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Humein aap ki jaan nahi sirf saath chahiye, Sacche ishq ka sirf ek ehsaas chahiye, Jaan toh ek pal mein di jaa sakti hain, Pr hume apki mohabbat aakhri sans tk chahiye - See more at: 

Badi fursat se tumhein dekhta hun,

Badi fursat se tumhein dekhta hun,
Badi muddat se tumhein chahta hun,

Meri izzat, mera imaan tujh se hai,
Usi neeyat se tumhein dekhta hun,

Tujhme chhupi meri tamaam khushiya,
Apni puri duniya tumhein maanta hun,

Shayad mil jaaye tujhme khuda mujhe,
Badi hasrat se tumhein poojta hun….!

"Love Story"

We were both young when I first saw you.
I close my eyes and the flashback starts:
I'm standing there on a balcony in summer air.

See the lights, see the party, the ball gowns.
See you make your way through the crowd
And say, "Hello, "
Little did I know...

That you were Romeo, you were throwing pebbles,
And my daddy said, "Stay away from Juliet"
And I was crying on the staircase
Begging you, "Please don't go"
And I said...

Romeo, take me somewhere we can be alone.
I'll be waiting; all that's left to do is run.
You'll be the prince and I'll be the princess,
It's a love story, baby, just say, "Yes".

So I sneak out to the garden to see you.
We keep quiet 'cause we're dead if they knew
So close your eyes... escape this town for a little while.
Oh, oh.

'Cause you were Romeo - I was a scarlet letter,
And my daddy said, "Stay away from Juliet"
But you were everything to me,
I was begging you, "Please don't go"
And I said...

Romeo, take me somewhere we can be alone.
I'll be waiting; all that's left to do is run.
You'll be the prince and I'll be the princess.
It's a love story, baby, just say, "Yes".

Romeo, save me, they're trying to tell me how to feel.
This love is difficult but it's real.
Don't be afraid, we'll make it out of this mess.
It's a love story, baby, just say, "Yes".

Oh, oh.

I got tired of waiting
Wondering if you were ever coming around.
My faith in you was fading
When I met you on the outskirts of town.
And I said...

Romeo, save me, I've been feeling so alone.
I keep waiting for you but you never come.
Is this in my head? I don't know what to think.
He knelt to the ground and pulled out a ring and said...

Marry me, Juliet, you'll never have to be alone.
I love you, and that's all I really know.
I talked to your dad - go pick out a white dress
It's a love story, baby, just say, "Yes".

Oh, oh, oh, oh, oh.

'Cause we were both young when I first saw you

तात्या टोपे

'दांतों में उंगली दिए मौत भी खड़ी रही,

फौलादी सैनिक भारत के इस तरह लड़े

अंग्रेज बहादुर एक दुआ मांगा करते,

फिर किसी तात्या से पाला नहीं पड़े।'

तात्या टोपे का जन्म 1814 में येवला में हुआ। तात्या का वास्तविक नाम रामचंद्र पांडुरंग राव था, परंतु लोग स्नेह से उन्हें तात्या के नाम से पुकारते थे। पिता का नाम पांडुरंग त्र्यंबक भट था तथा माता का नाम रुक्मिणी बाई था। वे एक देशस्थ कुलकर्णी परिवार में जन्मे थे।

 

उनके पिता बाजीराव पेशवा के धर्मदाय विभाग के प्रमुख थे। उनकी विद्वत्ता एवं कर्तव्य परायणता देखकर बाजीराव ने उन्हें राज्सभा में बहुमूल्य नवरत्न जड़‍ित टोपी देकर उनका सम्मान किया था, तबसे उनका उपनाम 'टोपे' पड़ गया।

 

तात्या टोपे को सन् 1857 के प्रथम स्वतंत्रता संग्राम के अग्रणीय वीरों में उच्च स्थान प्राप्त है। उनका जीवन अद्वितीय शौर्य गाथा से भरा हुआ है।

 

तात्या के बारे में कुछ विशिष्ठ बातें....

 

* पेशवाई की समाप्ति के पश्चात बाजीराव ब्रह्मावर्त चले गए। वहां तात्या ने पेशवाओं की राज्यसभा का पदभार ग्रहण किया।

 

* 1857 की क्रांति का समय जैसे-जैसे निकट आता गया, वैसे-वैसे वे नानासाहेब पेशवा के प्रमुख परामर्शदाता बन गए।

 

* तात्या ने 1857 की क्रांति में अंग्रेजों से अकेले सफल संघर्ष किया।

 

* 3 जून 1858 को रावसाहेब पेशवा ने तात्या को सेनापति के पद से सुशोभित किया। भरी राज्यसभा में उन्हें एक रत्नजड़‍ित तलवार भेंट कर उनका सम्मान किया गया।

 

* तात्या ने 18 जून 1858 को रानी लक्ष्मीबाई के वीरगति के पश्चात गुरिल्ला युद्ध पद्धति की रणनीति अपनाई। तात्या टोपे द्वारा गुना जिले के चंदेरी, ईसागढ़ के साथ ही शिवपुरी जिले के पोहरी, कोलारस के वनों में गुरिल्ला युद्ध करने की अनेक दंतकथाएं हैं।

 

* 7 अप्रैल 1859 को तात्या शिवपुरी-गुना के जंगलों में सोते हुए धोखे से पकड़े गए। बाद में अंग्रेजों ने शीघ्रता से मुकदमा चलाकर 15 अप्रैल को 1859 को राष्ट्रद्रोह में तात्या को फांसी की सजा सुना दी।

 

* 18 अप्रैल 1859 की शाम ग्वालियर के पास शिप्री दुर्ग के निकट क्रांतिवीर के अमर शहीद तात्या टोपे को फांसी दे दी गई। इसी दिन वे फांसी का फंदा अपने गले में डालते हुए मातृभूमि के लिए न्यौछावर हो गए थे।

