जनपद में आरक्षण के विरोध में स्वर्ण समाज देने वाला है बड़ा धरना कलेक्ट्रेट परिसर में 11 तारीख को होने वाला है विशाल धरना सरकार अगर नहीं मानेगी हमारी मांगे तो 2027 में मिलेगा भीषण परिणाम भारतीय जनता पार्टी यूजीसी काला कानून व आरक्षण वापिस ले या आर्थिक स्थिति के आधार पर दे आरक्षण जंतर मंतर से लगाए पूरे भारत में स्वर्ण समाज कर रहा आरक्षण का विरोध समय रहते अगर आरक्षण वापस नहीं हुआ तो आने वाली पीढ़ियां कोसने का करेंगी काम

1 hr ago

विनय कुमार श्रीवास्तव

मऊ, मऊ, उत्तर प्रदेश•

1 hr ago

आंगनबाड़ी कार्यकत्रियों, सहायिकाओं एवं मेधावी बच्चों का सम्मान समारोह आयोजित आंगनबाड़ी कार्यकत्रियों, सहायिकाओं एवं मेधावी बच्चों का सम्मान समारोह आयोजित मुख्यमंत्री योगी आदित्यनाथ के संबोधन का किया गया सजीव प्रसारण आज नगर पालिका परिषद मऊ के कम्युनिटी हॉल में आंगनबाड़ी कार्यकत्रियों एवं सहायिकाओं, मेधावी बच्चों तथा पोषण, शिक्षा एवं महिला कल्याण के क्षेत्र में उत्कृष्ट कार्य करने वालों का सम्मान समारोह आयोजित किया गया। इस अवसर पर नवनियुक्त आंगनबाड़ी कार्यकत्रियों एवं सहायिकाओं को नियुक्ति पत्र भी वितरित किए गए। कार्यक्रम के दौरानराजकीय इंटर कालेज अयोध्या मे आयोजित कार्यक्रम का मा0 मुख्यमंत्री उत्तर प्रदेश श्री योगी आदित्यनाथ जी के संबोधन का सजीव प्रसारण किया गया। कार्यक्रम का शुभारंभ मुख्य अतिथि प्रशासक, जिला पंचायत मऊ श्री मनोज कुमार राय एवं मुख्य विकास अधिकारी श्री विवेक कुमार श्रीवास्तव सहित अन्य अधिकारियों द्वारा दीप प्रज्वलित कर किया गया। इस अवसर पर “आंगनबाड़ी की आवाज—स्वस्थ बच्चा, शिक्षित समाज” तथा “आंगनबाड़ी से नाता जोड़ें, कुपोषण का चक्र तोड़ें” जैसे संदेशों के माध्यम से पोषण एवं बाल विकास के प्रति जागरूकता पर बल दिया गया। कार्यक्रम के दौरान सैम श्रेणी से सुधारित बच्चों की माताओं को भी सम्मानित किया गया। इसके साथ ही उत्कृष्ट कार्य करने वाली आंगनबाड़ी कार्यकत्रियों एवं सहायिकाओं को प्रशस्ति पत्र एवं साड़ी वितरित की गई। नवनियुक्त आंगनबाड़ी कार्यकत्रियों एवं सहायिकाओं को नियुक्ति पत्र प्रदान कर उन्हें शुभकामनाएं दी गईं। कार्यक्रम को संबोधित करते हुए मुख्य विकास अधिकारी श्री विवेक कुमार श्रीवास्तव ने कहा कि समाज के समग्र विकास में आंगनबाड़ी कार्यकत्रियों एवं सहायिकाओं की महत्वपूर्ण भूमिका है। उन्होंने कहा कि आंगनबाड़ी केंद्रों के माध्यम से बच्चों, गर्भवती एवं धात्री महिलाओं को पोषण एवं स्वास्थ्य संबंधी सेवाएं उपलब्ध कराई जा रही हैं। उन्होंने सभी आंगनबाड़ी कार्यकत्रियों एवं सहायिकाओं से अपने दायित्वों का पूरी निष्ठा एवं जिम्मेदारी के साथ निर्वहन करने की अपील की। मुख्य विकास अधिकारी ने कुपोषित बच्चों को चिन्हित कर उनके स्वास्थ्य में सुधार के लिए निरंतर प्रयास करने तथा पात्र लाभार्थियों को समय से पोषाहार उपलब्ध कराने के निर्देश दिए। उन्होंने कहा कि पोषाहार के वितरण के साथ-साथ अभिभावकों को उसके उपयोग एवं सेवन की सही विधि की जानकारी भी दी जाए, ताकि योजनाओं का वास्तविक लाभ लाभार्थियों तक पहुंच सके। उन्होंने बताया कि आंगनबाड़ी कार्यकत्रियों को पहले एक साड़ी उपलब्ध कराई जाती थी, अब एक अतिरिक्त साड़ी भी उपलब्ध कराई जा रही है। साथ ही कैशलेस सुविधा, स्मार्टफोन उपलब्ध कराने तथा मानदेय/वेतन में वृद्धि की दिशा में भी प्रदेश सरकार द्वारा कार्य किया जा रहा है। इस अवसर पर आंगनबाड़ी कार्यकत्रियों द्वारा लगाए गए विभिन्न स्टॉलों का मुख्य विकास अधिकारी द्वारा निरीक्षण किया गया। उन्होंने स्टॉलों पर बच्चों को उपलब्ध कराई जाने वाली विभिन्न पोषक सामग्रियों की जानकारी प्राप्त की तथा संबंधित अधिकारियों एवं कार्यकत्रियों को निर्देशित किया कि कुपोषित एवं अति कुपोषित बच्चों को समय से पोषक आहार उपलब्ध कराया जाए। साथ ही अभिभावकों को पोषक सामग्री के सही उपयोग की जानकारी भी दी जाए। कार्यक्रम के दौरान विद्यालय की छात्राओं द्वारा मनमोहक सांस्कृतिक कार्यक्रम प्रस्तुत किए गए, जिसकी उपस्थित लोगों ने सराहना की। कार्यक्रम में संबंधित विभागीय अधिकारी, आंगनबाड़ी कार्यकत्रियां एवं सहायिकाएं, लाभार्थी, अभिभावक तथा अन्य गणमान्य लोग उपस्थित रहे।

