INNOCENCE OF NARENDRA MODI: Stop terrorism

INNOCENCE OF NARENDRA MODI: Stop terrorism: Stop terrorism stop dirty conspiracy politics. Muslims are not terrorists. Hindus are not terrorists.......... Terrorists are the crim...

INNOCENCE OF NARENDRA MODI: Stop terrorism

INNOCENCE OF NARENDRA MODI: Stop terrorism: Stop terrorism stop dirty conspiracy politics. Muslims are not terrorists. Hindus are not terrorists.......... Terrorists are the crim...

We are brother no one can separate us

Need peace and relaxation

We need ‪#‎peace‬ and ‪#‎relaxation‬ 
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by ‪#‎mousanali‬ @mousan ali
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‪#‎Life‬ is sweet and ‪#‎beautiful‬ . Enjoy the sweet life every moment. Everyday is meaningful,every moment is important for sweet ‪#‎feeling‬ ,don't miss it and you can enjoy the best. Peace is the heart of our life.Peace and ‪#‎happiness‬ are the sweet feelings in our sweet ‪#‎heart‬.A strong self confidence is very important to get real peace of heaven. Always ‪#‎trustyourself‬ and hope you will find the truth of peace and happiness. Believe in truth and reality will help u to search real peace in life.Peace is very essential for sweet ‪#‎love‬ feeling and ‪#‎humanrights‬. Most of them believe in‪#‎spiritual‬ belief to get peace and happiness in life. But I do not find any peace in spiritual love. Peace is very useful to our life. Always try to maintain peace for better enjoyment and future. In our modern life, most of them are engaged to their duties and responsibility.We feel boring and discomfort . But life is wonderful and find out the happiness of life. so we should think about peace and relaxation . Peace is also need for ‪#‎success‬ of our life. peace can change your life and it is the most important part of our life.Do u think about peace and relaxation? Do u know how you can enjoy your life the best? Do u know the meaning of peace?Peace is our‪#‎innersoul‬ . Love peace and know about peace.Life is good and enjoy it.
There are so many feeling in our life such as smile, love.angry.jealous. hatred, sadness, depressed, anxiety, restless,tension.intolerance, boring, frustration etc. Some of them are good and some of them are not good. We can not avoid any feeling and it is the reality.But you should overcome the bad feeling. It is totally depend upon you. Sorry to say that no one can help you. Only experience,‪#‎positive‬attitude and ‪#‎selfconfidence‬ will help you to find out the way of peace. Peace is our real heaven and only peace can change your life and you will feel more better in your sweet life. Always take care your health and fitness . Never neglect your health and it will very effective for your mental peace. Friendship ,social engagement .entertainment ,reading ,writing .painting,photography,gardening etc will help you to find peace in mind..This is the only brief idea and now you can to feel peace and do it now.

Peace in God and religion

By M Ali
Mausan Ali




God,religions and dirty politics combination are working against common and poor peoples and also working against peace,development and unity.
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A God lover is never perfect sweet heart and sweet mind. It is quiet impossible because all God and religions are full of prejudices and very old conception which prevent to change the world for bright and beautiful world and society. Sometimes they are so blind that they become fundamentalists and support fascism. Dirty politics always like God and religion for their narrow selfish power base politics which enriched their power and wealth.politics and religion combination are dangerous for common and poor peoples but it is very good for elite, rich class and imperialists. They never think public interest and always busy to protect their power and wealth.They widely use War, riots,terrorism and killing peoples only to achieve their narrow goals. They would like to use different paid media very much only for their own interest.So it is clear that politics and religions are main problems to change the world for peace and happiness. Religion ,caste, ethnicity ,skin color divide the world in many groups, community and society which are the main problems of unity and peace. World leaders use this religion,caste,communities divide policy . Only love and humanity religion make the all groups, communities and societies come together with a common platform. Think positively and think liberally and love humanity irrespective of God and religion. Always trust yourself and ask your heart what say your heart. Spread this message If you agree and love humanity and would like to change the world for peace and happiness.

