Diya Quotes

Salaar Sikandar nay pichlay aath saalon mai Imama Hashim kay liye her jazba mehsoos kiya tha. Hiqaarat,tazheek,pachtaawa,nafrat,mohabbat sab kuch......Magar aaj wahan bethay pehli baar ussay Imama Hashim say hasad horaha tha.Thi kiya woh......?Aik aurat.....Zara si aurat....Asmaan ki hoor nahi thi....Salaar Sikandar jesay aadmi kay saamnay kiya auqaat thi uss ki. Kiya mera jesa I.Q Level tha uss ka?Kiya meray jesi kamiyaabiyaan theen us ki?Kiya meray jesa kaam karsakti thi woh?Kiya meray jesa naam kama sakti thi?Kuch bhi nahi thi woh aur uss ko sab kuch plate mai rakh kar day diya aur main......Main jis ka I.Q Level 150+ hai mujhay saamnay ki cheezain dekhnay kay qaabil nahi rakha?Woh ab aankhon mai nami liye andheray mai wind screen say baahar dekhtay hue barbara raha tha."Mujhay bus iss qaabil kardiya kay main baahar nikloon aur duniya fatah kar loon.Woh duniya jis ki koi wuq'at hi nahi hai aur woh....woh...."Woh ruk gaya.Ussay Imama per ghussa araha tha.Aath saal pehlay ka waqt hota tu woh ussay "Bitch" kehta,tab Imama per ghussa anay per woh ussay yehi kaha karta tha magar aath saal kay baad aaj woh zabaan per uss kay liye gaali nahi la sakta tha.Woh Imama Hashim kay liye koi bura lafz nikalnay ki jurrat nahi kar sakta tha.Siraat-e-Mustaqeem per khud say bohat aagay khari uss aurat kay liye kaun zabaan say bura lag nikaal sakta tha?Apnay glasses utaar kar uss nay apni aankhain masleen.Uss kay andaaz mai shikast khoordagi thi."Pir-e-Kamil(S.A.W.W)......Siraat-e-Mustaqeem....Aath saal lagay thay,magar talash khatam hogayi thi.Jawab mil chuka tha.

Light refracted off crystal platters piled with blooms the bright color of new blood, and flickering diyas cast smoke against the mirrors, leaving the halls a snarl of mist and petals. I touched the sharp corners. I like the feeling of stone beneath my fingers, of something that pushed back to remind me of my own solidity.

Islam adalah agama yang mendidik tentang hukum; bukan menghukum. Tapi kita sibuk menghukum. - ustaz haslin -

Gunaah ka bojh kiya hota hai aur aadmi apnay gunaah kay bojh ko kiss tarah qayaamat kay din apni pusht say utaar phainkna chahay ga kiss tarah uss say door bhaagna chahay ga kiss tarah doosray kay kandhay per daal dena chahay ga,yeh uss ki samajh mai Haram Shareef mai pohanch kar aya tha.Wahan kharay ho kar woh apnay paas mojood aur anay wali saari zindagi ki daulat kay aiwaz bhi kisi ko woh guna ah baichna chahta tu koi yeh tijarat na karta.Kaash aadmi kisi maal kay aiwaz apnay gunaah baich sakta.Kisi ujrat kay taur per doosron ki naikiyaan mangnay ka haq rakhta.Laakhon loagon kay iss hujoom mai 2 sufaid chaadarain orhay,kaun janta tha kay Salaar Sikandar kaun tha?Uss ka I.Q Level kiya tha.Kissay parwah thi?Uss kay paas kaun kaunsi aur kahan ki Degree thi.Kissay hosh tha?Uss nay zindagi kay Maidaan mai kitnay taleemi record toray aur banaye thay.Kissay khabar thi woh apnay zehan kay kaun say maidaan taskheer karnay wala tha.Kaun rashk karnay wala tha?Woh wahan uss hujoom mai thokar kha kar girta,Bhagdar mai ronda jata.Uss kay ooper say guzarnay wali khalqat mai say koi bhi yeh nahin sochta kay unhone kaisay dimaagh ko kho diya hai.Kiss I.Q Level kay nayaab aadmi ko kis tarah khatam kar diya tha.Ussay duniya mai apni auqaat,apni ahmiyat ka pata chal gaya tha.Agar kuch mughaalita reh bhi gaya tha tu ab khatam hogaya tha.Agar kuch shubah baaqi tha,tu ab door hogaya tha.Fakhar,takabbur,rashk,ana,khudpasandi,khud sataayishi kay her bachay hue tukray ko nichor kar uss nay andar say phaink diya tha.Woh in hi alaaishon ko door karwanay kay liye wahan aya tha.

sarapa arzoo hone ne banda kar diya ham ko wagarna hum khuda the gar dil be-muda'a hot

Mai kayamat tak aapka intezar krunga usne kaha tha aur kayamat tak ka intezar us ki kismat me likh diya gaya tha.

setiap patah kata yang terlakar, satu dosa atau pahala yang dihintung..