न्यूज आपकी

पत्रकारिता मऊ, मऊ, उत्तर प्रदेश•

5 hrs ago

" PIS स्कूल के बच्चों ने दिखाइ अपनी पहचान, ,,,,,,,,,,,,, The Presidium wishes everyone a very happy Shri Krishna Janmashtami. Shri Krishna: The First Teacher of the Consciousness of Wholeness: Part 1 An essay from my forthcoming collection of essays Whenever I have reflected upon the question of how India, the land of dharma, gradually became enslaved by foreign invaders, and how its geographical expanse kept shrinking, I have arrived at only one answer: an incomplete understanding of dharma and the scriptures. It would not be a digression here to quote Babasaheb Ambedkar. In his essay The Annihilation of Caste, he wrote: «“It is no use seeking refuge in quibbles. It is no use telling people that the Shastras do not say what they are believed to say, grammatically read or logically interpreted. What matters is how the Shastras have been understood by the people.”» People, in fact, misunderstood the scriptures; and consequently, the land of India became a land of casteism, corruption and indolence. In the royal assembly of Hastinapura, Queen Draupadi was dragged into the hall by her hair. Her question was: According to dharma, have I been won or not? (Jitām vāpy ajitām vā?) Her brother-in-law Duhshasana shook her violently, laughed loudly and called her a slave, while Karna applauded him. Here another question arises: Is Karna of Rashmirathi really worthy of praise? Those who glorify Karna’s prowess often express outrage over the discrimination he suffered. But they forget that a person who turns the discrimination suffered by himself into a weapon for committing injustice against others can never be worthy of admiration. In reality, at the heart of the violence of the Mahabharata lie two forces: Dhritarashtra’s blind attachment to his son and Karna’s blind allegiance to his own prowess. Karna, the villain, has today become a plaything in the hands of casteist politicians and thinkers. Everyone in the assembly remained silent when Draupadi raised her question. Even Bhishma, who understood dharma, said, in effect: «“No one understands dharma better than Yudhishthira; therefore, your question cannot be properly adjudicated.”» It is difficult to understand why people should regard the conduct of one individual as the entirety of dharma when interpreting dharma. Every human being possesses a mind, and yet instead of using it, people choose to imitate persons such as Yudhishthira. Yudhishthira could renounce a prosperous and wealth-filled earth, but he could not abandon dharma; a woman, it was argued, is always subject to her husband; and since Yudhishthira had declared that he had lost her, Bhishma said he could not give a definitive answer. In India, dharma is a subtle principle—more subtle than even an atom. The Katha Upanishad says that this dharma is not easily comprehended; it is exceedingly subtle. Even while answering Draupadi, Bhishma says that because dharma is so subtle, he cannot properly determine the answer to her question. What an astonishing situation! A woman is being dragged into a royal assembly, abused and threatened with being stripped naked, while an assembly filled with great warriors and learned men is discussing what constitutes dharma! This is precisely the understanding of dharma that lies at the centre of this essay. According to the account of the Arab traveller Al-Biruni, Mahmud of Ghazni, after learning about the Somnath temple, attacked it in 1025 CE with thousands of soldiers, looted its wealth and destroyed it. Tens of thousands of people who had gathered inside the temple with folded hands in worship were killed, and Lord Shiva did not come to save them. Had those devotees of Shiva manifested even a fraction of the terrible, transformative power represented by Shiva’s Pralaya form, there would perhaps have been no need for the temple to be rebuilt. In the words of Swami Vivekananda, a religion that does not possess the power to raise a human being from his present condition and establish him in divinity is a religion that deserves to be kicked away. And India remained, and perhaps still remains, enveloped in such an understanding of religion—an understanding that turns human beings into escapists, passive non-violent people and cowards. Yudhishthira was called Dharmaraja because of his understanding of dharma. Yet the Mahabharata war is remembered for the principles represented by Lord Shri Krishna. Before the great war began, the powerful Balarama departed on a pilgrimage. Before leaving, he told the Pandavas: «“I repeatedly told Shri Krishna that Duryodhana and the Pandavas are alike for us and that we should therefore help Duryodhana as well. But he did not accept my view. Both Bhima and Duryodhana are my disciples, and therefore I have equal affection for them.”» He then departed for the sacred places along the banks of the Saraswati. As he left, he also said: «“I shall not be able to remain