रंग गुलाल के इस त्यौहार को* *दिलों के मिठास को* *प्रेम, बंधुत्व और मानवता की भावना को* *हार्दिक अभिनन्दन, स्वागत और शुभकामनायो के साथ*
*आपका मित्र* *बिपुल कुमार*
*एक होली ठिठोरी मेरे तरफ से भी* ______________________
*मित्रों आयो खेले होली* *रंग, गुलाल, चन्दन से करे आयो लीपापोती* *बरज के रज में सन जाएँ* *बेसन हल्दी के उपटन लगाए* *दही मखन से बदन को चाकलेटी बनाये* *फिर पास के पोखर में नहलाये* *फिर देखें होली की असली चमक* *मित्रों बुरा न मानो होली है ___*
*थोड़ा करे हँसी ठिठोरी* *फगुआहाट गायें* *नाचे और नचायें* *सतरंगी वेश बनाये* *गांव की संस्कृति शहरो में* *और शहरी दिलो में गांव बसाये।*
*नशा नहीं है भांग और जामो में* *जो नशा है दोस्तों के हंसी ठिठोरियों में* *मित्रों बुरा न मानो होली है* __
*मालपूये, गुजिया आयो खाये खिलाये* *थोड़ा देसी जाम लसि, शिकंजी का पिलाये* *पान का बीड़ा लॉन्ग इलायची से मुँह महकायें* *मित्रों अच्छा लगे तो “बोलो होली है”।*
*यूँ पकड़ा यूँ लपका* *जो बुरा माने वही है सबसे ज्यादा लटका* *बैलून भर भर के मारे* *जिसका निशाना चूका, वो है बच्चा।*
👉 If we desire respect for the law, we must first make the law respectable.
👉 Change is the law of life. And those who look only to the past or present are certain to miss the future.
👉 The power of the lawyer is in the uncertainty of the law.
👉 The end of law is not to abolish or restrain, but to preserve and enlarge freedom. For in all the states of created beings capable of law, where there is no law, there is no freedom.
Why is self-awareness so important? We need it for self growth. Otherwise, it’s just self-flagellation. Self-awareness gives us an understanding of the qualities that can truly enrich our lives. Essential moral qualities are Forgiveness, Gratitude and Giving.*
Inactivity should be avoided by all means. Activity always means resistance. Resist all evils, mental and physical; and when you have succeeded in resisting, then will calmness come. It is very easy to say, “Hate nobody, resist not evil,” but we know what that kind of thing generally means in practice. When the eyes of society are turned towards us, we may make a show of non resistance, but in our hearts it is canker all the time. We feel the utter want of the calm of non-resistance; we feel that it would be better for us to resist. If you desire wealth, and know at the same time that the whole world regards him who aims at wealth as a very wicked man, you, perhaps, will not dare to plunge into the struggle for wealth, yet your mind will be running day and night after money. This is hypocrisy and will serve no purpose. Plunge into the world, and then, after a time, when you have suffered and enjoyed all that is in it, will renunciation come; then will calmness come. So fulfil your desire for power and everything else, and after you have fulfilled the desire, will come the time when you will know that they are all very little things; but until you have fulfilled this desire, until you have passed through that activity, it is impossible for you to come to the state of calmness, serenity, and self-surrender. These ideas of serenity and renunciation have been preached for thousands of years; everybody has heard of them from childhood, and yet we see very few in the world who have really reached that stage. I do not know if I have seen twenty persons in my life who are really calm and non-resisting, and I have travelled over half the world.
Every man should take up his own ideal and endeavour to accomplish it. That is a surer way of progress than taking up other men’s ideals, which he can never hope to accomplish. For instance, we take a child and at once give him the task of walking twenty miles. Either the little one dies, or one in a thousand crawls the twenty miles, to reach the end exhausted and half-dead. That is like what we generally try to do with the world. All the men and women, in any society, are not of the same mind, capacity, or of the same power to do things; they must have different ideals, and we have no right to sneer at any ideal. Let every one do the best he can for realising his own ideal. Nor is it right that I should be judged by your standard or you by mine. The apple tree should not be judged by the standard of the oak, nor the oak by that of the apple. To judge the apple tree you must take the apple standard, and for the oak, its own standard.
The Karma-Yogi is the man who understands that the highest ideal is non-resistance, and who also knows that this non-resistance is the highest manifestation of power in actual possession, and also what is called the resisting of evil is but a step on the way towards the manifestation of this highest power, namely, non-resistance. Before reaching this highest ideal, man’s duty is to resist evil; let him work, let him fight, let him strike straight from the shoulder. Then only, when he has gained the power to resist, will non-resistance be a virtue.