Dakwah dan tarbiyah oleh penulis itu ditujukan pada dirinya sendiri dan pada yang membaca.

सुधारक के शस्त्रागार में तर्कशक्ति और नैतिकता, ये दो सब से ज्यादा शक्तिशाली हथियार होते हैं।

Aasmaan Se Tod Kar Sitara Diya Hai, Aalam-e-Tanhai Mein Ek Sharara Diya Hai, Meri Kismat Bhi Naaz Karti Hai Mujhpe, Khuda Ne Dost Hi Itna Pyara Diya Hai.

Inequality is everywhere, Niki,” Diya continued. “Even in Seattle. Some countries are simply better at hiding it.” I smiled weakly. She was right. But it didn’t make it any less difficult to see up close.

दरिद्र लोग क्यों अपने छोटे-मोटे गहने बेच कर, जब कि उनके पास यही एकमात्र संपत्ति होती है, बनारस और मक्का जाते हैं? धर्म शक्ति का स्रोत है,

धर्म, सामाजिक स्थिति और संपत्ति, ये तीनों शक्ति या सत्ता का स्रोत होते हैं, जो दूसरे की स्वतंत्रता को नियंत्रित करने में किसी व्यक्ति को सक्षम बनाते हैं।

कम्युनिस्ट घोषणा-पत्र (1848) है, जिसका प्रसिद्ध वाक्य ‘दुनिया के सर्वहारा के पास खोने के लिए बेडि़यों के अलावा कुछ नहीं है, लेकिन जीतने के लिए पूरी दुनिया है, दुनिया के मजदूरों एक हो जाओ’ है।

I walked back into the bedroom. Amar was standing by the foot of the bed, playing lazily with the cuffs of his sleeves. I tensed. That foolish disappointment was gone. “Are you frightened?” he asked. Don’t cower. I straightened my back. I would’ve stared him in the eyes if I could. “Should I be?” “I should hope there are more frightening things than sharing a bed with me,” he said. He flourished a bow. “Did I not promise you that we would be equals? Your will is where I lay my head. I will not touch you without your permission.” I moved to the bed, taking stock of the unnecessary amount of cushions. I could feel Amar’s gaze on me and rather than tossing the cushions to the ground, I stacked them in the middle of the bed. Amar followed me and slid onto the opposite side. The fire in the diyas collapsed with the faintest of sighs. “A daunting fortress,” he said lazily, prodding one of the pillows. “Have you so little faith in me?” “Yes.” He laughed and the sound was unexpectedly…musical. “The dark is a lovely thing, is it not? It lets us speak in blindness. No scowls or smiles or stares clouding our words.” I lay in bed, my body taut. Amar continued: “I spoke no falsehoods in the Night Bazaar,” he said. “I would rip the stars from the sky if you wished it. Anything for you. But remember to trust me. Remember your promise.” I fell quiet for a moment. “I remember my promise.” After that, I said nothing. The air between us could have been whittled in steel. An hour passed before I ventured a glance at Amar. His face was turned from me, leaving only dark curls half visible in the light. Moonlight had limned his silhouette silver. The longer I stared at him, the more something sharp stirred within me and I was reminded of that strange ache in my head, where forgotten dreams jostled for remembrance.

किसी आदमी की शक्ति इन चीजों पर निर्भर हैं– (1) शारीरिक आनुवांशिकता, (2) सामाजिक विरासत या निधि, जैसे माता-पिता द्वारा देखभाल, शिक्षा, वैज्ञानिक ज्ञान का संचय यानी वह हर चीज, जो उसे औसत से ज्यादा दक्ष बनाती है और अंतिम, (3) उसका अपना प्रयत्न। इन तीनों मामलों में मनुष्यों की स्थिति असंदिग्ध रूप से समान नहीं है।

He blinks several times. The house is spacious and beautiful but feels sterile to him, just like their lives. He doesn’t notice it as much when Asha fills it with her chatter and laughter, but even then, it never feels as full and rich as the family get-togethers he remembers from childhood. This is the life he envisioned, the life he hoped for, but somehow the American dream now seems hollow to him. Just a few weeks ago, his family back home was all gathered for Diwali dinner at his parents’ home, at least two dozen people in all. Krishnan was the only one missing, so they called him, passing the phone around so each could wish him a happy Diwali. He had been rushing out the door that day when the phone rang, but after hanging up, he sat motionless at the kitchen table with the phone in hand. It was evening in Bombay, and he could close his eyes and picture the millions of diyas, the tiny clay pots holding small flames lining the balconies, the street stalls, and the shop windows. Visitors came to exchange boxes of sweets and good wishes. Schools closed and children stayed up to enjoy fireworks. Ever since he was a child, it had been one of his favorite nights of the year, when the whole of Bombay took on a magical feel.

