Bold Brave Beautiful (SHE) :)

                                                                                      

Women in the Indian Armed Forces

(By-Sajita Nair)

In the modern world, there are no domains of work that women haven’t delved into. Words such as chairman and cameraman have been rephrased as chairperson and cameraperson, to accommodate women. Many a male dominated work place has crumbled under the power of the woman - her spirit and energy. The Indian Armed Forces, which for long was considered a male dominated workplace, now has confident, bold women, molding into every role and setting examples for everyone. Lieutenant General Puneeta Arora, a lady officer from the Army Medical Corps, heads the prestigious defense institution, the Armed Forces Medical College (AFMC), in Pune. In the land of Razia Sultana and Rani of Jhansi, it comes as no surprise that women make their mark in the Armed Forces.

The Indian armed forces comprises of Army, Navy, Air Force and Coast Guard. The Coast Guard was set up as an Armed Force more recently in 1978. Due to their unique roles as protectors of the nation’s land, sea and airspace respectively, the nature of work in each service is different. Apart from their main roles of defending the country, they may also be required to perform tasks to ease civil administration during times of crisis. The Indian president is the supreme commander of the armed forces. In carrying out the primary role of defending the nation, the armed forces personnel are bound by certain rules that govern their conduct. But, they also enjoy certain privileges that their civilian counterparts do not have access to. Passion for adventure activities and sports can pay off, as one can represent the defense teams and even the country.


Bright, young and energetic men and women make up the bake up the bulk of manpower in the armed forces. Recruitment is voluntary, which implies that every citizen of India is eligible to be a part of it, provided he/she fulfils the specified criteria for selection. Caste, region or religion, do not come in the way of the selection process, thereby making it a heterogeneous work place. Personnel retire earlier than many other government sectors, to keep the armed forces team, young and dynamic. Manpower in each of the services is broadly divided into ‘Commissioned officers’, ‘JCO’s (Junior Commissioned Officers)’ and ‘Other Ranks’ based on their qualifications and seniority.ake up the bulk of manpower in the armed forces. Recruitment is voluntary, which implies that every citizen of India is eligible to be a part of it, provided he/she fulfils the specified criteria for selection. Caste, region or religion, do not come in the way of the selection process, thereby making it a heterogeneous work place. Personnel retire earlier than many other government sectors, to keep the armed forces team, young and dynamic. Manpower in each of the services is broadly divided into ‘Commissioned officers’, ‘JCO’s (Junior Commissioned Officers)’ and ‘Other Ranks’ based on their qualifications and seniority.


Entry Of Women

The role of women in the armed forces for a long time, was limited to the medical profession i.e. doctors and nurses. In 1992, the doors were thrown open for women entry as regular officers in aviation, logistics, law, engineering and executive cadres. Thousands of spirited young women applied against advertisements and it was a turning point in the history of time. These women chose a new field where they had to painstakingly pave a path for the others to follow.


The initial adjustment problems weren’t as much for the women as it was for the men. Wrapped in their tradition of chivalry and respect to women, most gentlemen officers could not treat their female counterparts at par with themselves. Their subordinates too, were men who came from conservative families where they saw women playing only traditional roles. The emergence of these women into totally male dominated bastions did initially create embarrassing moments for both. Men hushed their talks and behaved courteously, while women had to do with makeshift arrangements to suit their needs within units. Over the years and having come a long way now, men have realized that these women in uniform are their efficient and able co-workers. The time is not far when we may use the term ‘sisters-in-arms’ as equivalent to ‘brothers-in-arms’.


Currently, women in the non-medical cadre, serve as Short Service Commissioned (SSC) officers. Under this type of commission, they can serve in the armed forces for a period ranging from 5-14 years. On release they can pursue a career in the civil sector. SSC officers are released with gratuity and can avail some benefits as ex-serviceperson, but they do not get pension. Women in the medical branch i.e. doctors and nurses can serve as Permanent Commissioned (PC) officers and are eligible for pension after retirement. They also have the option to serve as Short Service Commissioned officers.

Eligible women, who qualify various tests successfully, serve as Short Service Commissioned officers in the following branches of the Armed Forces.

ARMY: EME, Signals, Engineers, Army Education Corps, Army Ordnance Corps, Army Service Corps, Intelligence and Judge Advocate General’s branch.

NAVY: All branches of the Navy (except submariners and divers).

