often complain about reverse discrimination: "You can't go forward unless you are a Backward."
Like many other observers, Tharoor sees "bureaucratic corruption and criminalization of politics as two of the most widespread problems facing India." Bureaucratic corruption is largely a result of "the permit-license-quota Raj" ushered in by Nehruvian socialism. Nehru was not personally corrupt, but his legacy of socialism has recently come under increasing attack. Tharoor cites as "the most dangerous phenomenon of independent India's political life, the criminalization of politics, for many a lawbreaker has found it useful to become a lawmaker." In the current government (United Front), one of the first appointees, Taslimuddin, minister of state, had 18 criminal cases pending against him. The current defense minister, it is widely believed, won his seat by pandering to the Muslims and the students who wanted to be freed of laws restricting their cheating opportunities on exams! According to Harkishen Singh Surjeet, himself a member of Parliament, out of the 535 members of the Parliament in 1996, as many as a 100 have criminal records. (It is encouraging to read in this week's news an announcement by Dr. M.S. Gill, chief of the Election Commission, that in the next election no candidates with criminal records will be allowed to stand for elective offices.)
"As with so much else, the rot set in under Indira Gandhi," notes Tharoor. Agreeing with other political analysts like Arun Shourie, Kuldip Nayar, and Khushwant Singh , Tharoor places the full blame for the Punjab crisis on Indira Gandhi herself for having "primed [it] for narrow partisan purposes." She "encouraged (and reportedly even initially financed) the extremist fanaticism" in the Punjab.
Rajiv Gandhi's corruption "was common knowledge: Galli-galli mein shor hai/Rajiv Gandhi chor hai 'Hear it said in every nook, Rajiv Gandhi is a crook.' " Moreover, Rajiv Gandhi's efforts to buy Muslim votes by appeasement in the famous Shah Banu alimony case laid bare the Nehruvian pseudo-secularism of the Congress party. As the opposing Bharatiya Janata Party has rightly charged, the Congress Party "had long disbursed government grants to Mullahs while at the same time denying any assistance to impoverished Hindu priests." Tharoor urges rejection of "the pseudo-secularism that has made the state hostage to the most obscurantist religious figures among the minorities."
Democracy in India has a long history. Tharoor cites Dr. B. R. Ambedkar: "Indian democracy was as old as its ancient village republics. India had political assemblies with elaborate parliamentary rules of procedures at a time when most of the rest of the world suffered under despotism or anarchy." Tharoor asks: 'This democratic system, India lost. Will she lose it a second time?"
Like several other prominent political analysts, Tharoor suggests decentralization as a possible safeguard. Actually, in the early years of independent India, Clement Attlee proposed the U.S. presidential system as a model. Unfortunately, Nehru, ironically, rejected it -- out of his anglophilic delusion that the "British system was the only real one for democracies." Attlee noted: "I had the feeling that they [Nehru and his followers] thought I was offering them margarine instead of butter." Nehru's misplaced anglophilia is fully corroborated in Stanley Wolpert's recent biography Nehru: A Tryst with Destiny, which reveals Nehru confiding in John Kenneth Galbraith, the American ambassador: "Galbraith, I am the last Englishman to rule India."
Writing about the early history of India, Tharoor does not take into account the recent work of scholars like S.R. Rao, Subhash Kak, David Frawley, Natwar Jha, and Navaratna Rajaram, and Sita Ram Goel, which has discredited the Aryan invasion myth. Their work has established the date of composition of the Rig Veda as 3750 BC and deciphered the writing on the Indus seals as Vedic. Nonetheless, Tharoor provides some dazzling glimpses into India's glorious pre-Islamic period: "In the fifth century, the Malayali astronomer Aryabhatta deduced, a thousand years before his European successors, that the earth is round and that it rotates on its axis, it was also he who calculated the value of pi (3.1614) for the first time;.... Bhaskacharya's understanding of gravitation a millennium before Isaac Newton; about the invention, credited largely to Gritasamada, of the zero and the entire system of decimal numbers." The so-called Arabic numbers, quadratic equations, and trigonometry are among India's many gifts to world science. Equally impressive are early India's contribution to literature and philology.
Writing about his native Kerala, Tharoor proudly notes its 100 percent literacy rate compared to the national 52 percent. (Updated studies indicate Kerala's literacy as 91 percent -- still the highest in the nation.) Reading his review of Kerala's history, one notices that Tharoor seems to be unaware of Tipu Sultan's slaughter and forcible conversion of thousands of Kerala Hindus to Islam in the closing decades of the eighteenth century. (The evidence is convincingly presented in "Tipu Sultan: Villain or Hero?" edited by Sita Ram Goel and originally published by the Bombay Malayali Samajam.)
Tharoor has good words for New Delhi, "the first truly postcolonial Indian city.... There are more plays, exhibitions, and concerts on any single day in New Delhi than anywhere else in India." He lauds the Punjabi Sikh and Hindu refugees for making New Delhi what it has become.
I strongly recommend the book with just a minor caveat: At times Tharoor's deformation professionelle shows up as evasion -- diplomatic evasion -- in naming easy-to-guess names.

2007-02-20T00:34:00.000-08:00

Tipu Sultan:Villain or Hero?

edited by Sita Ram Goel
New Dehli: Voice of India, 199585 pages, $2.50 Voice of India http://www.voi.org
Reviewed by C.J.S. Wallia
===========================
"From my perspective as a secular humanist and my personal experience, I regard a typical liberal Indian Muslim to be as good a human being as any other Indian."-- C.J.S. Wallia===============================

In 1989, the national Indian TV, Doordarshan, ran a serial on Tipu Sultan, ruler of Mysore from 1782 to 1799 A.D. With the lofty objective of national integration and communal harmony, the national TV presented Tipu Sultan as a hero of Hindu-Muslim amity and a staunch freedom fighter against the British.
Based on a novel by Bhagwan Gidwani, the docudrama "The Sword of Tipu Sultan" provoked widespread outrage. Tipu Sultan: Villain or Hero? originally published by the Bombay Malayalee Samajam, is an anthology of essays that excoriates Doordarshan's depiction of Tipu Sultan and criticizes the peculiar "secularism" practised by the contemporary Indian State.
In the words of Ravi Varma, one of the contributors to the anthology: "It was Tipu Sultan and his fanatic Muslim army who converted thousands of Hindus to Islam all along the invasion route and occupied areas in North Kerala, Coorg, Mangalore, and other parts of Karnataka. Besides over 8,000 Hindu temples were desecrated and/or destroyed by his Muslim army. Even today, one can see large concentrations of Muslims and ruins of hundreds of destroyed temples in North Kerala as standing evidence of the Islamic brutalities committed by Tipu Sultan ... He was, all through, waging a cruel Islamic war against the Hindu population of Kerala, with a large Muslim army and ably assisted by the French with powerful field guns and European troops. ...In spite of all this, historical documents and records are being suppressed, distorted, and falsified in order to project this fanatic Tipu Sultan of Mysore as a
=====================For anyone interested in the contemporary 'secularist' Indian State and the politics of history, this is a must-read book.===================
national hero like Chhatrapati Shivaji, Maharaja Ranjit Singh, Rana Pratap Singh, and Pazhassi Raja of Kerala. It is an insult to our national pride and also to the Hindus of Kerala by our 'secular' government and the motivated Muslim and Marxist historians of Jawaharlal Nehru, Aligarh, and Islamia universities."
So what do the original sources tell us about Tipu? The anthology includes excerpts from Tipu's letters as researched by the distinguished Kerala historian K. M. Panicker, which he reviewed in the Bhasha Poshini magazine, August 1923:
1. Letter dated March 22, 1788, to Abdul Kadir: "Over 12,000 Hindus were honoured with Islam. There were many Namboodri Brahmins among them. This achievement should be widely publicised among the Hindus. Then the local Hindus should be brought before you and converted to Islam. No Namboodri Brahmin should be spared. "
2. Letter dated December 14, 1988, to his army chief in Calicut: " I am sending two of my followers with Mir Hussain Ali. With their assistance, you should capture and kill all Hindus. Those below 20 may be kept in prison and 5000 from the rest should be killed from the tree-tops. These are my orders."
3. Letter dated January 18, 1790, to Syed Abdul Dulai: " ...almost all Hindus in Calicut are converted to Islam. I consider this as Jehad."