Herzl’s thinking and his reply to Yusuf Diya appear to have been based on the assumption that the Arabs could ultimately be bribed or fooled into ignoring what the Zionist movement actually intended for Palestine. This condescending attitude toward the intelligence, not to speak of the rights, of the Arab population of Palestine was to be serially repeated by Zionist, British, European, and American leaders in the decades that followed, down to the present day. As for the Jewish state that was ultimately created by the movement Herzl founded, as Yusuf Diya foresaw, there was to be room there for only one people, the Jewish people: others would indeed be “spirited away,” or at best tolerated.

Murad said: ‘I seriously thought about becoming a terrorist.’ He could have, he said. The old city swarmed with agents fishing for recruits. And there were times when he wanted to join them. More than his own torture, he told me, it was the torment of others that made him restless. He could not for some reason expunge from his mind the face of a little girl in the documentary about Gujarat who reminded him of his own sister. He could not make sense of the lack of remorse among Gujarati Hindus. He felt deceived. ‘I never thought I could, but I really hated all Hindus. I wanted to kill them all. I had no emotions left inside me.’ But memories intruded. What I let myself forget in London, he, who grew up without being befriended by another Hindu, held on to in Hyderabad. ‘I remembered that your father sent you to this school to study with us.’ There must be other Hindus who are like me, he thought to himself. ‘Aap ki yaad ne mujhe rok diya,’ he said. ‘It is the memory of you that stopped me.

सिख या मुसलमान वह शक्ति कहां से ग्रहण करता है, जो उसे बहादुर और निर्भय बनाती है? मुझे विश्वास है, यह शारीरिक शक्ति की श्रेष्ठता, खुराक या कसरत की वजह से नहीं है। इसका स्रोत इस भावना से पैदा होने वाली ताकत है कि जब कोई सिख खतरे में पड़ेगा तो सभी सिख उसे बचाने के लिए दौड़ पड़ेंगे या किसी मुसलमान पर हमला होगा, तब सभी मुसलमान उसे बचाने के लिए पहुंच जायेंगे। 11.2 हिंदू यह ताकत हासिल नहीं कर सकता। वह इस बात से आश्वस्त नहीं हो सकता कि उसके लोग उसकी सहायता करने के लिए आयेंगे। अकेला होने और अकेला होने की किस्मत के कारण वह शक्तिहीन रह जाता है,

यह स्थिति कितनी दयनीय है कि भारत में बौद्धिक वर्ग ब्राह्मण जाति का ही दूसरा नाम है। आप को अफसोस हो सकता है कि दोनों एक हैं। अगर बौद्धिक वर्ग का अस्तित्व एक खास जाति तक सीमित रहे, इस बौद्धिक वर्ग की ब्राह्मण वर्ग के हितों और आकांक्षाओं से साझेदारी हो और यह एक ऐसा वर्ग हो, जो अपने को उस जाति के हितों का, न कि देश के हितों का, परिरक्षक हो, तो यह सब बहुत ही दु:खद हो सकता है। लेकिन यह तथ्य बना रहता है कि ब्राह्मण ही हिंदुओं के बौद्धिक वर्ग की रचना करते हैं। यह सिर्फ बौद्धिक वर्ग नहीं है, बल्कि एक ऐसा वर्ग है, जिसे बाकी हिंदू बहुत ही भक्ति भाव से देखते हैं।

चातुर्वर्ण्य का आदर्श प्लेटो के आदर्श[57] से काफी मिलता-जुलता है। प्लेटो के अनुसार, मनुष्यों को स्वभाव के आधार पर तीन वर्गों में बांटा जा सकता है। प्लेटो को लगा कि कुछ व्यक्ति सिर्फ भूख द्वारा नियंत्रित होते हैं। इसलिए उसने उन्हें श्रम और व्यापार करने वाले वर्ग में रखा। दूसरों के बारे में उसे लगा कि भूख के साथ-साथ उनमें साहस की प्रवृत्ति भी होती है। उन्हें उसने युद्ध में रक्षक और आंतरिक शांति के अभिभावक का दर्जा दिया। कुछ और लोगों में उसने चीजों के पीछे काम कर रहे सार्विक तर्क को समझने की क्षमता देखी। उन्हें उसने लोगों के लिए कानून बनाने वालों के वर्ग में रखा।

