संध्याकाळी माय सजायची

संध्याकाळी माय सजायची
अवनिवर अप्सरा उतरायची,
घमघमनारा गजरा
सावला वर्ण लाजरा
माय माझी भरजरी साडी नेसयची.

मला मग माय खेलायाला धडायाची,
परत आलो की उदासा भासयाची ;
पसरलेल नेत्रांजन,
चेहरा अश्रुन्च आंगन
साडीसारखिच मायाही विस्कटलेली असायची.

मला पाहून मात्र ती सवारयाची
...म्हणजे...तसा प्रयत्न करायची .
जुन्या साडीचा फटका पदर ,
प्रेमाने भरवलेलि चटनी भाकर ,
मला झोपी घालून
माय अश्रुनाचा बांध फोडायची.

पण तिच्या मनाच्या सौन्दर्या प्रमाणे
तिच्या देहाचे सौंदर्य शास्वत नव्हत ;
आणी त्या अभावी शरिराच दुकान चालत नव्हत .
आता धनाढ्यआंची गाड़ी वेगळ्याच बोळी- त वलायाची.
तरीही... संध्याकाळी माय सजायाची.

धनाढ्य गेले धनही गेल ,
आता आमच्याकडे घर नव्हत .
काल पर्यंत जी माय राणी होती
तिच्याकड़े आज अन्न नव्हत छप्पर नव्हत.
फाटक्या झोपडी-च्या कोपर्यात माय फुटका आरसा ठेवायची ;
धुणं भांडी करून आल्यावर
संध्याकाळी माय सजायाची.

अंतिम घटिकेला माय मला जवळ बोलवायची ;
मला दिले अलंकार ज्यानी ती सजायाची
अलंकार विकले ,
धनांचे डोंगर उभे केले;
आठवतात अलंकार...ज्यानी माय सजायाची.
आठवते संध्याकाल...जेव्हा माय सजायाची.

-प्रवीण लुलेकर

Bhakti Yoga-the twelfth chapter

Arjuna said:

1. Those devotees who, ever-steadfast, thus worship Thee, and those also who worship the Imperishable, the Unmanifested,—which of them are better versed in Yoga? 1

The Blessed Lord said:

2. Those who, fixing their mind on Me, worship Me, ever-steadfast, and endowed with supreme Shraddhâ, they in My opinion are the best versed in Yoga.

3-4. But those also, who worship the Imperishable, the Indefinable, the Unmanifested, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the Eternal,—having subdued all the senses, even-minded everywhere, engaged in the welfare of all beings, verily, they reach only Myself. 3

5. Greater is their trouble whose minds are set on the Unmanifested; for the goal of the Unmanifested is very hard for the embodied to reach. 5

6-7. But those who worship Me, resigning all actions in Me, regarding Me as the Supreme Goal, meditating on Me with single-minded Yoga,—to these whose

mind is set on Me, verily, I become ere long, O son of Prithâ, the Saviour out of the ocean of the mortal Samsâra. 6

8. Fix thy mind on Me only, place thy intellect in Me: (then) thou shalt no doubt live in Me hereafter. 8

9. If thou art unable to fix thy mind

steadily on Me, then by Abhyâsa-Yoga do thou seek to reach Me, O Dhananjaya. 9

10. If also thou art unable to practise Abhyâsa, be thou intent on doing actions -for My sake. Even by doing actions for My sake, thou shalt attain perfection.

11. If thou art unable to do even

this, then taking refuge in Me, abandon the fruit of all action, self-controlled. 11

12. Better indeed is knowledge than (blind) Abhyâsa; meditation (with knowledge) is more esteemed than (mere) knowledge; than meditation the renunciation

of the fruit of action; peace immediately follows renunciation. 12

13-14. He who hates no creature, and is friendly and compassionate towards all, who is free from the feelings of 'I and mine,' even-minded in pain and pleasure, forbearing, ever content, steady in meditation, self-controlled, and possessed of firm conviction, with mind and intellect fixed on Me,—he who is thus devoted to Me, is dear to Me.

15. He by whom the world is not agitated and who cannot be agitated by the world, who is freed from joy, envy, fear and anxiety,—he is dear to Me.