The anthology also quotes from A Voyage to the East Indies by Fra Barthoelomeo, a renowned Portuguese traveller and historian, who was present in Tipu's war zone in early 1790:
"First a corps of 30,000 barbarians who butchered everybody on the way ... followed by the field gun unit under the French commander, M. Lally. Tipu was riding on an elephant behind which another army of 30,000 soldiers followed. Most of the men and women were hanged in Calicut, first mothers were hanged with their children tied to necks of mothers. That barbarian Tipu Sultan tied the naked Christian and Hindus to the legs of elephants and made the elephants to move around till the bodies of the helpless victims were torn to pieces. Temples and churches were ordered to be burned down, desecrated, and destroyed. ... Those Christians who refused to be honoured with Islam were ordered to be killed by hanging immediately. These atrocities were told to me by the victims of Tipu Sultan who escaped from the clutches of his army and reached Varapphuza, which is the centre of Carmichael Christian Mission. I myself helped many victims to cross the Varapphuza river by boats."

Moreover, evidence of Tipu's atrocities abounds in many contemporary church records in Mangalore, Calicut, and Varapphuza.
In the preface, Sita Ram Goel observes that the contemporary Indian State, under the sway of a distorted concept of secularism, promotes pseudo-history. "Secularism per se is a doctrine which arose in the modern West as a revolt against the closed creed of Christianity .... But secularism in India became the greatest protector of closed creeds [Islam and Christianity] which had come with foreign invaders and kept tormenting the national society for several centuries." This pseudo-secularism, foisted by Nehru, is "a magic formula for transmuting base metal into 24-carat gold.... How else do we explain Islam becoming a religion of tolerance? One has only to go the original sources in order to understand the true character of Islam. How do we explain Tipu Sultan and Bahadur Shah Zafar becoming the heroes of India's freedom struggle against British imperialism?"
Goel's comment on Nehruvian pseudo-secularism brings to mind Vallabhbhai Patel's famous remark, just before the partition, that in India there's only one nationalist Muslim: Jawaharlal Nehru. And, three decades before the partition of India, Sri Aurobindo raised the question about the fundamental intolerance of Islam: "How is it possible to live peacefully with a religion whose principle is 'I will not tolerate you?' How are you going to have unity with these people?" Sri Aurobindo cited the Koranic injunction (chapter IX, verse 5): "Slay the Idolaters wherever ye find them, and take them captive, and besiege them, and prepare for them each ambush. But if they repent [i.e. convert to Islam] and establish worship and pay the poor-due, then leave them free. Lo! Allah is forgiving, merciful."
Does the Doordarshan serial's characterization of Tipu in "The Sword of Tipu Sultan" as a patron of Hindu temples have any historical basis at all? Yes, says C. Nandagopal Menon, the convenor of the Bombay Malayalee Samajam: "Tipu had immense faith in astrology. It was at the appeal of his Hindu astrologer and his own mother that Tipu spared two temples out of 12 within Sriangapatnam Fort. Moreover, by the end of 1790, Tipu was facing enemies from all sides. He was also defeated at the Travancore Defence Lines. It was only then, in order to appease the Hindus of Mysore, that he gave some land-grants to Hindu temples."
The Doordarshan serial seized on this historical event and fabricated most of the other events in its so-called "docudrama." As to Tipu's struggle against the British, it was to maintain his usurped kingdom, not as a nationalist fight for freedom. This is clear from the historical documents in which he invited the French to join him to defeat the British and then divide South India between himself and the French.
Dr. P.C.C. Raja, a direct descendent of the Zamorin of Calicut, writes in the anthology: "Tipu Sultan was one of the worst fanatics, and more inhuman than even the Nazis." The Bombay Malayalee Samajam and numerous viewers, especially in Kerala, were as outraged by the pseudo-history of this TV serial as the Jews would be at a depiction of Hitler as a multicultural hero!
Historical evidence has clearly established that Tipu Sultan was, to put it mildly, no multicultural hero. Indian State TV's promotion of the serial's pseudo-history, in the name of secularism no less, was a flagrant exercise of pseudo-secularism.
It is precisely to repudiate this sort of wishful, self-deluding pseudo-history that Koenraad Elst, the Belgian scholar, recently published Negationism in India: Concealing the Record of Islam (published by theVoice of India) . To be sure, other Western historians have written of this record before. In The Histoire d l'Inde, French historian Alain Danielou wrote: "From the time Muslims started arriving in 632 A.D., the history of India becomes a long monotonous series of murders, massacres, spoilations, destructions. It is as usual in the name of 'a holy war' of their faith, their sole God, that the barbarians have destroyed civilisations." In the words of the well-known American historian,Will Durant, "the Islamic conquest of India is probably the bloodiest story in history. It is a discouraging tale, for its evident lesson is that civilization is a precious good, whose delicate balance can at any moment be overthrown by barbarians invading from without and multiplication from within."
The historical record of Islamic ideology practised in India is heavily tainted.(To cite two sources: The Story of Islamic Imperialism in India by Sita Ram Goel, published by the Voice of India; The Koran and the Kafir: All That An Infidel Needs to Know About the Koran But Is Embarrassed to Ask by Arvind Ghosh.)
From my own perspective as a secular humanist, I believe that promotion of pseudo-history will be ultimately counterproductive. Fabricating history for the sake of a current cause, no matter how lofty its ideals, tempts the fates. To forget history will always be fateful; to forgive some of its frightful facts can be redemptive. Forgive -- but never forget -- history. A salient example of making sure that history is not forgotten is the contemporary German State's making it illegal to publish a reconstructed World War II history that attempts to negate or conceal the holocaust perpetrated by the Nazis on the Jews, Gypsies, and Poles.
As a secular humanist, however, I make a distinction between an ideology and its adhering victims, especially those born into it. And, nonetheless, from my own experience, I regard a typical liberal Indian Muslim to be as good a human being as any other Indian. Genuine secularism in India will finally emerge from the Hindus' forgiveness of Islamic history in India, not from the pseudo-secularists' self-deluding denials and glossy cover-ups tacked onto the documented facts of that history.
For anyone interested in the contemporary 'secularist' Indian Stateand the politics of history, this is a must-read book.
-----------EndNotes:
(i) Voice of India books are available at:http://members.aol.com/aghoshpub/aghosh-catalog.html
(ii) Anwar Shaikh's books are published byThe Principality PublishersP.O. Box 918, Cardiff, U.K., CF2 4YP.
Bookstore:http://members.aol.com/aghoshpub/aghosh-catalog.html

2007-02-20T00:28:00.000-08:00

Nehru: A Tryst with Destiny

by Stanley Wolpert.(New York: Oxford Univ Press,1996)546 pages $35
Reviewed by Subhash Kak
(Editor's intro: Subhash Kak is a professor at Louisiana State University, Baton Rouge.His recent books are In Search of the Cradleof Civilization and The Secrets of Ishbar:Poems on Kashmir and other Landscapes.)