And she knew her defiance in escaping his grasp, even temporarily, had shown Jasu the depth of her strength. In the months afterward, though he behaved awkwardly, he had allowed her the time and space she needed. It was the first genuine show of respect he had made toward her in their four years of marriage. Jasu’s parents made no such concession, their latent disappointment growing into relentless criticism of her for failing to bear a son.Kavita walks outside and spreads her mat on the rough stone steps, where she sits facing the rising sun in the east She lights the small ghee-soaked diya and thin stick of incense, and then closes her eyes in prayer. The wisp of fragrant smoke slowly circles its way up into the air and around her. She breathes deeply and thinks, as always, of the baby girls she has lost. She rings the small silver bell and chants softly. She sees their faces and their small bodies, she hears their cries and feels their tiny fingers wrap around hers. And always, she hears the sound of Usha’s desperate cry echoing behind the closed doors of the orphanage. She allows herself to get lost in the depths of her grief. After she has chanted and sung and wept for some time, she tries to envision the babies at peace, wherever they are. She pictures Usha as a little girl, her hair wound in two braids, each tied with a white ribbon. The image of the girl in her mind is perfectly clear: smiling, running, and playing with children, eating her meals and sleeping alongside the others in the orphanage.Every morning, Kavita sits in the same place outside her home with her eyes closed until the stormy feelings peak and then, very gradually, subside. She waits until she can breathe evenly again. By the time she opens her eyes, her face is wet and the incense has burned down to a small pile of soft ash. The sun is a glowing orange ball on the horizon, and the villagers are beginning to stir around her. She always ends her puja by touching her lips to the one remaining silver bangle on her wrist, reconciling herself to the only thing she has left of her daughters. These daily rituals have brought her comfort and, over time, some healing. She can carry herself through the rest of the day with these peaceful images of Usha in her mind. Each day becomes more bearable. As days turn to weeks, and weeks to months, Kavita feels her bitterness toward Jasu soften. After several months, she allows him to touch her and then, to reach for her at night.

Tumko pane kai liye sab ko chor diya Tumhare liye tumhe bhi..

Either the Zionist leader meant to deceive him by concealing the true aims of the Zionist movement, or Herzl simply did not see Yusuf Diya and the Arabs of Palestine as worthy of being taken seriously.

Diwali echoes the sparking lights of unity, love and compassion. Each diya carries the promise of shared values of joy.

Diya wants to get married. She wants to come live in our house and design jewellery for our showrooms while she pops out two kids, a girl and a boy. Gets a dog and goes for ladies’ lunches to complain about sloppy maids and school chat groups.

eating canapés and conversing while waving diamond-laden hands at their husbands’ drunken antics. They were older than Diya, had already achieved that coveted wife status, and regarded her with superior, slightly pitying attitudes. To them,

Diya gasped, mortified that Ari would share the most private parts of their relationship with his friends. As if she were just some hookup. How could he?

you do is hang around the house, glued to your phone, having hysterics every time you’re asked to actually move forward with your life. That is not adult behaviour.” Tears began running down Diya’s cheeks, and she let out a loud wail. “You don’t understand. Not everyone can be as heartless as you!

To be in an everlasting valley of love, let us not forget the magic of an ordinary day.

Maybe this was why she put up with Ari. The dating market around Diya consisted either of arranged matches whom she was expected to marry after a month of awkward tea parties . . . . . . or these three.

was filled with a little of everything, and overtly glanced over Diya’s non-model-size body. “You should try to avoid carbs at night.

Diwali is celebrating with diyas, lighting up in heart too, for inner illumination.

This Diwali welcome the thoughts, rich in peace, to your abode called heart.

Wish we could choose our problems...eg; god bolte, beta 60 probs hai teri poori life mai... Bata kaunse 60 chahiye.. and then bargaining with god "ye nahi wo dijiye" "ye thoda kum nahi ho sakta" "usko itna simple wala diya, muje bhi waisa wala dijiye na" ;) haha

Tumhare liye mera pyaar samandar ki lehron ki tarah tha, lekin tumne mujhe nazarandaz kar diya jaise ke yeh tumhare liye kuch bhi nahi tha. Phir bhi, jab bhi tum lehron ki awaaz suno, yaad rakhna ke mera dil tumhare liye dhadakta hai.

I know that I don't know. Does this confession make me someone who knows? Life's essence lies in paradoxes. I have heard wisest of people telling me to live in the present by drawing and telling stories from their past. Am I different? No. Because, in present it just is. There are no comparisons. There are no stories. There is only simply experience which can't be explained. Because you can only explain in the next moment when the experience has become past. OMG! yeh kaise likh diya. Flow mein aaya aur likh diya..

setiap patah kata yang terlakar, setiap pahala dan dosan yang dihintung.

Phir laa jawab kargayi mujhe teri khudgarz fitrat, Har taa'luk mita diya meine jab, Toh in khwaabon ke zariye raabta dhoond liya tune.