indifferent when I see the Kurus being destroyed.”» Shri Krishna chose the war of the Mahabharata and chose a side in that war; Balarama chose pilgrimage. If an ordinary person were asked, according to the conventional understanding of religion, who was more religious, the answer would almost certainly be: Balarama. Yet the people, the learned tradition and the scriptures have regarded Shri Krishna as the Purna Avatara, while Balarama is regarded as an Amsha Avatara. We continue to struggle today with incomplete, hollow and superficial notions of dharma. When society is struggling against injustice and grave challenges, fighting for peace and justice itself becomes a pilgrimage. At such a moment, remaining neutral merely because “I should not get into trouble” or because “I know people on both sides” is a sinful act. Shri Krishna declares that those who remain neutral in such circumstances should be treated with the same disregard as enemies. When the great warrior Dronacharya began slaughtering soldiers of the Pandava army in violation of the accepted rules of war, the sages, including the Valakhilyas, urged him to desist from such cruel actions. When he refused, Shri Krishna instructed Yudhishthira to say: «“Ashvatthama has been killed.”» To the Dharmaraja, who regarded literal truthfulness as the highest form of dharma, Shri Krishna explained on the battlefield that an untruth spoken for the preservation of life does not make a person sinful. Babasaheb Ambedkar, while commenting on Mahatma Gandhi’s dual identity as saint and politician in The Annihilation of Caste, wrote: «“A politician must know that Society cannot bear the whole truth and that he must not speak the whole truth; if he is speaking the whole truth it is bad for his politics.”» Our kings committed many such follies during the dark ages of Indian history—follies that had little to do with dharma. Had they properly understood the lives of Shri Krishna and Shri Rama, they might have achieved greater success. Was it sinful to kill an enemy fleeing from battle, or was it sinful to turn one’s back and flee from battle? Following rigid rules of this kind, rulers such as Prithviraj Chauhan forgot that complete victory is the only truly virtuous conclusion of war. When Duryodhana fled, Shri Krishna went to the lake of Dvaipayana and challenged him to fight the final battle. Lord Shri Krishna himself is also known as Ranchhod, “the one who left the battlefield,” because on one occasion he withdrew while confronting Kalayavana. Self-defence is itself a dharma. At the end of their lives, Karna and Duryodhana sought compassion grounded in dharma from Shri Krishna. But Shri Krishna considered it dharma to bring to its complete conclusion a war that had once been undertaken. The principle was: «“A more powerful enemy should be destroyed through strategy and by employing various means.”» Following this principle, Shri Krishna ensured that even the greatest and most virtuous warriors standing in the enemy camp were ultimately brought down. What kind of saint is a person whose loyalty is ultimately aligned with injustice and adharma? Before fighting Lord Rama, Khara and Dushana sent him an insulting proposal for peace: surrender your wife to us and return. Lord Rama’s answer was essentially: «“There is no greater cowardice than showing mercy to enemies on the battlefield.”» Many people ask: Why did Lord Rama vow to rid the earth of all demons? He took the vow of making the earth Nishachara-hina—free from the Nishacharas. Nisha means darkness, and darkness represents ignorance. To excuse those who commit wrong acts merely because they are ignorant is to give strength to the Nishacharas. India’s misguided interpretation of certain legal provisions has contributed, in my view, to an increase in serious criminal incidents committed by those below eighteen. In reality, even perpetrators of heinous crimes, irrespective of age, require appropriate punishment as part of the process of correction and rehabilitation. Lord Rama understood that Ravana was not the only criminal. Those who stood with him and provided him with their power and resources also helped create the conditions in which his crimes could flourish. Similarly, while discussing the criminalisation of politics, it is foolish to punish only the criminals and ignore the politicians who have sheltered them in their parties and governments. Those politicians, too, must be held accountable. There is a great symbolic significance in the fact that Lord Shri Krishna did not sit on Yudhishthira’s chariot but chose to sit on Arjuna’s chariot and participate in the war. Shri Krishna did not become or get declared God or an incarnation without reason. He wiped the dust from the mirror of dharma so that people could see themselves clearly in it. And to accomplish this, he sacrificed his entire life. He transformed prevailing notions of dharma. The essence of dharma is subtle. In