महात्मा ज्योतिबा फुले

महात्मा ज्योतिबा फुले का जन्म 11 अप्रैल 1827 को पुणे में हुआ था। उनकी माता का नाम चिमणाबाई तथा पिता का नाम गोविन्दराव था। उनका परिवार कई पीढ़ी पहले माली का काम करता था। वे सातारा से पुणे फूल लाकर फूलों के गजरे आदि बनाने का काम करते थे इसलिए उनकी पीढ़ी 'फुले' के नाम से जानी जाती थी। 

ज्योतिबा बहुत बुद्धिमान थे। उन्होंने मराठी में अध्ययन किया। वे महान क्रांतिकारी, भारतीय विचारक, समाजसेवी, लेखक एवं दार्शनिक थे। 1840 में ज्योतिबा का विवाह सावित्रीबाई से हुआ था।

 

महाराष्ट्र में धार्मिक सुधार आंदोलन जोरों पर था। जाति-प्रथा का विरोध करने और एकेश्‍वरवाद को अमल में लाने के लिए ‘प्रार्थना समाज’ की स्थापना की गई थी जिसके प्रमुख गोविंद रानाडे और आरजी भंडारकर थे। 

 

उस समय महाराष्ट्र में जाति-प्रथा बड़े ही वीभत्स रूप में फैली हुई थी। स्त्रियों की शिक्षा को लेकर लोग उदासीन थे, ऐसे में ज्योतिबा फुले ने समाज को इन कुरीतियों से मुक्त करने के लिए बड़े पैमाने पर आंदोलन चलाए। उन्होंने महाराष्ट्र में सर्वप्रथम महिला शिक्षा तथा अछूतोद्धार का काम आरंभ किया था। उन्होंने पुणे में लड़कियों के लिए भारत की पहला विद्यालय खोला। 

 

इन प्रमुख सुधार आंदोलनों के अतिरिक्त हर क्षेत्र में छोटे-छोटे आंदोलन जारी थे जिसने सामाजिक और बौद्धिक स्तर पर लोगों को परतंत्रता से मुक्त किया था। लोगों में नए विचार, नए चिंतन की शुरुआत हुई, जो आजादी की लड़ाई में उनके संबल बने।

 

इस महान समाजसेवी ने अछूतोद्धार के लिए सत्यशोधक समाज स्थापित किया था। उनका यह भाव देखकर 1888 में उन्हें 'महात्मा' की उपाधि दी गई थी। ज्योतिराव गोविंदराव फुले की मृत्यु 28 नवंबर 1890 को पुणे में हुई।

 

 

अद्वितीय प्रतिभा के धनी डॉ. भीमराव अम्बेडकर

जन्म : 14 अप्रैल, 1891

मृत्यु : 6 दिसम्बर, 1956

 

मनुष्य को जीने के लिए रोटी ही नहीं चाहिए, उसके पास दिमाग है, जिसे विचारों के भोजन की आवश्यकता है- डॉ. अम्बेडकर

 

'हम हैं दरिया हमें अपना हुनर मालूम है, जिस तरफ निकल जाएंगे, वहीं रास्ता बना लेंगे'- यही उक्ति डॉ. भीमराव अम्बेडकर के जीवन संघर्ष का प्रतीक है। वे अनन्य कोटि के नेता थे, जिन्होंने अपना समस्त जीवन समग्र भारत की कल्याण कामना में उत्सर्ग कर दिया। खासकर भारत के 80 फीसदी दलित सामाजिक व आर्थिक तौर से अभिशप्त थे, उन्हें अभिशाप से मुक्ति दिलाना ही डॉ. अम्बेडकर का जीवन संकल्प था।

 

14 अप्रैल 1891 को महू में सूबेदार रामजी शकपाल एवं भीमाबाई की 14वीं संतान के रूप में डॉ. भीमराव अम्बेडकर का जन्म हुआ था। उनके व्यक्तित्व में स्मरणशक्ति की प्रखरता, बुद्धिमत्ता, ईमानदारी, सच्चाई, नियमितता, दृढ़ता, संग्रामी स्वभाव का मेल था। संयोगवश भीमराव सातारा गांव के एक ब्राह्मण शिक्षक को बेहद पसंद आए। वे अत्याचार और लांछन की तेज धूप में टुकड़ा भर बादल की तरह भीमराव के लिए मां के आंचल की छांव बन गए। बाबासाहंब ने कहा- वर्गहीन समाज गढ़ने से पहले समाज को जातिविहीन करना होगा। समाजवाद के बिना दलित-मेहनती इंसानों की आर्थिक मुक्ति संभव नहीं।

 

डॉ. अम्बेडकर की रणभेरी गूंज उठी, 'समाज को श्रेणीविहीन और वर्णविहीन करना होगा क्योंकि श्रेणी ने इंसान को दरिद्र और वर्ण ने इंसान को दलित बना दिया। जिनके पास कुछ भी नहीं है, वे लोग दरिद्र माने गए और जो लोग कुछ भी नहीं है वे दलित समझे जाते थे।'

 बाबासाहेब ने संघर्ष का बिगुल बजाकर आह्वान किया, 'छीने हुए अधिकार भीख में नहीं मिलते, अधिकार वसूल करना होता है।' उन्होंने कहा है, 'हिन्दुत्व की गौरव वृद्धि में वशिष्ठ जैसे ब्राह्मण, राम जैसे क्षत्रिय, हर्ष की तरह वैश्य और तुकाराम जैसे शूद्र लोगों ने अपनी साधना का प्रतिफल जोड़ा है। उनका हिन्दुत्व दीवारों में घिरा हुआ नहीं है, बल्कि ग्रहिष्णु, सहिष्णु व चलिष्णु है।'

 