Striving for Peace and Amity

05/16/2013 By Ram Puniyani

Asghar Ali Engineer’s Struggle for Preservation of Plural Ethos (We lost Asghar Engineer on 14th May 2013. It is an irreplaceable loss to human rights movement, anti communal struggle, to the movement for preservation of secular values. This is a small tribute to my esteemed, close and very dear friend) The events of last over three decades have shown us, more than before that the efforts of dividing the nation by communal forces have been a major obstacle to social peace and process of development. In India while the communal violence began with the Jabalpur riot of 1961, it is from last couple of decades especially from 1980s that the divisive politics has tried to drive a wedge between different communities along religious lines. The regret is that it is only few social workers and scholars who took this issue in all its seriousness and Asghar Ali Engineer can be counted amongst those few. He also spent major part of his social efforts to fight against the ideology and machinations which led to communal violence and the victimization of minorities, time and over again, year after year. Engineer was a student when Jabalpore riots took place. It clearly left a deep mark on him. The imprint of this tragedy got reflected in his social engagement with the issues related to communal violence and communal politics all through. His talks and articles reflect about the impact of Jabalpur violence, its impact on nation and its influence on the conscience keeper of the nation, Pundit Jawaharlal Nehru. Engineer’s work on the issue of communal violence, communal ideology and communalization of society spans on a vast canvass and will easily fill volumes. His work, to be referred below, shows that he took a serious interest in understanding the dynamics of communal violence, he must have spent days in and days out, investigating the communal riots, their aftermath and their impact on the social and political affairs. He can easily be credited with being the major scholar-activist who pioneered this area of investigation. He spent enormous energy to investigate and analyze the communal violence in India. He can also be regarded as the foremost scholar-activist who not only commented on the issues related to communalism, but also gave his forthright opinion on the range of those, against the heavy odds. He has been criticized by the communalists of both the religions for his opposition to the politics of violence in the name of religion. This article takes an overview of his work in the area of communal violence investigation and his contribution to campaigns for promotion of secular values. It is based on understanding his work from the vantage point of a close working relationship with him as a friend and associate. I have also tried to take the overview of his massive contribution from the point of someone who not only witnessed his work from close quarters, with awe admiration and some criticism, but also tried to learn from him to give direction to my own work. Communal Violence The communal violence of Jablapur (1961) shook Engineer very deeply; the very concept of violence in the name of religions was anathema to him as he was steeped in the spirituality of Islam right from his childhood. He was taught that Islam does not preach violence, and no religion teaches violence, so why this violence in the name of religion. This is the point when he decided to devote his life to promote communal harmony. It was an event which was to shape the course of life and work. He not only intervened after the events of communal violence to douse the fire of the violence but made it a central part of his initial life as an activist to investigate the acts of violence in depth. Starting from Biharsharif riots to Gujarat carnage, he spent time in unraveling the truth of the violence mostly by field studies. His reports on these events are a landmark in the area of riot investigation, in understanding the underlying machinations of this phenomenon. Biharsharif was a stronghold of CPI due to its following amongst the Bidi workers. Dr Engineer could unravel that RSS in order to spread it hold in the area, used the dispute between Yadavs and Muslims over the land for cemetery, to instigate the violence (1981). Godhra witnessed riots on and off during 1980-81. Engineer investigated these riots as a part of a team. The conflict here was mainly between Sindhis and Ghanchi Muslims. While Sindhi immigrants were looked down by other Hindus, for various reasons but those Hindu groups supported them against Muslims. The material reasons of poverty of Ghanchi Muslims and growing demands of Sindhis for facilities was the root cause of the trouble which assumed religious color. The report pointed out that rumors played a lot of role in this violence. Engineer also studied the Ahmedabad violence of 1982. Extensive field investigation was done for this. In this case the poor Muslim locality of Kalupr and Daryaganj face the brunt of the violence. An incident over kite flying turned into stone throwing and violence. Just prior to this; VHP had started its work in these areas and prepared the ground for the skirmishes. VHP virulently talked against the conversions of Dalits to Islam. The communal forces resorted to heavy propaganda, especially through distribution of leaflets in the area. These leaflets used a communal version of history, demonization of Muslim kings, and emphasis on singing Vande matram, and opposing those who kill cow. Some people drew the attention of Gujarat government to this virulent propaganda, but there was no response to those appeals. Pune and Sholapur were in the grip of violence in 1981-82. These were precipitated in the aftermath of Ahmedabad violence and VHP as usual had been at the forefront of spreading the communal venom. It was a period when VHP had launched a Jan Jagaran (People’s Awakening) campaign all over India. This campaign was based on demonization of Muslims as foreigners, beef eaters, etc. This was also a riot which took place in the aftermath of Meenkshipuram conversion of dalits to Islam in 1981. Dr. Engineer makes a very pertinent point while relating the communal violence to the core issue of atrocities on dalits. He points out, “VHP is raising the hue and cry of conversions of Harijans in Meenakshipuram so that people do not pay attention to the screams of dalits burning in the pyre of discrimination.” (Communal Riots in Post Independence India, P 265) The aggressive campaign of VHP intimidated the Muslims. VHP took out a procession with portraits of Golwalkar and Manusmiriti, along with those of Gandhi and Ambedkar. The procession tore down the hoardings with Muslim names, including the one of Maulana Abul Kalam Azad and shouted anti Muslim slogans. The procession changed its permitted route and entered Muslim locality, attacked Muslim hotels and shops were stoned. In Sholapur also situation was similar. Here they