Growing up in Kashmir in the fifties, we lived in the constant company of Jawaharlal Nehru. He was everywhere: in the newspapers and on the radio. The school textbooks had chapters on him and his family. He seemed to stride the stage of world politics like a giant. But in the evenings when we would discuss the world scene over our dinner we would often wonder if he wasn't a Don Quixote rather than the modern-day Emperor Ashoka.
We were convinced that he was a brilliant man, but we also wondered why, in spite of his obvious abilities, he had failed to do anything about the corrupt administration of the state. If he had found a new way to progress why wasn't it appreciated elsewhere in the world; why were we still poor and backward. Maybe we were just impatient, but it felt as if India had entered a new age of mythic time where, having jettisoned ideas of worlds yonder, we had become part of a national theater celebrating a socialist paradise with Nehru as its prophet. No matter if this paradise was out of joint with reality!
The Nehru years were a period of public celebration and private fears. We congratulated each other in public discourse and thought we were morally superior. Our achievements were measured by the brilliance of our rhetoric; we were especially proud of the nine-hour long speech given at the United Nations by Krishna Menon, the Indian ambassador. Although certain that Nehru's path of license-raj was wrong for the country, we were so mesmerized by his energy and style and his mastery of the political vocabulary that we kept saying hurrah!
How did Nehru seize the public imagination in India so well? What drove him and why was he so successful? Stanley Wolpert's new biography of Nehru ponders these questions and more. It is an engaging book which is also an excellent introduction to the twentieth century India. But many other books have been devoted to Nehru, who wrote about himself as well, so does Wolpert bring new insights to bear upon his subject?
It is generally accepted that Nehru was a very complex man, with great drive and self-discipline and an insatiable thirst for power. He was prone to dark moods and he had an ugly temper. He was also extremely well-read and sophisticated with interests in science and technology. He was a clever politician and also a genuine leader who was much loved and admired in India.
He was a good writer, because he had the capacity to reflect on his actions. He was driven by grandiose ideas and he gave long sanctimonious speeches which made his opponents very angry. Nehru's idea of non-aligned nations made him a star in Africa and Asia, but the Americans and the Europeans saw him as a tool of the Russians.
This perception may not have been quite accurate; he was trying to find an international role for India much in excess of its actual economic and military power. His injection of morality into the discourse of international relations showed his inexperience in geopolitical affairs and his reputation suffered greatly when, in spite of slogans of Hindi-Chini Bhai-Bhai, the Chinese turned on him in the late fifties. Nehru had no administrative experience and he was blinded by Lenin's example and by the theories of British socialists. The economic course on which he placed India after independence set the country behind by half a century.
Nehru remains a subject of enduring fascination because he defies easy categorization. According to Wolpert:
``The deeper passions and fears that drove and tortured Nehru throughout his adult life have always remain hidden, first by himself, then by Indira [his daughter], and now by those who zealously secrete documents recording his intimate thoughts and concerns during India's first decade of independence,trying more than three decades after his death to perpetuate myths and hoping to hide the true nature of that great man... For almost a decade, foolish British bureaucrats kept Jawaharlal Nehru behind bars, and his equally foolish heirs and self-appointed guardians have locked up his mind and heart for three times as long.''

Wolpert is referring to the letters exchanged by Edwina Mountbatten and Nehru which he has been unable to see. Wolpert hoped to go beyond earlier biographers by detailing Nehru's alleged affair with Edwina, which could have had influence on policy because Edwina's husband, Lord Mountbatten, presided over British India's partition and then served as the first governor-general. The Mountabatten and the Nehru families have always maintained that Edwina and Nehru were not lovers, just very good friends. And lacking proof---which is what Wolpert sought in the letters that he could not see---one is neither here nor there. But even if Edwina and Nehru were lovers, that affair could not make him the person he was. They met first when he was already a world-famous figure. This episode could hardly have been one of those defining episodes of his life that would be the key to his character.
Wolpert also hints at ``secrets'' behind Nehru's friendships with men during his childhood and college years. He finds a line in his autobiography relating to a near drowning in the company of an Englishman in a frigid stream in Norway very significant in unlocking the secrets of his psyche. Says Wolpert, ``Nehru obviously felt no`national' distance from his intimate friend with whom he musthave raced nude into the mountain current... Can Jawahar's strange accident in Norway be read as his own carefully doctored metaphoric confession of a passionate, ``hot'' and ``icy cold''---indeed ``numbing''---love affair with a young Englishman too important for him to name, too dear to forget, his heroic other?'' This is gratuitous psychobabble!
I suppose it is obligatory these days to explain peculiarities of character as arising from suppressed sexual encounters. But Wolpert does not make a sound case and his sloppy interpretations detract from the value of the book. Even if Wolpert's interpretations were right they don't illuminate the riddles of Nehru's character. Perhaps,Wolpert's error is to use Western psychological categories to explain a person who, in spite of the very impressionable years spent in England, was very Indian in his belief system.
There is no credible new synthesis to be found related to Nehru's personal life in this book. Wolpert might have been more successful if he had considered the notion of Nehru's belief in a special destiny. In India, a land of avataras and rishis, gurus and reformers, world-conquerors and wise sages, such belief is not uncommon. This belief is reinforced by the expectations of the public that their leaders be heroic. Ancient Indian political theory speaks of the king who spends several years in the wilderness and then returns to claim the crown.
Gandhi was such a hero who had shown himself to be ``superhuman'' in his political and personal struggles in South Africa and later in India. And by his example he was able to inspire others into actions which they could have hardly believed they were capable of. As Gandhi's chief political heir, Nehru sought great challenges. His torments were fundamentally existential and he did not have a clear vision. He tried to build a hodge-podge socialist state with a ``human face.'' The Indian system remained imperial during his administration; in fact, he added layers of bureaucratic control inspired by the Soviet example. He vacillated and he made grand gestures. The ambivalence that he engendered made him appealing and powerful.
In his defense it must be said that when he was alive the chattering classes in India applauded his policies. On the other hand, the government controlled the media and so discordant voices were not heard.
Most of Wolpert's book is devoted to Nehru's emergence as a major national leader before independence. It was only at the end of this period, when he was chosen by Gandhi as his political heir and, much later, as prime minister that he possessed near absolute authority.His ``mercurial, weak, and erratic behavior'' did not matter all that much in his early career because agitational politics, as in the pre-independence period, is ultimately just grand theater. I think Nehru became even more interesting after he reached the top, but less than one-fifth of the book deals with the years of his prime-ministership. These were the years that the license-raj was firmly established and, in spite of the mantra of non-violence and "panchashila," India occupied Goa. Many corruption scandals engulfed his associates in the party but Nehru seemed to be disengaged. The final blow was the Chinese invasion of 1962 which led him to seek American aid. This period is described in a very cursory fashion by Wolpert.
Although this biography does not break fresh ground, I believe it will, in its own way, add to the mythic image of Nehru.