AIR FORCE: Flying (transport aircraft and helicopters), Technical and Administration branches.

COAST GUARD: All branches of the Coast Guard.


An Officer and a Lady

In the modern day of electronic warfare, it’s more about overcoming stress in warfare than physical combat. It has been proven scientifically that women handle stress better and are also mentally tougher. This is not to undermine a woman’s physical capability. Women have done extremely well in physical training as well. In the first few batches at the armed forces training academies women displayed more endurance and some even outran their male counterparts in cross-country runs and long distance marches. They carry on this tradition and keep setting new records.

As commissioned officers at the age of 22-23 years, they may often have subordinates older than their parents. Hence, from day one, it is a challenge and leadership qualities are under test. The color of their crisp uniforms and the stars/stripes they adorn differentiate them from each other. Despite the good quality of life, they may sometimes undergo hardships due to the nature of work. An officer may have to work in tough terrains or difficult circumstances. Most women however, who undergo training as cadets in various military academies, cope up with various difficult situations, easily. Being a transferable job, transfers and movements are seen as unique travel opportunities to travel to remotest locations in the country. Every unit is a mini-India with people and cultures as diverse.


As most lady officers are married to gentlemen officers in the armed forces, as per government policies, they are transferred together. Women officers can also avail of maternity leave; furlough and annual leave in succession, to cater to pre and post-natal care. On retirement too, they enjoy medical facilities and coveted club memberships. They can afford to maintain the same quality of life due to the various benefits they can avail of. Their experience and qualities imbibed while in service make them much in demand in the private sector.

Although the path these women have chosen is tough, they have proved that they have the spirit, the courage and the will to carry on. Presently, women do not serve in combat arms nor do they fly fighter aircrafts, but it won’t be long before these forbidden avenues are thrown open to them.

www.gatewayforindia.com   BHARAT MATA KI  JAI, JAI HIND  :)

 

                                                                                  

Dohe

                                                                                 
Chalti Chakki Dekh Kar, Diya Kabira Roye
Do Paatan Ke Beech Mein,Sabit Bacha Na Koye


Translation
Watching the grinding stones, the Light Kabir Cries
Inside the Two Stones, no one survives
Meaning:


Kabir sees the grinding stones as the duality that we live in. Heaven and earth, Good and Bad, Male and Female, High and Low - all around is duality. This play of opposites, this Chalti Chakki (moving mill) gets everyone, no one is save from in it's powerful grip.


Whoever enters this duality is crushed. No one survives. Kabir cries because rarely, if ever, does one see the oneness, the divinity, behind the duality.


Bura Jo Dekhan Main Chala, Bura Naa Milya Koye
Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye


Translation
I went on the search for the Bad Guy, Bad Guy I couldn't find
When I searched my mind, Non one is Nastier then Me


Meaning


This Doha is about observing ones own mind. Kabir says that he searched the world for the bad guy, the real evil person but he couldn't find the evil person no matter where he looked. Then he looked within at his own thinking process, his own mind. The he found the real evil person who lived in his mind, unchecked. When we accuse, condemn another, it is our mind that is doing the finger pointing, the other person is probably innocent or the victim of his circumstances. Were we to inhabit the condemned persons body, live his life, have his conditioning, then we too would behave and act the same.




Kaal Kare So Aaj Kar, Aaj Kare So Ub
Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub


Translation
Tomorrows work do today, today's work now
If the moment is lost, how will the work be done?


Meaning
Do the work that needs to be done now. There is no other time then now.


Aisee Vani Boliye, Mun Ka Aapa Khoye
Apna Tan Sheetal Kare, Auran Ko Sukh Hoye


Translation
Speak such words, you lose the minds Ego
Body remains composed, Others Find Peace


Meaning


In speech use such words that your ego is eliminated. Don't brag, don't gloat, don't make yourself out to be big, important, rich or anything else that the ego attaches to. Building the Ego takes energy from the body, takes away the bodies composure. If ego is lost in ones speech, the listener finds peace from listening to it.

Dheere Dheere Re Mana, Dheere Sub Kutch Hoye
Mali Seenche So Ghara, Ritu Aaye Phal Hoye

Translation
Slowly slowly stay my mind, Slowly everything happens
Gardner may water garden a hundred times, When the Season comes, there is fruit

Meaning

Kabir tells his mind to slow down, everything in life happens slowly, in its own time. The fruit only comes when the season comes, so will the fruit of life come in its own time.