बड़ौदा के महाराजा सयाजीराव गायकवाड़ ने भीमराव अम्बेडकर को मेधावी छात्र के नाते छात्रवृत्ति देकर 1913 में विदेश में उच्च शिक्षा के लिए भेज दिया। अमेरिका में कोलंबिया विश्वविद्यालय में राजनीति विज्ञान, समाजशास्त्र, मानव विज्ञान, दर्शन और अर्थ नीति का गहन अध्ययन बाबासाहेब ने किया। वहां पर भारतीय समाज का अभिशाप और जन्मसूत्र से प्राप्त अस्पृश्यता की कालिख नहीं थी। इसलिए उन्होंने अमेरिका में एक नई दुनिया के दर्शन किए। डॉ. अम्बेडकर ने अमेरिका में एक सेमिनार में 'भारतीय जाति विभाजन' पर अपना मशहूर शोध-पत्र पढ़ा, जिसमें उनके व्यक्तित्व की सर्वत्र प्रशंसा हुई।

 

डॉ. अम्बेडकर के अलावा भारतीय संविधान की रचना हेतु कोई अन्य विशेषज्ञ भारत में नहीं था। अतः सर्वसम्मति से डॉ. अम्बेडकर को संविधान सभा की प्रारूपण समिति का अध्यक्ष चुना गया। 26 नवंबर 1949 को डॉ. अम्बेडकर द्वारा रचित (315 अनुच्छेद का) संविधान पारित किया गया।

 

डॉ. अम्बेडकर का लक्ष्य था- 'सामाजिक असमानता दूर करके दलितों के मानवाधिकार की प्रतिष्ठा करना।' डॉ. अम्बेडकर ने गहन-गंभीर आवाज में सावधान किया था- '26 जनवरी 1950 को हम परस्पर विरोधी जीवन में प्रवेश कर रहे हैं। हमारे राजनीतिक क्षेत्र में समानता रहेगी किंतु सामाजिक और आर्थिक क्षेत्र में असमानता रहेगी। जल्द से जल्द हमें इस परस्पर विरोधता को दूर करना होगी। वरना जो असमानता के शिकार होंगे, वे इस राजनीतिक गणतंत्र के ढांचे को उड़ा देंगे।'

 

बाबासाहेब एक मनीषी, योद्धा, नायक, विद्वान, दार्शनिक, वैज्ञानिक, समाजसेवी एवं धैर्यवान व्यक्तित्व के धनी थे। उनकी अद्वितीय प्रतिभा अनुकरणीय है।

 

Tree save & Life save

रो-रोकर पुकार रहा हूं,

हमें जमीं से मत उखाड़ो।

रक्तस्राव से भीग गया हूं मैं,

कुल्हाड़ी अब मत मारो।

 

आसमां के बादल से पूछो,

मुझको कैसे पाला है। 

हर मौसम में सींचा हमको,

मिट्टी-करकट झाड़ा है।

 

उन मंद हवाओं से पूछो, 

जो झूला हमें झुलाया है।

पल-पल मेरा ख्याल रखा है,

अंकुर तभी उगाया है। 

 

तुम सूखे इस उपवन में,

पेड़ों का एक बाग लगा लो।

रो-रोकर पुकार रहा हूं, 

हमें जमीं से मत उखाड़ो।

 

इस धरा की सुंदर छाया,

हम पेड़ों से बनी हुई है। 

मधुर-मधुर ये मंद हवाएं, 

अमृत बन के चली हुई हैं। 

 

हमीं से नाता है जीवों का,

जो धरा पर आएंगे।

हमीं से रिश्ता है जन-जन का, 

जो इस धरा से जाएंगे। 

 

शाखाएं आंधी-तूफानों में टूटीं, 

ठूंठ आंख में अब मत डालो।

रो-रोकर पुकार रहा हूं,

हमें जमीं से मत उखाड़ो। 

 

हमीं कराते सब प्राणी को,

अमृत का रसपान। 

हमीं से बनती कितनी औषधि। 

नई पनपती जान।

कितने फल-फूल हम देते,

फिर भी अनजान बने हो। 

लिए कुल्हाड़ी ताक रहे हो, 

उत्तर दो क्यों बेजान खड़े हो। 

 

हमीं से सुंदर जीवन मिलता, 

बुरी नजर मुझपे मत डालो। 

रो-रोकर पुकार रहा हूं,

हमें जमीं से मत उखाड़ो। 

 

अगर जमीं पर नहीं रहे हम, 

जीना दूभर हो जाएगा। 

त्राहि-त्राहि जन-जन में होगी,

हाहाकार भी मच जाएगा। 

 

तब पछताओगे तुम बंदे, 

हमने इन्हें बिगाड़ा है। 

हमीं से घर-घर सब मिलता है, 

जो खड़ा हुआ किवाड़ा है। 

 

गली-गली में पेड़ लगाओ,

हर प्राणी में आस जगा दो। 

रो-रोकर पुकार रहा हूं,

हमें जमीं से मत उखाड़ो।

पानी की बर्बादी

मत करो मुझको बर्बाद, इतना तो तुम रखो याद, प्यासे ही तुम रह जाओगे, मेरे बिना न जी पाओगे। कब तक बर्बादी का मेरे, तुम तमाशा देखोगे, संकट आएगा जब तुम पर, तब मेरे बारे में सोचोगे।