2007-02-20T00:24:00.000-08:00

ANCIENT INDIA IN A NEW LIGHT
-- four books --

In Search of the Cradle of Civilization
by Georg Feuesrstein, Subhash Kak, & David FrawleyWheaton, Illinois: Quest Books, 1995 341 pages $24.95 Tele: 1-708-665-0123

The Myth of the Aryan Invasion of India
by David FrawleyNew Delhi: Voice of India, 1995(2 / 18 Ansari Road, New Delhi, 110 002)

The Politics of History: Aryan Invasion Theory and the Subversion of Scholarship.
by Navaratna RajaramNew Delhi: Voice of India, 1995(2 / 18 Ansari Road, New Delhi, 110 002)

Return of the Aryans
by Bhagwan S. GidwaniPenguin-India, 1994 (also Penguin-Canada)943 page

Reviewed by C. J. S. Wallia

When I first heard about Gidwani's assertion in Return of the Aryans that the Black Sea and Germany's Black Forest were named in memory of dark-skinned Aryans from India, I thought his suggestion preposterous. Now, after reading the above four books, the suggested origin of these names begins to appear in the realm of the plausible.The "standard" textbooks on India's early history, written by Eurocentric historians, have recently been challenged by postcolonial historians. Several new books question many of the "standard" assertions by presenting convincing evidence -- linguistic, literary, archaeological, geological (including recent Indo-French satellite photography), and astronomical. The postcolonialists call for a thorough rewrite of the erroneous history textbooks used in schools and colleges worldwide, including, sadly, those in India.
There never was any "Aryan" invasion of India, nor any "Aryan"-"Dravidian" war. The term "Arya" meant good, referring to quality of behavior, not race. Likewise "dasyu" referred to misconduct, not another race. The Rig Veda was composed not in 1200 B.C.; it was completed in 3700 B.C. The cradle of civilization is not Sumeria in Mesopotamia, but the Sapta Sindhu, the land of seven rivers, in northwest India. From the densely populated Sapta Sindhu, Sanskrit-speaking people migrated to Iran, Greece, and further West.Commenting on Rajaram and Frawley, Professor Klaus Klostermaier of the University of Manitoba, writes:
"The facts referred to in this work are incontrovertible. The conclusions drawn have a high degree of plausibility. Consequently, the implications are nothing less than sensational....Rajaram and Frawley are true pioneers blazing new trails."
And so is Subhash Kak, Sanskrit scholar and computer scientist, co-author of In Search of the Cradle of Civilization, who has analyzed the astronomical code of the Rig Veda. Drawing on Kak's work and other evidence, Rajaram has established the period 4000-3700 B.C. for the composition of the Rig Veda. The "standard" textbooks on early Indian history are an example of the adage that history books are written to reflect the views of the conqueror. In the late eighteenth century, when many Sanskrit classics, were first translated into contemporary European languages, they drew great admiration from Europe's major intellectual luminaries like Voltaire, Goethe, and Hegel. For example, G.W. F. Hegel wrote that India was"the starting-point for the whole Western world." Later, in the nineteenth century, the same Hegel dismissed the Puranas chronologies as fabrications and generally disparaged Indian history. Why this reversal? Nineteenth century European imperialism distorted European perceptions and brought forth racist attitudes. The colonized people and their culture came to be seen as inferior. Hegel's reversal exemplifies this changed perception.
However, eighteenth- and nineteenth-century European historians had to contend with a puzzling philological fact: the classical language of India, Sanskrit, and the classical languages of Europe, Greek and Latin, were closely related. In the words of William Jones, one of the earliest to make a systematic study of this resemblance, "... a stronger affinity than could possibly have been produced by accident; so strong, indeed, that no philologer could examine them all three, without first believing them to have sprung from some common source...The Sanskrit language is of wonderful structure, more perfect than the Greek, more copious than the Latin and more exquisitely refined than either." An example of the resemblance: the word for ten is dasha in Sanskrit, deka in Greek, and decem in Latin. Thousands of Sanskrit words such as pitah, brahta, raja have cognates in nearly all European languages. Based on the undeniable resemblance of these languages, philologists termed them Indo-European languages.
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To detoxify yourself from the noxious Eurocentric notions injected by the "standard" history textbooks on India's cultural heritage, peruse these landmark books as soon as possible!
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To account for the common origin of Indo-European languages, several nineteenth- century European scholars hypothesized that in ancient times an invasion of India from Europe, by a people who spoke the original Indo-European language -- an "Aryan" invasion--must have occurred. In typical Eurocentric arrogance, they assumed, without any evidence, that the Aryans came from outside India. Principal among these "scholars" were Max Muller and Monier-Williams, both committed to denigrating India's cultural heritage in order to persuade Indians to convert to Christianity.In a letter to his wife, Max Muller wrote: "This edition of mine and the translation of the Veda will hereafter tell to a great extent... the fate of India, and on the growth of millions of souls in that country. It is the root of their religion, and to show them what the root is, I feel sure, the only way of uprooting all that has sprung from it during the last 3000 years." Muller's purpose was to uproot Hinduism. Monier-Williams, in a speech given at Oxford to the Missionary Congress on 2 May 1877, said: "When the walls of the mighty fortress of Brahminism are encircled, undermined, and finally stormed by the soldiers of the Cross, the victory of Christianity must be signal and complete." Some objective scholars, these! In picking a date for the supposed Aryan invasion of India by a supposed race of people, Rajaram writes: "Muller was strongly influenced by a current Christian belief that the creation of the world had taken place at 9:00 a.m. on 23 October 4004 BC. Assuming the date of 4004 BC for the creation of the world, as Muller did, leads to 2448 BC for the biblical Flood. If another thousand years is allowed for the waters to subside and for the soil to get dry enough for the Aryans to begin their invasion of India, we are left at around 1400 BC. Adding another two hundred years before they could begin composing the Rig Veda brings us right to Muller's date of 1200.BC...he used a ghost story from Somadeva's Kathasaritasagara to support this date." Some historical research, this! Reader, to detoxify yourself from the noxious Eurocentric notions injected by the "standard" history textbooks on India's cultural heritage, peruse these two landmark books as soon as possible! David Frawley, author of many books on Sanskrit literature, including Gods, Sages, and Kings: Vedic Secrets of Ancient Civilization, sumarizes his views on Vedic history, society, and geography in The Myth of the Aryan Invasion . Referring to the famous Battle of the Ten Kings in the Rig Veda, 3700 B.C., Frawley writes: "The Vedic war is a question of values, not race. It is a conflict between spiritual values and materialistic values, which occurs in all societies. Sometimes arya people become un-arya by a change in values, as indicated in the battle of Sudas....Even names of famous Vedic kings, such as Sudas and Devadasa have the ending of das or dasa meaning 'servant'." Sudas ruled the land of Sapta Sindhu, centered around the mighty Sarasvati river, which flowed from the Himalayas to the Rann of Kutch. After the Battle of the Ten Kings, many Indians migrated westwards into Iran and beyond. Frawley observes that Max Muller, with his hidden Christian agenda, selectively lifted metaphorical passages from the Rig Veda to buttress his"Aryan invasion from Europe" theory. Taken in its entirety the literary evidence shows the Vedic civilization as an indigenous development. In articles published in various journals Navaratna Rajaram, author of The Politics of History presents a chronological synthesis of ancient Indian civilization. One of the most interesting sections of his work is on the Sulbasutras, 3000 BC.,-- mathematical manuals for the design and construction of Vedic altars. Rajaram notes that A. Seidenberg, an American historian of science, in his paper entitled "Origin of Mathematics," published in the journal Archive for History of Exact Sciences, 1978, "established the Sulbasutras as the basis for the mathematics in Egypt, Babylonia, and Greece. This provides a mathematically rigorous foundation for the derivation of the chronology presented in this book." The principal author of the Sulbasutras, Baudhayana, a South Indian, "discovered the theorem of Pythagoras some two thousand years before Pythagoras. His work was known in Egypt... as early as 2700 BC. He is the first known of the world's mathematicians." This is the civilization that invented mathematics.Rajaram proposes a chronology of ancient Indian civilization as beginning before the archaeological evidence of the Mehrgarh site in the northwest, circa 6500 BC, the earliest and largest urban site of the period in the world. This site has yielded evidence for the earliest domestication of animals, evolution of agriculture, as well as arts and crafts. The horse was first domesticated here in 6500 BC. Mehrgarh, Harappa and Mohenjodaro are peripheral cities of the great Sarasvati civilization with more than 500 sites along its banks awaiting excavation. In 4500 BC, Mandhatr defeated the people of Druhyus, driving them to the west into Iran. 4000-3700 BC was the Rig Veda period. In 3730 BC occurred the Battle of Ten Kings-- the age of Sudas and his sage advisors, Vasishtha and Visvamitra. 3600 to 3100 BC was the late Vedic age during which Yajur, Sama, and Atharva Vedas were composed. 3100 BC is the date of the Mahabharata, composed by Vyasa. At this time, the Sarasvati river lost Yamuna because of a tectonic plate shift. It was the beginning of Kali Yuga. 3000 BC was the late Brahmanic period during which early Sutras were composed. In 1900 BC, another tectonic plate shift made Sarasvati lose Sutlej. This dried up Sarasvati, causing massive exodus of people to the east -- the Ganga valley, whence arose the classical civilization of India. With more than 50 maps and illustrations, In Search of the Cradle of Civilization is a comprehensive book. The book's jacket quotes Deepak Chopra: "This is a scholarly masterpiece and belongs in the home and library of every person who wishes to evolve using the wisdom of the ages." One of its best sections is on the relation between the Indus-Sarasvati and the Brahmi scripts: by analyzing statistical computer-concordances, Subhash Kak has shown that"the most frequent letters of the Indus-Sarasvati and the Brahmi scripts look almost identical and share a rather similar frequency of occurrence." Kak also found that "the texts on the steatite seals follow grammatical rules like that of Sanskrit." Although deciphering of the script remains to be done, he suggests that the Brahmi is derived from Indus-Sarasvati.
Another excellent section of this book is "The Dravidian Puzzle": the authors note that "while scholars have identified some twenty Dravidian 'loan words' in the Rig Veda, the Dravidian languages have 'borrowed' at least fifty percent of their vocabulary from (Aryan) Sanskrit." Moreover, many Dravidian scholars credit "the creation of Tamil, the oldest Dravidian tongue, to Agastaya, who figures in the Rig Veda as one of the prominent sages of his era. The Dravidian kings historically have called themselves Aryans and have traced their descent through Manu....northern and southern India share a common culture and religion... God Shiva clearly is synonymous with the Vedic God Rudra." There was no Aryan invasion, no Dravidian invasion, no Aryan-Dravidian war. Sanskrit has been shown to include elements of Munda, the language of the tribals. All three language groups are indigenous developments.Bhagwan S. Gidwani's Return of the Aryans, (Penguin-India, also distributed by Penguin-Canada) a recently published 943-page novel is a highly readable account of the Sapta Sindhu culture around 5100 BC as well as the migration of the Aryans from India to the West. It is a monumental work with a cast of thousands--among them the hero of mythic birth, Sindhu Putra, the physician-sage Dhanwantar and his wife Dhanwantarti.In his introduction, the author says, "this novel will give a mosaic of a long-forgotten past to show that the Aryans did not belong to a different species, culture or race. Their cradle-grounds were the Sindhu, Ganga and Dravidian civilizations; and there is an unbroken continuity--spiritual, social and secular--between the pre-ancient civilizations of Bharat Varsha and the Aryans of 5000 BC.... The Aryans who left Bharat Varsha were not warriors or conquerors, not men of genius or madness; they were not adventurers or soldiers of fortune; and certainly, they were not religious zealots, fanatics or crusaders. These travellers simply had a dream that led them on towards the 'unreachable goal of finding a land that was pure and free from evil--and it was a road that led everywhere but finally nowhere' and at last they came to realize that there was no land of pure, except what a man might make of his own efforts."This prodigiously researched historical novel presents a skillful exposition of the origin of writing, of mathematics, and technology (agriculture, metallurgy, boat-building, weaponry) in pre-ancient India. Particularly engaging are the chapters on the Aryans' journey from India to Mesopotamia, Egypt, Anatolia, Germany, and futher west. The author gives numerous examples of rivers and places named in Sanskrit language: Hari river and Hari rath (Herat), in Afghanistan, Dana (Danube) river in Europe. The Black Sea, near where they camped for a long time and built boats, and Germany's Black Forest are named in memory of the dark-skinned Aryans from India. In 1996, Penguin (Canada) issued a press release that this novel had won the "Most Outstanding Book of the Year" award from the historical division of the research and reference center.