Sayeen Itna Deejiye, Ja Mein Kutumb Samaye
Main Bhi Bhookha Na Rahun, Sadhu Na Bhookha Jaye

Translation
God, give me so, so much wealth, that my community is fed
I don't remain hungry, the Sadhu does not go hungry

Meaning

Kabir asks God for wealth, abundance. He asks that his community is fed, he does not starve and the visiting Sadhu (holy man) does not go hungry. He does not ask for a mansion, a mercedes or millions in a swiss bank account!

Bada Hua To Kya Hua, Jaise Ped Khajoor
Panthi Ko Chaya Nahin, Phal Laage Atidoor

Translation
If You are Big so what? Just like a date tree
No shade for travelers, fruit is hard to reach

Meaning

Being bid, important, poweful, wealthy is of no consequnce - Kabir likens this to a date tree that does not give shade to the traveller and its fruit is out reach.

Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag
Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag

Translation

Like the Oil is inside the Seed, Just as the Fire is Inside the Flint Stone

Your God is Inside You, If you have the Power to Wake Up, then Wake Up

Meaning
God is within, like the oil in the seed - wake up if you have the power to.

Mangan Maran Saman Hai, Mat Koi Mange Beekh
Mangan Se Marna Bhala, Yeh Satguru Ki Seekh

Translation
Begging is like dying, Let no one Beg
It is better to die than beg, this is the SatGuru's Message

Meaning

Don't beg - give that you may receive. Give time, give some service, give friendship, give love - don't beg.

Maya Mari Na Mun Mara, Mar Mar Gaye Shareer
Asha Trishna Na Mari, Keh Gaye Das Kabir

Jeevat Samjhe Jeevat Bujhe, Jeevat He Karo Aas
Jeevat Karam Ki Fansi Na Kaati, Mue Mukti Ki Aas

Translation

Alive one sees, alive one knows, find your liberation while alive
If Alive you do not cut the noose of your attachments , how will there be liberation with death?

Meaning

You need to wake up while you are alive, it is your only chance. You need to drop the ties of attachments to illusory things that bind you in illusion. This can only be done while alive, death is not a liberator. 

Kabira Khara Bazaar Mein, Mange Sabki Khair
Na Kahu Se Dosti, Na Kahu Se Bair

Translation
Kabira Stands in the market place, Asks for everyones prosperity
Neither special friendship nor enmity for anyone

Meaning

In the market place, Kabor wishes goodwill to all.

Kabir Man Nirmal Bhaya, Jaise Ganga Neer
Pache Pache Har Phire, Kahat Kabir Kabir

Translation

Kabir Washed His Mind Clean, Like The Holy Ganges River

Everyone follows behind, Saying Kabir, Kabir

Meaning

Kabir cleaned his own mind - for more on cleaning your mind see Mind-Detox

Everyone now follows Kabir.

Pothi Padh Padh Kar Jag Mua, Pandit Bhayo Na Koye
Dhai Aakhar Prem Ke, Jo Padhe so Pandit Hoye

Translation

Reading Books and Scriptures everyone died, No one became Pandit
Two and Half Words of Love, Who ever reads, Pandit he becomes

Meaning

Forget about book learning, no mater how many books you read, you won't become wise, you won't became the Pundit. A few words of love and you'll become Pundit. Try it.

Dukh Mein Simran Sab Kare, Sukh Mein Kare Na Koye
Jo Sukh Mein Simran Kare, Tau Dukh Kahe Ko Hoye

Translation
While Suffering everyone Prays and Remembers Him, in joy no one does
If one prays and remembers Him in happiness, why would sorrow come?

Meaning
The suffering you experience in the world is designed to wake you up. You wake up when you realize God. If you did that during your happy times, then you will not experience suffering. 

 A COURTESY OF sailinks-sathyasaibaba.blogspot.com

                                                                                         

Mingle With Jungle !!! :D

                                                                               
 There is, perhaps, no scene that conjures the word "primordial" more than that of a shadowy, steamy jungle. There are mysteries hidden everywhere, otherworldly screams, camouflaged predators, noxious plants, stinging bugs, mold, decay and boggy impassable ground. It is, in the minds of many, the very thing civilization was invented to fend off. 