INDIAN IDOL

INDIAN IDOL

INDIAN IDOL

INDIAN IDOL

&Sunilshetty&Mera Kangna mpeg4

&Raju&

&Raju&

love story

एक लडका और लडकी दौनौ आपस मे बहुत प्यार
करते थे
पर कुछ परोबलम कि वजह से लडकी Shadi Kai
Or HO Jati Hai..
....
तो लडका क्या कहता है....
...
आज 'दुल्हन' के लाल जोडे मे,
उसे उसकी 'सहेलियाँ' ने सजाया होगा,
•••
मेरी 'जान' के गोरे हाथोँ पर,
सखियाँ ने 'मेँहन्दी' को लगाया होगा,
•••
बहुत गहरा छडेगा 'मेँहन्दी' का रगँ,
उस 'मेँहन्दी' मे उसने मेरा 'नाम' चुपाया होगा,
•••
'रह-रह' कर रो पडेगी,
जब-जब उसको मेरा 'ख्याल' आया होगा,
•••
खुद को देखेगी जब 'आईने' मे,
तो 'अक्शँ' उसको मेरा भी 'नजर' आया होगा,
•••
लग रही होगी 'बाला' सी सुन्दर
वो,
आज देखकर उसको 'चाँद' भी शरमाया होगाँ,
•••
आज मेरी 'जान' ने अपने 'माँ-बाप'
की इज्जत
को बचाया होगाँ,
उसने 'बेटी' होने का हर फर्ज निभाया होगा,
•••
'मजबुर' होगी वो सबसे ज्यादा,
सोचता हुँ किस तरह 'खुद' को समझाया होगाँ,
•••
अपने 'हाथोँ' से उसने,
हमारे 'प्रेम' के खतोँ को जलाया होगाँ,
•••
खुद को 'मजबुत' बना कर उसने,
दिल से मेरी 'यादोँ' को मिठाया होगा,
•••
'भुखी' होगी वो जानता हुँ मैँ,
कुछ ना उस 'पगली' ने,
मेरे 'बगैँर' खाया होगाँ,
•••
कैसे सम्भाला होगा 'खुद' को,
जब उसने 'फैरोँ' के लिये बुलाया होगा,
•••
काँपता होगाँ 'जिस्म' उसका,
हौले से 'पँडित' ने हाथ उसका किसी और
को पकडायाँ होगाँ,
•••
मैतो मजबुर हुँ 'पता' हैँ उसको,
आज खुद को भी 'बेबस-सा' उसने पाया होगाँ,
•••
रो-रो के बुरा 'हाल' हो जायेगाँ उसका,
जब वक्त उसकी 'विदाई' का आया होगाँ,
•••
बडे प्यार से मेरी 'जान' को माँ-बाप ने डोली मेँ
बैँठाया होगाँ,
•••
रो पडेगी 'आत्मा' भी, 'दिल भी',
चीखा और
चिल्लायाँ होगाँ,
•••
आज अपने 'माँ-बाप' के लिये उसने गला अपनी
'खुशियाँ'
का दबाया होगाँ,..

Woh khush hai par shayad hum se nahi

Woh khush hai par shayad hum se nahi
Woh naraz hai par shayad hum se nahi
Kon kehta hai unke dil me mohabbat nahi
Mohabbat to hai par shayad humse nahi.!!

Hamein ab kho ke kehta hai

Hamein ab kho ke kehta hai
Mujhe tum yaad aate ho,
Mujhe tum yaad aate ho..!!

Kisi ka ho ke kehta hain,
Mujhe tum yaad aate ho,
Mujhe tum yaad aate ho..!!

Samandaar tha toh zor-o-shor
Se lehrein bahata tha,
Ab qatra ho ke kehta hai,
Mujhe tum yaad aate ho,
Mujhe tum yaad aate ho..!!

Bayan karte jo haal-e-dil,
Toh yunhi muskura deti,
Wohi ab ro ke kehta hai,
Mujhe tum yaad aate ho,
Mujhe tum yaad aate ho..!!

Kuchh cheeze hum purani chhod aaye hain,

Kuchh cheeze hum purani chhod aaye hain,
Aate aate uski aankho me paani chhod aaye hain,
Ye aisa dard hai jo bayaa ho hi nahi sakta…
Dil to saath le aaye dhadkan chhod aaye hain…!!

Har saans ke saath mujhe socha karoge tum,

Har saans ke saath mujhe socha karoge tum,
Apne hi aks mein dhoonda karoge tum.

Jab yaad ayegi tum ko wafa meri,
Phir har shaks ko chahat se dekha karoge tum.

Aaj meri tanhaiyon pe has rahe ho naa,
Mujhse bichad ke isi baat pe roya karoge tum.

Baat din ki nahi ab raat se dar lagta hai,

Baat din ki nahi ab raat se dar lagta hai,
Ghar hai kaccha mera, barsaat se dar lagta hai.

Tere tohfe ne toh bas khoon ke aansoo hi diye,
Zindagi ab teri saugaat se dar lagta hain..!!

Pyaar ko chhod kar tum aur koi baat karo,
Ab mujhe pyar ki har baat se dar lagta hai …!!

love story

Frends m bi ek ledki se bout love kerta hu lakin wo kisi or se kerti h ….jb hum dono m lov huva uske kuh din bd hi usne new b.f bna liya kuki m gerib tha bout m study ke st st computer croses kr raha tha wo us ledke ko bout pyr kerti thi or wo us ke st tim pas mne 2 saal tk w8 kiya ki wo lot kr aayegi mre ps m us ke contket m rehta tha ek din wo ladka usko chod kr dilhi chla gya ek ladki ke piche or wo bout roi uske liy mre samne fer wo muj se bout pyr kerne lag gyi 3 month tk m bout kus raha bout jayeda mne soha muje mra pyr mil gya lekin…
Usi tim mri job leg gyi mri or uski bt thodi si km hone lag gyi kuki mri majburi thi muje tim ni milta tha lakin m pyt bout kerta tha us se 6 month tk humne ase hi bt ki job tim m mre ps 2 ledkiyo ne muje bola frndseep ke liy lekin mne mna kr deta mne unko betaya ki mri f.s h m bout pyt kerta hu us se m kuh din bd us se milne uske colg m gya weha jo mne deka m dekta hi reh gya jb mne us se puchs ye sb ky h tho us boys ne muje bola ki hum dono 1 year se lov kerte h or frnds jb mne us se mra kasur pucha otho betaya rone leg gyi or boli yr m ap se bout pyr lerti thi lakin ap ke ps etna tim ni tha or us tim es boys ne mra st deya bout lov kerta h muj se ye tho m ab esko kse doka du or frnds us din hi usne muj se nata thod deya m aj bi us se bout pyr kerta hu or jb tim mita h m chup 2 ke use dek kr bi aata hi frnds m uske bina kise ko apne dil m ni la sakta m use kbi ni bul sakta pr wo bout kus h or m uski kusi dek kr kus hu

