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This is Kesari!! The roar of Nationalism!!!
I reach you and your family as a friend, week upon week without fail, bearing articles that delight and inspire the young and the old alike.
Wouldn't you like to hear my story? Here it is.
In the aftermath of Gandhiji's assassination, the RSS was hounded and vilified. There was no medium that could be used to clear the doubts and rumours. It was to vindicate the RSS that 'Panchajanya' in Hindi and 'Vivek' in Marathi were started.
Inspired by Sri Sankar Sashtri, Pracharak from Nagpur, the need was felt for a similar voice in Malayalam. Thus was formed my soul.
My physical conception was on Thursday, November 27th, 1951 when the redoubtable Sri P. Parameshwaran, back form prayers at the Thali temple, Kozhikode, sat down and wrote the first editorial at a desk in the Sangh's Karyalaya (office).
That was my first statement to the world, published in a four page leaflet, on the strength of a capital of a mere Rs.13 collected painstakingly over a period of months.
Sri. K.P. Gopalakrishnan Nair was the Founder Editor. He and Sri. Sankar Sashtri along with several others took charge of my publicity and distribution. Preparing me for publication and distribution was viewed upon as a sacred duty by the 'Swayamsevaks'. Many of them are not in this world today, to see me grow, as they once dreamt .
People like Sri. Venugopal, Sri. Sadhusheelan Parameshwaran Pillai (Swami Parameshwaraananda) Sri. M.A Krishnan and
Sri T. R. Somashekaran have served as my Chief Editors, in the various stages of my growth. Sri. P.K Sukumaran, who recently retired, had also contributed yeoman's service to my growth. Their contributions to make me the sixteen page weekly that I am today, from the four paged leaflet that I was on birth, are priceless.
My service during the Angadippuram Talikshetra Samaram, Malappuram Zilla Viruddha Samaram, and during the "Emergency" are marked in history.
Sri. M.A Krishnan improved my content & outlook by introducing new features and columns which Keralites welcomed wholeheartedly. I showcased Sri T. Sukumaran's 'Rasikkatha Sathyangal' based on the torture & suffering which the Hindus underwent during "The Partition".
My pages were blessed with the works of some of the Kings of Malayalam Literature like Sri. C. N. Srikandan Nair, Sri. Aymanam Achuthan Pillai, Sri. Puthezhathu Rama Menon and Sri. Kutty Krishna Marar. The 1971 yearly edition of Kesari, which includes the "Nilayude Ithihaasam" remains a handbook of Kerala Culture, for all time. Thought-provoking and inspiring writings like that of the unparalleled
Sri. P.V.K Nedungadi gave a new vigour to my readers.
The police taped my mouth for three months during "The Emergency", but the intervention of veteran freedom fighters Sri. K.P. Kesava Menon and Sri. V.M. Korath finally paidoff and the ban was lifted, and Ii continued to expose the bare truths, evading the arms of the censors. I turned twenty five during these eventful days. I was presented with a new home, "Swasthi Disha" which I can call my own, on December 1st 2001, to commemorate my fiftieth birthday.
I remember with gratitude Sri. M. Raghavan, who served a long period as my manager and worked selflessly for my well-being, and who is now no more.
Sri. R. Sanjayan is the present Chief Editor. There are some fifteen people working in the editorial and management sections today.
As a publication, my rise and my growth stand testimonial to Malayalam, the language in which I am published. And in every step of my growth lackhs of readers are with me.