Most of that sentiment comes from lack of familiarity with jungles, which are also called tropical rain forests. To know a jungle, it turns out, is to love it. And there's the rub: Jungles are not easy to know. They are incredibly complex places, with most of their life in the leafy, limb-filled spaces above the ground. Humans did not evolve in a place like this, though native people have shown that humans can adapt to it and live well — if they learn the ways of the jungle.

Other arguments have also been used to protect the jungles. Their ability to absorb carbon dioxide, for instance, helps to fight the greenhouse effect and global warming. There is also the hidden pharmaceutical and biodiversity value of jungles. Nature has spent millions of years making a dizzying array of jungle organisms, which produce an innumerable number of complex bioactive compounds that could do wonders for human health — if only we had time to discover and study them. 

Finally, there is inherent value in primordial jungle for itself. The fantastic array of life found in jungles, however unwelcome to most humans, offers something no human creation can ever match — the most complex show of interacting life on the planet. To many, that is not only intellectually stimulating and spiritually refreshing, but far too rich a treasure and too long in the making to be sacrificed for a few more cords of timber. 


Hope for Jungles
Things are not entirely bleak for the jungles, however. In the early 1990s, the world finally came together to stop the destruction. The need for timber harvesters to start using sustainable practices was made crystal clear by huge boycotts by consumers of tropical woods. By the end of the decade, more than 36 million acres of jungle had been certified sustainable by the international Forest Stewardship Council. What's more, certified timber sells for more.

Other arguments have also been used to protect the jungles. Their ability to absorb carbon dioxide, for instance, helps to fight the greenhouse effect and global warming. There is also the hidden pharmaceutical and biodiversity value of jungles. Nature has spent millions of years making a dizzying array of jungle organisms, which produce an innumerable number of complex bioactive compounds that could do wonders for human health — if only we had time to discover and study them.

Finally, there is inherent value in primordial jungle for itself. The fantastic array of life found in jungles, however unwelcome to most humans, offers something no human creation can ever match — the most complex show of interacting life on the planet. To many, that is not only intellectually stimulating and spiritually refreshing, but far too rich a treasure and too long in the making to be sacrificed for a few more cords of timber.

A COURTESY OF GOOGLE.COM

                                                                           

Tribute To Tibet

                                                                                    
A Brief History of Tibet
                                                                               
Ancient Myth

According to myth, the Tibetan people attribute their existence to the union of an ogress and a monkey. One day a monkey came into a cave in Yarlung River valley and began to cultivate himself to attain immortality. Later, an ogress came to him and tried to tempt him with tricks. She said to the monkey: “Will you marry me?” “No, I am a disciple of Mother Buddha. I am instructed to come here to cultivate myself. If I marry with you, it will violate the religious discipline,” replied the monkey. The ogress proceeded: “If you don’t marry me, I will have to commit suicide because I am destined in my previous incarnation to be degraded into a devil. Then you and I cannot become affectionate couple. Days later, I will become the wife of a devil and give birth to countless sons and grandsons. At that time, the plateau will be plunged into a world filled with devils and thousands of people will be killed. So please do as I told you.” Stuck in the dilemma and puzzled, the monkey had to return to Putuo Hill to seek instruction from Mother Buddha. She said: “This is destiny and this is an auspicious sign. It is a deed of great kindness to marry her and reproduce offspring for the plateau. As a Buddha, you should not hesitate to conduct kind deeds. Hurry back to marry the ogress.”


They got married and brought six baby monkeys into the world. They had different hobbies and different dispositions. They looked for food in the forest by themselves. Three years later, their father went to the forest and found out that the number of monkey had expanded to 500 by the way of reproduction. And they had eaten up the fruits in the forest and suffered from food shortage. Again the old monkey went to Mother Buddha for help. Mother Buddha took the seeds of five types of grains from Xumi Mountain and distributed them across the land. Crops sprung up in the vast land without being cultivated. Hence monkeys got sufficient food. After some time, their tails became shortened and they could speak language. Gradually they became humans, the ancestors of the Tibetan people.

The story that monkey became human was popular with the Tibetan people and was recorded in the ancient scriptures. You can also find the clues of the story in many wall paintings. Tsetang Town in Tibet was named after the story (Tsetang means in Tibetan language the play place for monkeys). The people in Tsetang will tell you that the cave where the monkey lived is still in the nearby Mt Gangpo Ri. The legendary first piece of farming land planting highland barley is in Sala Village, three kilometers away from the town. Up to today, every year when the sowing season comes, it is customary for people to take some “sacred soil” from the first farming field to pray for harvest and blessings from the ancestors.