propagated the myth of rising Muslim population to provoke the people. Here also trouble began with VHP procession on 15th Feb. 1982. The procession when it came near Punjab Talim Mosque, it started giving anti Muslim provocative slogans. There was attack on small shops owned by Muslims after which Muslims were attacked. Meerut riots have also been a big sore on our polity. Meerut a city with great syncretic traditions also suffered the violence. Here the main goal was to co-opt the dalits, to give them liquor etc and to use them for violence against Muslims. Here the riot had more political reasons than economic ones. The riot was instigated on the issue of some piau (where one gets water to drink). One Muslim advocate and another trust were involved. Tension mounted in April 1982 and the provocative propaganda was stepped up. Biased attitude of police and communal slant of newspapers added to fuel to the fire. Similarly Vadodara Hyderabad and Assam riots were also studied by him. His major observations have been that a small incident is taken advantage of by communal forces, the rumors add havoc to the situation and communalized state apparatus, police in particular, plays a partisan role, worsening the plight of minorities. Apart form these riots of Mumbai 1992-93 (Report of EKTA Samiti, 1993) Gujarat carnage has also been studied by him (Sowing Hate and Reaping Violence, CSSS 2003). The studies by him have been used as a base by many a scholars to make interpretations and conclusions about the phenomenon of communal violence. He does interpret every riot on its ground and the specificities of the particular violence are well reflected in his studies and reports. Another aspect which emerges from his studies and reports is that gradually the intensity of communal violence is worsening, and it did peak in Gujarat violence. He has vividly presented the failure and complicity of police machinery in this violence. It seems that the deeper process of communalization has been going up in last three decades. And now even the other minority Christians have also been brought under the chopping block of communal forces. He also draws our attention to the fact that these episodes are not sporadic or spontaneous. There is a deeper motive behind these. There is a good deal of planning in such episodes. His other studies-reports show that popular perceptions about minorities lay the base for violence, the propagation of myths and biases against Muslims and Christians make the job of the communal group easier. What is undeniable is that communal forces take advantage of every conceivable opportunity to strengthen them, first by instigating the violence, then perpetuating it and in the process they increase their political power. Apart from his own book-reports on the violence he has edited several volumes on the issue Communal Violence in Post Independence India, Communal Violence after Independence, Bhivandi Riots, and Communalism and Communal violence to name the few. He continued to chronicle the communal riots on regular basis and these were published as Issues in Secular Perspective, every year the January issue of this periodical carried his compilation and analysis of Communal Riots of the year past. (Also posted on CSSS-ISLA. COM) Communalism-Secularism Activist’s scholars in India have faced a challenging task of understanding, defining and intervening in the situations related to communal violence. How does one understand the phenomenon of communalism in Indian society? Why India is plagued with this problem? These must have been the issues dogging his mind when he began his parallel study of Indian history and analysis of contemporary issues. While unraveling the Indian history, the communal interpretation of which is major component of communalization of social thinking, he focused on overcoming the communal interpretation of history and presented the view of looking as history of kings as battles for power and wealth. He understands lives of people as an ongoing journey of interaction, some frictions and major synthesizing tendencies resulting in syncretic traditions. His major book on this, Communalism in India (Vikas, 1995) gives a good reflection of his thinking on the issue. He tried to evolve his workshops with different sections of society on these lines. Later he came out with many articles and books on this issue. (List appended) In his work the medieval history is presented not as a battle between Hindu and Muslim kings but as battles between kings for power and wealth. He draws heavily from original sources and from the works of national Historians. The issue of temple destructions, Jijia, policies of Muslim kings, spread of Islam and other aspects of social life during that period gives a good reflection of those times and is an effective tool in breaking the myths and misconceptions in peoples mind about it. The traditions of Sufis, Bhakti saints and their emphasis on values of love and amity is brought out effectively. The mixed traditions of society do convey that Hindus and Muslims were good companions and religion was not the cause of discord, the social interests were, and sometime surely these interests did come in the garb of religion. But communalism as a political phenomenon was introduced here after the coming of British rule. He takes up the vexed issue of role of Muslim leadership in freedom movement and the role of communalists, Muslims and Hindus both in aggravating the communal violence even in pre-independence India. He handles the issue of partition of the country very delicately to focus that the main responsibility of partition lies on the head of British, while Congress leadership and Jinnah’s obstinate nature added to the issue. He seems to agree more with Maulana Abul Kalam Azad on this point that partition could have been prevented had Maulana’s suggestion of sticking to Cripps Mission proposals been accepted. As a part of dispelling myths about Muslim minorities he has written on the ‘Role of Muslims in Freedom struggle’. Fascinated by the approach of Gandhi in politically uniting different communities and emphasizing on non-violence and peace he has also compiled volume on Gandhi and communal harmony. His fascination for Gandhian approach to communal problems is seen in his work all through. His sense of Gender justice is very strong and he has shown how Islam gives equality to women, and highlights how women are the worst victims of communal violence. The list of his contributions and web site give an ample insight into his concerns and how he has handled them in a humane manner. His regular publication, Secular Perspective has a good circulation and is reproduced in many a websites and newspapers across the globe. Secular Intervention: It is difficult to decide as to which aspect of Engineer’s work is more important than other. There is a deeper integration in different facets of the work and one can see the deeper connection between different