തന്റെ തന്നെ ഭാഗവും തനിക്കു പ്രിയപ്പെട്ടതുമായ പലതിനെയും ഒടുക്കി വേണം നേര്വഴി പോകാന് എന്നു വരുമ്പോള് ഏത് ധീരനും തളരുന്നു. 'സിസ്റ്റം' ശിഥിലമാകുന്നതിന്റെ തുടക്കമാണ് ആ തളര്ച്ച. വിട്ടുവീഴ്ചകള്ക്ക് ന്യായീകരണം നല്കാന് നാട്ടുനടപ്പുകള് സുലഭം. പക്ഷേ, അതുകൊണ്ടും നില്ക്കക്കള്ളി ആവില്ല. മനസ്സിനും ബുദ്ധിക്കും ഉപരിയായി നിലനില്ക്കുന്ന അവബോധത്തെ നിയന്താവായി ആശ്രയിച്ചാലേ രക്ഷപ്പെടാനാവൂ. ആ വഴിയിലാണ് എത്തിച്ചേരുന്നതെങ്കില് ഏത് തളര്ച്ചയും ഫലപ്രദമായ സത്യാന്വേഷണത്തിന് പ്രേരകമായി ഭവിക്കുന്നു. സച്ചിദാനന്ദത്തിലേക്കുള്ള വഴി വിഷാദയോഗത്തിലൂടെയാണ്. വിഷാദം നിത്യജീവിതത്തില് സുലഭമായതിനാല് ഏവര്ക്കും ഈ വഴി സ്വീകരിക്കാം. അഥവാ, ഈ വഴിയെക്കുറിച്ച് അറിവുണ്ടായാല് പിന്നെ ഏത് മഹാവിഷാദയോഗവും അനുഗ്രഹമായേ ഭവിക്കുകയുള്ളൂ.
ധൃതരാഷ്ട്രന് പറഞ്ഞു - ഹേ സഞ്ജയ, ധര്മക്ഷേത്രമായ കുരുക്ഷേത്രത്തില് യുദ്ധോത്സുകരായി ഒത്തുകൂടിയ എന്റെ ആളുകളും പാണ്ഡവന്മാരും എന്താണ് ചെയ്തത്?
വൃദ്ധചക്രവര്ത്തിയായ ധൃതരാഷ്ട്രന്റെ സഹായിയായ സഞ്ജയന് സ്ഥലകാലങ്ങള്ക്കപ്പുറം കാണാന് (സയന്സ് ഫിക്ഷന് ശൈലിയില്) കഴിവുള്ള കണ്ണുണ്ട്. (സഞ്ജയന് എന്നാല് എല്ലാതരം കാഴ്ചയില്ലായ്മകളെയും സമ്യക്കായി ജയിച്ചവന്). ചക്രവര്ത്തിയുടെ സ്വന്തം സഹോദരനായ പാണ്ഡുവിന്റെ മക്കളാണ് എതിരാളികള്. താന് ചെയ്യേണ്ടതെന്ന് മനസ്സാക്ഷിക്ക് ബോധ്യമുള്ളതെന്തോ അതാണ് ഒരാളുടെ ധര്മം. കുരുക്ഷേത്രം യുദ്ധസ്ഥലത്തിന്റെ നാമവും അതേസമയം ധ്വന്യാത്മകവുമാണ്. ക്ഷേത്രം എന്നാല് ശരീരം അഥവാ ഉരുവം ആണെന്ന് പതിമ്മൂന്നാമധ്യായം രണ്ടാം ശ്ലോകത്തില് വിശദീകരിക്കുന്നുണ്ട്. (ഇദം ശരീരം കൗന്തേയ ക്ഷേത്രമിത്യഭിധീയതേ). ആദ്യപദ്യത്തില്ത്തന്നെ ക്ഷേത്രപദം രണ്ടു തവണ ഉപയോഗിച്ചിരിക്കുന്നു. യുദ്ധഭൂമിയും അതുള്ക്കൊള്ളുന്ന എല്ലാതുംകൂടി ഒരു ശരീരമാണെന്ന് സാരം.
നന്മയുടെ പിതൃസഹോദര സന്തതിതന്നെയാണ് തിന്മ. നിരാസത്തിലൂടെ സ്വത്വബോധം മുറിപ്പെട്ടാല് നന്മയുടെ സ്വന്തം സന്താനംപോലും തിന്മയുടെ പക്ഷത്ത് ചേരും (കര്ണന്).
