Download Hindu - Undivided Love Part 1 In Hindi
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Holi (.mw-parser-output .IPA-label-smallfont-size:85%.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-smallfont-size:100%Hindi pronunciation: ['hoːli:]) is a popular and significant Hindu festival celebrated as the Festival of Colours, Love, and Spring.[1][9][10][11]It celebrates the eternal and divine love of the deities Radha and Krishna.[12][13]Additionally, the day signifies the triumph of good over evil,[14][15] as it commemorates the victory of Vishnu as Narasimha over Hiranyakashipu.[16][17] Holi originated and is predominantly celebrated in the Indian subcontinent, but has also spread to other regions of Asia and parts of the Western world through the Indian diaspora.[10][18][19][20][21][22][23][24]
Among other Hindu traditions such as Shaivism and Shaktism, the legendary significance of Holi is linked to Shiva in yoga and deep meditation. Goddess Parvati wanting to bring Shiva back into the world, seeks help from the Hindu god of love called Kamadeva on Vasant Panchami. The love god shoots arrows at Shiva, the yogi opens his third eye and burns Kama to ashes. This upsets both Kama's wife Rati (Kamadevi) and his own wife Parvati. Rati performs her own meditative asceticism for forty days, upon which Shiva understands, forgives out of compassion and restores the god of love. This return of the god of love, is celebrated on the 40th day after the Vasant Panchami festival as Holi.[51][52] The Kama legend and its significance to Holi has many variant forms, particularly in South India.[53]
It said the conference deliberated on various issues like cow slaughter, religious conversion, love jihad, Hindu undivided family, environment, harmony among others and adopted two resolutions unanimously.
In recent years, many writ petitions have been filed in the Jammu and Kashmir High Court under section 9(2) of Citizenship Act, 1955 wherein the petitioners have sought to be treated like any other state subject as they were born in this part of the undivided State. India claims the entire Jammu and Kashmir as its integral part and therefore by that rationale, they state, they also belong to India.
We sisters take special vows to love God with undivided love, with chastity, through the freedom of poverty, and in total surrender to obedience. And we take a fourth vow, of giving whole-hearted and free service to the poorest of the poor. We are bound with a special word of honor to almighty God that we will be with the sick and the poor, the unwanted, the uncared-for, the forgotten, the lepers, the dying, the crippled, the outcast, and the kind of people who have forgotten what human love is. These are people who have forgotten how to smile, who have forgotten the gentle human touch. We take care of 53,000 lepers and many thousands of children saved from abortion. We send word to all the clinics and hospitals saying, "Don't kill that child, we will take it and care for it in love!" We have saved many thousands of lives of children born of God. Every single child finds a home in India or in other countries. Some time ago I gave a child to a wealthy Hindu family in Calcutta. I later heard that the child became very ill, so I sent word to the family, "Kindly give me back that child. I will heal it and care for it and give you a healthy one to care for." The father looked at me and said, "Mother, please take my own life first, then take the child." It showed me how much that child meant in their life. God's children are precious.
IT is not easy to determine when the childhood of a Hindu girl ends and the married life begins. The early marriage system, although not the oldest custom of my country, is at least five hundred years older than the Christian era. According to Manu, eight years is the minimum, and twelve years of age the maximum marriageable age for a high caste girl.4The earlier the act of giving the daughter in marriage, the greater is the merit, for thereby the parents are entitled to rich rewards in heaven. There have always been exceptions to this rule, however. Among the eight kinds of marriages described in the law, there is one form that is only an agreement between the lovers to be loyal to each other; in this form of marriage there is no religious ceremony, nor even a third party to witness and confirm the agreement and relationship, and yet by the law this is regarded as completely lawful a marriage as any other. It is quite plain from this fact that all girls were not betrothed between the age of eight and twelve years, and also that marriage was not considered a religious institution by the Hindus in olden times. All castes and classes could marry in this form if they chose to do so. One of the most noticeable facts connected with this form is this: women as well as men were quite free to choose their own future spouses. In Europe and America women do choose their husbands, but it is considered a shame for a woman to be the first to request marriage, and both men and women will be shocked equally at such an occurrence; but in India, women had equal freedom with men, in this case at least. A woman might, without being put to shame, and without shocking the other party, come forward and select her own husband. The Svayamvara (selecting husband) was quite common until as late as the eleventh century, A. D., and even now, although very rarely, this custom is practiced by a few people.