Tupo Regime

Tibet’s first palace Yumbulagang is located in the Yarlung River Valley near Tsetang Town. It was built by the first Tibet King Nyentri Tsenpo. Tibet has a recorded history of about 1300 years. What happened before that had been passed down in the form of legends and these legends were written down by later generations.
In the 7th century AD, the 32nd Tibetan king Songtsen Gampo established the first kingdom in Tibetan history, the Tupo Regime, through conquest and alliances. The kingdom had the largest territory ever.
The Tupo Regime lasted 200 years to the year of 877. Slave and common people’s uprisings spread through various parts of the kingdom. And the insurrectionary army seized Qiongjie, dig up the tombs of Tibetan kings. Since then, the Tupo Regime fell apart.

Sakya Rule


After the fall the Tupo Regime, Tibet had seen 400 years of division, local powers and wars. In the beginning of 13th century, Genghis Khan unified China and his grandson, Godan Khan unified Tibet by making use of the local religious power. When he learned that Sakya sect was the most powerful and summoned Gonggejianzan, the head of Sakya Monastery, to his court. They discussed and agreed on the conditions for Tibet’s submissions to Mongol Empire. So the head Sakya lama gained the authority over Tibet.

In 1260 Khubli Khan came into power as the emperor of Yuan Dynasty. He granted Basiba, the head lama of Sakya monastery, the position of spiritual leader and presented him a jade seal. The emperor also authorized him to take charge of national Buddhism affairs and administrative affairs of Tibet. In the year of 1265, Basiba was ordered to return to Tibet. He enlarged Sakya Monastery and set up Sakya kingdom to administer the local affairs in Tibet. Now Sakya Monastery is still there 60 kilometers away from Shigates City.


Pazhu Regime


In 1322, a very eminent person in Tibetan history, Qiangqujianzan assumed office as the 10th head of the Wanhu (ten-thousand households). In 1348, Qiangqujianzan defeated Caiba. And in 1354 he occupied Sakya Monastery and replaced the Sakya authorities. Thus he instituted a government called Pazhu Regime controlling the most part of Tibet. Emperor Shun of Yuan Dynasty bestowed a title “Dasitu” on Qiangqujianzan and an official seal, authorized him to govern Tibet. At that time, the different sects of Buddhism had gradually lost its appeal to the public and the support from people due to the lack of the religious disciplines and monks’ corruption. Tsongkhapa then appeared on the historic stage who advocated the strict observation of the disciplines and religious reform. He gained great support from the Pazhu Government. In 1409, funded by the Pazhu Government, Tsongkhapa gathered 10,000 monks from the various part of Tibet and held a meeting on religious affairs. Later, he established Ganden Monastery near Lhasa. The establishment of Ganden Monastery marked the founding of the strictly disciplined Gelupa sect (also called Yellow Sect). There were 12 generations of kings in Pazhu Regime and they ruled Tibet for 264 years from 1354 to 1618.


Gedanpozhang Regime

Dalai Lama and Panchen were the two great disciples of Gelupa sect founded by Tsongkhapa. They bore the responsibilities of expanding the sect. The 5th Dalai is a dominant person in Tibet history. He lived in the years of both Ming and Qing Dynasty. In 1618 Pazhu Regime was overthrown and replace by the short-lived Gema Regime which lasted only 24 year. The Tibetan king Zangbahan hated Gelupa and adopted a policy to oppress and persecute it. In 1641, after discussion, the 5th Dalai and the 4th Panchen sent someone secretly to Qinghai asking Gushihan, a Gelupa follower, to lead troops to Tibet. The next year, Gushihan led large troops to Tibet and overturned Gema Regime. Supported by Gushihan, the 5th Dalai established the Gedanpozhang Regime. Consequently the Gelupa Sect was put in a dominant position in the Tibetan society. In 1652, the 5th Dalai escorted by 3000 people went to Beijing and Emperor Shunzhi of Qing Dynasty awarded him a golden seal and bestowed him as the spiritual and temporal leader of Tibet. And the title “Dalai Lama” and the position of Dalai were confirmed by the central government. Ever since, it has become a practice for the central government to approve and confirm a new Dalai Lama.