എന്റെ - അന്യന്റെ എന്ന ചിന്തയാണ് ഹിംസയുടെ കാതല്. അജ്ഞാനമാണ് (അന്ധത) അതിന്റെ ഉറവിടം. ഞാന് വേറെയാണ് , പ്രപഞ്ചം വേറെയാണ് എന്ന വിഭാഗീയതയാണ് അതിന്റെ ബീജം. അടക്കിപ്പിടിച്ചുവെക്കാനുള്ള വ്യഗ്രതയാണ് അതിന്റെ ലക്ഷണം. കാമക്രോധങ്ങള്ക്ക് ജയമുണ്ടാകുമെന്നുതന്നെയാണ് അറിവില്ലായ്മയുടെ പ്രതീക്ഷ. ആ പ്രതീക്ഷയ്ക്ക് പരമമായ പ്രപഞ്ചരഹസ്യത്തിന്റെ വെളിച്ചത്തില് സംഭവിക്കുന്ന പരിണതി ഗീത അനുഭവപ്പെടുത്തുന്നു
ഒരു 'കീ - ഹോള് സര്ജറി' തുടങ്ങുകയാണ് വ്യാസര്. കൃത്യമായ ഇടത്ത് തുളയിട്ടിരിക്കുന്നു. സഞ്ജയന്റെ ദിവ്യദൃഷ്ടി എന്ന റേഡിയോളജിക്കല് പ്രോബ് 'ക്ഷേത്രം' മൊത്തമായി കണ്ടറിഞ്ഞ് റിപ്പോര്ട്ട് ചെയ്തുകൊണ്ടുമിരിക്കുന്നു.
സയന്സിലെ 'ഗെയിം തിയറി' കുരുക്ഷേത്രയുദ്ധഭൂമിയില് പ്രയോഗിക്കാം. ഇരു ടീമുകളും അംഗീകരിച്ച നിയമങ്ങളുള്ള 'കളി'യെ ഈ തിയറി 'കോ-ഓപ്പറേറ്റീവ് ഗെയിം' എന്നാണ് വിളിക്കുന്നത്. ധര്മയുദ്ധം ഒരു കോ- ഓപ്പറേറ്റീവ് ഗെയിമാണ്. കളിയില് ഒരു ടീമിന്റെ ജയം അവര്ക്ക് എതിര്ടീമിന്റെ നീക്കങ്ങള് മുന്കൂട്ടി കാണാനുള്ള കഴിവിനെ ആസ്പദിച്ചാണിരിക്കുക. അതിനാലാണ് 'എന്റെ ആളുകളും മറ്റവരും' എന്തു 'ചെയ്തു' എന്ന ചോദ്യം പരമപ്രസക്തമാകുന്നത്. ആദ്യം ആര് എന്തു ചെയ്യുന്നുവെന്നത് വിജയത്തിന്റെ താക്കോലാണ്
am the sacrifice. I am the offering.
I am the father’s oblation. I am the healing herb.
I am the spell. I am the butter-libation,
I am the fire, I am the offering
The Bhagavad Gita is part of the Mahabharata, the epic poem of India relating the struggles between the Kuru and Pandu dynasties descended from King Bharata. The Gita starts with a battle about to occur over the possession of a few villages. One of the heroes of the Pandu faction, Arjuna, looks at his relatives and friends on the opposing side and decides that even though he is certain of victory, he has no desire for bloodshed. He denounces war as leading to the destruction of families and to lawlessness, adding that only those whose wits are blinded by greed would not experience guilt in destroying a family line or betraying friends. Attributed to Vyasa, "the arranger", the Bhagavad Gita was probably compiled by a number of writers some time between 500 and 200 BCE.The introductory section of the Bhagavad Gita, portraying Arjuna’s compassionate human feelings, is followed by the elaboration of a Hindu theology that includes a justification for warfare and slaughter, put forward by Lord Krishna (the incarnation of the universal Hindu God, Vishnu). Krishna’s argument relies on beliefs concerning transmigration of personal identity into other bodies (reincarnation), rejection of worldly desires, achievement of egoless tranquility of mind, exercises in yoga, and adherence to a strict caste system. From these tenets, Krishna argues that people should not be concerned with the results of deeds but merely with ensuring that the deeds are done properlyIn the Bhagavad Gita, Krishna contends, first, that every class of person has a code of social-religious work incumbent upon it (a caste); and, second, a person's religious duty is to bring one's soul into unity with the Supreme Self (of which Krishna is a manifestation). Enlightenment can be reached by casting off social ties and dwelling alone in meditation, or by performing all the social and religious duties of one’s assigned caste, without regard to results. Krishna recommends the second way as appropriate for Arjuna. His caste-duty is to be a fighting man; he ought to kill people without remorse.
Dhritarashtra is the blind king of the Kurus; his charioteer, Sanjava, reports the progress of the battle to him. Arjuna, a warrior in the opposing Pandu army has Krishna as his charioteer. In the original text, the participants are given a variety of honorific names. For clarity, these have been replaced by the given names, except where they help in delineating character. Most of Krishna's extensive theological argument that follows the battle is omitted.
