And He said, " let it be light" so there was light.
" तमसो मा ज्योतिर्गमय। " Dear God, lead us from darkness to light, holy saints prayed---light of understanding , light of justice---light of knowledge--that light of education; not only to survive but to be happy and fulfilled. We all deserve this light, because we are humen created in His own image, intended to be his very messanger on this earth. Life can be lived and survived in a base or animal existance, governed by the law of jungle in a dark wilderness. But we can make this world a happy and humane place also. All the happines of heaven can be ours, here on this earth, if we dont lock it in our ego... in that cell of hatred and power and then loose the key of understanding. Choice is our; yes of us ordinary people because it is we, the masses, whose behaviou, whose happiness makes or brakes a society. Makes the biggest difference. Let us educate ourselves --- our children-- improve our understanding of ourselves and others---Of this world we live --the planet we share !
On this festive occassion of light and joy let us feciliate the light of knowledge and understanding to reach the dark and difficult corners of this earth...to the hungry, wounded and deprived. Let us all join together and do whatever we can to dispell the darkness; not only from these dark wintry days, but from hearts and minds also. If we will look for, will definitely find the way to do it. However small may be the efforts, we should keep on trying. Every bit helps and if given with love and thought, even little is enough!
That sanity be kept I sit at open windows, Regard the sky, make unobtrusive comment on the moon, Sit at open windows in my shirt, And let the traffic pass, the signals shine, The engines run, the brass bands keep in tune For sanity must be preserved.
Thinking of death, I sit and watch the park Where children play in all their innocence, And matrons on the littered grass Absorb the daily sun.
The sweet suburban music from a hundred lawns Comes softly to my ears. The English mowers mow and mow. I mark the couples walking arm in arm, Observe their smiles,
Sweet invitations and inventions, See them lend love illustration By gesture and grimace. I watch them curiously, detect beneath the laughs
What stands for grief, a vague bewilderment At things not turning right. I sit at open windows in my shirt, Observe, like some Jehovah of the west What passes by, and sanity be kept.
*
The force that through the green fuse
the force that through the green fuse drives the flower Drives my green age; that blasts the roots of trees Is my destroyer. And I am dumb To tell the crooked rose My youth is bent by the same wintry fever.
The force that drives the water through rocks Drives my red blood; that dries mouthing streams Turns mine to wax. And I am dumb to mouth unto my veins
How at the mountain springs the same mouth sucks. The hand that whirls the water in the pool Stirs the quicksand; that ropes the blowing wind Hauls my shroud sail.
And I am dumb to tell the hanging man How of my clay is made the hangman's lime. The lips of time leech to the fountain head; Love drips and gathers, but the fallen blood Shall calm her sores.
And I am dumb to tell a weather's wind How time has ticked a heaven round the stars And I am dumb to tell the lover's tomb How at my sheet goes the same crooked worm.
There is one red boat on the river One bird in the sky One birch leaf shimmering in the wind On the wall one painting, one colour In the crowd one man One hand to touch my hand One beginning with one end Just one red boat on the river.
Missed Connection
Reflected lights run a senseless journey round the red framed window the cafe is suspended bright against the night inside the glass each traveller guards his space pretends he is alone watches smoke blossom over an ashtray outside the darkness looks away
Behind tired eyes another image hovers- your face as I first saw it and the thin steam rising.
His journey through the language-scape began on a day overloaded with snoflakes. There was no voice beside his own. No warm fingers that could melt the dry cover of crystals. He was not strong enough to bear the clock ticking in the wind or the silence of his doorbell.
The occupier stood by the window and read the first letter he has received. ' Dear occupier, if you are still holding on to the english dictionary, now is the time to let it go.' Letters gathered in the niche of his letterbox. There were no answers. Just the sound each morning as a new letter slid in to join the others. In the evening quietness his gaze moved between the frosty curtains and the letters. " who can guide me to the meaning of this effort?" he thought , but there was no response.
He spent three quarters of his Income Support on dictionaries. His little home became a small library: every bit of furniture managed as a bookshelf. Every day he tried not to blink while reading because blinking would slow his passage through uncountable English words.
" You look like a monument!"
" I beg your pardon?" He was suprised.
" I've forgotten my keys..." The young woman was asking for his help.
" Excuse me, I do not understand." Afraid of talking to a beautiful people he drew the curtains.
" Dear neighbour, stop reading these words in alphabetical order, these definitions." The echoes of her voice destroyed her sleep. In the bathroom he could refresh his face but not his eyes. Someone else was reflected in that night's mirror.