facets of his work. His intervention in social issues began with his concern for communal harmony. His urge to study and understand the communal problem began with the tragedy of Jabalpur violence, later his study led him to intervene and undertake the campaigns and awareness work to promote communal harmony work. In Mumbai from late sixties he brought together like minded friends in to groups, Awaz-e-Biradaran. This group started talking about communal problem and raising the awareness about need for harmony through tasks in schools and colleges. As Engineer had deep interest in Urdu literature also, he did come in contact with prominent writers who also got involved in helping in the harmony work. With outbreak of Bhivandi riots, 1970, he camped in Bhivandi, along with friends including Balraj Sahni the renowned actor and Vinod Mubai, for two weeks, going to villages and talking to the victims and helping them. His group also involved prominent writers to issue the message of peace through All India Radio. In Mumbai he also became part of Indo Pak friendship movement. At the same time he came in contact with the Sampradayikta Virodhi Committee (Committee against Communalism) in which doyens like Subhadra Joshi and D.R. Goyal were associated and Engineer started contributing to their work. The response of Muslim leadership to the issue of Ramjanmbhumi disturbed him immensely, he held that Muslim leadership should be in the background, and the issue should primarily be tackled by secular activists and scholars. He also brought to the notice of Muslim leadership that it is important to agitate on the issues of Muslim poverty and backwardness. The Gopal Singh Committee report, which was lying in the cold storage, needs to be implemented. He himself involved many secular activists to issue appeals for peace. He took initiative to form EKTA Committee in the wake of Meerut riots in 1987. This became the platform for trade unions and other progressive people of Mumbai to campaign for peace and to oppose the rising tide of communalism. I witnessed his work directly mainly from 1992-93. During the Mumbai riots he undertook many a peace marches in troubled areas. The lasting impression in my mind is that of a sincere, honest and committed scholar activist. During the Mumbai violence, his office became a natural place for all the activists to meet and during those meetings over hundred activists used to throng to his office, standing in different corners of the small office, even balcony of the office used to be full to the brim. He used to sit in the middle, on the floor and used to conduct the meting and make the plans for action. Most of the planning’s were peace marches and community work. Behrampada, an area near Bandra was given special attention for work, peace marches. Peace marches were also organized in different part of the city. These marches had important effect on the psyche of society and these gave lot of hope to the victims. As a peak of these efforts on 26th January 1993, in the thick of communal violence looming on the horizon, he organized a Peace march into the main areas of Mumbai. These activities were supplemented by the investigation into the Mumbai riots and the report brought out by EKTA Committee was remarkable for its in-depth work. This brought him face to face with the reality that police; the arm of the state to control the violence itself is much communalized. He decided to approach the police authorities for conducting workshops for communal harmony. It will be impossible to count the number of these workshops scattered in different parts of Mumbai, Mahrashtra and all over the country. He was faced with the challenging questions based on the biases against Muslims, their food habits, violence nature, Muslim Kings destroying temples, polygamy and what not. To his credit he has been conducting this difficult workshop with dignity and modesty coupled with deep scholarship of the issues. Center for Study of Society and Secularism Meanwhile he took up the task of formalizing the awareness programs and laid the foundation of Center for Study of Society and Secularism, which has emerged as the premier center for spreading awareness about secular issues. The CSSS, as we refer to it in brief, has also undertaken research on the contemporary issues relating to the National Integration. On awareness front CSSS began experimenting with various modules for different sections of community. Its workshops ranged from half a day affair to seven day in depth workshops for serious activists and teachers. These workshops cover the theme starting from History to the contemporary issues, terrorism, Islam and peace, values of freedom movement. I can guess that thousands of activists and others must have benefited from these workshops. CSSS has also set up Institute of Peace Studies and Conflict Resolution to formalize the training of activists into secular values. Plans were also made to initiate the longer training for activists, teachers and students. His own engagement with multiple lectures and accepting infinite invitations from all over the country and globe are another facet of his work. What needs a mention here is his membership of National Integration Council during the UPA regime (2004-2009). He forthrightly raised the issues related to harassment of minorities in the name of terrorism amongst other issues. His interventions, along with the similar ones’ from other important members and the efforts of tribunal on the issue, did affect the Government policy. With these interventions the routine pursed by Police authorities to arrest large number of innocent Muslims youth in the wake of blasts anywhere, came to halt. He has also been a major part of the process to bring together all the activists working for the cause of secularism. Groups working for communal harmony all over the country have come together as a platform from last few years, All India Secular Forum. Touching Moments While one is talking on the social contribution of a person of high stature, there are some anecdotes which have been very touching at personal levels. I have shared lot of meetings and travels together along the course of our work. The interaction during these periods has been learning and sharing experience for me. One is privy to sharing his thoughts and ideas on most of the issues. I cannot help but recount an anecdote, which has left a deep impression on me. One of the mornings we were standing in front of one of the meeting halls in the Mumbai University campus. The seminar was to begin in another 10-15 minutes or so. As we were waiting, one of the speakers came in a taxi and we welcomed him. As we were talking to the speaker, the taxi driver got down, did a respectful namaste (greeting) to Engineer and said, ‘Sir please continue your work, your writing, it is a source of peace for the society’. I am sure there must be innumerable persons around the globe with similar sentiments for him.