Collapse of Serfdom


In 1895, 13th Dalai assumed the power to manage the political and religious affairs. In 1904, British army invaded Tibet and occupied Lhasa for 50 days. The 13th Dalai retreated to Qinghai. In 1908, he went to Beijing where Emperor Guangxu and Empress Cide had an audience with him and his title as Dalai Lama was officially approved.

After the Revolution of 1911, Republic of China was founded. In the 5-color national flag, the color of red, yellow, blue, white and black symbolized Han, Manchu, Mongol, Hui and Tibetan ethnic group respectively. In the following year, the government of Republic of China restored the title to Dalai Lama and he returned to Tibet.
The 13th Dalai Lama was the teacher of the 9th Panchen Lama. They shared equal political rights in Tibet. However, due to taxation problem, the two leaders had a conflict and confrontation, resulting in Panchen fleeing to Qinghai, where he died of disease in1937.

In 1940, the government of Republic of China hosted the bed-sitting ceremony for the14th Dalai, Danzengjiacuo. In 1949, the government hosted the bed-sitting ceremony for the 10th Panchen, Erdeni.


Establishment of Tibet Autonomous Region

In 1949, People’s Republic of China was founded. The government stuck to the policy of peaceful liberation of Tibet. As a result, Tibet was liberated peacefully in 1951. The policy of regional national autonomy was exercised in Tibet. The democratic reform wad carried out and the feudal serfdom was abolished. In September 1965, Tibet Autonomous Region was established.

A COURTESY OF TIBETTRAVEL.INFO
  

                                                                            

Sun Of Earth

 Rabindranath Tagore (May 7, 1861 - August 7, 1941) the bard of Bengal immaculately brought out the essence of Eastern spirituality in his poetry like no other poet. His spiritual vision, as he himself said, is imbued "with the ancient spirit of India as revealed in our sacred texts and manifested in the life of today." 
 
Tagore's Mystical Quest
 
Swami Adiswarananda of the Ramakrishna-Vivekananda Center of New York, in his preface to 'Tagore: The Mystic Poets' writes, "The inner-seeking spirituality of India infused all of Tagore's writing. He wrote in many genres of the deep religious milieu of Hinduism. The values and core beliefs of the Hindu scriptures permeated his work." Says the Swami: "Rabindranath Tagore's philosophical and spiritual thoughts transcend all limits of language, culture, and nationality. In his writings, the poet and mystic takes us on a spiritual quest and gives us a glimpse of the infinite in the midst of the finite, unity at the heart of all diversity, and the Divine in all beings and things  of the universe."

Tagore's Spiritual Beliefs 
 
Tagore believed that "True knowledge is that which perceives the unity of all things in God." Tagore through his vast body of immortal literary works taught us that the universe is a manifestation of God, and that there is no unbridgeable gulf between our world and God's, and that God is the one who can provide the greatest love and joy.
Tagore's Poetry Teaches Us How to Love God
Tagore's 'Gitanjali' or 'Song Offerings' that contains his own English prose translations of Bengali poetry was published in 1913 with an introduction by the Irish poet W. B. Yeats. This book won Tagore the Nobel Prize for Literature that year. Here's an excerpt from his introduction that helps us realize that "We had not known that we loved God, hardly it may be that we believed in Him…"
The Ubiquity of God in Tagore's Works
 Yeats writes: "These verses … as the generations pass, travellers will hum them on the highway and men rowing upon the rivers. Lovers, while they await one another, shall find, in murmuring them, this love of God a magic gulf wherein their own more bitter passion may bathe and renew its youth… The traveller in the read-brown clothes that he wears that dust may not show upon him, the girl searching in her bed for the petals fallen from the wreath of her royal lover, the servant or the bride awaiting the master's home-coming in the empty house, are images of the heart turning to God. Flowers and rivers, the blowing of conch shells, the heavy rain of the Indian July, or the moods of that heart in union or in separation; and a man sitting in a boat upon a river playing lute, like one of those figures full of mysterious meaning in a Chinese picture, is God Himself…"
Select Poems from Tagore's Song Offerings
The following pages contain a selection of his best poems that are steeped in Indian mysticism and the omnipresence of the Almighty as someone so close to our heart.