16. He who is free from dependence, who is pure, prompt, unconcerned, untroubled, renouncing every undertaking,—he who is thus devoted to Me, is dear to Me. 16

17. He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, full of devotion, he is dear to Me. 17

18-19. He who is the same to friend and foe, and also in honour and dishonour; who is the same in heat and cold, and in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion,—that man is dear to Me. 18

20. And they who follow this Immortal Dharma, as described above, endued with Shraddhâ, regarding Me as the Supreme Goal, and devoted,—they are exceedingly dear to Me.

The end of the twelfth chapter designated, The Way of Devotion.


In the Bhagavad-gita, Krishna provides the Self-revelatory truth about His position in His explanations to Arjuna. There are numerous verses in this regard, of which the following are but a few: “And when you have thus learned the truth, you will know that all living beings are but part of Me--and that they are in Me, and are Mine. (4.35) The sages, knowing Me to be the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries. (5.29) Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution. (7.6) It is I who am the ritual, I the sacrifice, the offering to the ancestors, the healing herb, the transcendental chant... I am the father of this universe, the mother, the support, and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rig, the Sama, and the Yajur Vedas. I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed. (9.16-18)

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. (Bg.10:8)

“I am all devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience. (Bg. 10.34) Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as the Supreme Person.” (Bg.15.18)

Going on to the Srimad-Bhagavatam, Lord Krishna specifically explains that before, during, and after the universal creation, there is always Himself that exists.

“Brahma it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Supreme Lord.” (Bhag.2.9.33)

“Gold alone is present before its manufacture into gold products, the gold alone remains after the products’ destruction, and the gold alone is the essential reality while it is being utilized under various designations. Similarly, I alone exist before the creation of this universe, after its destruction and during its maintenance.” (Bhag.11.28.19)

“Before the creation of this cosmic manifestation, I alone existed with My specific spiritual potencies. Consciousness was then unmanifested, just as one’s consciousness is unmanifested during the time of sleep. I am the reservoir of unlimited potency, and therefore I am known as unlimited or all-pervading. From My material energy the cosmic manifestation appeared within Me, and in this universal manifestation appeared the chief being, Lord Brahma, who is your source and is not born of a material mother.” (Bhag.6.4.47-48)

“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” (Bg.9.11)

“Unintelligent men, who know Me not, think that I have assumed this form and personality. Due to their small knowledge, they do not know My higher nature, which is changeless and supreme. I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-maya]; and so the deluded world knows Me not, who am unborn and infallible. A Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.” (Bg.7.24-26)

Lord Krishna also explains that he is the Supersoul of each and every living being, who exist only because of Him. He also establishes that He is the spiritual sound vibrations that can be chanted, as well as the forms of the Deities that we can see. “All living beings, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like omkara and Hare Krishna Hare Rama, and I am the Supreme Absolute Truth. These two forms of Mine--namely the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material.” (Bhag.6.16.51)

“My dear Uddhava, I am the cause, protector and the Lord of all mystic perfections, of the yoga system, of analytical knowledge, of pure activity and of the community of learned Vedic teachers. Just as the same material elements exist within and outside of all material bodies, similarly, I cannot be covered by anything else. I exist within everything as the Supersoul and outside of everything in My all-pervading feature.” (Bhag.11.15.35-36)

Lord Krishna goes on to explain how He is perceived by different people in different ways. “When there is agitation and interaction of the material modes of nature, the living entities then describe Me in various ways such as all-powerful time, the Self, Vedic knowledge, the universe, one’s own nature, religious ceremonies and so on.” (Bhag.11.10.34)

However, when a person reaches the vision of the Supreme by the process of Self-realization, which takes him or her above the influence of the material modes, the experience is one and the same. Then there is no more confusion about what is or what is not the highest level of spiritual realization.

In conclusion Krishna explains, “Know that all opulent, beautiful and glorious creations spring from but a spark of My splendour. But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.” (Bg.10:41-42)

In the words of Headmaster Albus Dumbledore

To the well-organized mind, death is but the next great adventure.
Harry Potter and the Sorcerer’s Stone.