But short extracts are given to indicate the main points of the argument and to give the flavor of the rhetoric employed to convince Arunja. Krishna is takes pains to show that his pronouncements are authoritative
The Bhagavadgita is a theological work of 18 Lessons that represented a new synthesis of the elements of ancient Hindu Vedic religion, turning it into a new theism. The warrior god Krishna comes to the fore, transformed to take the place of all previous gods, requiring the devout to come with loving faith to him alone. Furthermore, it is a more democratic religion than the previous Brahmanism: even those of low birth—women, traders, and laborers—are offered hope of reaching the supreme path. In addition, "action" is no longer to be avoided as inevitably leading to bondage. Instead it is made clear that action free from desire, carried out without selfish ends in view, can set a person free. The end section contains the description Krishna gives of the moral qualities that distinguish good and evil.
Mahabharat is Coming Soon - Watch today’s top amazing videos here Drona Promo - The funniest videos clips are here Sagarpawan At Indian Navy Air Show - For more funny movies, click here Indian Air Force - Click here for the funniest movie of the week Jihad - Struggling With Islam - Watch a funny movie here Bhagavad Gita Hinduism Summary Krishna Mahabharata Arjuna - Amazing videos are here Sri Parthasarathy Temple, Chennai,Tamilnadu,India - These bloopers are hilarious Kerala Temple Festival, Light Fest - Watch a funny movie here Headlines India News Bulletin January 31, 2008 - More free videos are here Nanavati Commission Has Submitted Its Report - Funny videos are here Om Jai Jagdish Hare - Amazing videos are here Indian Cricket's Great Moment - The most amazing home videos are hereDelhi is the worst metro in India so far safety and security of any person and social acceptance of women are concerned. Women are worst treated in Delhi (among all other Indian metros), be it in public transport or other public places. But rich and powerful people like Sonia Gandhi or Shila Dixit never experience what other common women face on a daily basis in Delhi. This old lady, Mrs Dixit is ruling that city for years. She clearly does not understand what freedom, dignity and security means for a woman, neither she understand that it’s the duty of the government (which she heads) to provide safety to ANY citizen and at any time (day or night). She must not preach stupid sermons to women to gloss over her government’s incompetence and utter failure as an administrator. Poor Soumya! A blooming life, ruthlessly curtailed. My condolences to all who loved her. It makes for good headlines by activists to criticize CM Dikshit for her 'adventurous' comment, but since when have we started to turn a blind eye to ground realities? If BPOs can be forced to transport night shift workers to and from their workplace, how on earth can other employers who keep 25 year ladies, at work until 3 in the morning, absolve themselves of the responsibility of their safe transportation? Delhi is an unsafe city for the most part. That is a fact. As a man, I would think twice about driving around at 3 am. Will the social activists and women rights leaders do it themselves? So, just shut up, you ladies! Stop fixing blame and accusing the CM. Society at large is to blame. Find solutions. The best that you can within the existing social scenario. For starters, Headline News must ensure that women who work until late, are escorted home. So must all employers who employ women Keshav, It is politics, when the CM, who claims to be a women's right advocate, talks like this, it makes you puke. She should have made the comment you made, that taking into consideration the status of city, it is the company's responsibility to ensure safety of their employees. I especially would like to see what extend the girl's Boss went to ensure her safety. Did he offer her transportation for night shifts or he was thoughtless enough to take the usual gung-ho attitude of most Indians "chalta-hai". About her choice, your comments are tastless, you may be afarid to "drive around" at 3:00 a.m. but she was not driving around, working - making a living - wanting to do whatever it takes to make a career. Mind you she called her DAD at at 3:00 a.m. about her leaving. So, she is taking some precautions and her family has taken some steps - some is up at 3:00 a.m. So, don't make it trivial. Unfortunately for the CM she is at power at this time - I don't think there would not be such coverage to the politico's comments if it were not for Shiela's own comments blaming the girl. What do you expect of a Delhi CM. She is such a primitive woman but it suits Delhi and its people. The people also are primitive that's why women aren't safe there. Its surprising that the people of Delhi accept that women are not even safe to be out on the roads. I can't understand how women still live in that city out of choice
I reach you and your family as a friend, week upon week without fail, bearing articles that delight and inspire the young and the old alike.
