One day a farmer's donkey fell down into a well. The animal cried
piteously for hours as the farmer tried to figure out what to do.
Finally, he decided the animal was old, and the well needed to be
covered up anyway; it just wasn't worth it to retrieve the donkey.
He invited all his neighbors to come over and help him. They all
grabbed a shovel and began to shovel dirt into the well. At first, the
donkey realized what was happening and cried horribly. Then, to
everyone's amazement he quieted down.
A few shovel loads later,
the farmer finally looked down the well. He was astonished at what he
saw. With each shovel of dirt that hit his back, the donkey was doing
something amazing. He would shake it off and take a step up.
the farmer's neighbors continued to shovel dirt on top of the animal,
he would shake it off and take a step up. Pretty soon, everyone was
amazed as the donkey stepped up over the edge of the well and happily
MORAL : Life is going to shovel dirt on you,
all kinds of dirt. The trick to getting out of the well is to shake it
off and take a step up. Each of our troubles is a steppingstone. We can
get out of the deepest wells just by not stopping, never giving up!
Shake it off and take a step up.
Remember the five simple rules to be happy:
1. Free your heart from hatred - Forgive.
2. Free your mind from worries - Most never happens.
3. Live simply and appreciate what you have.
4. Give more. 5. Expect less from people but more from God.
religion, your belief in God, is an escape from actuality, and
therefore it is no religion at all. The rich man who accumulates money
through cruelty, dishonesty and cunning exploitation believes in God;
and you also believe in God, you also are cunning, cruel, suspicious and
envious... Because you collect sacred books and symbols of God, does
that indicate that you are a religious person? Religion is not
escape from the fact; religion is the understanding of the fact of what
you are in your everyday relationships; religion
is the manner of your speech, the way you talk, the way you address
your servants, the way you treat your family and neighbours. As long as
you do not understand your relationship with your neighbour,
society and family, there must be confusion; and the mind that is
confused will only create more confusion, problems and conflict. A mind that escapes from the actual
shall never find God; a mind that is agitated by belief shall not know
truth. But the mind that understands its relationship with property,
people and ideas, the mind which no longer struggles with the problems
which relationship creates, and for which the solution is not withdrawal
but the understanding of love – such a mind alone can understand
reality. We realise that life is ugly, painful, sorrowful; we
want some kind of theory or doctrine which will explain all this, and so
we are caught in explanation, words, theories, and gradually, beliefs
become deeply rooted and unshakable because behind those beliefs and
dogmas, there is the constant fear of the unknown.
But we never look at that fear; we turn away from it. The stronger the
beliefs, the stronger the dogmas. Beliefs divide people. Each dogma,
each belief has a series of rituals and compulsions which bind and
separate man. So, we start with an inquiry to find out what is true,
what the significance is of this misery, struggle and pain; and we are
soon caught up in beliefs, rituals and theories. Belief is
corruption because behind belief and morality lurks the mind, the self
growing big, powerful and strong. We consider belief in God, the belief
in something, as religion; that to believe is to be religious. If you do
not believe, you will be considered an atheist; you will be condemned by society. One
society will condemn those who believe in God, and another society will
condemn those who do not. They are both the same. So, religion
becomes a matter of belief and belief acts and has a corresponding
influence on the mind; the mind then can never be free. But it is only
in freedom that you can find out what is true, what is God, not through any belief, because your very belief projects what you think ought to be God, what you think ought to be true… We
are confused, and we think that through belief we shall clear the
confusion; that is, belief is superimposed on the confusion, and we hope
that confusion will thereby be cleared away. But belief is merely an
escape from the fact of confusion; it does not help us to face and to
understand the fact but to run away from the confusion in which we are…
Belief only acts as a screen between ourselves and our problems. So,
religion, which is organised belief, becomes a means of escape from what
is, from the fact of confusion
After Anna Hazare went on a fast unto death, this non-violent means
of protest has once again gained a lot of traction in India – sometimes
successful, sometimes not. In the India Ink blog, Samanth
Subramanian traces how even Mahatma Gandhi’s fasts at times resulted in
failure, and his thoughts on how to use them.
Even Mohandas K. Gandhi, the architect of the Indian obsession with
the hunger strike, did not always succeed in his fasts — although
success was, admittedly, measured by Mr. Gandhi’s own standards.
He considered, for instance, a 1918 fast in Ahmedabad a moral
failure. He had stopped eating in solidarity with striking mill workers,
and three days into his fast, the factory owners agreed to raise worker
wages by 35 percent.
