Wednesday, December 10, 2014

१९७१: लोंगेवाला पोस्ट पर २००० पाकिस्तानी सैनिकों पर भारी पड़े थे १२० भारतीय जवान

लोंगेवाला में पाकिस्तानी सैनिकों द्वारा छोड़ दिए गए टैंक के साथ तस्वीर खिंचवाते भारतीय जवान।
नई दिल्ली - १९७१ में भारत और पाकिस्तान के बीच छिड़ी जंग में राजस्थान के लोंगेवाला पोस्ट पर हुआ संघर्ष एक टर्निंग प्वाइंट माना जाता है। भारत ने पाकिस्तान को यहां ऐसी धूल चटाई, जिसका दूरगामी असर उसके मनोबल पर पड़ा था। राजस्थान के थार के रेगिस्तान में भारत और पाकिस्तानी सेनाओं के बीच यह संघर्ष ४-५ दिसंबर को हुआ। लोंगेवाला पोस्ट आज ‘इंडो-पाक पिलर ६३८’ के नाम से जाना जाता है। पाकिस्तान ने यहां से घुसने की कोशिश तो की, लेकिन कामयाब नहीं हो सका। इस जंग को १९९७ की ब्लॉकबस्टर फिल्म ‘बॉर्डर’ में भी दिखाया गया है। इस फिल्म में सनी देओल ने जंग के हीरो रहे मेजर कुलदीप सिंह चांदपुरी का किरदार निभाया था। कुलदीप सिंह चांदपुरी को उनकी बहादुरी के लिए महावीर चक्र से सम्मानित किया गया। इस जंग में भारतीय पक्ष से दो जवान शहीद हुए, जबकि पाकिस्तान को अपने २०० सैनिक गंवाने पड़े। इसके अलावा, उसके ३४ टैंक और ५०० से ज्यादा हथियारबंद वाहन बर्बाद हो गए।
२००० सैनिकों के साथ पाक ने की थी चढ़ाई 
२ हजार से ज्यादा पाकिस्तानी सैनिक ‘लोंगेवाला में नाश्ता, रामगढ़ में लंच और जोधपुर में डिनर’ का सपना लिए आधी रात को भारतीय सीमाओं की ओर बढ़े थे। हालांकि, सुबह भारतीय एयरफोर्स की जवाबी कार्रवाई के बाद पाकिस्तान अपने कदम पीछे खींचने को मजबूर हो गया था। पंजाब रेजीमेंट के १२० जवानों के अलावा बीएसएफ के कुछ सुरक्षाकर्मियों ने २ हजार से ज्यादा पाकिस्तानियों को खदेड़ दिया।
चमत्कार से कम नहीं थी जीत
इस पोस्ट पर भारत को मिली जीत किसी चमत्कार से कम नहीं थी। मेजर कुलदीप सिंह चांदपुरी यहां पंजाब रेजीमेंट की २३वीं बटालियन के साथ जमे हुए थे। पाकिस्तान की ओर से हमला हुआ तो उन्होंने हेडक्वॉर्टर से बैकअप मांगा, लेकिन सुबह से पहले मदद आने की कोई उम्मीद नहीं थी। ऐसे में एक बटालियन ने पूरी की पूरी पाकिस्तानी सेना को रात भर रोके रखा।
दिखाया अद्भुत साहस
मेजर चांदपुरी के सामने दो विकल्प थे। या तो वह पोजिशन पर बने रहते या कंपनी के साथ पीछे हट जाते। उन्होंने रुकने का फैसला किया। वह एक बंकर से दूसरे बंकर तक जाकर अपने सैनिकों का हौसला बढ़ाते रहे। मेजर चांदपुरी ने हवाई सपोर्ट मांगा था, लेकिन उस वक्त फाइटर जेट रात में उड़ने की क्षमता वाले नहीं थे। सुबह एयरफोर्स के विमानों ने वहां पहुंचकर पाकिस्तानी पक्ष में भारी तबाही मचा दी।
हल्के हथियारों से लिया टैंक से मोर्चा 
पाकिस्तानी सैनिकों के पास ५० से ज्यादा टैंक थे। वहीं, भारतीय पक्ष के पास हल्की क्षमता वाले सीमित हथियार थे। इसके बावजूद, उन्होंने पाकिस्तानी सेना को ६ घंटे तक सीमा पर रोके रखा, जब तक कि मदद के लिए भारतीय एयरफोर्स के विमान नहीं पहुंचे। इसके बाद, पाकिस्तानी सैनिकों को जान बचाकर भागने के लिए मजबूर होना पड़ा।

पाकिस्तानी सैनिकों द्वारा जंग के मैदान में छोड़ा गया एक टैंक।
मेजर चांदपुरी (बाएं से तीसरे) इस जंग के हीरो रहे।
मेजर चांदपुरी को उनकी बहादुरी के लिए महावीर चक्र भी दिया गया।
जंग के मैदान में पाकिस्तान को टैंकों के अलावा 500 से ज्यादा हथियारबंद वाहन भी गंवाने पड़े।
स्त्रोत : दैनिक भास्कर

Tuesday, December 2, 2014

The Kashyap News: What is Yugnopavit (sacred thread) ceremony?