Jb tujse mohobbat ka zikr hua, To meri khamoshiya puri mehfil me goonj uthi... Teri yaad me kuch arz krne lagge, To shabdo me peero ke kavitaaye goonj uthi... Teri ankho ki khoobsoorti ka varnan kiya, To meri namm palko se ansuoo ki bochaar goonj uthi.... Log to boht the mehfil me, Par dil ki gehraai me akelepann ki lehr goonj uthi.... Ek shaks ne bade addab se pucha, "Aaj wo aapke saath kyu nahi?" Humne bhi bade aadar se jwaab diya, Humare rishte me mahzabb ki pareshaniyaa goonj uthi... Jb tujse mohobbat ka zikr hua, To taliyoo ke swarr se puri mehfil hi goonj uthi...

Kis ki khatir main jalaunga diya is dil ka, kaun aayega mere siine ki viiraani mein.

Move on doesn’t mean you’ll forget all the memories. You’ll still remember it, but it doesn’t affect you anymore.

Dengan memaafkan, hati akan lebih tenang - Dan Dafodil Pun Berbunga Lagi

The Earth Goddess is a parasite,” said Diya. “Her roots burrow deep into the earth, and her branches seek the heavens as she sucks the life out of the environment and atmosphere around her. That is what she has done to create the desert that covers this peninsula.” “Abomination of desolation,” blurted Enoch. “Someone should destroy it,” offered Lamech. “That would be very difficult,” said Diya. “It would take a gibborim.

the story Lilith told us about being the first wife and daughters of Adam?” “Lies from the pit of Sheol,” said Diya. “That She-demon knew that the best lie is patterned after the truth. You conquer a people by conquering their narrative — subverting it. It has been her goal all along to control the world.

This book is easy to understand and gets your attention. The real life examples are effective in delivering the message on the tremendous power of personal accountability. At the Callaway Energy Center, we trained our leaders on personal accountability and used this book as a guide. This resulted in notable improvements in our teamwork, engagement, accountability, and performance. I highly recommend it.” —Fadi Diya, vice president, nuclear operations, Ameren Corporation

व्यक्ति की सामाजिक स्थिति अक्सर अपने आप में शक्ति और सत्ता का स्रोत कैसे बन जाती है, यह उस प्रभाव से स्पष्ट है, जो महात्मा लोग आम आदमी के मानस पर छोड़ते हैं। भारत में करोड़पति क्यों फूटी कौड़ी भी न रखने वाले साधुओं और फकीरों की आज्ञा का पालन करते हैं?

हर चीज, यहां तक कि हड़ताल और चुनाव भी, इतनी आसानी से एक धार्मिक मोड़ ले लेते हैं और इतनी ही आसानी से उन्हें एक धार्मिक मोड़ दिया जा सकता है।

राजनीतिक विस्तार के लिए मन और आत्मा की मुक्ति प्रारंभिक आवश्यकता है।

समाजवादियों की वैचारिक भूल[34] यह मान कर चलने की है कि चूंकि यूरोप के समाज में संपत्ति ही शक्ति के स्रोत के रूप में प्रमुख है, तो भारत पर भी यही नियम लागू होता है,

समाजवादियों की इस दलील की वैधता के लिए कि संपत्ति की समानता ही वास्तविक सुधार है और किसी भी अन्य सुधार के पहले इसका होना जरूरी है,

समाजवादियों से मैं जो पूछना चाहता हूं, वह यह है : पहले सामाजिक व्यवस्था में परिवर्तन लाये बिना क्या आप कोई आर्थिक सुधार ला सकते हैं? ऐसा लगता है कि समाजवादियों ने इस प्रश्न पर विचार नहीं किया है।

प्रश्न यह होता है कि एक वर्ग द्वारा दूसरे वर्ग का दमन और दुर्व्यवहार उसे अखरता है या नहीं, जो एक व्यवस्था के तहत, एक सिद्धांत के स्तर पर होता है और इस तरह जुल्म और अत्याचार को यह अनुमति देता है कि एक वर्ग को दूसरे वर्ग से अलग रखा जा सके।