India, people gradually began to think of almost everything in terms of sin and merit. Invasions continued; temples, wealth and women were plundered; and a religion-fearing India remained passive—worshipping, lamenting and crying out in helplessness. Religion gradually came to mean little more than worshipping in temples, enduring poverty, slavery and humiliation. Questions related to religion became confined largely to food, lifestyle and personal beliefs. Even when religion entered the sphere of action and conduct, it was often reduced to childish questions such as: How many times should an incense stick be waved? Should an offering be placed with the right hand or the left? If four deities are installed in a temple, will one of them be offended if I bow before all four? The fundamental questions of life, social conduct, collective responsibility and action remained untouched. Religion appeared to have little clear influence on them. And this is precisely where Lord Rama and Lord Krishna become relevant. They connected dharma with collective action and conduct. Their campaign of awakening continued throughout their lives. Through their practical actions, they shattered the confusion that had accumulated in the name of religion. People said that crossing the sea would lead to hell. Lord Shri Krishna, meanwhile, established the city of Dwarka in the middle of the sea, and anyone who wished to meet him had, in one form or another, to cross the sea. People said that religious persons should remain distant from politics. Lord Shri Krishna never accepted a separation between dharma and politics. He played a great role in bringing spirituality into the practical realities of ordinary life. To those who constantly sought to know the theoretical principles of dharma, he said that even one’s natural duty should not be abandoned merely because it has defects. Even when a fire is lit for a yajna, smoke is bound to arise. We do not therefore stop performing the yajna. Similarly, every action contains some defect or another. Even a person who speaks for the welfare of society may unknowingly kill countless microorganisms simply through speech and breathing; yet if his larger purpose is the awakening and betterment of society, the action has a greater moral significance. Action undertaken for a higher and beneficial purpose is dharma. This is a profound principle: Perform your natural duty. If your wife is being dishonoured, do not lose yourself in abstract discussions about dharma. Let that natural anger become your weapon and stop the insult. We made the mistake of abandoning our natural duties and turning elaborate theoretical systems into our way of life. Swami Vivekananda’s practical Vedanta expresses the same spirit: «“One ounce of practice is worth twenty thousand tons of big talk.”» According to Swami Vivekananda, the concept of Nishkama Karma, selfless action, is Lord Shri Krishna’s unique contribution to the entire world. Before him, no one had articulated it in this form: Action for the sake of action; love for the sake of love. But descending to the level of Nishkama Karma is extremely difficult. Does that mean those who cannot reach that level should be prevented from acting? Shri Krishna’s thunderous answer is No. He says that one should not confuse the minds of those who are attached to action. Just as such people engage intensely in action, the wise should also act properly and inspire others to act. The highest philosophical principles of dharma may be meant for those capable of deep reflection. From ordinary people, however, we must first speak of action and responsibility. The Semitic religions appear more successful from the perspectives of population and propagation partly because their doctrines are not presented as excessively intricate or difficult. Their followers seek to strengthen their religion, even when violence, inducement or terror may become instruments in that process. They do not generally entangle ordinary people in excessive complexity concerning food and ritual. People want to be religious, they seek an easy path, and at the same time they do not necessarily wish to give up their weaknesses. Superficiality spreads easily. Depth and breadth together are rare qualities. They are, perhaps, the qualities of the ocean alone: depth and vastness. In India, saints have periodically taught people a form of dharma appropriate to their age. In the tradition of Sant Ramananda, Baba Gangaramdas expressed it beautifully: «“Pran-pratishthit satya-svarupa samashti hetu arpit kartavya-karma hi dharma hai. Shastrokta, guruvachan evam atmanubhuti ki sakarata hi satya hai. Satyajanit dharmon (kartavya-karmon) ki vyavastha ka pratiphal hi nyaya hai.”» That is: “Dharma is the duty-bound action offered for the welfare of the living, truth-bearing collective whole. The actualisation of scriptural teaching, the word of the Guru and one’s own spiritual experience is Truth. Justice is