Wouldn't you like to hear my story? Here it is.
In the aftermath of Gandhiji's assassination, the RSS was hounded and vilified. There was no medium that could be used to clear the doubts and rumours. It was to vindicate the RSS that 'Panchajanya' in Hindi and 'Vivek' in Marathi were started.
Inspired by Sri Sankar Sashtri, Pracharak from Nagpur, the need was felt for a similar voice in Malayalam. Thus was formed my soul.
My physical conception was on Thursday, November 27th, 1951 when the redoubtable Sri P. Parameshwaran, back form prayers at the Thali temple, Kozhikode, sat down and wrote the first editorial at a desk in the Sangh's Karyalaya (office).
That was my first statement to the world, published in a four page leaflet, on the strength of a capital of a mere Rs.13 collected painstakingly over a period of months.
Sri. K.P. Gopalakrishnan Nair was the Founder Editor. He and Sri. Sankar Sashtri along with several others took charge of my publicity and distribution. Preparing me for publication and distribution was viewed upon as a sacred duty by the 'Swayamsevaks'. Many of them are not in this world today, to see me grow, as they once dreamt .
People like Sri. Venugopal, Sri. Sadhusheelan Parameshwaran Pillai (Swami Parameshwaraananda) Sri. M.A Krishnan and
Sri T. R. Somashekaran have served as my Chief Editors, in the various stages of my growth. Sri. P.K Sukumaran, who recently retired, had also contributed yeoman's service to my growth. Their contributions to make me the sixteen page weekly that I am today, from the four paged leaflet that I was on birth, are priceless.
My service during the Angadippuram Talikshetra Samaram, Malappuram Zilla Viruddha Samaram, and during the "Emergency" are marked in history.
Sri. M.A Krishnan improved my content & outlook by introducing new features and columns which Keralites welcomed wholeheartedly. I showcased Sri T. Sukumaran's 'Rasikkatha Sathyangal' based on the torture & suffering which the Hindus underwent during "The Partition".
My pages were blessed with the works of some of the Kings of Malayalam Literature like Sri. C. N. Srikandan Nair, Sri. Aymanam Achuthan Pillai, Sri. Puthezhathu Rama Menon and Sri. Kutty Krishna Marar. The 1971 yearly edition of Kesari, which includes the "Nilayude Ithihaasam" remains a handbook of Kerala Culture, for all time. Thought-provoking and inspiring writings like that of the unparalleled
Sri. P.V.K Nedungadi gave a new vigour to my readers.
The police taped my mouth for three months during "The Emergency", but the intervention of veteran freedom fighters Sri. K.P. Kesava Menon and Sri. V.M. Korath finally paidoff and the ban was lifted, and Ii continued to expose the bare truths, evading the arms of the censors. I turned twenty five during these eventful days. I was presented with a new home, "Swasthi Disha" which I can call my own, on December 1st 2001, to commemorate my fiftieth birthday.
I remember with gratitude Sri. M. Raghavan, who served a long period as my manager and worked selflessly for my well-being, and who is now no more.
Sri. R. Sanjayan is the present Chief Editor. There are some fifteen people working in the editorial and management sections today.
As a publication, my rise and my growth stand testimonial to Malayalam, the language in which I am published. And in every step of my growth lackhs of readers are with me.