समाजवादियों द्वारा चाहा गया आर्थिक सुधार तब तक घटित नहीं हो सकता, जब तक एक ऐसी क्रांति न हो जाये, जिसके जरिये सत्ता पर काबिज हुआ जा सके। सत्ता पर कब्जा सर्वहारा ही कर सकता है। मेरा पहला सवाल यह है : क्या भारत का सर्वहारा वर्ग ऐसी क्रांति लाने के लिए एकत्र हो सकता है? इसकी प्रेरणा उसे कहां से मिलेगी? मुझे ऐसा प्रतीत होता है कि अन्य चीजें समान रहें, तो यह कार्रवाई करने के लिए उसे एक ही चीज प्रेरित कर सकती है और वह है यह भावना कि जिन लोगों के साथ वह काम कर रहा है, वे समानता और बंधुत्व और सर्वोपरि, न्याय के लिए संघर्ष कर रहे हैं। जब तक लोग यह जानेंगे नहीं कि क्रांति के बाद उनके साथ किसी प्रकार का कोई भेदभाव नहीं होगा तथा जाति और धर्म के आधार पर कोई पक्षपात नहीं होगा, तब तक वे संपत्ति की समानता लाने वाली क्रांति में शामिल नहीं होंगे।

आप किसी भी ओर मुंह कीजिए। जाति एक ऐसा राक्षस है, जो आप का रास्ता रोकेगा ही नहीं, बल्कि काटेगा भी।

आप किसी भी ओर मुंह कीजिए। जाति एक ऐसा राक्षस है, जो आप का रास्ता रोकेगा ही नहीं, बल्कि काटेगा भी। जब तक आप इस दैत्य का वध नहीं करते, आप न राजनीतिक सुधार कर सकते हैं और न ही आर्थिक सुधार।

अन्य देश में श्रम विभाजन के साथ श्रमिकों का यह ऊंच-नीच का सोपान क्रम नहीं है।

कौन बेहतर और हमारे लिए ज्यादा आदरणीय है– मुसलमान और ईसाई, जिन्होंने अनिच्छुक लोगों के गले में जबरदस्ती वह ठूंस देने की कोशिश की, जो उनकी निगाह में उनकी मुक्ति के लिए जरूरी था, या हिंदू जो ज्ञान का उजाला नहीं फैलायेंगे। दूसरों को अज्ञान के अंधकार में रखने की कोशिश करेंगे। अपनी बौद्धिक और सामाजिक विरासत को उनके साथ साझा करने के लिए राजी नहीं होंगे, जो उसे अपने जीवन का हिस्सा बनाने के लिए तैयार भी हैं और इच्छुक भी। यह कहने में मुझे कोई हिचकिचाहट नहीं है कि मुसलमान क्रूर रहे हैं, तो हिंदू नीच रहे हैं; और नीचता क्रूरता से बदतर है।

सिख और मुसलमान निर्भय रहते हैं और लड़ते हैं, क्योंकि वे जानते हैं कि अकेले होने पर भी अकेले नहीं रहेंगे। इस विश्वास की उपस्थिति एक को डटे रहने में मदद करती है और इसकी अनुपस्थिति दूसरे को भाग चलने के लिए प्रवृत्त करती है।

प्लेटो की मुख्य आलोचना यह है कि व्यक्तियों को एक-दूसरे से साफ-साफ पृथक‍ चार वर्गों में बांटने का उसका विचार मनुष्य और उसकी शक्तियों के बारे में एक बहुत ही सतही दृष्टिकोण प्रकट करता है। प्लेटो को इस बात की धारणा ही नहीं थी कि प्रत्येक व्यक्ति अद्वितीय है, किसी भी व्यक्ति की तुलना अन्य व्यक्तियों से नहीं की जा सकती और प्रत्येक व्यक्ति अपने आप में एक वर्ग है। प्लेटो ने सक्रिय प्रवृत्तियों की असीमित विविधता और किसी व्यक्ति में कितनी प्रवृत्तियों का समुच्चय हो सकता है, यह नहीं पहचाना था। उसकी दृष्टि में व्यक्ति की संरचना में कार्य क्षमताओं या शक्तियों के प्रकार थे।

सिर्फ शास्त्रों का परित्याग ही नहीं करना है, बल्कि उनकी सत्ता को भी अमान्य करना होगा, जैसा बुद्ध और नानक ने किया था। आप को हिंदुओं को यह कहने का साहस संजोना होगा कि उनके धर्म में त्रुटि कहां है– जिस धर्म ने उनके दिमाग में जाति की पवित्रता की धारणा पैदा की है।

जाति का एक दैवी आधार है। अत: आप को उस पवित्रता और अलौकिकता को नष्ट कर देना होगा, जिसके साथ जाति को जोड़कर रखा गया है। अंतिम विश्लेषण में इसका अर्थ यह है कि आप को शास्त्रों और वेदों की सत्ता को नष्ट कर देना होगा।

प्रतिनिधित्व के प्रश्न और अंतिम प्राधिकार के संदर्भ में आंबेडकर का डर उस समय सही साबित हुआ जब गांधी की आत्महत्या करने की धमकी ने उन्हें पूना पैक्ट पर हस्ताक्षर करने के लिए 1932 में बाध्य कर दिया।