She enjoyed his pronounciations as he practiced reading out of doors. His voice wove through the trees and she would lean her head against a bark touched by the echo of his words.
" Do you mind if I record you?" She stood on his way out of the park. The footpath was wide but the gate was narrow.
" I'm sorryy, I don't understand." He was afraid to use ordinary words. Afraid he could not dance to the music of thi clear speaking young woman.
Until sunset she thought about her next chance to get to know the man with the bag of dictionaries. It is not certain she recognised the changes that had already reshaped the space inside her flat. Dusk was soot and remained impassable. ' I am like a violin caught in a glass of starlight,' she thought and was eager to her thought.
"Where are my own words? Where is my music?" She screamed but the frequency of her voice was beyond human hearing. She plucked at the strings of her instrument but it was not enough: her fingers were dry as paper dust.
Unsatisfied she saw only imperfections. In the broken fragments of her dreams she was a street musician, he a dancer on stilts. Each of them seeking a lyric.
"Dear Occupier, I seek your calming presence," she wrote. But he did not receive her words. From the beginning he was offended by the word 'occupier' and had stopped reading letters not adressed by his real name.
" I cannot find a single word." He turned out the light. thick darkness whispered to him , silent in the bedroom but audible from miles away. Seeking to rebuild the ruins of an unknown distance he began to sing, awordless baritone flowing from behind his curtains, a borrowed voice coating the air at dawn.
Shrowded in mist
Flowers wilt in cellophane
Refusing to die
They lie in that wrapping
Vases gape wide
Rainwater will fill them
Only the sky's
Blue eye is blooming.
She believed in miracles. If she could tune her wordless song to his tone she might draw him from the shadows. Intutively she knew her mother tongue might move him from yesterday into tomorrow.
"Dear Singer, let me accompany you. " She followed him to the park."Words do not have to seperate; music can link them together. "
The park was lined with people. They were the fountain and the fountain was a rainbow reaching further than beyond, emerging from his dream.
Raindrops clamoured for another song, wrote new words on the abandoned pages of a dictionary.
Hinduism is an universal religion: universal because through its four yogas ; Raj- yog, Karm-yog, Gyana-yoga and Bhakti yoga, any body with any frame of mind can fully understand and absorb it...because yoga itself means uniting or getting connected...unity with all;without looking down or shunning any body.
A religion, to satisfy the largest proportion of mankind must be able to supply food for all these various types of minds; and where this capability is wanting, the existing sects all become one sided. Suppose you go to a sect which preaches love and emotion. They sing and weep, and preach love. But as soon as you say, " My friend, that is all right, but I want something stronger than this, a little reason and philosophy; I want to understand things step by step and more rationally." , "Get out", they say and they not only ask you to get out , but would send you to the other place, if they could. The result is that sect can only help people of an emotional turn of mind ; they not only do not help others but try to destroy them; and the most wicked part of the whole thing is that they will not only not help others but do not believe in their sincerity.
Again there are philosophers who talk of the wisdom of India and East and use big psychological terms, fifty syllable long, but if an ordinary man like me, goes to them and says, " Can you tell me anything to make me spiritual?" the first thing they would do would be to smile and say, "Oh, you are too far below us in your reason. What can you understand about spirituality?" These are high-up philosophers. They simply show you the door.
Then there are the mystical sects , who speak all sorts of things about different planes of existance, different state of mind, and what the power of mind can do, and so on; and if you are an ordinary man and say,"Show me anything good that I can do; Iam not much given to speculation; can you give me anything that will suit me?" they will smile and say , "Listen to that fool; he knows nothing,his existence is for nothing. " And this is going on every-where in the world. I would like to get extreme exponents of all these different sects, and shut them up in a room and photograph their beautiful derisive smile.