തന്റെ തന്നെ ഭാഗവും തനിക്കു പ്രിയപ്പെട്ടതുമായ പലതിനെയും ഒടുക്കി വേണം നേര്വഴി പോകാന് എന്നു വരുമ്പോള് ഏത് ധീരനും തളരുന്നു. 'സിസ്റ്റം' ശിഥിലമാകുന്നതിന്റെ തുടക്കമാണ് ആ തളര്ച്ച. വിട്ടുവീഴ്ചകള്ക്ക് ന്യായീകരണം നല്കാന് നാട്ടുനടപ്പുകള് സുലഭം. പക്ഷേ, അതുകൊണ്ടും നില്ക്കക്കള്ളി ആവില്ല. മനസ്സിനും ബുദ്ധിക്കും ഉപരിയായി നിലനില്ക്കുന്ന അവബോധത്തെ നിയന്താവായി ആശ്രയിച്ചാലേ രക്ഷപ്പെടാനാവൂ. ആ വഴിയിലാണ് എത്തിച്ചേരുന്നതെങ്കില് ഏത് തളര്ച്ചയും ഫലപ്രദമായ സത്യാന്വേഷണത്തിന് പ്രേരകമായി ഭവിക്കുന്നു. സച്ചിദാനന്ദത്തിലേക്കുള്ള വഴി വിഷാദയോഗത്തിലൂടെയാണ്. വിഷാദം നിത്യജീവിതത്തില് സുലഭമായതിനാല് ഏവര്ക്കും ഈ വഴി സ്വീകരിക്കാം. അഥവാ, ഈ വഴിയെക്കുറിച്ച് അറിവുണ്ടായാല് പിന്നെ ഏത് മഹാവിഷാദയോഗവും അനുഗ്രഹമായേ ഭവിക്കുകയുള്ളൂ.
ധൃതരാഷ്ട്രന് പറഞ്ഞു - ഹേ സഞ്ജയ, ധര്മക്ഷേത്രമായ കുരുക്ഷേത്രത്തില് യുദ്ധോത്സുകരായി ഒത്തുകൂടിയ എന്റെ ആളുകളും പാണ്ഡവന്മാരും എന്താണ് ചെയ്തത്?
വൃദ്ധചക്രവര്ത്തിയായ ധൃതരാഷ്ട്രന്റെ സഹായിയായ സഞ്ജയന് സ്ഥലകാലങ്ങള്ക്കപ്പുറം കാണാന് (സയന്സ് ഫിക്ഷന് ശൈലിയില്) കഴിവുള്ള കണ്ണുണ്ട്. (സഞ്ജയന് എന്നാല് എല്ലാതരം കാഴ്ചയില്ലായ്മകളെയും സമ്യക്കായി ജയിച്ചവന്). ചക്രവര്ത്തിയുടെ സ്വന്തം സഹോദരനായ പാണ്ഡുവിന്റെ മക്കളാണ് എതിരാളികള്. താന് ചെയ്യേണ്ടതെന്ന് മനസ്സാക്ഷിക്ക് ബോധ്യമുള്ളതെന്തോ അതാണ് ഒരാളുടെ ധര്മം. കുരുക്ഷേത്രം യുദ്ധസ്ഥലത്തിന്റെ നാമവും അതേസമയം ധ്വന്യാത്മകവുമാണ്. ക്ഷേത്രം എന്നാല് ശരീരം അഥവാ ഉരുവം ആണെന്ന് പതിമ്മൂന്നാമധ്യായം രണ്ടാം ശ്ലോകത്തില് വിശദീകരിക്കുന്നുണ്ട്. (ഇദം ശരീരം കൗന്തേയ ക്ഷേത്രമിത്യഭിധീയതേ). ആദ്യപദ്യത്തില്ത്തന്നെ ക്ഷേത്രപദം രണ്ടു തവണ ഉപയോഗിച്ചിരിക്കുന്നു. യുദ്ധഭൂമിയും അതുള്ക്കൊള്ളുന്ന എല്ലാതുംകൂടി ഒരു ശരീരമാണെന്ന് സാരം.
നന്മയുടെ പിതൃസഹോദര സന്തതിതന്നെയാണ് തിന്മ. നിരാസത്തിലൂടെ സ്വത്വബോധം മുറിപ്പെട്ടാല് നന്മയുടെ സ്വന്തം സന്താനംപോലും തിന്മയുടെ പക്ഷത്ത് ചേരും (കര്ണന്).