The Kashyap News: What is Yugnopavit (sacred thread) ceremony?: ...

What is Yugnopavit (sacred thread) ceremony?


Yagneopavit

In the past, in Bharat Varsha (India), the 'yagneopavit' (thread ceremony) was performed by the people belonging to the three castes - Brahmins, i.e. teachers, professors, ministers and the learned people; Kshatriyas, i.e. people of martial class and rulers; and Vaishyas, i.e. people dealing with agriculture and commerce -  for their children.

Yagneopavit

In the past, in Bharat Varsha (India), the 'yagneopavit' (thread ceremony) was performed by the people belonging to the three castes - Brahmins, i.e. teachers, professors, ministers and the learned people; Kshatriyas, i.e. people of martial class and rulers; and Vaishyas, i.e. people dealing with agriculture and commerce -  for their children.

A typical Yagneopavit ceremony
It involved performance of a great yagna, in which all the Degas were invited by suitable incantations to bless the children during the course of their initiation to the most sacred mantra - Gayatri mantra - by the Kula Guru (family priest). The Gayatri is symbolized by the three folds of the sacred thread of a fixed length, sanctified by proper incantation, which is worn by the boy on his initiation.



By virtue of the performance of the Upanayana ceremony, which connotes the taking of the charge of the student by the teacher, the student is supposed to have second birth (Dvija) in the world of knowledge through education. This is done after staging symbolically all the previous events (Samaskaras) right from his or her birth. In the Vedic birth of the student, symbolised by wearing the “girdle” and the sacred thread, Savitri becomes the mother and Guru the father.
2. What is Yugnopavit (sacred thread) ceremony?
This initiation of a student by the teacher, entailed various functions, such as selection of Guru, auspicious time, preparation, wearing of garments, the girdle, the sacred thread (“Yugnopavit”), presenting of deer skin, the staff, Savitri Mantra, sacred fire (agnihotra) and alms etc. Later on when the conception of Upanayana underwent a change in the course of time, the mere initiation of the child by the teacher became a sacred lore. The original idea of initiation for education got overshadowed by the mystic significance of Upanayana which lead to the idea of second birth (dvija) through the Gayatri Mantra. The initiation, which marked the taking over of the charge of the student by the Guru, revolved around the establishment of connection between the student and Savitri (through the Gayatri Mantra) performed by the Guru and his teaching of this mantra.
The Upanayana in the present form is the investiture of the sacred thread (“Yugnopavit”) on the child which involves the initiation and symbolically staging all the said Samaskaras. The most important part of this ceremony is the wearing of the sacred thread and the accompaniment of the recitation and teaching of the Gayatri (Savitri) Mantra which is one prayer that is the crux of the whole vedic wisdom.
The wearer of this thread is supposed to be constantly reminded of his commitment to the secular and spiritual goals which he has set upon himself on this solemn occasion. That this life may not pass away just in unconscious striving but become a means of the expansion of our ‘being’; That it may provide a view of one’s self and the world without being in conflict with the action that comes by ; That life, even at its worst, may still provide us a source of sharing the joyousness of our existence; This is the greatest art of life, which comes, not through wanton experimentation, but through prayer and humility alone and through that the divine grace.
Abiding by the secular obligations towards his Guru, his family and the society are some of the definitive prescriptions that cannot be separated from his spiritual goals. Firstly the sacred thread has three folds which represents the trinity of existence symbolizing the three worlds; Earth, Space and the Heaven or Brahma (the unfolding of the world and this life), Vishnu (the sustenance) and Mahesh (the re-absorption). The central knot of the sacred thread and tying together of the three strands, represents Parambrahma (the supreme expansion of consciousness) into which all the three ‘tattvas’ (aspects of Godhead) such as Brahma, Vishnu and Mahesh merge. This knot is known as ‘Brahmagranthi’. The three cords remind the wearer that he has to pay the three debts he owes to the ancient seers (rishis), the ancestors (pitras) and the Devatas and that his consciousness has to expand into all the three worlds. The threads are doubled at the time of marriage signifying the additional sacramental obligations towards his consort.
3. Gayatri Mantra (also called Savitri)
The focal point of the whole Upanayana ceremony is the recitation of the Gayatri Mantra and teaching its essence to the initiated. The mantra is considered to be the most sacred and according to Manu ‘there is nothing more exalted than the Gayatri’.
Om tat savitur varenyam
bhargo devasya dhimahi
dhiyo yo nah pracodayat
This original ‘Gayatri Mantra’, which is also known as ‘Savitri’, is a Rigvedic hymn (RV III, 62-10) which usually is preceded by the recitation of ‘Om Bhur, Bhuvah Svah’ which upon translation connotes :
Om bhur bhuvah svah
tat savitur varenyam
“That splendid magnificence of Savitre, the Cosmic Sun, permeating the three worlds, the Earth, the Space and the Heavens is assuredly Savitri; the inspirer, life giver, the stimulative force"
Bhargo devasya Dhimahi
“May we meditate on the life giving divinity, Savitri assuredly is God, and therefore I meditate on his splendor”.
dhiyo Yyonha prochudayat
“May He himself illumine our intelligence. May He himself breath it into us”.
The Gayatri Mantra derives its name from the metre in which it is written, the Gayatri being a Vedic poetic metre of 24 syllables of which, as per tradition, is authored by the sage Vishvamitra. The mantra consists of three sections (PADS) having eight syllables each and have to be recited in a particular sequence. Therefore the Gayatri Mantra is not a magic formula nor is it merely a logical sentence. It connects in a very special way the objective and subjective aspects of reality. It is neither a mere sound nor sheer magic. Words have not only sound but also meaning which is not apparent to all those who simply hear the sound. Such living words have a power that transcends the mental plane. To acquire this energy of the word one has to grasp not only its meaning but also its message, or its vibrations, as they are sometimes called in order. Therefore the phonetic quality of the mantra demands that it be recited in a particular way. Faith, understanding and physical utterance as well as physical continuity (since the mantra is supposed to be handed down by a master) are the essential requisites. Every word links up with the source of all words. The ultimate character of the word (Shabada Brahma) is a fundamental concept in spirituality.