This is the existing condition of religion, the existing condition of things. What I want to propogate is a religion that will be equally acceptable to all minds; it must be equally philosophic, equally emotional, equally mystic and equally conductive to action. If professors from the college come, scientific men and physicists, they will court reason. Let them have it as much as they want. There will be a point beyond which they will think they cannot go, without breaking with reason. They will say , "These ideas of God and salvation are superstitious , give them up! " I say, " Mr. Philosopher, this body of yours is a bigger superstition. Give it up, don't go home to dinner or to your philosophic chair. Give up the body, and if you cannot , cry quarter and sit down." For religion must be able to show how to realize the philosophy that teaches us that this world is one, that there is but One Existance in the universe. Similarly, if the mystic comes , we must welcome him, be ready to give him the science of mental analysis, and practically demonstrate it before him. And if emotional people come, we must sit, laugh and weep with them in the name of the lord; we must, " drink the cup of love and become mad." If the energetic worker comes we must work with him, with all the energy that we have. And this combination will be the ideal of the nearest approach to a universal religion. Would to God that all men were so constituted, that, in their minds , all these elements of philosophy, mysticism, emotion and work were eually present in full. That is the ideal, my ideal of a perfect man. Everyone who has only one or two of these elements of character I consider " one-sided" and this world is almost full of such "one-sided " men, with knoledge of that one road only, in which they move; and anything else is dangerous or horrible to them. To become harmoniously balanced in all these four directions is my ideal of religion.
And this religion is attained by what we, in India call yoga-union. To the worker, it is union between men and the whole of humanity; to the mystic, between his higher and lower self; to the lover, union between himself and the God of love; and to the philosopher, it is the union of all existence, This is what is meant by Yoga. This is a Sanskrit term , and these four divisions of Yoga have, in Sanskrit , different names. The man who seeks after this kind of union is called a Yogi. The worker is called the Karma-Yogi. He who seeks the union through mysticism is called the Raja-Yogi. And he who seeks it through love is called the Bhakti-Yogi, He who seeks it through philosophy is called the Gyan-yogi. So this word Yogi comprises them all.
Now first of all let me take up Raj yoga. What is this Raj-Yoga, this controlling of mind?
---We find in all beings three sorts of instrument of knowledge. The first is instict, which you find most highly developed in animals; this is the lowest instrument of knowledge. What is the second instrument of knowledge? Reasoning. Youfind that most highly developed in man. Now in the first place, instinct is an inadequate instrument; to animals the sphere of action is very limited, and within that limit instinct act. When you come to man, you see it is largely developed into reason. The sphere of action also has here become enlarged. Yet even reason is still very insufficient. Reason can go only a little way and then it stops, it cannot go any further; and if you try to push it, the result is helpless confusion, reason itself becomes unreasonable. Logic becomes arguement in circle. ---Therefore, there must be some other instrument to take us beyond, and that instrument is called inspiration. So instinct, reason and inspiration are the three instrument of knowledge. Instinct belongs to animals, reason to man and inspiration to Godman.---And this must also be remembered that one instrument is a development of theother, and therefore does not contradict it. It is reason that develops into inspiration and therefore inspiration does not contradict reason, but fulfills it...The more this power of concentration the knowledge is acquired, because this is the one and only method of aquiring knowledge. This , The power of concentration, is the only key to the treasure-house of knowledge. The systm of Raj-yoga deals almost exclusively With this. In the present state of our body we are so much distracted , and the mind is frittering away its energies upon a hundred sorts of things---How to check them and bring the mind under Control is the whole subject of study in Raj-yoga.
Now take Karma-Yoga, the attainment of God through work. It is evident that in society there are many persons who seem to be born for some sort of activity or other, whose minds cannot be concentrated on the plane of thought alone, and who have one idea, concreticised in work visible and tangible. Karma yoga teaches us how to work for work's sake,unattatched , without caring who is helped, and what for. The karm-Yogi works because it is in his nature, because he feels that it is good for him to do so and he has no object beyond that. His position in this world is that of a giver, and he never cares to receive anything. He knows that he is giving and does not ask for anything in return and therefore he eludes the grasp of misery. The grasp of pain, whenever it comes, is the result of the reaction of "attatcment".
There is then the Bhakti-Yoga for the man of emotional nature, the lover. He wants to love God, he relies upon and uses all sorts of rituals, flowers and insence, beautiful buildings, forms and all such things...Let them have God. Your rationalist seems to them to be like the fool who, when he saw a beautiful statue, wanted to break it to find out of what material it was made. Bhakti-Yoga teaches them how to love any ulterior motives, loving the God and loving the good because it is good to do so, not for going to heaven, not to get children, wealth or anything else. It teaches them that love itself is th highest recompense of love-that God Himself is love. It teaches them to pay all kinds of tribute to God as the Creator, the Omniscient, Almighty Ruler, the Father and Mother. The highest phrase that can express Him, the highest idea that the human mind can conceive of Him is that He is the God of love. Whereever there is love, it is He...Whereever the heart expands, He is there manifested. This is what Bhakti-Yoga teaches.