എന്റെ - അന്യന്റെ എന്ന ചിന്തയാണ് ഹിംസയുടെ കാതല്. അജ്ഞാനമാണ് (അന്ധത) അതിന്റെ ഉറവിടം. ഞാന് വേറെയാണ് , പ്രപഞ്ചം വേറെയാണ് എന്ന വിഭാഗീയതയാണ് അതിന്റെ ബീജം. അടക്കിപ്പിടിച്ചുവെക്കാനുള്ള വ്യഗ്രതയാണ് അതിന്റെ ലക്ഷണം. കാമക്രോധങ്ങള്ക്ക് ജയമുണ്ടാകുമെന്നുതന്നെയാണ് അറിവില്ലായ്മയുടെ പ്രതീക്ഷ. ആ പ്രതീക്ഷയ്ക്ക് പരമമായ പ്രപഞ്ചരഹസ്യത്തിന്റെ വെളിച്ചത്തില് സംഭവിക്കുന്ന പരിണതി ഗീത അനുഭവപ്പെടുത്തുന്നു
ഒരു 'കീ - ഹോള് സര്ജറി' തുടങ്ങുകയാണ് വ്യാസര്. കൃത്യമായ ഇടത്ത് തുളയിട്ടിരിക്കുന്നു. സഞ്ജയന്റെ ദിവ്യദൃഷ്ടി എന്ന റേഡിയോളജിക്കല് പ്രോബ് 'ക്ഷേത്രം' മൊത്തമായി കണ്ടറിഞ്ഞ് റിപ്പോര്ട്ട് ചെയ്തുകൊണ്ടുമിരിക്കുന്നു.
സയന്സിലെ 'ഗെയിം തിയറി' കുരുക്ഷേത്രയുദ്ധഭൂമിയില് പ്രയോഗിക്കാം. ഇരു ടീമുകളും അംഗീകരിച്ച നിയമങ്ങളുള്ള 'കളി'യെ ഈ തിയറി 'കോ-ഓപ്പറേറ്റീവ് ഗെയിം' എന്നാണ് വിളിക്കുന്നത്. ധര്മയുദ്ധം ഒരു കോ- ഓപ്പറേറ്റീവ് ഗെയിമാണ്. കളിയില് ഒരു ടീമിന്റെ ജയം അവര്ക്ക് എതിര്ടീമിന്റെ നീക്കങ്ങള് മുന്കൂട്ടി കാണാനുള്ള കഴിവിനെ ആസ്പദിച്ചാണിരിക്കുക. അതിനാലാണ് 'എന്റെ ആളുകളും മറ്റവരും' എന്തു 'ചെയ്തു' എന്ന ചോദ്യം പരമപ്രസക്തമാകുന്നത്. ആദ്യം ആര് എന്തു ചെയ്യുന്നുവെന്നത് വിജയത്തിന്റെ താക്കോലാണ്
am the sacrifice. I am the offering.
I am the father’s oblation. I am the healing herb.
I am the spell. I am the butter-libation,
I am the fire, I am the offering
The Bhagavad Gita is part of the Mahabharata, the epic poem of India relating the struggles between the Kuru and Pandu dynasties descended from King Bharata. The Gita starts with a battle about to occur over the possession of a few villages. One of the heroes of the Pandu faction, Arjuna, looks at his relatives and friends on the opposing side and decides that even though he is certain of victory, he has no desire for bloodshed. He denounces war as leading to the destruction of families and to lawlessness, adding that only those whose wits are blinded by greed would not experience guilt in destroying a family line or betraying friends. Attributed to Vyasa, "the arranger", the Bhagavad Gita was probably compiled by a number of writers some time between 500 and 200 BCE.The introductory section of the Bhagavad Gita, portraying Arjuna’s compassionate human feelings, is followed by the elaboration of a Hindu theology that includes a justification for warfare and slaughter, put forward by Lord Krishna (the incarnation of the universal Hindu God, Vishnu). Krishna’s argument relies on beliefs concerning transmigration of personal identity into other bodies (reincarnation), rejection of worldly desires, achievement of egoless tranquility of mind, exercises in yoga, and adherence to a strict caste system. From these tenets, Krishna argues that people should not be concerned with the results of deeds but merely with ensuring that the deeds are done properlyIn the Bhagavad Gita, Krishna contends, first, that every class of person has a code of social-religious work incumbent upon it (a caste); and, second, a person's religious duty is to bring one's soul into unity with the Supreme Self (of which Krishna is a manifestation). Enlightenment can be reached by casting off social ties and dwelling alone in meditation, or by performing all the social and religious duties of one’s assigned caste, without regard to results. Krishna recommends the second way as appropriate for Arjuna. His caste-duty is to be a fighting man; he ought to kill people without remorse.
Dhritarashtra is the blind king of the Kurus; his charioteer, Sanjava, reports the progress of the battle to him. Arjuna, a warrior in the opposing Pandu army has Krishna as his charioteer. In the original text, the participants are given a variety of honorific names. For clarity, these have been replaced by the given names, except where they help in delineating character. Most of Krishna's extensive theological argument that follows the battle is omitted.