HOW WE GET PEACE AND HAPPINESS IN OUR LIFE

HOW WE GET PEACE AND HAPPINESS IN OUR LIFE
Though in our day-today life we regard other people, as separate from us, as separate units, this is only a mental viewpoint, convenient for functioning in our day to day life. From a higher state of consciousness, all are One, and the terms "I", "you", "he", "she" and "they" are not real. There is only the One Spirit, Consciousness, which manifests in limitless forms and ways. The external forms may be different, but the Spirit within them is one undivided Spirit. It is the mind, which lets us believe and feel that we are separate from others, but we are all part of the same One Spirit manifesting and expressing itself through different forms.

Peace is the most happy in the life

Peace for happy sweet life

Idiots never like peace and unity

90 per cent Indians are idiots, can be easily fooled: Markandey Katju
 Delhi Updated Dec 09, 2012 at 12:28am IST
press trust of india

New Delhi: Ninety per cent of Indians are "idiots" who can easily be misled by mischievous elements in the name of religion, Press Council of India (PCI) chairperson Justice Markandey Katju claimed on Saturday. "I say ninety per cent of Indians are idiots. You people don't have brains in your heads....It is so easy to take you for a ride," he said at a seminar in New Delhi.

He said that a communal riot could be incited in Delhi for as meagre an amount as Rs 2,000. He said that all somebody has to do is make a mischievous gesture of disrespect to a place of worship and people start fighting each other. "You mad people will start fighting amongst yourself not realising that some agent provocateur is behind this," he said.

Katju said that before 1857 there was no communalism in the country but the situation was different now. "Today 80 per cent Hindus are communal and 80 per cent Muslims are communal. This is the harsh truth, bitter truth that I am telling you. How is it that in 150 years you have gone backwards instead of moving forward because the English kept injecting poison," Katju said.Justice (Retd) Markandey Katju said that a communal riot could be incited in Delhi for as meagre an amount as Rs 2,000.

"The policy that emanated from London after the mutiny in 1857 that there is only one way to control this country that is to make Hindus and Muslims fight each other," he said. He said that then there was a propaganda that Hindi was the language of Hindus and Urdu of Muslims. "Our ancestors also studied Urdu, but it is so easy to fool you. You are idiots so how difficult is it to make an idiot of you," Katju said.