We lastly come to the Gyan-Yogi, the philosopher, the thlnker, he who wants to go beyond the visible. He is the man who is not satisfied with the little things of this world. His idea is to go beyond the daily routine of eating, drinking and so on; not even the teachings of thousands of books will satisfy him. Not even all the science will satisfy him; at the best, they only bring this little world before him. What else will give him satisfaction? Not even myriads of systems of world will satisfy him; they are to him but a drop in the ocean of existance. His soul wants to go beyond all that into the very heart of being, by seeing Reality as it is; by realizing it, by being it, by becoming one with that universal Being. That is the philosopher; to say that God is the Father or the Mother, the Creator of this universe, its Protector and Guide is to him quite inadequate to express Him. To him, God is the life of his life, the soul of his soul. Nothing else remains which is other than God. All the mortal parts of him become pounded by the weighty strokes of philosophy and are brushed away. What remains is God himself.
" He whom I have described to you as the Life of this universe, as present in the atom, and in suns and moons, He is the basis of our own life, the Soul of our soul. Nay, thou art That."
This is what that Gyan-Yoga teaches. It tells man that he is essentially devine. It shows to mankind the real unity of being, and that each of us is the Lord,God Himself. All of us, from the lowest worm that crawls under our feet to the highest beings to whom we look up with wonder and awe , are manifestations of the same lord.
Lastly it is impervative that all these various Yogas should be carried out in practice; mere theories about them will not do any good. First we have to hear about them, then we have to think about them. We have to reason thoughts out, impress them on our minds, and we have to meditate on them , realize them, until at last they become our whole life. No longer will religion remain a bundle of ideas or theories, an intellectual asset; it will enter into our very self. By means of intellectual asset we may today subscribe to many foolish things , and change our minds altogather tomorrow. But true religion never changes. Religion is realization; not talk, nor 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. That is religion.
From The TimesOctober 18, 2007 Laxmi Mall SinghviLong-serving Indian High Commissioner in London who also achieved distinction as a jurist and constitutional expert
Laxmi Mall Singhvi broke the record as India’s longest-serving High Commissioner to London, from 1991 to 1997, at a time of political chaos at home when prime ministers were coming and going and he might at any time have expected the summons home. It was a measure of his diplomatic skills that he survived so long in a job he adored and on which he left a still-remembered mark. He had his eccentric side, manifested by an obsession with placing busts of Mahatama Gandhi in as many famous buildings as possible in Britain. He even managed to get one in Shakespeare’s house. He was also fond of using his contacts to get universities to give him honorary degrees, of which he had a large collection.
To celebrate 50 years of Indian independence he designed a watch, handed out by the High Commission in London, which contained an engraved message of Indian-British friendship and declaring that the world was one family. He was also fond of handing out an interfaith tie, which he had personally designed, containing symbols of all the main world religions.
Singhvi was one of several Indian high commissioners since independence who were not career diplomats. His long tour was a demonstration of the respect in which he was held across the political spectrum in Delhi, where one newspaper recently described him as “an ambassador of harmony”. He managed to rise to the top as a jurist, constitutional expert, diplomat, writer, historian and scholar of philosophy — and, along the way, to become an MP a couple of times — without making enemies. [an error occurred while processing this directive]
His stint in London was the high point of his professional life, when he ceaselessly moved around the upper reaches of British society and became close friends with members of the Royal Family, in particular the Prince of Wales. He was also close to Diana, Princess of Wales, and was responsible for suggesting that she visit the Taj Mahal during her visit to India.
Singhvi brought Jain and Hindu philosophy to nearly everything he tackled, including the law and diplomacy — the latter he described as an enterprise in human relationships. He abhorred the “reckless” consumerism of the West, the environmental impact of which he regarded as a breach of ahimsa, or non-violence. He was an expert on the history and philosophy of Jainism and was involved in editing the Jain Declaration on Nature, a booklet presented to the Duke of Edinburgh, president of the World Wide Fund for Nature, in 1990.
As a senior advocate of the Indian Supreme Court, Singhvi regularly invoked the Dharma Shastras, Hinduism’s ancient codes of laws and ethics, in interpreting constitutional law. His standing as a jurist was recognised by Bangladesh, Nepal and South Africa, all of which sought his advice in drawing up their constitutions. For a time he ran the Indian Law Institute, now recognised as a university offering specialised law courses, and was elected president of the Indian Supreme Court Bar Association several times. He conceived the idea of Law Day, now widely observed by India’s legal profession on November 26 each year.