But short extracts are given to indicate the main points of the argument and to give the flavor of the rhetoric employed to convince Arunja. Krishna is takes pains to show that his pronouncements are authoritative
The Bhagavadgita is a theological work of 18 Lessons that represented a new synthesis of the elements of ancient Hindu Vedic religion, turning it into a new theism. The warrior god Krishna comes to the fore, transformed to take the place of all previous gods, requiring the devout to come with loving faith to him alone. Furthermore, it is a more democratic religion than the previous Brahmanism: even those of low birth—women, traders, and laborers—are offered hope of reaching the supreme path. In addition, "action" is no longer to be avoided as inevitably leading to bondage. Instead it is made clear that action free from desire, carried out without selfish ends in view, can set a person free. The end section contains the description Krishna gives of the moral qualities that distinguish good and evil.
Mahabharat is Coming Soon - Watch today’s top amazing videos here Drona Promo - The funniest videos clips are here Sagarpawan At Indian Navy Air Show - For more funny movies, click here Indian Air Force - Click here for the funniest movie of the week Jihad - Struggling With Islam - Watch a funny movie here Bhagavad Gita Hinduism Summary Krishna Mahabharata Arjuna - Amazing videos are here Sri Parthasarathy Temple, Chennai,Tamilnadu,India - These bloopers are hilarious Kerala Temple Festival, Light Fest - Watch a funny movie here Headlines India News Bulletin January 31, 2008 - More free videos are here Nanavati Commission Has Submitted Its Report - Funny videos are here Om Jai Jagdish Hare - Amazing videos are here Indian Cricket's Great Moment - The most amazing home videos are hereDelhi is the worst metro in India so far safety and security of any person and social acceptance of women are concerned. Women are worst treated in Delhi (among all other Indian metros), be it in public transport or other public places. But rich and powerful people like Sonia Gandhi or Shila Dixit never experience what other common women face on a daily basis in Delhi. This old lady, Mrs Dixit is ruling that city for years. She clearly does not understand what freedom, dignity and security means for a woman, neither she understand that it’s the duty of the government (which she heads) to provide safety to ANY citizen and at any time (day or night). She must not preach stupid sermons to women to gloss over her government’s incompetence and utter failure as an administrator. Poor Soumya! A blooming life, ruthlessly curtailed. My condolences to all who loved her. It makes for good headlines by activists to criticize CM Dikshit for her 'adventurous' comment, but since when have we started to turn a blind eye to ground realities? If BPOs can be forced to transport night shift workers to and from their workplace, how on earth can other employers who keep 25 year ladies, at work until 3 in the morning, absolve themselves of the responsibility of their safe transportation? Delhi is an unsafe city for the most part. That is a fact. As a man, I would think twice about driving around at 3 am. Will the social activists and women rights leaders do it themselves? So, just shut up, you ladies! Stop fixing blame and accusing the CM. Society at large is to blame. Find solutions. The best that you can within the existing social scenario. For starters, Headline News must ensure that women who work until late, are escorted home. So must all employers who employ women Keshav, It is politics, when the CM, who claims to be a women's right advocate, talks like this, it makes you puke. She should have made the comment you made, that taking into consideration the status of city, it is the company's responsibility to ensure safety of their employees. I especially would like to see what extend the girl's Boss went to ensure her safety. Did he offer her transportation for night shifts or he was thoughtless enough to take the usual gung-ho attitude of most Indians "chalta-hai". About her choice, your comments are tastless, you may be afarid to "drive around" at 3:00 a.m. but she was not driving around, working - making a living - wanting to do whatever it takes to make a career. Mind you she called her DAD at at 3:00 a.m. about her leaving. So, she is taking some precautions and her family has taken some steps - some is up at 3:00 a.m. So, don't make it trivial. Unfortunately for the CM she is at power at this time - I don't think there would not be such coverage to the politico's comments if it were not for Shiela's own comments blaming the girl. What do you expect of a Delhi CM. She is such a primitive woman but it suits Delhi and its people. The people also are primitive that's why women aren't safe there. Its surprising that the people of Delhi accept that women are not even safe to be out on the roads. I can't understand how women still live in that city out of choice
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