It does not do to dwell on dreams and forget to live.
Harry Potter and the Sorcerer’s Stone.

The truth is a beautiful and terrible thing, and should therefore be treated with caution.
Harry Potter and the Sorcerer’s Stone.

It takes a great deal of bravery to stand up to our enemies, but just as much to stand up to our friends.
Harry Potter and the Sorcerer’s Stone.

As much money and life as you could want! The two things most human beings would choose above all - the trouble is, humans do have a knack of choosing precisely those things that are worst for them.
Harry Potter and the Sorcerer’s Stone.

Ah, music. A magic beyond all we do here!
Harry Potter and the Sorcerer’s Stone.

If there is one thing Voldemort cannot understand, it is love. He didn't realize that love as powerful as your mother's for you leaves it own mark. Not a scar, no visible sign . . . to have been loved so deeply, even though the person who loved us is gone, will give us some protection forever. It is in your very skin.
Harry Potter and the Sorcerer’s Stone.

Fear of a name increases fear of the thing itself.
Harry Potter and the Sorcerer’s Stone.

It is our choices...that show what we truly are, far more than our abilities.
Harry Potter and the Chamber of Secrets.

The best of us must sometimes eat our words.
Harry Potter and the Chamber of Secrets.

The consequences of our actions are so complicated, so diverse, that predicting the future is a very difficult business indeed.
Harry Potter and the Prisoner of Azkaban.

You think the dead we loved ever truly leave us? You think that we don't recall them more clearly than ever in times of great trouble? Your father is alive in you, Harry, and shows himself plainly when you have need of him.
Harry Potter and the Prisoner of Azkaban.

Happiness can be found, even in the darkest of times, if one only remembers to turn on the light.
Harry Potter and the Prisoner of Azkaban movie, screenplay by Steven Kloves.

In dreams, we enter a world that's entirely our own.
Harry Potter and the Prisoner of Azkaban movie, screenplay by Steven Kloves.

I sometimes find, and I am sure you know the feeling, that I simply have too many thoughts and memories crammed into my mind.... At these times... I use the Pensieve. One simply siphons the excess thoughts from one's mind, pours them into the basin, and examines them at one's leisure.
Harry Potter and the Goblet of Fire.

Curiosity is not a sin.... But we should exercise caution with our curiosity... yes, indeed.
Harry Potter and the Goblet of Fire.

Numbing the pain for a while will make it worse when you finally feel it.
Harry Potter and the Goblet of Fire.

It is my belief... that the truth is generally preferable to lies.
Harry Potter and the Goblet of Fire.

Differences of habit and language are nothing at all if our aims are identical and our hearts are open.
Harry Potter and the Goblet of Fire.

If you're holding out for universal popularity, I'm afraid you will be in this cabin for a very long time.
Harry Potter and the Goblet of Fire.

You place too much importance... on the so-called purity of blood! You fail to recognize that it matters not what someone is born, but what they grow to be.
Harry Potter and the Goblet of Fire.

We are only as strong as we are united, as weak as we are divided. Lord Voldemort's gift for spreading discord and enmity is very great. We can fight it only by showing an equally strong bond of friendship and trust. Differences of habit and language are nothing at all if our aims are identical and our hearts are open.
Harry Potter and the Goblet of Fire.

Remember, if the time should come when you have to make a choice between what is right, and what is easy, remember what happened to a boy who was good, and kind, and brave, because he strayed across the path of Lord Voldemort.
Harry Potter and the Goblet of Fire.

Dark and difficult times lie ahead. Soon we must all face the choice between what is right and what is easy.
Harry Potter and the Goblet of Fire.

Indifference and neglect often do much more damage than outright dislike.
Harry Potter and the Order of the Phoenix.

Youth cannot know how age thinks and feels. But old men are guilty if they forget what it was to be young.
Harry Potter and the Order of the Phoenix.

Indeed, your failure to understand that there are things much worse than death has always been your greatest weakness.
Harry Potter and the Order of the Phoenix.

Harry, suffering like this proves you are still a man! This pain is part of being human … the fact that you can feel pain like this is your greatest strength.
Harry Potter and the Order of the Phoenix.