Singhvi was educated at Allahabad University and Rajasthan University before taking further law degrees at Harvard and Cornell. He was an independent member of the Lok Sabha, the Lower House of Parliament, from 1962 to 1967, but his greatest lasting impact was as a lawyer rather than a politician. He was advocate-general of Rajasthan and was involved in a range of international organisations, including several associated with the United Nations.
He headed the High Level Committee on the Indian diaspora, set up by the Government to increase ties with the 25 million people of Indian origin around the world, many of them prominent businessmen and women who could be encouraged to invest in India. He conceived the idea of an annual Pravasi Bharatiya Divas, an event organised by the Indian Government each January to engage with Indians around the world.
Singhvi established close ties with the 1.5 million people of Indian origin in Britain during his term as High Commissioner and campaigned for dual nationality for Indians living abroad. This led to the establishment of a new category, Persons of Indian Origin, which conferred many privileges of citizenship on expatriates.
Singhvi never displayed any obvious political affiliation but he was seen as a liberal. Friends were astonished, therefore, when he joined the right-wing Hindu nationalist Bharatiya Janata Party after returning to India, for which he became an MP in the Rajya Sabha (Upper House of Parliament) from 1998 to 2004. This was probably an opportunistic move in a failed campaign to become President of India. His contributions to law and public affairs were honoured with a high civilian award, the Padma Bhushan, in 1998.
Two of his books, Freedom on Trial and A Tale of Three Cities, were widely acclaimed, and for nearly a decade he was president of the Authors’ Guild of India. He also wrote poetry and was comfortable in many languages. Some of his books were written in Hindi. One of his last tasks as a lawyer was as a member of a commission of inquiry into the administration of justice in Trinidad and Tobago.
He is survived by his wife Kamla, a son and a daughter.
Laxmi Mall Singhvi, diplomat, jurist and constitutional expert, was born on November 9, 1931. He died of a heart attack on October 13, 2007, aged 76 .
(An Obituary )
कोरिया में गणेशोत्सव
लोकमान्य बालगंगाधर तिलक द्वारा आरंभ गणेश उत्सव इसबार 16 सितंबर को सिओल यूनिवर्सिटी, कोरिया के प्रांगण में खूब धूमधाम से मनाया गया। फूलों से पंडाल सजाया गया और फिर मंत्रोच्चारण और भजन वगैरह के बीच विधिवत शनिवार को गणेश जी की स्थापना की गई और अगले दिन इतवार को बाजे-गाजे के साथ विसर्जन भी हुआ गणेश जी का। फूलों और रंगोली से सजे मंच पर भारतीय और कोरियन सभ्यता के मिले-जुले प्रतीक मनभावन थे। यही नहीं सांस्कृतिक कार्यक्रमों को स्थानीय कोरियन समाज ने भी उतना ही पसंद किया जितना कि वहां बसे भारतीयों ने। बूंदाबांदी के बावजूद दोनों संस्कृतियों ने कार्यक्रम आनंद और उत्साह से मनाया। अभी तक जो भी भारतीय कोरिया जाते थे अधिकांशतः अकेला महसूस करते थे । उतना घुलमिल नहीं पाते थे। शायद भाषा न जानने की वजह से यह परेशानी होती हो, परन्तु इस तरह के आयोजन निश्चय ही आपसी मेल-मिलाप व समझ के लिए महत्वपूर्ण कदम है।
( Al Gore last month got the noble peace prize of 2007, for his efforts towards World's attention about Global warming and how to prevent it. Some said it was a shamble of prize, some took it very seriously. Here are few Few facts and figures from that report so our readers not only be aware of the findings but decide for themselves how serious or dior is this situation!)
The planet has a fever. If your baby has a fever, you go to the doctor. If the doctor says you need to intervene here, you don't say, 'Well, I read a science fiction novel that told me it's not a problem.' If the crib's on fire, you don't speculate that the baby is flame retardant. You take action.