Katju said that he was saying these harsh things to make Indians, whom he loved, to understand the whole game and not remain fools.

be live,think freely ,smile often**

be live,think freely ,smile often**
enjoy the best**
live with freedom**
love with care♥

 Mousan Ali

ஜMoUsAnALiஜ

Make a sweet man

 

Friendship is the basic for make a sweet man,
peace is the desire goal to make the world beautiful,
love is the ultimate goal to make sweet life.

peace is the ultimate goal

THE ULTIMATE  GOAL OF HUMAN EXISTANCE  IS ONLY TO RELAISE THE SELF WITHIN, TO HAVE   ETERNAL PEACE AND BLISS.NO ONE HAVE ANY OTHER PURPOSE OR GOAL IN LIFE, BUT  WE ALL  IGNORE OUR SELF AND TRY TO FIND PEACE, BLISS  AND HAPPINESS  FROM EXTERNAL WORLD, WHEREAS THESE ARE ALL  WITHIN OURSELF.

THE IGNORANT  PERSON DIRECT  ALL THERE ACTION TO THE  EXTERNAL  WORLD  WITH THE HOPE OF FINDING  PEACE  AND HAPPINESS  , BUT THIS WILL NEVER HAPPENS , THERE EXTERNAL CHASE  NEVER ENDS, THEY LIVE MERELY  ON HOPES, EXPECTATIONS, DESIRES, FEAR, ANGER AND  IN  RETURN  THEY  NEVER  FIND  INNER  PEACE  AND  HAPPINESS  THROUGH  THESE  OUTWARD  ACTIONS.

THE  HOME  OF  TRUE  HAPPINESS  IS  OUR  OWN  SELF,  WE  WILL  HAVE  TO PURSUE  THE  SELF. GAIN  THE  KNOWLEDGE  OF  SELF , KNOWLEDGE OF  SELF  ALONE  CAN  SATISFY  US,  FULFIL  US,  . WITH  SELF  KNOWLEDGE  WE  GAIN  THE  ULTIMATE  GOAL  OF HUMAN  EXISTAENCE  -ETERNAL PEACE AND BLISS.

SELF  KNOWLEDGE  PURIFIES  THE  PERSONALITY  OF   ALL  DESIRES  AND  EXPOSE  THE  PURE  DEVINITY.DESIRES  ALWAYS  KEEP  YOU AWAY  FROM  YOUR  SELF,  OR  WE  CAN  SAY  IGNORANCE  OF  YOUR  SELF  CREATES  DESIRES,  SO, YOU  NEED  KNOWLEDGE  OF  SELF  TO  REMOVE  DESIRES, AND  TO  GAIN  THIS  KNOWLEDGE  YOU  HAVE  TO  DEDICATE  AND  SURRENDER  YOUR  BODY  , MIND  AND  INTELLECT  TOWARDS  SUPREME  GOAL  IN  LIFE,  YOU  SHOULD  DIRECT  ALL  ACTIVITES  TOWARDS  ACHIEVING  IT. BECOME  DESIRELESS  AND  YOU  WILL  REALISE  YOUR  SELF.

WE  SHOULD  HAVE  TO  UNDERSTAND  THE  DIVINE  NATURE  OF  SELF,  WE  SHOULD  CONSTANTLY  PURSUE  THE  SELF  THROUGH  EVERY  ACTION, EMOTION  AND  THOUGHT, AND  WITH  OUR  SPIRTUAL  PURSUITS  WE  HAVE  TO  SHED  OUR  ATTACHMENTS  AND  DESIRES  FOR  THIS  WORLD. AND  THEN  WE  REACH   SELF.

Hinduism and Islam

Hinduism and Islam have lived in India together for almost 14 centuries. The first 13 as excellent neighbors. "Love thy neighbor, for he is yourself." said the Vedas. The Koran agreed: "Do good - to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer." (An-Nisa 4.36

Hindu Muslim Sikh Isai,
Aapas mei hai bhai bhai

Bachpan mei yehi padhte h ,bade hokar bhool

jaate h !

SWAMI VIVEKANANDA

Selected Teachings of Swami Vivekananda:
Where can we go to find God if we cannot see Him in our own hearts and in every living being. 

 My ideal, indeed, can be put into a few words, and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life.

 Education is the manifestation of the perfection already in man.