I recommend these four books to anyone interested in India's cultural heritage.

2007-02-20T00:19:00.000-08:00

VEDIC PHYSICS: Scientific Origin of Hinduism

by Raja Ram Mohan RoyGolden Egg Publishing, 1999Paperback. $19.95
Reviewed by Ramesh N. Rao
[Editor's intro:"Ramesh N. Rao is an associate professorof Communication at Truman State University, Missouri, and serves on the Consultative Committee on Indic Traditionsand Conflict Management at Columbia University. He hasworked as a copy editor at The Hindu and received a Ph.D.from Michigan State University."-- c. j. s. wallia]

The Vedas can be read at many levels, it is said. Those who have heard the chanting of the Vedas by trained priests will be overwhelmed by the sounds that transport one to a different world. You may not know enough Sanskrit to understand a word but the combination of sounds will make your body a tuning fork resonating to some cosmic sounds. You can read some good translations and find in the Vedas an uplifting philosophy and a beautiful metaphysic. If you have been to a traditional wedding ceremony and heard the Vedic chants you may thrill to the grandeur and sanctity the Vedas bring to such a ceremony. Some claim that the Vedas include India's pre-history. Some say it contains astronomical codes that enable us to measure anything from the distance to the moon to the movement of stars in the zodiac. However, Dr. Roy says the Rig Veda does not contain history. Nor, he says, is it a treatise on astronomy. It is not merely a praise to the Gods. And surely it is not the emanations of a group of soma-drunk men who wrote the first "magic-realism" novel. What it is, says Dr. Roy of the University of Toronto, is a treatise on cosmology, and it challenges some of the hypotheses that modern physicists have come up with till now about the nature and size of the universe. The Rig Veda is a book of science, and the only reason that we have not been able to understand the science in it is because of the layers of ignorance and mis-interpretations that have accumulated over the millenia, says Roy in this intriguing book, Vedic Physics: Scientific Origin of Hinduism (1999).
Many during the early 80s' were fascinated with books that tried to explain quantum physics to lay audiences as well as make connections to what seemed to be parallels within eastern mysticism. I was teaching at the Valley School in Bangalore those days and my colleagues and I would read books by Capra, Zukav and others that dealt with quantum physics and eastern mysticism, and our discussions would drag on into the night. After all, in a school that was based on J. Krishnamurti's philosophy most teachers were familiar with Krishnamurti's dialogues with scientists, mathematicians, and psychologists. And there were those innumerable tapes of his discussions with the theoretical physicist David Bohm (author of Wholeness and the Implicate Order and some twenty other books on theoretical physics, cognitive science, etc). Since then there have been other works by Capra, including the movie Mindwalk (1995) based on his book The Turning Point. Zukav wrote a more critically acclaimed book than Capra, titled The Dancing Wu-Li Masters. To this day of course Capra's The Tao of Physics enjoys the status of a "modern classic of science". I mention these books because in the past decade or so it seems like the readership for such books is fading. The "establishment" has won, and the experimental physicists and their fellow travelers have been constructing more billion dollar accelerators and cyclotrons, and chortling over the pictures that the Hubble telescope is beaming back to Earth.
Most of us, if not all, in the Krishnamurti schools were more knowledgeable about the books being written by Westerners than of any attempts by Indians at reconciling the findings of modern scientists with the knowledge/information contained in the Vedas. Very few of us were interested in or knew Sanskrit. The physicists and aeronautical engineers amongst us knew their science and technology but cared little to read the Vedas or other Hindu texts. The philosophers amongst us knew little Sanskrit, and less physics. Our knowledge of Hinduism was "second hand". In short, there wasn't a Dr. Roy amongst us. A research scientist at the University of Toronto, Roy, a native of Bihar, did his undergraduate work in metallurgical engineering at IIT, Kanpur, and got his M.S. and Ph.D. from Ohio State University in Materials Science and Engineering. That is his engineering and science background. As he says in the preface to his book, he has combined his early learning and training in Sanskrit with his scientific and engineering vocation.
Most of us who are trained as scientists, or social scientists, or who have grown up in modern, technological societies are skeptics when it comes to accepting the "scientific" worth of ancient texts. There are also too many charlatans and too many "men of faith" who are willing to take people for a ride as long as they can sell their religion. Given the trend in modern Indian education too, there are few of us who are willing to spend time digging into the texts of the past. Moreover, Indian texts were considered to be mostly spiritual-religious texts. The latest and most lucrative path is to "deconstruct" the texts through literary, political, philosophical, and psychological analyses. Thus it was that at the last South Asia Conference in Madison in October 1998, there were Sanskritists who "deconstructed" aspects of the Ramayana: one professor, wearing a ring in his left ear, speculated that when Hanuman "grew large" and lifted a mountain and transported it across the sea, it was merely a metaphor for Hanuman getting an erection after watching the many semi-clad and/or naked beautiful women in the gardens and palaces of Ravana. Professors from Berkeley, Columbia, Harvard and elsewhere cheered and commented on such "exegesis" (or you could say "excesses"), and there was only standing room in the conference hall to listen to such "deconstruction". I bring this up because we are more comfortable with such analyses, and believe they are "modern" and/or "scientific". In such a world it is rather difficult to make a new case for old texts. We believe linguists or literary critics, but we are skeptical of other kinds of "deconstruction," the ones that go against the grain.
The "traditional" take on the Rig Veda therefore would be that of scholars like Wendy Doniger O'Flaherty, who has selected, and translated 108 hymns out of the 1017 for a book (The Rig Veda) published by Penguins (1981). She basically claims that the Rig Veda contains details of daily life, the symbolism and mechanism of ritual, and that it provides insight into mythology, philosophy, and religion. Very few would argue about those aspects, and most are happy to accept the Rig Veda as such. Even the great commentators like Madhwacharya, or the great works like the Upanishads focus on the "spiritual-psychological-symbolic" aspects of the Vedas. We are happy when traditional texts or teachers tell us that the central teaching and the central aim of the Rig Veda is "the seeking after the attainment of Truth, immortality, and Light," and that the supreme goal of the Vedic sages was discovering the "One Reality". Thus the hymns on creation, especially the Purusha Sukta ("the hymn of man" as it is ordinarily regarded), have been made famous. According to the traditional reading of the Purusha Sukta the gods created the universe by dismembering the cosmic giant, Purusha, the primeval male who is the victim in a Vedic sacrifice (O'Flaherty, p. 29). She claims that the theme of cosmic sacrifice is a widespread mythological motif, and it is just a part of the Indo-European corpus of myths of dismemberment. So far, so good, you may say. But Roy argues that the Rig Veda is a book of ancient cosmology "where the authors have chosen fundamental particles and forces of nature to describe the cosmology in a dramatic way...." So, let us see how he interprets the particular verse in the Purusha Sukta (10.90.15): "What does the sacrifice of Purusa-animal mean? How can the God himself be sacrificed? The sacrifice here means a change of form, a change from unmanifested form to a form of manifested universe.... As the Purusa ceased to be what the Purusa was before the creation, he was symbolically sacrificed. This had nothing to do with human sacrifice" (p. 37- 38). Skeptical readers may say, "oh, it is just a little twist to the original formulation". But let us look at just one or two more verses, and see if we the "ordinary" or "literal" meaning makes sense. If it does not, then we need to try and figure out the symbolism. 