The scientists are virtually screaming from the rooftops now. The debate is over! There's no longer any debate in the scientific community about this. But the political systems around the world have held this at arm's length because it's an inconvenient truth, because they don't want to accept that it's a moral imperative. 20 reasons why the human race may not survive, by the UN
Consumption is growing rapidly but so is inequality
Wildlife
60 per cent of ecosystems are degraded or used unsustainably
Freshwater vertebrates declined 50 per cent from 1987-2003
Food
Insects eat 14 per cent of all crops annually
That consumption forecast to grow up to 350 per cent by 2050
By 2030 developing countries forecast to need 120 million hectares of agricultural land to feed themselves
Consumption
21.9 hectares are needed to supply each person today; Earth’s sustainable level is 15.7 hectares per person
Climate change
Carbon dioxide levels highest for the last 500,000 years
Average global temperature will rise by 1.8C – 4C this century
Air pollution
2 million people are killed each year by air pollution
Culture
90 per cent of 6,000 languages could be lost by 2100
Population
34 per cent higher than 20 years ago
Could reach 9.7 billion by 2050
Conflict
More than 8 million people have died directly or indirectly as a result of war in Africa since 1960
Water
Growing consumption means 10 per cent of major rivers fail to reach the sea for part of the year
3 million people die each year from water-borne disease
1.8 billion people will face serious shortages by 2025
Inequality
Annual income of the richest 1 billion people is almost 15 times that of 2.3 billion poorest
Urbanisation
2007 is first year in world history when majority of people live in towns and cities
Output
In 1987 1.8 tonnes of crops were yielded per hectare of farmland; today it is 2.5 tonnes
Trade is three times greater now than in 1987
मुगल सम्राट ज़फर की किताब का विमोचन
अंतिम मुगल सम्राट बहादुरशाह ज़फर के हाथों से लिखी प्रार्थनाओं के संग्रह का विमोचन लंदन के नेहरू सेंटर में किया गया। यह भारतीय इतिहास की एक बड़ी यादगार विरासत है। इसका विमोचन लंदन में भारत के हाइकमिश्नर अशोक मुखर्जी ने किया। ' बुक औफ मानाज़ात ' नामकी इस किताब में मुगल के अपने हाथों लिखी सामग्रिया हैं जिन्हें एक साथ संकलित किया गया है। कार्यक्रम के मेजबान डा. सलमान आसिफ ने बताया कि ये सामग्रियां अंग्रेजों ने 14 सितंबर 1857 को लालकिले के दीवाने खास के अन्दर से उठाई थीं। इस किताब के अंश में ज़फर की जो प्रार्थनाएँ हैं न तो वे कुरान में कहीं हैं, न ही किसी अन्य इस्लामिक धार्मिक किताबों में उनका जिक्र हुआ है। ये पूरी तरह से उनकी अपनी रचनाएं थीं जो कि अन्य लोगों के लिए प्रतिबंधित थीं।
और अंत में कला के नाम पर----
Shoppers admire a sculpture of a pair of jeans made from more than 3,000 cans, outside a shopping centre in Xiamen, China.
पारंपरिक वेशभूषा में डांडिया और गरबा करने का चाव अब सिर्फ भारत में ही नहीं, यहां विदेशों में भी युवक युवतियों का अकर्षण इसके प्रति बढ़ता जा रहा है और स्थानीय युवक-युवती भी मन्दिर और समाज-भवनों में गरबा और डांडिया करते दिख जाते हैं। अधिकांशतः हम गरबा और डांडिया में ज्यादा फर्क नहीं समझते। हाल ही में जाना कि गरबा और डांडिया में सबसे बड़ा फर्क यह है कि गरबा देवी की आरती से पहले किया जाता है और डांडिया बाद में। गरबा महिलाएं खेलती हैं जबकि डांडिया में सभी निमंत्रित होते हैं। डांडिया रास करते हुए कृष्ण रास की भी कल्पना साकार होती है अतः इसमें कृष्ण-गोपी वाली मधुरता भी शामिल रहती है। गरबा में जहां नृत्य करने वाले का मुख्य जोर हाथ और पैरों की लय ताल पर रहता है, वहीं डांडिया रास में सारा केन्द्र खूबसूरत डांडियों पर रहता है।
And He said, " let it be light" so there was light. 
His journey through the language-scape began on a day overloaded with snoflakes. There was no voice beside his own. No warm fingers that could melt the dry cover of crystals. He was not strong enough to bear the clock ticking in the wind or the silence of his doorbell.
Four Yogas 
IN FOCUS
From The TimesOctober 18, 2007
कोरिया में गणेशोत्सव
Food
मुगल सम्राट ज़फर की किताब का विमोचन
Shoppers admire a sculpture of a pair of jeans made from more than 3,000 cans, outside a shopping centre in Xiamen, China. 