Sad Love Story:

Sad Love Story: Wo meri best thi. Main use poore dil se love karta tha aur wo bhi mujhse pyar karti thi.Meri anu Aaliya li Love story 3 saal se chal rahi thi. Inter passout hone k bad main Dehradun aa gaya aur wo Kanpur reh gai but hum dono ek doosre se contact me the using phone and facebook. Humari batein daily hoti thi. Dil bekarar rehte the milne k liye but doori kafi thi hum dono k cities k beech. Main Engineering kar raha tha aur chahta tha ki Aaliya ko bhi apne pas bulau. Wo mujhse ek class peechhe thi so maine use dehradun banana ka man bana liya tha.Aaliya mere liye sabkuchh thi, humari Love Story me Koi rukawat nahi thi. Beintaha muhabbat thi aur dheere dheere hamari love story marriage tak pahuch gai.

 But Kuchh baton ne mere liye ?Love? ki definition hi badal di. Hua u ki engineering me admission k bad mera dil padhai se hatne laga,mujhe ehsas hone laga ki mera interest business hai. Isliye main ab utne dil se padhai bhi nahi karta tha isliye marks aur performance bhi low ho gaye.but main business ko le kar serious tha.

Doosre sal ka result bahut bura raha aur main do subjects me pass nahi ho paya.college walo ne ghar pe report bhej di ki main absent rehta hu class me. Aaliya ne mujhse poocha to maine kaha ki mera dil nahi lagta padhai me. Usne bahut samjhaya but next year me phir se wohi condition thi. Idhar maine business marketing k about knowledge lena shuru kar diya but kisi ko bhi btaya nahi iske about.

3 saal khatm hone pe jab holidays me main ghar gaya to aaliya ajeeb tarike se behave kar rahi thi mere sath. Mujhe laga ki mjhse gussa hai to maine use manane ki koshish ki but ab wo pehle jaise mere pas nahi rehti thi. Door door si raha karti thi.main apne love relationship ko le kar kafi pareshan rehne laga.

Phir maine aaliya se ek din movie dekhne chalne ko kaha but usne inkar kar diya. Mujhe kafi dukh hua. But main apne business project me laga raha aur maine socha ki ek bar business chal jae,phie aaliya aur gharwale dono maan jaenge. Main apne kam me laga raha.

Do din bad maine aaliya ko phone kiya to uska phone busy mil raha tha lagatar. Main uske ghar gaya aut bahar se dekha ki aaliya andar kisi se phone pe bat kar rhi thi.wo kafi khush thi. Maine darwaza knock kiya to andar se ek bachha nikal kar aaya aur bola ki aaliya didi ghar pe nahi hain.

Mujhe kafi hairat hui,maine next din aaliya se pochha to usne koi jawab nahi dia. Do din bad mere phone pe message aaya ki ?aaliya ka peechha chhor do?. Maine phone karke poochha to udhar se mujhe warning mili k aaliya use chahti hai isliye main aaliya ko chhor du.

Mujhe laga ki koi majak kar raha hai. Main aaliya k pass gaya aur usse kaha ki koi majak kar raha hai mere sath phone pe. But wo kuchh nahi boli, main jab kareeb gaya aur poochha ki kya bat hai then usne mujhe dhakka diya aur mujh pe chillane lagi aur kaha ?tum meri life se chale jao Rajeev,main kisi aur se pyar karti hu,mujhe tum jaise aawara aur nakaam ladke ki jaroorat nahi?

Mujhe yakin nahi ho raha tha.mere dil jor jor se dhadakne laga maine usse poocha ki mera qusoor kya hai aaliya,but usne mujhe bahar nikal kar darwaza band kar diya. Main ro raha tha. Toot gaya tha main. Sadness k teer dil ko cheer rahe the.Main chup chap ghar chala aaya.

Udhar aaliya rahul nam k ladke k sath love relationship me bandh gayi. Main dehradun me tha,ek din mummy ka phone aaya aur wo bata rahi thi ki aaliya bhi dehradun aa rahi hai. Kisi bade businessman k seminar ko attend karne aa rahi hai wo.

Do din bad main Hotel Grand me ek apni car se utar raha tha tabhi meri nazar ek couple pe pari jise guards hotel k andar aane se mana kar rahe the kyuki unke pas invitation card nahi tha. Main najdeek gaya aur poochha ki kya problem hai to mujhe ek aawaz sunai di ?sir,hamne invitation card kho diya hai but hum kafi door se aaye hain is seminar ko attend karne,please humein andar aane dijiye?. Maine sar utha k dekha to meri aankhein aur badi ho gayi. Wo ladki koi aur nahi balki meri Aaliya thi.Main kuchh sochh hi raha tha ki uski aawaz aai ?sir,apka chehra mere ek bachpan k friend se kafi milta hain,uska nam Rajeev tha?

Main muskurane laga aur maine sirf itna kaha ??aapke bachpan ka wo friend ab Mr. Rajeev khanna ban chukka hai aur wo aapka friend hi nahi kuchh aur bhi tha?

मुझसे वादा करो मुझे रुलाओगे नहीँ

मुझसे वादा करो मुझे रुलाओगे नहीँ
हालात जो भी हो मुझे भुलाओगे नहीं

छुपा के अपनी आँखों में रखोगे मुझ को
दुनिया में किसी और को दिखाओगे नहीं

मेरे लफ़्ज मेरे दिल की तहरीरें हैं,
कसम उठाओ इन को कभी जलाओगे नहीं

मुझे ये यकीन दिलाओ मुझे याद रखोगे
मेरी यादों को अपने दिल से मिटाओगे नहीं..