10.90.01 is translated by O'Flaherty thus: "The Man has a thousand heads, a thousand eyes, a thousand feet. He pervaded the earth on all sides and extended beyond it as far as ten fingers". A thousand feet and a thousand eyes, we could say, is just a poetic metaphor for "God" who is "everywhere" and "sees everything". But what about the ten fingers? A thousand eyes and now "his" reach only as far as ten fingers? Roy says the ten fingers represent "ten dimensions". In modern physics direction and dimension are synonymous. Thus, he claims, that in Vedic cosmology universe is seen as ten-dimensional. He quotes the Vayu Purana (4.74-75) in which it is said that the "whole universe including moon, sun, galaxies and planets was inside the egg and the egg was surrounded by ten qualities from outside". Roy provides a more careful context for the reader to speculate about the nature of the universe. There are numerous verses from the different hymns of the "ten books" of the Rig Veda that Roy translates, and provides a "context" which makes better sense than the merely poetic. A careful reader would therefore have the opportunity to compare both Roy's translation of the relevant verse and the analysis of the same.
The next important point that the author makes is that since the Rig Veda is a book of cosmology whatever "history" there is in it is not "real history". Similarly, he says that whatever else is there in it is merely tangential. For the establishment historians and other nay-sayers therefore this is a book that will befuddle and confuse. It is also a book that will undermine their claims about the Aryan invasion of India, for Roy musters some fascinating evidence (see p. 110 and p. 123) to support a fresh interpretation of the Harappan civilization.
Roy is aware of the argument by skeptics that the attempts at finding scientific meanings in scriptures is that they are made only after the discovery of those scientific facts. But the importance of his work is that he has tried to show how the scientific meaning contained in the Vedas is in many ways different from what modern scientists/physicists have put forward. Let us look at the difference. I will just summarize a few major points.
Roy summarizes for us the latest in modern cosmology, from the versions of Big Bang to versions of the Steady State models (Chapter 18). He summarizes their strengths and their weaknesses, and then he adumbrates what he believes (and provides evidence for) is the model that the Rig Veda constructs. The sages considered the universe to be made of "fluid" (not as fluid as in water but "the flow of matter particles"), and that it was rotating. The rotation's effect on this spherical volume of fluid makes it take the shape of a spheroid (the shape of an egg). In the standard Big Bang model the universe is not rotating but its constituents are. The Big Bang theory has been challenged, for example, by those proposing a steady state model, and the book provides quick but precise summaries of those opposing theories. The Big Bang model also proposes that the mass-energy before the universe came into being was concentrated at a single point. The Vedas instead tell us that in the beginning there was no mass-energy. It was a complete void. Ed Tyron in 1973 put forward a theory that makes the same argument. The Vedic sages considered the creation of mass-energy to be continuous and that it was being created on the surface of the universe. If you wonder how a void can have a surface Roy has some fascinating explanations. In the Vedic model the universe has a center which is at absolute rest. There is an axis of the universe passing through this center around which the universe is rotating. Space can be divided into two, manifested and unmanifested, and the creation of matter and antimatter will continue as long as the universe is expanding. While in the Big Bang model the universe can be open or closed, the Vedic model suggests differently. And the cyclic model proposed by scientists, that is the universe will expand and contract continuously is also modified in the Vedic model. It suggests that each cycle is independent of the other and there is no limitation on how many cycles there can be. Roy supports all his claims by providing the specific location of the verse in the scriptures. The verses have been translated into English, and the scientific meaning of the verse is explained by dissecting the words and providing other supporting evidence from elsewhere in the Vedas.
The work of Roy is important in that he tries to figure out the hidden meanings in the Rig Veda by drawing careful analogies and comparisons, and telling us when he is not sure of a particular meaning of a particular word or hymn. Thus the contracting universe is "Martanda", the living universe Vivasvana, the first pair of particle and anti-particle (matter and anti-matter) are "Yama" and "Manu", the early part of the universe when the surface tension was the most important force constraining the expansion of the universe the battle between these two forces is the immortalized epic battle of Indra and Vrtra. Radiation is Rudra, and the remnants of radiation from the early universe, the cosmic background radiation, is Visha. Brhaspati represents the expansion of the universe, gramya (the domesticated animal) is boson, aranya (wild animal) is fermion, and so on. All of Roy's claims are buttressed by relevant hymns, and he also provides interesting asides on how the myths and fables of other cultures and religions were borrowed from the latter Brahmanas and thus were misreadings and wrong or partial interpretations of Vedic knowledge.
At this point, skeptics may wonder how the Vedic sages knew what they knew. Roy claims that they arrived at their findings and conclusions based on sound reasoning. This may seem like the Vedic sages were the precursors of Descartes! I do wish that he had speculated more deeply on how these ancient people discovered these fascinating truths. What was the Vedic methodology? Was the nature of the universe "revealed" or was it discovered? Readers may think this is a weakness of the book but he, however, makes it plain that modern scientific methods are not the only way one can investigate the "subtle nature of reality" (p. xiii). In his foreword to the book, Dr. Subhash Kak (author/co-author of books on astronomy, mathematics, and computer science, and a leading figure in the re-interpretation of Vedic knowledge) says: "Roy's basic premise is that the mind by analysis, reflection on everyday phenomena, and grasping the nature of its own self can discover a considerable amount of science, and this is what the Vedic rishis did.... Roy's method goes counter to the orthodoxy that outer knowledge cannot be discovered by an analysis of the inner. But there is accumulating evidence from cognitive science and biology that the inner and the outer are connected. For example, biological systems are equipped with clocks tuned to the motions of the sun, the moon, and other astronomical phenomena. Indian thinkers have always insisted on the presence of such connections, claiming that this is how the mind is able to know the physical world. In Vedic thought this is expressed by the notion of 'bandhu' that connect the biological, the terrestrial, and the astronomical.... The Vedic focus on mind and consciousness is paralleled by the central place of the observer in modern physics. In quantum mechanics the state changes in an abrupt fashion when an observation is made and this has prompted some physicists to claim that consciousness should be the primary category of the universe, distinct from physical matter" (p. xiii, xiv).
What do I wish to see different in this book? Some re-organization, a more carefully chosen and substantive bibliography, and some stylistic changes would make this book more readable. I hope this book will enthuse scientists and lay people alike, and that there could be more inquiry into the scientific nature and origins of Hinduism.