                       A TRIBUTE TO MY EARTHLY GOD, MY ESSENCE OF LIVING ! :-)

I had gone a-begging from door to door in the village path, when thy golden chariot appeared in the distance like a gorgeous dream and I wondered who was this King of all kings!

My hopes rose high and methought my evil days were at an end, and I stood waiting for alms to be given unasked and for wealth scattered on all sides in the dust.

The chariot stopped where I stood. Thy glance fell on me and thou camest down with a smile. I felt that the luck of my life had come at last. Then of a sudden thou didst hold out thy right hand and say `What hast thou to give to me?'

Ah, what a kingly jest was it to open thy palm to a beggar to beg! I was confused and stood undecided, and then from my wallet I slowly took out the least little grain of corn and gave it to thee.

But how great my surprise when at the day's end I emptied my bag on the floor to find a least little gram of gold among the poor heap. I bitterly wept and wished that I had had the heart to give thee my all.

LOVE YOU <3 

Peyala

Mujhe Zindegi Se Koi Shiqwa Nehi

Koi Sawal Bhi Nehi Hain Karna

Zindegi Shayed Koi Madhushala Hain

Jab Jahan Se Jaise Bhi Aaye Sharab

Hum Ko Toh hain Bass Peyala Bharna

Jiban Ke Do Peyale Hain Meri

Ek Bhara Raheta  Hain Hamesha

Aur Ek Raheta Hain Hamesha Khali

Ek Peyala Hain Bahot Hoshiyaar Aur Ek Hain Matwali

Bhara Hua Peyala Mein Sharab Hain

Har Tarha Ke Rangon Mein Dhala

Ek Rang Hain Khushi Ke

Ek Rang Hain Ghum Ke

Ek Rang Hain Sinazori Ke

Aur Ek Rang Hain Sitam Ke

Mujhe Lalach Ki Rang Lubhati Hain Kavi

Main Kavi Khudgarzi Ke Sharab Hu Pitah

Kavi Nakami Ke Aheshaash Mein Dube

Dhut Raheti Hoon Apni Ghum-e-Behoshi Mein 

Aur Jab Hoti Hoon Kamyaab Tab 

Sab Kuch Bhul Jati Hoon Jitne Ki Madh Hoshi Mein

Lekin Woh Jo Khali Hain Peyala
Woh Meri Haar Harqat Se Hain Be Khabar
Sirf Meri Pine Ki Hadh Par Iss Peyale Ki Hain Nazar

Kavi Kavi Khali Peyala Se Puchti Hoon

Tum Kyun Rahete Ho Yun Khali

Kaho Koun Si Sarab Se Tumhari

Bhar Du Iss Badan-e-Shishe Ki Dali

Woh Mujhe Hass Ke Kaheta Hain

 Mujhe Bhar Paoge Tum Yun Hi Nehi

Main Hoon Nehi Tumhari Marzi Ke Sharab

Yahan Nehi Chalegi Tumhari Duniyadari

Mujhe Bharta Hain Waqt Ka  Paher

Meri Yahaan Na Raat Hain Na Hain Saher

Na Yahan Mauj Hain Aur Na Hain Kaher

Na Hain Bekhudi Yahaan Aur Na Hain Qadar

Yahan Sab Kuch Khamosh Hain
Aur Yahan Ruh Hain KhanaBadosh
Na Husn Ki Yahaan Hoti Hain Charche
Na Badsurat Ki Koi Hoti Hain Dosh