The act was supposed to be altogether a voluntary one, and no doubt it was so in many cases. Some died for the love stronger than death which they cherished for their husbands. Some died not because they had been happy in this world, but because they believed with all the heart that they should be made happy hereafter. Some to obtain great renown, for tombstones and monuments were erected to those who thus died, and afterwards the names were inscribed on the long list of family gods; others again, to escape the thousand temptations, and sins and miseries which they knew would fall to their lot as widows. Those who from pure ambition or from momentary impulse, declared their intentions thus to die, very often shrank from the fearful altar; no sooner did they feel the heat of the flames than they tried to leap down and escape the terrible fate; but it was too late. They had taken the solemn oath which must never be broken, priests and other men were at hand to force them to remount the pyre. In Bengal, where this custorn was most in practice, countless, fearful tragedies of this description occurred even after British rule was long established there. Christian missionaries petitioned the government to abolish this inhuman custom, but they were told that the social and religious customs of the people constituted no part of the business of the government, and that their rule in India might be endangered by such interference. The custom went on unmolested until the first quarter of the present century, when a man from among the Hindus, Raja Ram Mohun Roy, set his face against it, and declared that it was not sanctioned by the Veda as the priests claimed. He wrote many books on this subject, showing the wickedness of the act, and with the noble co-operation of a few friends, he succeeded at last in getting the government to abolish it. Lord William Bentinck, when Governor-general of India, had the moral courage to enact the famous law of 1829, prohibiting the Suttee rite within British domains, and holding as criminals, subject to capital punishment, those who countenanced it. But it was not until 1844 that the law had any effect upon orthodox Hindu minds.
Throughout India, except in the Northwestern Provinces, women are put to the severest trial imaginable after the husband's death. The manner in which they are brought up and treated from their earliest childhood compels them to be slaves to their own petty little interests, to be passionate lovers of ornaments and of self-adornment, but no sooner does the husband die than they are deprived of every gold and silver ornament, of the bright-colored garments, and of all the things they love to have about or on their persons. The cruelty of social customs does not stop here. Among the Brahmans of Deccan the heads of all widows must be shaved regularly every fortnight. Some of the lower castes, too, have adopted this custom of shaving widows' heads, and have much pride in imitating their high-caste brethren. What woman is there who does not love the wealth of soft and glossy hair with which nature has so generously decorated her head? A Hindu woman thinks it worse than death to lose her beautiful hair. Girls of fourteen and fifteen who hardly know the reason why they are so cruelly deprived of everything they like, are often seen wearing sad countenances, their eyes swollen from shedding bitter tears. They are glad to find a dark corner where they may hide their faces as if they had done something shameful and criminal. The widow must wear a single coarse garment, white, red or brown. She must eat only one meal during the twenty-four hours of a day. She must never take part in family feasts and jubilees, with others. She must not show herself to people on auspicious occasions. A man or woman thinks it unlucky to behold a widow's face before seeing any other object in the morning. A man will postpone his journey if his path happens to be crossed by a widow at the time of his departure.
A widow is called an "inauspicious" thing. The name "rand," by which she is generally known, is the same that is borne by a Nautch girl or a harlot. The relatives and neighbors of the young widow's husband are always ready to call her bad names, and to address her in abusive language at every opportunity. There is scarcely a day of her life on which she is not cursed by these people as the cause of their beloved friend's death. The mother-in-law gives vent to her grief by using such language as, when once heard, burns into a human heart. In short, the young widow's life is rendered intolerable in every possible way. There may be exceptions to this rule, but, unhappily, they are not many. In addition to all this, the young widow is always looked upon with suspicion, and closely guarded as if she were a prisoner, for fear she may at any time bring disgrace upon the family by committing some improper act. The purpose of disfiguring her by shaving her head, by not allowing her to put ornaments or bright, beautiful garments on her person, is to render her less attractive to a man's eye. Not allowing her to eat more than once a day, and compelling her to abstain from food altogether on sacred days, is a part of the discipline by which to mortify her youthful nature and desire.She is closely confined to the house, forbidden even to associate with her female friends as often as she wishes; no man except her father, brother, uncles and her aunt-cousins (who are regarded as brothers) are allowed to see or speak with her. Her life then, destitute as it is of the least literary knowledge, void of all hope, empty of every pleasure and social advantage, becomes intolerable, a curse to herself and to society at large. She has but few persons to sympathize with her. Her own parents, with whom she lives in case her husband has no relatives, or if his relatives are unable to take care of her, do, of course, sympathize with her, but custom and religious faith have a stronger hold upon them than parental love. They, too, regard their daughter with concern, lest she bring disgrace upon their family.
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