2007-02-20T00:15:00.000-08:00

A Literary-Art Magazine
--Book Review--

Satyajit Ray: Beyond the Frameby Surabhi Banerjee(NewDelhi: Allied Publishers, 1996)220 pages $20

Reviewed by C.J. WalliaIn 1978, when Satyajit Ray released his new film Shatranj ke Khilari (The Chess Players) at the Berlin Film Festival, its organzing committeeranked him as one of the three all-time best directors. However, despite Ray's universally acclaimed "Apu Trilogy"and his 1992 Oscar for lifetimeachievement, only a few books in English discuss his work as an auteur. Andrew Robinson's Satyajit Ray, The Inner Eye (published by the Universityof California Press, 1989) remains the best known, but it lacks his last two films-- both major statements. A new book, Satyajit Ray: Beyond the Frame by Ms. Surabhi Banerjee, complements existing Ray studies. Surabhi Banerjee, a noted literay critic, heads Calcutta University's English department.In the first part, "The Growth of a Polyphonic Artist," Banerjee describes the Brahmo background of Satyajit Ray's father, Sukumar Ray, a famous writer of children's stories, and his grandfather, Upendrakishore Ray, writer and pioneeringprinter. The progressive outlook of the Brahmo religion strongly influenced Satyajit Ray's work, for example, Devi, in which he said he "denounced religiousfanaticism." Throughout the book, the author skillfully draws on Ray's comments on his own work as reported in numerous published interviews and from his book, Our FilmsTheir Films. The second part, "The Magic Lantern, " appraises Ray's 31 feature films and five documentaries. Surabhi Banerjee regards Pather Panchali as his most representative film. In The Apu Trilogy, she writes, Ray invoked"what may be called the rhetoric of literary cinema. And it is by virtue of this rhetoric, complex in meaning and economical in expression, striving towards a precise expression of the finer shades of feeling and thought, that the trilogy finds its response among all classes and conditions of men and thus scales the heights to become a universal classic." Surabhi Banerjee also regards The Postmaster, based on a Tagore short story, as "a high exemplarof humanist cinema" -- a judgment I wholly concur with. She approves of Ray's changing the ending of the Tagore story because it was, in Ray's view, "too sentimental." Surabhi Banerjee devotes the chapter "Sociological Perspective" to reviewinga series of Ray films that portray the socio-economic situation of the impoverished urban middle-class. This portrayal, Surabhi Banerjee writes, first emerges in Mahanagar (1963) and assumes fuller expression in several films he made in the seventies: Aranyer Din Ratri (Days and Nights in the Forest), Pratidwandi (The Adversary), Seemabaddha (The Company Limited) and Jana Aranya(The Middleman). In the last phase of his film-making, Ray's perspective assumessocio-political dimensions in Ganashatru (Enemy of the People), Shakha Proshakha(The Branches of a Tree), and Agantuk (The Stranger). The last two films excoriate the inhumanity of contemporary materialistic society worldwide.The third part "Word Pictures" evaluates Ray's literary career, which began in 1961 when he revived his family's magazine Sandesh. In his story "The Astronaut's Diary,"Ray introduced Professor Shonku,"the protagonist of his science-fiction stories andnovellas. Surabhi Banerjee convincingly argues that in both his science fiction and detective stories --the Feluda series-- Ray's themes remain focused on human values. The appendix includes a chapter entitled "Schemes Unrealized" describing the plagiarizing of Ray's 1967 script "The Alien" by Columbia Pictures and its re-emergence as Steven Spielberg's E.T. (Ray wrote in detail about this: "ET would not have been possible withoutmy script of The Alien being available throughout America in mimeographed copies.") Two of his other unrealized schemes were making a film of the epic Mahabharata and E.M. Forster's novel A Passage to India.Despite its shortcomings of poor copyediting, mediocre production (the frontispiece photograph of Ray is printed upside down) and the absence of an index,I found this brilliant book engrossing.