समाज की शक्ति उसमें अस्तित्वमान विभिन्न समूहों के बीच संपर्क के बिंदुओं, अंतरक्रिया की संभावनाओं पर निर्भर होती है। इन्हें कार्लाइल[66] ने ‘जैविक तंतु’ कहा है– वे लचीले धागे, जो विघटित तत्वों को संयुक्त करते हैं और फिर से एकताबद्ध करते हैं।

वह शिया है या सुन्नी, शेख है या सैयद है, खटिक है या पिंजारी। जब वह कहता है कि मैं सिख हूं, तब आप उससे यह नहीं पूछते कि वह जाट है या रोड़ा है या मजहबी[67] है या रामदासी।

पूरी तरह कायल हूं कि वास्तविक उपचार तो अंतरजातीय विवाह ही है। सिर्फ रक्त का सम्मिश्रण ही रिश्ते-नाते की भावना पैदा कर सकता है और जब तक रिश्ते-नाते की आत्मीय होने की भावना सर्वोच्च नहीं हो जाती, तब तक जाति द्वारा उत्पन्न अलगाववादी भावना– विजातीय होने की भावना– खत्म नहीं होगी। हिंदुओं में, अंतरजातीय विवाह अवश्यत: सामाजिक जीवन में एक अधिक शक्तिशाली चीज साबित होगी, जितनी ग़ैर-हिंदुओं में उसके होने की जरूरत है।

दोष उनके धर्म में है, जिसने उनमें जाति की भावना भरी है। अगर यह सही है, तो स्पष्टत: जिस शत्रु से आप को मुठभेड़ करनी है, वह वे लोग नहीं हैं, जो जाति का पालन करते हैं, बल्कि वे शास्त्र हैं, जो उन्हें इस जाति आधारित धर्म की शिक्षा देते हैं।

किसी भी संप्रभु के लिए और खासकर संसद द्वारा सत्ता का वास्तविक इस्तेमाल दो सीमाओं से बंधा हुआ या नियंत्रित होता है। इनमें से एक सीमा बाह्य है और दूसरी आंतरिक। किसी संप्रभु की वास्तविक सत्ता की बाह्य सीमा इस संभावना या निश्चितता में है कि उसकी प्रजा या उसकी एक बहुत बड़ी संख्या उसके कानूनों की अवहेलना या उनका प्रतिरोध तो नहीं करेगी। संप्रभुता के इस्तेमाल की आंतरिक सीमा संप्रभु शक्ति की अपनी प्रकृति से पैदा होती है। एक तानाशाह भी अपने चरित्र के अनुरूप ही अपनी शक्तियों का इस्तेमाल करता है, जो खुद उन परिस्थितियों के अनुसार बदलता रहता है, जिनमें वह जीता है; साथ ही उस पर अपने समय की नैतिक भावनाओं और उसके समाज का भी असर पड़ता है। सुलतान चाहता, तब भी मुस्लिम दुनिया के धर्म को बदल नहीं सकता था और अगर वह कर सकता, तो इस बात की पूरी संभावना थी कि मुस्लिम जगत के प्रधान मोहम्मद के धर्म को उखाड़ फेंकने की कामना करते; सुलतान की शक्ति के इस्तेमाल पर आंतरिक अंकुश कम से कम उतना ही मजबूत था, जितना बाह्य अंकुश। लोग कभी-कभी यह फालतू सवाल करते हैं कि पोप यह या वह सुधार क्यों नहीं शुरू करता? इसका सही जवाब यह है कि क्रांतिकारी टाइप का आदमी पोप नहीं बनता और जो पोप बन जाता है, उसकी क्रांतिकारी होने की कोई इच्छा नहीं होती।

प्रत्येक देश में उसका बौद्धिक वर्ग ही शासक वर्ग नहीं, तो सब से प्रभावशाली वर्ग होता है। बौद्धिक वर्ग वह वर्ग है, जो भविष्य को देख सकता है, यह वह वर्ग है, जो सलाह दे सकता है और नेतृत्व कर सकता है। किसी भी देश में ऐसा नहीं होता कि साधारण लोग बुद्धिमत्तापूर्ण चिंतन और कर्म का जीवन जीते हों। वे मुख्यत: अनुकरणकर्ता होते हैं और बौद्धिक वर्ग का अनुगमन करते हैं।

बुद्धि अपने आप में कोई सद्‍गुण नहीं है। यह सिर्फ एक साधन है और साधन का उपयोग इस पर निर्भर है कि कोई बौद्धिक व्यक्ति किस लक्ष्य से प्रेरित है। कोई बौद्धिक अच्छा आदमी हो सकता है, लेकिन वह आसानी से बदमाश भी हो सकता है।