the outcome of an order founded upon the duties born of Truth.” Traditions must be re-evaluated and refined. One of the great episodes in the life of Lord Shri Krishna is the Govardhan episode. If we set aside its supernatural dimensions, the episode contains some extraordinarily beautiful insights that reveal Krishna’s revolutionary and truth-seeking character. Shri Krishna asked Nanda Baba: Some people perform actions after understanding them properly, while others perform them without understanding them. The actions of those who understand are successful; those performed without understanding are not. He then asked: «“The ritual action you are performing for Indra—have you carefully considered it, or are you merely following worldly custom and tradition?”» Nanda Baba acknowledged that he was performing it because of inherited tradition. He believed that by following this traditional dharma, Indra, the lord of rain, would send rain, thereby helping fulfil the three worldly aims—dharma, artha and kama. The truth is that most of us rarely make the sustained effort required to become truly thoughtful, well-read and intellectually rigorous. Lord Shri Krishna placed karma at the centre of Nanda Baba’s spiritual understanding and said, in essence: «“Birth and death arise through action. Action regulates happiness, sorrow, fear and welfare. If someone argues that there is a God separate from action who dispenses the fruits of action, even that God can grant only the fruits of actions that have actually been performed. One who performs no action receives no fruit.”» Such a profound elevation of karma above ritual, tradition and even the intervention of the gods is difficult to find in any earlier teacher in this form. He went so far as to say: «“When all beings are experiencing the fruits of their own actions, what need have we of Indra? When he cannot alter the fruits of human action received according to previous impressions, what purpose does he serve? … Karma itself is the teacher, and karma itself is God.”» This is the starting point of the Shramana tradition. The Shramana tradition regards conduct as dharma and seeks self-transformation through discipline, austerity and personal effort. The Brahmanical tradition, on the other hand, seeks spiritual elevation through knowledge, the Vedas, yajna, dharma and philosophical contemplation. Shri Krishna then told Nanda Baba: One should honour action by following the dharma appropriate to one’s nature and to one’s varna and ashrama. That which enables us to sustain our livelihood with ease should be regarded as our object of devotion. Just as an adulterous woman cannot find peace by abandoning the husband who sustains her and loving another man, similarly, a person who abandons the work through which he earns his livelihood and worships something else as God can never attain happiness. How remarkably relevant this principle is today! Governments today struggle with employees who avoid their work. Colleges and universities suffer because professors and assistant professors do not take their classes; primary schools suffer because teachers fail to teach. Yet all these people earn their livelihood through teaching. The understanding of Shri Krishna must reach such people. And if they refuse to accept it, perhaps they deserve to be publicly called adulterous teachers, adulterous professors or adulterous employees—because they have betrayed the very work through which they sustain themselves. Today, there is widespread opposition to the concepts of varna and ashrama dharma in the name of revolution and modernity. No one was more revolutionary than Shri Krishna, yet he chose the path of integral understanding rather than blind opposition. He explained the true meaning of varna to Nanda Baba: «“The Brahmana earns his livelihood through the study and teaching of the Vedas; the Kshatriya through protecting the earth; the Vaishya through vartta-vritti; and the Shudra through serving these three varnas.”» Vartta-vritti means an occupation that fulfils the needs of society. Shri Krishna nowhere connects varna with birth or caste. Putting an end to the imagination that a Brahmana is the highest caste, Shri Krishna honestly described himself according to the circumstances of his own life as a Vaishya: «“Vaishyas earn their livelihood in four ways: agriculture, trade, cattle-rearing and lending money on interest. Of these four, cattle-rearing has always been our occupation… We have always been forest-dwellers; the forests and mountains are our homes. Therefore, prepare the yajna for the cows, the Brahmanas and Govardhan Hill.”» Why the cows? Because our livelihood comes from selling milk, curd, butter and other dairy products. Why the Brahmanas? Because specialists in different fields—such as physicians, veterinary doctors and teachers—enable us to earn our livelihood and sustain our society.।

Anubha tiwari

गाजीपुर, गाजीपुर, उत्तर प्रदेश•

15 hrs ago