2007-02-19T23:21:00.000-08:00

Friends Forever!

Written with a pen
Sealed with a kiss

If you are my friend,
Please answer this:

Are we friends
or are we not?

You told me once,
but I forgot.

So tell me now
and tell me true,

So I can say,
I am here for you.

Of all the friends
I've ever met,

You're the ones
I won't forget.

And if I die
before you do,

I'll go to Heaven
And wait for you.

2007-02-19T23:17:00.000-08:00

Friend: calls your parents by mr. and mrs.
Best friend: calls your parents dad and mom.

Friend: has never seen you cry
Best friend: has always had the best shoulder to cry on

Friend: never asks for anything to eat or drink
Best friend: opens the fridge and makes herself at home

Friend: asks you to write down your number.
Best friend: they ask you for their number(cuz! they can't remember it)

Friend: borrows your stuff for a few days then gives it back.
Best friend: has a closet full of your stuff

Friend: only knows a few things about you
Best friend: could write a biography on your life story

Friend: will leave you behind if that is what the crowd is doing
Best friend: will always go with you
Friend: would read it and forgot
Best friend: will refer this to all of their online buddies

2007-02-14T03:25:00.000-08:00

Some learnings to learn lfe
"DON'T LET SOMEONE BECOME A
PRIORITY IN YOUR LIFE...
WHEN YOU ARE JUST AN OPTION FOR THEM....."

"NEVER
CRY FOR ANY RELATION
IN LIFEBECAUSE FOR
THE ONE WHOM YOU CRY
DOES NOT DESERVE YOUR
TEARSAND THE ONE WHO
DESERVESWILL NEVER LET YOU
CRY......... ........ "

TREAT
EVERYONE WITH POLITENESSEVEN
THOSE WHO ARE RUDE
TO YOU,NOT BECAUSE
THEY ARE NOT NICEBUT
BECAUSE YOU ARE NICE........
......... ......

NEVER
SEARCH YOUR HAPPINESSIN
OTHERSWHICH WILL MAKE
YOU FEEL ALONE,RATHER
SEARCH IT IN YOURSELFYOU
WILL FEEL HAPPYEVEN
IF YOU ARE LEFT
ALONE....... ......... ......

HAPPINESS
ALWAYS LOOKS SMALLWHEN WE
HOLD IT IN OUR
HANDS.BUT WHEN WE
LEARN TO SHARE IT,

2007-02-06T03:44:00.000-08:00

Its all about remembring our beautiful past

When gulli-danda and kanche (marbles) were more popular than cricket ..When we always had friends to play aais-paais (I Spy),chhepan-chhepaiand pitthoo anytimeWhen we desperately waited for 'yeh jo hai jindagi' ..When chitrahaar, vikram-baitaal, dada daadi ki kahaniyaan were sofulfillingWhen there was just one tv in every five houses andWhen bisleris were not sold in the trains and we were worrying if papaswill get back into the train in time or not when they were getting downat stations to fill up the water bottle .When we were going to bed by 9.00pm sharp except for the 'yeh jo haijindagi' day ..When Holis & Diwalis meant mostly hand-made pakwaans and sweets andmoms seeking our help while preparing themWhen Maths teachers were not worried of our mummys and papas whileslapping/beating us .When we were exchanging comics and stamps and chacha-chaudaris andbillus were our heroes ..When we were in nanihaals every summer and loved flying kites andplucking and eating unripe mangoes and leechis .When one movie every Sunday evening on television was more than askedfor and 'ek do teen chaar' and 'Rajni' inspired usWhen 50 paisa meant at least 10 toffees ..When left over pages of the last years notebooks were used for roughwork or even fair workWhen 'chelpark' and 'natraaj' were encouraged against 'reynolds andfamily' ..When the first rain meant getting drenched and playing in water and mudand making 'kaagaj ki kishtis' ...When there were no phones to tell friends that we will be at theirhomes at six in the evening When our parents always had 15 paise blue colored 'antardesis' and 5paise machli wale stamps at homeWhen we remembered tens of jokes and were not finding 'ice-cream andpapa' type jokes foolish enough to stop us from laughing ..When we were not seeing patakhes on Diwalis and gulaals on Holis as airand noise polluting or allergic agents ...the list can be endless .on the serious note I would like to summarise with When we were using our hearts more than our brains, even forscientifically brainy activities like 'thinking' and 'deciding' .When we were crying and laughing more often, more openly and moresincerily .When we were enjoying our present more than worrying about our future When being emotional was not synonymous to being weak When sharing worries and happinesses didnt mean getting vulnerable tothe listener .When blacks and whites were the favourite colors instead of greys .When journeys also were important and not just the destinations .When life was a passenger's sleeper giving enough time and opportunityto enjoy the sceneries from its open and transparent glass windowsinstead of some superfast's second ac with its curtained, closed and darkwindows ...We Really Miss them - dont U?

2007-01-20T01:52:00.000-08:00

An old man lived alone in Minnesota. He wanted to spade his potato garden, but it was very hard work.His only son, who would have helped him, was in prison. The old man wrote a letter to his son and mentioned his situation.Dear Son, I am feeling pretty bad because it looks like I won't be able to plant my potato garden this year.I hate to miss doing the garden, because your mother always loved planting time. I'm just getting too old to be digging up a garden plot. If you were here, all my troubles would be over. I know you would dig the plot for me, if you weren't in prison. ;Love, DadShortly, the old man received this telegram:"For Heaven's sake, Dad, don't dig up the garden!! That's where I buried the GUNS!" At 4a.m.The next morning,A dozen FBI agents and local police officers showed up and dug up the entire garden without finding any guns.Confused, the old man wrote another note to his son telling him what happen ed, and asked him what to do next. His son's reply was: "Go ahead and plant your potatoes, Dad. It's the best I could do for you from here."-
Moral of the Story
NO MATTER WHERE YOU ARE IN THE WORLD,IF YOU HAVE DECIDED TO DO SOMETHING DEEP FROM YOUR HEART, YOU CAN DO IT.IT IS THE THOUGHT THAT MATTERS NOT WHERE YOU ARE OR WHERE THE PERSON IS

2006-10-04T04:53:00.001-07:00

Main ik patta patjhad ka,
kal mitti mein mil jaunga.
Aaj tumhare beech hoo,
kal yaad na tumko aaunga.

2006-10-03T04:56:00.000-07:00

kambakht ishk ko bardaasht nahin yeh faaslo ke sitam,
fanna kar dega bekeraari mein or bas lamho ko khabar hogi.