अगर यह पूछा जाये कि धर्म के किसी खास मामले की अलग से व्याख्या नहीं की गयी हो, तब क्या किया जाये, तो उत्तर है कि जो शिष्ट ब्राह्मण कहें, वही धर्म है– अनाम्नातेषु धर्मेषु कथं स्यादिति चेद‍्भवेत‍्। यं शिष्टा ब्राह्मणा ब्रूयु: स धर्म: स्यादशंकित:।।

Shruthi Ramesh

SAD SHAYARI taras aata hai mujhe masoon si palkho par jab bheeg kar kahti hai ke ab aur roya nahi jata aye hawa unse kahde kabhar meri maut ki aur son kahena ki kafan ki khuwaish mein meri laash unke aanchal ka intezaar kar rahi hai SAD SHAYRI Yeh Tuɱ Se keh Diya kis Ne, ke Baazi Haar Baithay Huɱ! Abhi Tuɱ Pay Lutanay ko Humari Jaan Baqi Hai. SAD SHAYARI Usse yeh weham hai ke ɱai usse chor na paaungi Huɱe ye khauf hai ke r๏yega azɱa ke mujhe !! Jise Tum Sacche Dil Se Pyar Karo Use Kabhi Mat Aazmana…! Kyo Ki Agar Woh Gunehgar Bhi Hua Toh Dil Tumhara Hi Tutega

Even though Diya was privileged, she was still a woman, and sexism cut through everything—class or caste or socioeconomic status—no matter the industry. No matter the country. Back home, tech was notoriously male, and although strides were being taken to make the industry more equitable, there was still a way to go. At my old company, the board of executives that had mandated that ten percent of the company be laid off was made up of one hundred percent men.

Diya was exactly like her namesake. She was a light, a shining gift to the world. And I was determined to help wind her back up to the one hundred percent sparkly, optimistic, and love-fueled Diya she always was.

It was beautiful, holy, gorgeous and... romantic. ... He watched as I waded into the shallows, my skirts floating as diyas and pink lotus flowers floated around me.

pursue the sword: the pen is mightier. You bear the power of the Runewright. Runes are no longer an alien language in your eyes. Runes written using the fountain pen do not need magical energy to function. Instead, they shall feed on the inkwell's contents. Henceforth, you are a Spell Thief. Using the pen's power, you may snatch any tangible card effects, spells, or monstrous attacks that come your way up to ten times per day. You may hold up to three at a time and use them once at the cost of ink. However, they'll be half as strong as the original. Diya's

Qatil hun main khud jazbaat ka meray” Qatil hun main khud jazbaat ka meray, Har din karta hun qatl apni baat ka meray. Jo dil ke kone mein chhupa dukh tha, Aaj ban gaya hai shor hayaat ka meray. Meri har khushi ko main khud mitata raha, Qareeb na aaya koi bhi saath ka meray. Mohabbat ka diya khud hi bujhaya maine, Kya gila karun ab kisi firaaq ka meray? Har dafa main khud hi chor ban jata hun, Shikayat kaisi ho kisi ilzaam ka meray? Qatil hun main khud jazbaat ka meray, Har din karta hun qatl apni baat ka meray.

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She had found no place in her mind for religion, but seeing a creature of such physical evil in front of her, could she really be certain there was no such thing as a soul? It didn't matter, she'd made her choice. Diya closed her eyes and waited for the end.

HINDU TEMPLE In this spiritual abode the smell of incense, the sight of lighted diya (clay oil lamp), the ring of temple bell, the singing of prayers, the reciting and hum of mantras, all create an environment of divine feel and resonance to have moments with the divinity. The sanctity of the place is defined.

Mujhe pta nhi mohobatt kya hoti hai, Lekin jab jab mai tumhe dekhta hu, tumhe mehsoos krta hu, tumhe yaad krta hu, Maine ab, ussi ko, mohobatt ka naam de diya hai" Meaning in English : (I don't know what true love is. But whenever I see u, I feel u, I remember u, That makes me realize what true love is)

Gülizar Ana: Utuz sekiz zulum vi, adır vi, be bex ti ye viye ekser ama ma qırkerdime vesnayme est me. Awaqe ma diya kes mevino. (38 zulümdü, ateşti, namertlikti, bizi kırdılar, yaktılar, astılar, sürdüler gittiler. Bizim gördüğümüzü hiç kimse görmesin.)

Yeh kudrat tumhara karma par vishwas badha rahi hai, Jo ehasaan tumne ise diya wapas lota rahi hai.

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It’s a love letter to those who chase truth despite the cost.” — diya980007

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Lies from the pit of Sheol,” said Diya. “That She-demon knew that the best lie is patterned after the truth. You conquer a people by conquering their narrative — subverting it. It has been her goal all along to control the world.

A veces, los recuerdos huelen a pino y silencio. Y basta cerrar los ojos para volver.

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