- 

Chanakya Arthashastra and the Authenticity of Chanakya

Chanakya Arthashastra and the Authenticity of Chanakya

In ancient India (321-296 B.C.) a unique economic policy and law were set forth by Chanakya (Vishnu gupta), who was a great statesman, economist, philosopher and law-giver.

It is argued that the discussions in the Arthashastra generally end by stating the author's opinion with the words: "Iti Kautilya . . . " We generally find this mention of the name of the teacher in texts emanating from schools, e.g., Jaimini in the Purvamimimsa Sutra, Badarayana in the Vedanta Sutra, Baudhayana in the Baudhayana-Dharmasastra. But Pataii.jali does not state his opinion by saying "Iti Patanjali." Much is made of the expressions "Iti Kautilya" and "neti Kautilya" which occur as many as 72 times in the work. To an ordinary Sanskrit Pandit in India the phrase connotes no special significance. It is always taken for granted that such works, where expressions like "Iti Kautalyal;," "Iti Baudhayana;" etc. occur, are the works ascribed to these authors. The attribution to schools will not find favour with an orthodox Pandit. One could not divine reasons for supposing that Jaimini Sutra, Badarayana's Vedanta Sutra or Baudhayana's Dharmasutra belong to schools and not to individual authors. Not that we do not accept any school as such. But it is more reasonable to assume that originally a certain Jaimini or Badarayana flourished and propounded certain doctrines which were accepted and followed by their devoted disciples. To-day while one Hindu follows Apastamba his neighbor follows Baudhayana. This means that the former belongs to the Apastamba school while the latter is of the Baudhayana school.

What is the underlying idea? Originally when Apastamba propounded his theory it appealed to certain members of the community. They followed them and then their descendants. Thus the school automatically came into being. But it may be asked, how could we explain the peculiar use of "Iti Kautilya," "Iti Baudhayana." in certain works, and its absence in other books like Patanjali's Mahabhasya? The answer is simple. In India literature is broadly classified into two heads, the sutra and the beeja. The sutra is an original work composed by master minds on a certain subject or subjects. It may be philosophy, theology. or any secular science. The sutras in themselves are a strenuous reading and especially so, when they deal with abstruse and technical sciences. It was not possible for all persons to grasp them. Hence interpreters came into being. Their works were bhashyas or interpretations of the sutras in popular style. The sutrakaras generally-there are also exceptions,used the phrase "Iti Baudhayana.", etc., meaning thereby that that was their final conclusion. On the other hand a bhashyakara could not speak with such definiteness. For, oftentimes, more than one interpretation may be placed upon a certain phrase or passage. It depends to a large extent on the ingenuity of the writer. Some interpretations might be ingenious but could not win general approval. Therefore, the bhaskaras are justified in omitting their names.

In the light of this can we still maintain that Iti Kautilya is a serious argument against the authenticity of the work? We cannot follow Prof. Keith when he advances the argument that under the explanation of the term in the last book of the Arthasastra is cited one of Kautilya's sentences from which the prima facie conclusion is that Kautilya is cited as an authority and not as the author. This science has been composed by Kautalya, easily understandable, correct in the exposition of truth and in the use of words, and all free from errors. J. J. Meyer in his translation of the Arthashastra furnishes a convincing reply.2 Based as it is on old works 'every sutra having original opinion of the author necessarily became apadda. It is a commonplace practice in India to give the author's name in his world. Jacobi's observations are to the point: "The agreement obtaining between the words of Kautalya and the character of his work, and the personality that characterises them would be difficult to understand, if those were not the very words of the author. A later writer who wanted to palm off his own lubrication of that of his school on the name of the famous statesman, would surely have faltered somewhere. From this view-point the higher criticism must acknowledge the authenticity of the Kautaliya."

(5)The very name Kautilya never called Chanakya and only once Vishngupta raises great doubts.' For, Kautilya means 'crookedness', 'falsehood', etc. lt is unlikely that a minister should style himself 'Mr. Crooked' or 'Crookedness personified'.

There has been a war of words about the name Kautalya. Some manuscripts contain the word Kautilya while others Kautalya. Shyama Shastri and Jolly used Kautilya, while the editor of the Trivandrum edition, Ganapati Sastri used Kautalya. It is asked whether a minister would style himself Kautilya meaning "Mr. Crooked" or "Crookedness personified". Granting that it is Kautilya, such nicknames are not uncommon in ancient India. Mention may be made of a few; Vatavyadhi (the wind-diseased) is no other than Uddhava, a relative of Krishna according to the Puranas. Pisuna (tale-bearer) is another name for the sage Narada; this is also the name of the Brahman minister of king Dushyanta according to Kalidasa's Shakuntala. Kaunapadanta (the teeth of the Rakshasas) is identified with Indra, the God of Heaven. When· one minister can style himself as Pisuna, why not another as Kautilya What we wish to point out for the sake of argument is that after all there is nothing in the name. To advance such feeble arguments with regard to the name of the author, demonstrates their weakness in all nakedness.

There is, however, another reading Kautalya which may be adopted with advantage and which may silence all controversy so far as this particular topic goes. Not only is there the authority of the manuscripts for this but also there is inscriptional evidence besides lexicographical. Ganapati Sastri says that the term Kautilya is certainly a misnomer. For, neither the term Kautilya nor its root Kutila as explained in the Nighantas Gotra and crooked. On the other hand the word Kutala is mentioned by Kesavasvamin in his NiHarthar savasamkepa as meaning both Gotra and an ornament.