 We want that education by which character is formed, strength of mind is increased, the intellect is expanded, and by which one can stand on one's own feet.

 So long as the millions live in hunger and ignorance, I hold every man a traitor who, having been educated at their expense, pays not the least heed to them.

 Whatever you think, that you will be. If you think yourselves weak, weak you will be; if you think yourselves strong, strong you will be.

 If you have faith in all the three hundred and thirty millions of your mythological gods, … and still have no faith in yourselves, there is no salvation for you. Have faith in yourselves, and stand up on that faith and be strong; that is what we need.

 Strength, strength it is that we want so much in this life, for what we call sin and sorrow have all one cause, and that is our weakness. With weakness comes ignorance, and with ignorance comes misery.

 The older I grow, the more everything seems to me to lie in manliness. This is my new Gospel.

 Purity, patience, and perseverance are the three essentials to success, and above all, love.

 Religion is realization; not talk, not doctrine, nor theories, however beautiful they may be. It is being and becoming, not hearing or acknowledging; it is the whole soul becoming changed into what it believes.

 Religion is the manifestation of the Divinity already in man.

 Teach yourselves, teach everyone his real nature, call uon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come when this sleeping soul is roused to self-conscious activity.

 They alone live who live for others, the rest are more dead than alive.

 This is the gist of all worship – to be pure and to do good to others.

 It is love and love alone that I preach, and I base my teaching on the great Vedantic truth of the sameness and omnipresence of the Soul of the Universe.

PEACE AND RELAXATION

life is sweet and beautiful . enjoy the sweet life every moment. everyday is meaningful and you can enjoy the best. peace is the heart of our life. so it is very useful to our life. always try to maintain peace for better enjoyment and future. in our modern life, most of them are engaged to their duties and responsibility.we feel boring and discomfort . but life is wonderful and find out the happiness of life. so we should think about peace and relaxation . peace is also need for success of our life. peace can change your life and it is the most important part of our life.do u think about peace and relaxation? do u know how you can enjoy your life the best? do u know the meaning of peace?peace is our inner soul . love peace and know about peace.life is good and enjoy it.

Peace - Muslim, Hindu, And Buddhist Traditions

The Arabic word salam, a cognate of the Hebrew shalom, means "making peace." For Muslims, one comes to a purest state of peace by submitting to the will of Allah (isalm), and anyone who has accomplished this is a muslim. Salam is even one of the ninety-nine names of Allah in the Islamic religion. In the Koran, anyone doing the will of God and giving all to exalt his sacred name, including the making of holy war (jihad), will receive the divine blessing of peace and eventually live with God in that perfect state. Peace also can become an earthly state, in that good Muslims desire temporal peace, not war, realizing that only through an Islamic polity, serving Allah faithfully, can people prosper and live in harmony with one another. Thus, in Islam, ultimate peace, both spiritual and temporal, harmonizes within a submission to the divine will.

In eastern intellectual traditions the spiritual and practical elements of peace have cohered much more intricately and consistently than they have in the west. The Chinese word for peace, heping, is comprised of two characters meaning harmony and level (or flat), which suggests equalizing and balancing. (This type of peace may be inherent in the famous Taoist cosmic principles of yin and yang, which when symmetrical restore order and oneness to the universe.) The Japanese cognate hewa means much the same.

In classical Sanskrit shanti is the word closest in meaning to peace, usually denoting tranquility, calm, bliss, eternal rest, and happiness, but usually in connection to destruction or death. The term is often synonymous with sandi (association, combination) and the opposite of vigraha(separation, isolation, hostility). Peace here is contrary to the "absence of isolation" (vigrahabhava) or the "absence of strife or war" (yuddhabhava). From earliest Hindu thought it became the goal of the individual to escape from the necessity of being reborn, which was accomplished through deep meditation and the avoidance of bad karma, thus bringing ultimate peace. Another Indian concept, ahimsa, which is found first in the sacred Upanishads (c. eighth century B.C.E.), means nonviolence to animals and humans, and is based on the assumption that harm to living creatures produces bad karma by endangering or killing the soul of another. All life is one, and any animal could contain the soul of a relative who has been reincarnated, and so harming it is wrong. Mahatma Gandhi's (1869–1948) pacifism owed a great deal to this tradition of peace. By the time caste distinctions separated the ancient Indians, and led to warfare and strife, the famous meditation known as the Bhagavad Gita found in the epic classic Indian poem, the Mahabharat offered another means for achieving ultimate peace. Krishna tells the warrior Arjuna that in honoring the conditions of caste/race he brings honor to himself, and since souls return to new bodies after the old ones die, death does not matter. But one must reject all greed and anger, and therefore one can, even in the midst of battle, have peace within. Peace is ultimately an inner state that will beget positive ramifications as well for society as a whole.