Indifference and neglect often do much more damage than outright dislike ...We wizards have mistreated and abused our fellows for too long, and we are now reaping our reward.
Harry Potter and the Order of the Phoenix.

He chose the boy he thought most likely to be a danger to him ... and notice this, Harry. He chose, not the pureblood (which according to his creed, is the only kind of wizard worth being or knowing), but the half-blood, like himself. He saw himself in you before he had ever seen you, and in marking you with that scar, he did not kill you, as he intended, but gave you powers, and a future, which have fitted you to escape him not once, but four times so far.
Harry Potter and the Order of the Phoenix.

Time is making fools of us again.
Harry Potter and the Half-Blood Prince.

We must try not to sink beneath our anguish, Harry, but battle on.
Harry Potter and the Half-Blood Prince.

It is the unknown we fear when we look upon death and darkness, nothing more.
Harry Potter and the Half-Blood Prince.

People find it far easier to forgive others for being wrong than being right.
Harry Potter and the Half-Blood Prince.

Age is foolish and forgetful when it underestimates youth.
Harry Potter and the Half-Blood Prince.

When you have seen as much of life as I have, you will not underestimate the power of obsessive love.
Harry Potter and the Half-Blood Prince.


When love beckons to you, follow him,
Though his ways are hard and steep.
And when his wings enfold you yield to him,
Though the sword hidden among his pinions may wound you.
And when he speaks to you believe in him,
Though his voice may shatter your dreams
as the north wind lays waste the garden.

For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning.
Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,
So shall he descend to your roots and shake them in their clinging to the earth.

Like sheaves of corn he gathers you unto himself.
He threshes you to make you naked.
He sifts you to free you from your husks.
He grinds you to whiteness.
He kneads you until you are pliant;
And then he assigns you to his sacred fire, that you may become sacred bread for God's sacred feast.

All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart.

But if in your fear you would seek only love's peace and love's pleasure,
Then it is better for you that you cover your nakedness and pass out of love's threshing-floor,
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love gives naught but itself and takes naught but from itself.
Love possesses not nor would it be possessed;
For love is sufficient unto love.

When you love you should not say, "God is in my heart," but rather, "I am in the heart of God."
And think not you can direct the course of love, for love, if it finds you worthy, directs your course.

Love has no other desire but to fulfill itself.
But if you love and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night.
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully.
To wake at dawn with a winged heart and give thanks for another day of loving;
To rest at the noon hour and meditate love's ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

Khalil Gibran(The Prophet)


The fog was gone and sky blazed like huge furnace where gold was not melted into liquid,but into burning air.against the gold they saw the piled black boxes of village far away.A long pole among the boxes pointed straight at a sky green and fresh,as if washed clean in someone's huge mop in the night.there was fog on pole and beat in morning wind like a little black wing against the sunrise.And Andrei's eyes and the tearless eyes on his shoulder ( who was his enemy) looked fixedly at the little flag, with the same question.But they were still far away.

When they saw the colour of flag, Andrei stopped and put the man down cautiously and stretched his arms to the rest and in greeting.The flag was red.
The man said strangely:"Leave me here."
"Don't be afraid,"said Andrei,"we're not so hard on fellow soldiers."
"No,"said the man,"not on fellow soldiers."
Then Andrei saw a torn cloth sleeve hanging at the man's belt and
on the sleeves the epaulet of a captain.

"If you have a pity,"said the man,"leave me here."

But Andrei had brushed the mans hair of his forehead and was looking attentively,
for the first time at the young, indomitable face he had seen in photographs.

"No,"said Andrei,very slowly, "I can't do that,captain Karsavin."
"I'm sure to die here,"said Captain.
"One doesn't take chances,"said Andrei,"with enemies like you."
"No,"said Captain,"one doesn't."
He propped himself up on one hand ,and his forehead,thrown back,was very white.He was looking at the dawn.

He said:"When I was young ,I always wanted to see a sunrise.
But my mother never let me go so early. She was afraid I would catch a cold."
"I will let you rest for a while.",said Andrei.
"If you have pity,"said Captain karsavin,"you'll shoot me."
"No",said Andrei,"I can't."
Then they were silent.