It is then obvious that the name is derived from the root Kutala. If it is granted that the patronymic is Kutala then we cannot grammatically derive Kautilya but only Kautalya. Secondly, there is the testimony which bears to the fact that all the manuscripts of the text and the commentaries relating to the same invariably contain the expression Kautalya and not Kautilya. It is difficult to understand how Indian and European scholars have failed to notice this in handling the manuscripts when editing and publishing them. Apparently some have noted it but have not utilised it, for example in Jolly's edition. Evidently Jolly discarded the correct reading Kautalya. It may he that in his opinion it was a wrong reading. That Kautalya is the correct reading is attested to by another literary evidence.

It appears that Kautalya is the family name of Vishnugupta, the family name being derived from the patron saint or Kutala by the addition of derivative suffix 'ya'. Last but not the least is the invaluable inscriptional evidence supplied to us by D. B. Diskalkar. He writes: "I have found an inscription from the village near Dholka in Gujarat which in clearly reads Kautalya. It records that Vastupala the famous Jain minister of the Vaghela king who built a temple of Gajesvara in 1291 as equated to Kautalya in statesmanship. This inscription is valuable to us in more than one respect. Not only does it show that the name Kautilya is the misspelling of the name Kautalya but also it bears witness to the fact that Kautalya is acknowledged to be a statesman and not at as Gotra and crooked. On the other hand the word Kutala is mentioned by Kesavasvamin. It is then obvious that the name is derived from the root Kutala. If it is granted that the patronymic is Kutala then we cannot grammatically derive Kautilya but only Kautalya.

It silences two important arguments in regard to the name of the author and the authenticity of the work. But it may be asked why the name Kautilya also sticks on in some Indian literature. Only one explanation can be offered and that is due to the ingenuity with which Visakhadatta invested his character Kautilya in his famous play Judrartikmsa. For the purpose of his play he perhaps drew from his imagination a name which being a twisting of the original name answered his purpose well. Dramatic literature says being a popular branch of literature the wrong name might haye caught the fancy of the masses and might have eventuaily become a by-word for 'crookedness' or 'crooked policy'.

Kautalya is known not by one or two names, but by a number of names. These are Vatsyayana, Kautalya. Chanakya. Dramila, Yami, Vishnugupta, Angula. The Vaijayantl of Yadavaprakasa( cir 1100 A.D.), a contemporary of Hemacandra. omits Chanakya." The name Chanakya is unmistakably a patronymic for Hemacandra distinctly says. This falsifies the story contained in Visakhadatta's play namely, that the Nanda king imprisoned Kautalya who consequently had to take gram for his food, and hence the name Chanakya. This story is nothing but a product of the dramatist's imagination and is valuable so far as it shows the author's ingenuity. The same value should be attached to the other interpretation of Visakhadatta in regard to the name Kautilya:

Because he had peverted and crooked views, people called him Kautilya though his name was really Kautalya. Even a Pandit of a lower order could not style himself 'Mr. Crooked,' speaking of himself as many as 12 times in the text. To add to this is the fact that Kamandaka speaks of him in a term of great respect generally used when speaking of sages. Kamandaka adds that he belonged to an eminent family and was a past master of all the four Vedas, who, by force of intelligence and skill. deposed the powerful Nanda king and crowned Chandragupta, the moon among the people, king. Kamandaka does not stop there but concludes that section by saying that it was the same politician who was the author of the well-known Arthashastra, the very cream of political science. It is significant to note that Kautalya's another name is Vatsyayana. Vatsyayana is the author of the extant Kamasutra. There is another Vatsyayana the commentator of the Natayashastra of Gautama. Both the Vatsyayanas may be the same as Prof. Rangaswami Aiyangar seems to think. But the really interesting feature is the identification of Kautalya with Vatsyayana. Kautalya's reputation for versatile genius and all-round knowledge should be acknowledged on all hands. His aim, even according to the Arthashastra. was not mere policing of the state which would amount to the safeguarding of the security of life and property. It extended beyond and looked to the common good and welfare of the citizens at large. These are indeed the primary functions even of the modern state in spite of all our vaunted constitutional progress. This narrow outlook on politics did not appeal to a versatile man like that of Kautalya. He wanted the state to rest on an economic foundation. In other words he was devoted more to analysing a man's aims in life and endeavouring how best to promote individual interests with those of the social group as a whole. His aim was the ultimate realisation by the people of the state of the four objects of human existence.

If this were his policy, it may not be far wrong to state that he could have been the author of a Dharmashastra, Arthashastra, Kamashastra. and Mokshashastra as well. There is therefore some justification for the assumption that Kautalya was no other than Vatsyayana. the author of the Kamasutra. The following coincidences endorse the statement:-

(1) The style followed and the method adopted in the Kamasutraare exactly the same as are met with in the extant Arthashastra.

(2) The style is didactic, midway between that of the sutra

(3) The sections end invariably with verses in the manner of the Arthashastra. Vatsyayana like Kautalya seems to have composed aphorisms and comments.

(4) Both authors claim to base their teachings on experience or usage.

(5) Of the previous writers quoted by Kautalya, Gotamukha and Chanakya find mention in the Kamasutra.

(6) Both refer to Vaishika. apparently the work of Dattaka of Pataliputra, written according to Jacobi, at the earliest in the second half of the 5th century B.C.

(7) The aim of both seems to be the realisation of the three objects of human pursuit. dharma, artha and kama.

(8) The Kamasntra ends with a secret chapter as in the Arthashastra.

(9) The morality of the Kamasutra is that of the Arthashastra "all is fair in love and war."

(10) As Kautalya often refers to an acharya so also Vatsyayana refers to an acharya.

(11) Both refer to a work of Parasara as an authority.

As against these remarkable coincidences, the differences are only few and far between. One mentioned by Jacobi is Vatsyayana's prescription of abstention from meat, and Kautalya's rules regulating the sale of meat. Even here the Arthasastra is a practical manual of administration and hence must formulate regulations of a comprehensive character. It does not mean a recommendation or acceptance of the principle. The Kamasutra discusses the question from an entirely different aspect.