Buddhist ideas of peace derived from these early Hindu notions that asserted self-denial was the key to contentment and ultimate peace with the universe of which we are all a part spiritually. Also centered in the idea of ahimsa, Buddhists have believed that true peace and happiness come from the eradication of all desire, including the desire for permanence that creates conflict and division. Through meditative practices, selfish desire can be gradually eliminated until absolute peace, in this case, nirvana, is reached when our state of being ends. Part of this process entails the gradual shutting down of all sensory awareness and feeling, in what is known as sannavedayitanirodha. Since one does not stay in this state of contemplation permanently, this does not provide a lasting peace. Buddha believed that peace (shanti), both internally and externally, can only be achieved truly when it becomes part of one's conception of the world and of those who live within it. Peace is conditional for Buddha as he taught that the insistence on any type of permanence led to inflexibility, and ultimately, to conflict. This recognition of "dependent arising" forms the path to enlightenment and brings freedom and peace within, but also peace without, since it allows for change and newness.

Mahatma Gandhi

If we are to teach real peace in this world, and if we are to carry on a real war against war, we shall have to begin with the children. 
~ Mahatma Gandhi (born: 1869-10-02 died: 1948-01-30 at age: 78)

Morality is the basis of things and truth is the substance of all morality. 
~ Mahatma Gandhi
What difference does it make to the dead, the orphans, and the homeless, whether the mad destruction is wrought under the name of totalitarianism or the holy name of liberty or democracy? 
The good man is the friend of all living things. 
~ Mahatma Gandhi

I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent. 
~ Mahatma Gandhi 
Non-violence, which is the quality of the heart, cannot come by an appeal to the brain. 
~ Mahatma Gandhi (

However much I may sympathise with and admire worthy motives, I am an uncompromising opponent of violent methods even to serve the noblest of causes. 
~ Mahatma Gandhi 
Victory attained by violence is tantamount to a defeat, for it is momentary. 
~ Mahatma Gandh
I am prepared to die, but there is no cause for which I am prepared to kill. 
~ Mahatma Gandhi (
Nonviolence is not a garment to be put on and off at will. Its seat is in the heart, and it must be an inseparable part of our being. 
~ Mahatma Gandhi
Intolerance is itself a form of violence and an obstacle to the growth of a true democratic spirit. 
~ Mahatma Gandhi

Violent means will give violent freedom. That would be a menace to the world and to India herself. 
~ Mahatma Gandhi
Non-violence is not a quality to be evolved or expressed to order. It is an inward growth depending for sustenance upon intense individual effort. 
~ Mahatma Gandhi

YOU HAVE NO RIGHT TO CRITICIZED OTHERS RELIGIONS BELIEFS

written by mousan ali
dated...15.9.12
*********************************
You have no right to criticized others religions belief.Why some peoples are interested to criticized others belief? God and religions stands for belief. If you belief or not belief in religion but you have no right to criticized any religions. You have no right to force others. It should be must avoid to criticized others religions     beliefs and it is very necessary for happy peace healthy society. Some peoples like freedom of opinion and writing but it is not right to disrespect others religions belief.
 Recently the anti-Islam Mohammed film that sparked deadly riots in Libya and Egypt was destined to spur on violence.It is very unfortunate and sad to us. It has been creating unnecessary agitation among the society. It should be stop immediately. Everybody should have duties and responsibilities to the society. World political leaders must be aware about it and should be  maintained the peace and unity as the priority.

religions for peace
religion for humanity
religions for prosperity
religions for brotherhood
religions for harmony
stop misuse the religion

RELIGIONS FOR PEACE

written by
mousan ali
dated. 12.9.12
Religions stands for peace
religions stands for prosperity
religions for humanity
religions for freedom
religions for happiness
religions for kindness
religions for love
religions for brotherhood
religions for trust
religions for co-operation
religions for understanding
religions for life
love religions hate violence
religions not for dirty politics
religions not for personal interests
religions not for political leaders interests
religions not for religious leaders interests
know religions care for religions
know religions care for humanity
love religions love peoples
do not misuse religions
religions for friendship
religions for unity