4. Abhid (the alms)
The alms giving (Abhid) is now a symbolic act reminiscent of ancient institution of obtaining voluntary contributions made for the sustenance of the Guru’s Ashram in which the initiated students used to study. Presently during the Yugnopavit ceremony the act of alms giving is symbolically staged and is known as Abhid. This has now taken the complexion of “Dakshina” for the presiding Guru.
5. Relevance of Yugnopavit in the present times
The Yugnopavit ceremony used to be one of the most exalted functions in the life of a Brahmin, particularly in respect of the Kashmiri Brahmins. But due to major changes in the social and economic factors its importance in the course of time has significantly dwindled. In recent times it has lost its vitality and sublimity. It has unfortunately now been reduced to a social “Tamasha” without any attempt by us to restore its former sanctity. This sacrament used to be one of the most important instruments for inculcating and imparting discipline, values of life and the principles of right conduct.
Now, in the aftermath of our exodus from Kashmir it is doubly important to try and restore the intrinsic sanctity and usefulness of this samaskara so that we are able to give a worthy gift unto the young. Whereas modern education with its scientific spirit and vocational training is important for our children, but at the same time cultivation of matrices of right conduct, overall personality development with humane values of life so as to develop a vibrant ethos are the very essential credentials that would enable us to face the challenges of the present world. At present our children are facing a cultural cul-de-sac which suggests a drifting and a meaningless existence.
A sense of direction is needed more than ever before. The infusion of the spirit behind the “Yugnopavit” ceremony which also aims to promote compassion, love, benevolence, non-violence, fraternity, self-discipline and finer human relationship etc. in addition to the urge to meditate on the resurgence of the Supreme Consciousness can act as one of the most important instruments for achieving this goal.
The intrinsic message of the Gayatri Mantra engulfs a wide gamut of ideals such as what the Isha Upanishad says:-
Yastu sarvani bhutanyatmanayay vamu pashyeti
sarva bhuteshu ch atmanam tato na vijugupsate
yasiman sarvani bhutanyatmyvabhdi janatah
tatra ko moha kah shokah eikatva manupashytaha
“He who sees all creatures in himself, himself in all creatures, does not show abhorrence to any one; knowing all beings to be ones own-self and seeing the unity of man-kind, how can there be for him delusions, sufferings and sorrows”.




 POSTED BY  : VIPUL KOUL
EDITED BU : ASHOK KOUL