It is indeed difficult to explain why Kautalya has been known by so many names. One explanation is that due to his popularity as well as his rare skill and policy, different people endowed him with different ,titles. Mallanaga is another name. It means Jndra's Elephant and this implies that he possessed the great energy and progress of the Iravata, the state elephant of the Lord of Heaven. This seems to fit in especially in view of the fact that Sakara, in the first Act of J1rcchakatika. who thinks too much of his valour, takes pride in comparing himself to Chanakya. It may be again that Nanda is the name of a country and perhaps Kautalya is a native of that Nanda country. He was styled an elephant among the Nandas who were the people of the Nanda country. If this interpretation be established Dramila may not mean a native of Dramila or Tamil country as is rendered by the V acaspatsa of Taranatha. The view that Kautalva must have heen a native of South India is gainmg currency among the scholars.

J. J. Meyer, the latest writer on the subject, seems to favour this view from the fact that Kautalya's plaza was of silver and was equal to 16 as against 20 in the Smrtis. But R. L. Mitra speaks of a poet known as Dramila. He also explains the term Pakilasvami thus: "As a student of Nyaya his memory was strong that he could remember for a fortnight (paka) a thesis once cold him and hence the name." That this interpretation is not impossible is seen from the fact that it is said of a much later writer by name Pakadhara Misra. His other name \vas Angula as is seen from the Samkepa! Pakilasvami is a well-known name for the celebrated Vatsyayana. R. L. Mitra suggests that the epithet shows that Kautalya became an ascetic-preceptor in the evening of his life. Or as the teacher of teachers he could have been regarded master by his successors who were authors of smriti texts. For example, Kamandaka calls him as his acharya. Dandi calls him as Acarya Vishnugupta. To repeat the remark of Dr. Winternitz again "the very name Kautilya never called Chanakya and only once Vishnugupta raises great doubts. There seems to be no necessity for a doubt for obvious reasons. It has been already shown that Kautilya with vowel 'i' in the middle is a misspelling and Kautalya with vowel 'a' is the right spelling. Vishnugupta is his own name perhaps giwn by his parents. And the name. according to Mitra, "is a fair index to the religion which his father professed." As a true Hindu he took a legitimate pride in his ancestry and styled himself after his far-famed ancestor Kutala. He could not be using different names of his in one and the same work. If it had been done it would give rise to grave doubts that different hand had been at the work. Probably to avoid such a mistake, towards the end of the book he made it clear that Kautalya of the extant book is the Vishnugupta of the family of Kutala. Excepting the name Vishnugupta.

other names are the titles earned by him from the public and not taken by himself. It may, however, be asked that Chanakya is not a title and still he has not used it. It is the peculiar custom in India even in modern days to venerate the father and the teacher to the of their lives. One mode of veneration is not to utter the name of either the father or even the teacher. It may amount to an insult if not to an offence. Kautalya was Chanakya because he was the son of his father Chanakya. A man like Kautalya who had profound respect for orthodox tradition could not go against it. In ·the light of the above observation we are led to think that scholars will do justice to a name and a personality. the type of which is indeed rare in the history at least of the ancient world.

Na hum rhe dil lagane kabil,

Na hum rhe dil lagane kabil,
Na dil rha gam uthane kabil,
Lage uski yaado ke jo zakham dil par,
Na chhoda usne muskurane ke kabil..!

वो मुहब्बत भी उसकी थी वो नफरत भी उसकी थी ,
वो अपनाने और ठुकराने की अदा भी उसकी थी !
मैं अपनी वफा का इन्साफ किस से मांगता ,
वो शहर भी उसका था वो अदालत भी उसकी थी !

Roz dhalti huyi shaam se dar lagta hain,

Roz dhalti huyi shaam se dar lagta hain,
Ab mujhe ishq ke anjaam se dar lagta h
Jab se tumne mujhe dhokha diya,
Tabse mohabbat k nam se b dar lagta hai.

बिछड़ के तुम से ज़िंदगी सज़ा लगती है,

बिछड़ के तुम से ज़िंदगी सज़ा लगती है,
यह साँस भी जैसे मुझ से ख़फ़ा लगती है ।

तड़प उठता हूँ दर्द के मारे,
ज़ख्मों को जब तेरे शहर की हवा लगती है ।

अगर उम्मीद-ए-वफ़ा करूँ तो किस से करूँ,
मुझ को तो मेरी ज़िंदगी भी बेवफ़ा लगती है।

take care of my eyes. this is a real love

एक बार एक लड़का था ! जो एक लड़की को अपनी जान से भी ज्यादा प्यार करता था ! उसके परिवार वालों ने भी उसका कभी साथ नहीं दिया ,फिर भी वो उस लड़की को प्यार करता रहा लेकिन लड़की कुछ देख नहीं सकती थी मतलब अंधी थी !

लड़की हमेशा लड़के से कहती रहती थी की तुम मुझे इतना प्यार क्यूँ करते हो ! मैं तुम्हारे किसी काम नहीं आ सकती मैं तुम्हें वो प्यार नहीं दे सकती जो कोई और देगा .

लेकिन वो लड़का उसे हमेशा दिलाशा देता रहता कि तुम ठीक हो जोओगी. तुम्हीं मेरा पहला प्यार हो और रहोगी फिर कुछ साल ये सिलसिला चलता रहता है.

लड़का अपने पैसे से लड़की का ऑपरेशन करवाता है लड़की ऑपरेशन के बाद वह सब कुछ देख सब सकती थी लेकिन उससे पता चलता है की लड़का भी अँधा था तब लड़की कहती है कि मैं तुमसे प्यार नहीं कर सकतीं. तुम तो अंधे हो और मैं किसी अंधे आदमी को अपना जीवन साथी नहीं चुन सकती. तुम्हारे साथ मेरा कोई future नहीं है तब लड़का मुस्कुराता है और जाने लगता है और उसके आखिरी बोल होते है मेरी आंखों का ख्याल रखना 

(take care of my eyes. this is a real love).