But Mr. Gandhi was unhappy: some of the workers had contemplated a
suspension of the strike in favor of violence. During the strike, he had
exhorted them to stick to the pacifist path, reminding them that they
had “their hands, their courage, and their
fear of God.” After the fast, he would regretfully say of the workers:
“They have not won their masters’ hearts, as they were not innocent in
thought. They were only non-violent in deed.”
Mr. Gandhi could be ruthless about the conduct of his hunger
protests. On Sept. 20, 1932, on the grounds of Pune’s Yerawada Prison,
he started a fast to protest the notion of creating a separate
electorate for Hindu Dalits, because he feared that the move would
fracture Hindu society. His health deteriorated rapidly.
B. R. Ambedkar, who had advocated strongly for this electoral
structure, had initially called the fast a stunt, but as Mr. Gandhi grew
sicker, Mr. Ambedkar came under immense pressure to negotiate. The
Poona Pact was born out of compromises that Mr. Ambedkar and Mr. Gandhi
reached on Sept. 24.
Mr. Ambedkar would insist on portraying the pact as a failure for Mr.
Gandhi. In a book titled “What Congress and Gandhi have done to the
Untouchables,” Mr. Ambedkar would write: “When the fast failed and Mr.
Gandhi was obliged to sign a pact … which conceded the political demands
of the Untouchables … he took his revenge by letting the Congress
employ foul electioneering tactics to make their political rights of no
Mr. Gandhi himself identified a 1939 fast in Rajkot as an
unsuccessful, “tainted” one. The ruler of the princely state of Rajkot
had revoked a set of political reforms, and when Mr. Gandhi’s fast did
not produce the change he wanted, he asked the viceroy to intervene.
“There can be no room for selfishness, anger, lack of faith, or
impatience in a pure fast,” he wrote in Harijan. “It is no exaggeration
to admit that all these defects crept into my Rajkot fast … I had in me
the selfish desire for the realization of the fruits of my labor. If
there had been no anger in me, I would not have looked to the Viceroy
for assistance.” He left Rajkot “empty-handed, with body shattered and
In Harijan in 1940, as per his custom, Mr. Gandhi posed himself
questions and answered them. In one such query about the ethics of
fasting, he argued that a fast “out of love” might appeal to the senses
of a friend going astray. “There is a possible risk [that] he would be
tempted to go back to his old ways,” Mr. Gandhi wrote. “But then I can
fast again. Ultimately the increasing influence of my love will either
convert the friend to the extent of weaning him completely from his evil
ways, or repeated fasts may lose their novelty, blunt his mind, and
make it impervious to my fasting.”
Shri Kalpesh Rameshchandra Sanghavi is selected to be president of Yuvak Mandal.
Congratulations to him & his team. We wish him lot of good social work and creation of lots of goodwill amongst the member of society.
Lost in the mountains of Mindanao, the rebellious province of the South
Philippines, DIWALWAL is an illegal gold rush town ruled by the guns and
also, according to the highly respected Blacksmith Institute, one the
top twenty actual worst ecological disasters of the planet.
top of a mountain of gold surrounded by jungles roamed by tree active
guerrillas, two Muslims and one communist, Franco Tito is fighting,
corrupt politicians and unscrupulous multinationals, to protect the
rights of the 40,000 small scale miners who are living in this infernal
What seems to be at first a local political conflict
happen to be a social, economical and sanitary international emergency
which's consequences are accumulating in the environment and oceans for
eventually creeping back, through the food chain, in everybody's plate
The following members of Society have succeeded in passing the C.A. Final Exam. We congratulate them all.
1) Khoosbu Jitendra Rasiklal Shah
2) Ronil Chetan Gunvantrai Doshi
3) Romik Kamlesh Chandulal Shah
4) Mosam Ashok Shamaldas Mehta
REMEMBER OUR SAMAJ WHENEVER YOU CAN HELP IT (THE SAMAJ) IN WHATEVER WAY.
Please send your names if you have passed the C.A. Exam. We will publish your name on the blog.
Mandal Election of Working Committee was held on 1st Jan 2012
at Rajasthan Hall , Borivali. There were 9 seats to be contested and
there were 9 candidates in the fray. All of them were declared elected
Yuvak Mandal is going to elect new working committee on 01-01-2012 at Rajsthan Hall, Borivali @2:30 P.M.
To read the AGM circular, Candidature form, Income /Expenditure Expenses A/c, Balance Sheets for 2 years (2009-2010 & 2010-2011) click here