Ultimate Hindi Quotes

May choice naman yata ako na hindi umasa sa pagbabalik ni Jen. Na kalimutan na siya nang tuluyan at maghanap na ng iba o mahanap ako ng iba. O pwedeng ako lang at wala na siya sa sistema ko. Dati naman akong okay nung wala pa siya. Dapat okay pa rin ako kahit wala na siya. Pero choice ko yata na pahirapan ang sarili ko. At sa ginagawa kong pagpapahirap sa sarili ko, parang nasisiyahan ako. Masaya yata ako na nahihirapan akong mahalin siya mula sa kawalan. Teka, kung masaya ako kahit nahihirapan ako... hindi kaya mas mahal ko ang sarili ko kesa sa kanya? Kung pinipilit ko siyang magstay para maging masaya ako pero hindi naman siya masaya, hindi rin ako magiging masaya. Kung masaya siya na malaya siya at masaya ako na masaya siya, teka uli... ultimately, ako ang sumasaya sa lahat ng ito? Dapat akong maging masaya! Bakit hindi ako masaya? Masaya ba ako o may sayad na?

Varanasi is the holiest city in Hinduism in India, which is a very unique city in india. The land of Varanasi (Kashi) has been the ultimate pilgrimage spot for Hindus for ages. Often referred to as Benares, Varanasi is the oldest living city in the world. Ganges in Varanasi is believed to have the power to wash away the sins of mortals. Ganges is said to have its origins in the tresses of Lord Shiva and in Varanasi, it expands to the mighty river that we know of. The city is a center of learning and civilization for over 3000 years. With Sarnath, the place where Buddha preached his first sermon after enlightenment, just 10 km away, Varanasi has been a symbol of Hindu renaissance. Knowledge, philosophy, culture, devotion to Gods, Indian arts and crafts have all flourished here for centuries. The holy city has many other temples also. The Tulsi Manas mandir is a modern marble temple. The walls of the temple are engraved with verses and scenes from Ramcharitmanas, hindi version of Ramayana, written by Tulsidas ji who lived here. Varanasi has produced numerous famous scholars and intellectuals, who have left their mark in respective fields of activity. Varanasi is home to numerous universities, college, schools, Madarsas and Pathshalas and the Guru Shishya tradition still continue in many institutions. The literary tradition of languages, dialects, newspapers, magazines and libraries continue to even this day. In varanasi one must have to do Boat Ride.

Ultimate freedom means to live life freely with ''self-discipline''. Ego means living by the thousands of disciplines borrowed from vice - virtues, religion and society.

Falsified history nurtures its own mythologies. A breed of writers and intellectuals still persist in trying to portray the Islamic invasion as some kind of great syncretic carnival, where the invaders came and partook of the local sweetmeats, and the conquered had a happy morsel of biryani, while both sat down to work out the Ganga-Jamuni tehzeeb that we so value today. The bathos of this imagined utopia works only on the ignorance of facts or deliberate distortion. The case of Amir Khusrau (1253–1325 CE) is instructive. Many people believe that he was a mystic, a Sufi poet, the spiritual disciple of his contemporary, the great Sufi saint Nizamuddin Auliya; he is regarded as the progenitor of Hindavi, a language that moved away from Persian and dipped liberally into Braj Bhasha, the language of the common masses; he is seen as having enabled Khari Boli, the precursor to the Hindi spoken today; he is also widely known as the ‘father’ of Urdu and the qawwali, and possibly the inventor of the sitar and the tabla; his admirers have given him the title of ‘Tuti-e-Hind’ or the Parrot of India; his love for India has been extolled; and his qawwalis are still very popular across India. But there is another aspect to Amir Khusrau. He was a prominent member of the court of five Sultans who ruled from Delhi, the most important among whom was Allauddin Khilji. In this capacity, he wrote extensively about their conquests and victories and their destruction of the temples of the infidels. In his book, Khaizan ul Futuh, he describes how ‘the kick of Islam’ destroyed the beautiful temple of the dancing Shiva at Chidambaran. When Malik Kafur, Allauddin’s general, attacked the Chidambaran temple—to exactly quote Amir Khusrau’s triumphant language—‘the heads of brahmans and idolators danced from their necks and fell to the ground at their feet, and blood flowed in torrents. The stone idols called Ling Mahadeo, which had been established a long time at the place and on which the women of the infidels rubbed their vaginas for satisfaction, these, up to this time, the kick of Islam had not managed to break. The Musalmans destroyed all the lings and Deo Narain fell down, and other gods who had fixed their seats there raised their feet and jumped so high that at one leap they reached the fort of Lanka.’10 The same tone and language is there in his descriptions of other such desecrations. Amir Khusrau is an interesting case study. Undoubtedly, his creative output shows that he had assimilated some aspects of Hindu civilisation (his mother was a Hindu), especially in the areas of language and music. At the same time, he provides sufficient proof of his approval of the destruction of Hindu temples and his hostility to the faith of the infidels. Unfortunately, those who seek to whitewash history, dwell only on his contribution to the composite ‘secular’ culture of India. This distortion of history through deliberate amnesia is wrong and needs correction, because it is becoming increasingly futile to hide the truth. The correct appraisal would be to appreciate his cultural contributions to the ultimate development of a syncretic culture, while accepting that this did not change his hostility to the Hindu religion, nor did it represent any reduction or mitigation in the continued destruction by Muslim rulers of Hindu religious and cultural artefacts.