I once met a man in my country whom I had known before as a very stupid, dull person, who knew nothing and had not the desire to know anything, and was living the life of a brute. He asked me what he should do to know God, how he was to get free. “Can you tell a lie?” I asked him. “No,” he replied. “Then you must learn to do so. It is better to tell a lie than to be a brute, or a log of wood. You are inactive; you have not certainly reached the highest state, which is beyond all actions, calm and serene; you are too dull even to do something wicked.” That was an extreme case, of course, and I was joking with him; but what I meant was that a man must be active in order to pass through activity to perfect calmness.
This is a great lesson for us all to learn, that in all matters the two extremes are alike. The extreme positive and the extreme negative are always similar.
In reading the Bhagavad-Gita, many of you in Western countries may have felt astonished at the second chapter, wherein Sri Krishna calls Arjuna a hypocrite and a coward because of his refusal to fight, or offer resistance, on account of his adversaries being his friends and relatives, making the plea that non-resistance was the highest ideal of love. This is a great lesson for us all to learn, that in all matters the two extremes are alike. The extreme positive and the extreme negative are always similar. When the vibrations of light are too slow, we do not see them, nor do we see them when they are too rapid. So with sound; when very low in pitch, we do not hear it; when very high, we do not hear it either. Of like nature is the difference between resistance and nonresistance. One man does not resist because he is weak, lazy, and cannot, not because he will not; the other man knows that he can strike an irresistible blow if he likes; yet he not only does not strike, but blesses his enemies. The one who from weakness resists not commits a sin, and as such cannot receive any benefit from the non-resistance; while the other would commit a sin by offering resistance. Buddha gave up his throne and renounced his position, that was true renunciation; but there cannot be any question of renunciation in the case of a beggar who has nothing to renounce. So we must always be careful about what we really mean when we speak of this non-resistance and ideal love. We must first take care to understand whether we have the power of resistance or not. Then, having the power, if we renounce it and do not resist, we are doing a grand act of love; but if we cannot resist, and yet, at the same time, try to deceive ourselves into the belief that we are actuated by motives of the highest love, we are doing the exact opposite. Arjuna became a coward at the sight of the mighty array against him; his “love” make him forget his duty towards his country and king. That is why Sri Krishna told him that he was a hypocrite; Thou talkest like a wise man, but thy actions betray thee to be a coward; therefore stand up and fight!
He who has no faith in himself can never have faith in God.
The idea of duty varies much among different nations. In one country, if a man does not do certain things, people will say he has acted wrongly; while if he does those very things in another country, people will say that he did not act rightly–and yet we know that there must be some universal idea of duty. In the same way, one class of society thinks that certain things are among its duty, while another class thinks quite the opposite and would be horrified if it had to do those things. Two ways are left open to us–the way of the ignorant, who think that there is only one way to truth and that all the rest are wrong, and the way of the wise, who admit that, according to our mental constitution or the different planes of existence in which we are, duty and morality may vary. The important thing is to know that there are gradations of duty and of morality–that the duty of one state of life, in one set of circumstances, will not and cannot be that of another.
To illustrate: All great teachers have taught, “Resist not evil,” that non resistance is the highest moral ideal. We all know that, if a certain number of us attempted to put that maxim fully into practice, the whole social fabric would fall to pieces, the wicked would take possession of our properties and our lives, and would do whatever they like with us. Even if only one day of such nonresistance were practised, it would lead to disaster. Yet, intuitively, in our heart of hearts we feel the truth of the teaching “Resist not evil.” This seems to us to be the highest ideal; yet to teach this doctrine only would be equivalent to condemning a vast portion of mankind. Not only so, it would be making men feel that they were always doing wrong, and cause in them scruples of conscience in all their actions; it would weaken them, and that constant self-disapproval would breed more vice than any other weakness would. To the man who has begun to hate himself the gate to degeneration has already opened; and the same is true of a nation. Our first duty is not to hate ourselves, because to advance we must have faith in ourselves first and then in God. He who has no faith in himself can never have faith in God. Therefore, the only alternative remaining to us is to recognise that duty and morality vary under different circumstances; not that the man who resists evil is doing what is always and in itself wrong, but that in the different circumstances in which he is placed it may become even his duty to resist evil.
Sweetness, calmness, and gentleness, which are due to the balancing of both action and inaction. According to the Sankhya philosophy, nature is composed of three forces called, in Sanskrit, Sattva, Rajas, and Tamas. These as manifested in the physical world are what we may call equilibrium, activity, and inertness. Tamas is typified as darkness or inactivity; Rajas is activity, expressed as attraction or repulsion; and Sattva is the equilibrium of the two. In every man there are these three forces. Sometimes Tamas prevails. We become lazy, we cannot move, we are inactive, bound down by certain ideas or by mere dullness. At other times activity prevails, and at still other times that calm balancing of both. Again, in different men, one of these forces is generally predominant. The characteristic of one man is inactivity, dullness and laziness; that of another, activity, power, manifestation of energy; and in still another we find the sweetness, calmness, and gentleness, which are due to the balancing of both action and inaction. So in all creation–in animals, plants, and men–we find the more or less typical manifestation of all these different forces.