"Are you a man?",asked Captain Karsavin.
"What do you mean?",asked Andrei.
The Captain said,"Your gun".

Andrei looked straight into the dark,calm eyes and extended his hand.The captain shook it. When he took his hand out of captain's,Andrei left his gun in it. Then he straightened his shoulder and walked towards village.When he heard the shot,he did not turn. He walked steadily,his head high,his eyes on the red flag beating against the sunrise. Little red drops followed the steps in the soft,damp earth-on one side of the road only.

-by Ayn Rand (We the living)


In ancient Sparta, originally known Laconia, were long suffering, hard bitten, stoical, military minded, and noted for there economy of speech. Legend has it that when Philip of Macedonia was storming the gate of Sparta(or Laconia),he sent the message to the besieged king saying,’ If we capture your city we will burn it to the ground.' A one word answer came back:' If '.It was now probably Philip’s turn to be speechless, though history dose not record his reaction.
It is from the word Laconia that we derive the word "laconic"-pithy, concise, economical in the use of words almost to the point of curtness; precisely opposite of verbose.
-Norman Lewis

He may try you

Mullah Faizullah:
"Blessed is He
in whos hand is the kingdom,
and He who has power over all things,
who created death and life
that He may try you."
-Khallid Hussaini (A Thousand Splendid suns)

कल्पनेची भीती

"राजे; कल्पनेच्या भीतीने कशाला रहयाच? माणस दोन स्वभावाची असतात. काही मागचा पुढचा विचार करतात.सावधगिरी हा त्यांचा स्वाभाव असतो. अपयशाची त्याना सदैव भिती वाटत असते. त्या अपयशाच्या जागा हुड़का-न्यात त्यांच मन सदैव व्यग्र असते.अशा माणसंच जीवन स्थिर राहत,पण त्यांच्या हातातून काही घडत नाही.दूसरी मनाला पटेल ते करणारी माणसे असतात.परिणामांचा विचार त्याना नसतो. स्वरिन्चाच (शाहजी राजे )बघाना झेपावने हा त्यांचा स्वाभाव. परिनाम ते जानत नाहीत.तो स्ववभाव ते धाडस तुमच्यात आहे.
राजे देवाधार्मावर विश्वास ठेवून कार्य अरम्भलत.ते पर करण्याची ताकत त्याची आहे.राजे मनात आणाल ते उभ करता येइल. देव्हार्यात देव तशी मानत निष्ठां आणी हिम्मत शोभते. त्या मनाला कल्पनेची भीती घालू नका."
-रणजीत देसाई (श्रीमान योगी)

Values and Ethics

John Galt:
"There is only one fundamental alternative in the universe:existance or non-existance-and int pertains to single class of entities:to the living organisms.The existance of inanimate matter is unconditinal,the existance of life is not.It depends upon specific course of action.Matter is in desetructible.it changes its forms,but it can not cease to exist.It is only a living organism that faces a constant alternative:the issue of life or death.Life is process of self sustainig & self-generating action.If organism fails in that action it dies;its chemical elements remains,but its life goes out of existance.It is only the concept of 'Life'that makes the concept of 'Values' possible.It is only to the living entity that things can be good or bad."
-Ayn Rand (Atlas Shrugged)

The Zahir

According to writer Jorge Luis Borges, the idea of the Zahir comes from Islamic tradition and is thought to have arisen at some point in the eighteenth century. Zahir, in Arabic, means visible, present, incapable of going unnoticed. It is someone or something which, once we have come in contact with them or it, gradually occupies our every thought, until we can think of nothing else. This can be considered either a state of holiness or of madness.

Paulo Coelho (The Zahir)


What’s wrong with it, exactly.
A bit like calling someone “fat,” isn’t it.
Or gay. Or a gypsy.
It is the inner life of adjectives.
It is the dark ground
Against which elegance shines.
The wrong zipcode.The wrong skin.
People make it and people claim to like it.
“Life-giving vulgarity”Said one who knew.
Oh the ones who know.
They write essays on subjects like this and the rest of us nod.
-By Jordan Davis