Yahan Kuch Bhi Door Nehi Aur Nehi Hain Koi Karib

Na Yahaan Koi Habib Hain Kisike Na Hain Koi Raqeeb

Yahaan Kuch Bhi Bhaagti Nehi Aur Kuch Nehi Rukti Janab

Yahaan Na Koi Karta Hukum Aur Na Hi Koi Karta Adab

Khali Peyale Ne Itna Hi Kaha

Tum Pite Rahon Apni Sharab

Tum Jitna Marzi Bhala Bano

Aur Kharab Bano BeHisaab

Sirf Yaad Rakhna Itna Ki 

Yahan Nehi Hoti Hain Koi Hisaab-e-Kitaab

Yahan Har Ek Kaam Ki Aur Uske Anjaam Ki

Dena Parta Hain Saaf Saaf Jabab

Jab Duniya Dalegi Tumhari Muh Par

Safed Ek Tukre Kapre Ki Hizaab

Tab Tum Dekh Paoge Yeh Peyala

Puri Tarha Se Bhara Hain Aab

Iss Peyale Mein Bhara Hain 

Berang Tumhari Taqdeer Ke Pani

Aur Uss Mein Mila Hain Bare Hi Naap Kar 

Tumhari Duniya-e-Sharab Ki Kahani

Ab Jab Pioge Isse Toh Woh Nasha 

Charhegi Dil Mein Tumhare Dimag Mein Nehi

Tab Hoga Faisla Ki Kiska Assar Hain Zada

Yeh Khali  Peyale Ki Sarab-e-Sukun Yah

Woh Bhare Hue Peyale Ki Pyass Jo Kavi Mit Ti Hi Nehi 

                                                                 Drink Sink & Think !! :-)

                                                                           M-e-Z

 

                                                                               

Love You Smita ! :)

                                                                                   
Smita Patil (Marathi: स्मिता पाटील) (17 October 1955 – 13 December 1986) was an Indian actress of film, television and theatre. Regarded among the finest stage and film actresses of her times, Patil appeared in over 75 Hindi and Marathi films in a career that spanned just over a decade. During her career, she received two National Film Awards and a Filmfare Award. She was the recipient of the Padma Shri, India's fourth-highest civilian honour in 1985.

Patil graduated from the Film and Television Institute of India in Pune and made her film debut with Shyam Benegal's Charandas Chor (1975). She became one of the leading actresses of parallel cinema, a New Wave movement in India cinema, though she also appeared in several mainstream movies throughout her career. Her performances were often acclaimed, and her most notable roles include Manthan (1977), Bhumika (1977), Aakrosh (1980), Chakra (1981), Chidambaram (1985) and Mirch Masala (1985).

Apart from acting, Patil was an active feminist (in a distinctly Indian context) and a member of the Women's Centre in Mumbai. She was deeply committed to the advancement of women's issues, and gave her endorsement to films which sought to explore the role of women in traditional Indian society, their sexuality, and the changes facing the middle-class woman in an urban milieu.

Patil was married to actor Raj Babbar. She died on 13 December 1986 at the age of 31 due to childbirth complications. Over ten of her films were released after her death. Her son Prateik Babbar is a film actor who made his debut in 2008.


Smita Patil belongs to a generation of actresses, including Shabana Azmi and, like her, who are strongly associated with the radically political cinema of the 1970s. Her work includes films with parallel cinema directors like Shyam Benegal, Govind Nihalani and Mrinal Sen as well as forays into the more commercial Hindi film industry cinema of Mumbai. Patil was working as a TV news reader and was also an accomplished photographer when Shyam Benegal discovered her.

She was an alumna of the Film and Television Institute of India, Pune. In 1977, she won the National Award for 'Best Actress' for her performance in the Hindi film Bhumika. In her films, Patil's character often represents an intelligent femininity that stands in relief against the conventional background of male-dominated cinema (films like Bhumika, Umbartha, and Bazaar). Smita Patil was a women's rights activist and became famous for her roles in films that portrayed women as capable and empowered.



"I remained committed to small cinema for about five years ... I refused all commercial offers. Around 1977-78, the small cinema movement started picking up and they needed names. I was unceremoniously dropped from a couple of projects. This was a very subtle thing but it affected me a lot. I told myself that here I am and I have not bothered to make money. I have turned down big, commercial offers because of my commitment to small cinema and what have I got in return? If they want names I'll make a name for myself. So I started and took whatever came my way."

In time she was accepted by commercial filmmakers and from Raj Khosla and Ramesh Sippy to B.R. Chopra, they all agreed that she was "excellent." Her fans, too, grew with her new-found stardom. Patil's glamorous roles in her more commercial films — such as Shakti and Namak Halaal — revealed the permeable boundaries between "serious" cinema and "Hindi cinema" masala in the Hindi film industry.

Her association with artistic cinema remained strong, however. Her arguably greatest (and unfortunately final) role came when Smita re-teamed with Ketan Mehta to play the feisty and fiery Sonbai in Mirch Masala (1987). Smita won raves for playing a spirited spice-factory worker who stands up against a lecherous petty official.

 A COURTESY OF WIKIPEDIA.COM 
                                                                         A TRIBUTE TO SMITA JI
                                                                   IN THIS SONG SHE IS AT HER BEST  !!
                                                                          LOVE YOU FOREVER <3  :-)