Muhabbat ki Kahani (Story of Romance)

Muhabbat ki Kahani (Story of Romance)

 Apni to mohabbat ki itni kahani hai,

 Tooti hui kashti or tehhra hua pani hai,

 Ek phool kitabon may dam tor chuka hai,

 Magar kuch yaad nahi aata yeh kis ki nishani hai

Aj betha veran

Aj betha veran

 me kuch soch rha tha <3

 Jise chaha muddat se

 Use khoj rha tha

 Udte parinde ki trh

 Manjil ko panne ke liye

 Usse mulakat krne ke liye

 Uske pass aane ke liye

 Tadaf rha tha

 Dhundte dhundte mera sara

 Groor deh gya

 Aaj phir mai akela veran reh gya 

Sochte sochte is rah par

 Phauncha

 Jise chaha wo ek soch ban

 Kar reh gya <3

 Galti par galti krte rhe

 Use pane ke liye

 dunia se ladte rhe aapna bnane

 ke liye <3

Sapna hi bankar mera

 Pyar reh gya <3

 Aaj fir mai akela veran reh gya

Manga tha tujhe khuda se

 Par tu na mil ski <3

 Mere pyar bhare baag me

 Koi kalli na khil ski

 Dosto ne sath diya har pal

 Tere liye rota smbhlta anurag

 reh gya <3

 Aaj kyu sb dur hai mujhse

 Aesa ek imthiaan rh gya

 Aaj fir mai akela veran rh gya <3

sb kuch hokar bhi aj kuch nhi

 Hai

 Tere khyal teri aarju is dil me

 Hai <3

 Teri milne ki aas me

 Jee rha hu

 Tujhse milna mera mera haq

 Mera aahraz reh gya <3

 Aaj fir mai akela veran reh gya….:(

Zindagi Per Kitab Likhunga...!!

Zindagi Per Kitab Likhunga...!!

Us Main Sare Hisab Likhunga..!!

Pyar Ko Waqt Guzari Likh Kar..!!

Chahton Ka Azab Likhunga..!!

Hui Barbad Mohbbat Kaise..!!

Kaise Bikhre Hain Khuwab Likhunga..!!

Apni KhuwahiSh Ka Tazkra Kar K..!!

Uss Ka Chehra Gulab Likhunga.!!

Main Uss Se Judai Ka Sabab ..!!

Apni Qismat Kharab Likhunga..!!

Main Bhi Kabhi Zindagi Per Kitab Likhunga..!!

Apni Qismat Kharab Likhunga..!!

Bhid me koi apna sa ham dhundte hain

Bhid me koi apna sa ham dhundte hain

 jaisee tapti dhup me shabnum ham dhundte hain

 dewangi me aksar unhe dhunda kiye

 hosh me aakar unhe kam dhundte hai

 ab tak jo muskurahat sikhata raha

 usi k hontho pe tbsum ab ham dhundte hai

 odhe rakha hai chehre pe hamne khushiyo ka saya? 

dhundne wale chehre pe matam dhundte hain

 ek wo hai jinhe gehre baithi hain khushiyan sari or ek ham hain…jinhe jamane ke sare gam dhundte hain….

Frustration of a married man

A man and his wife were spending the day at the zoo. She was wearing a loose-fitting pink backless dress, sleeveless with straps. He was wearing his usual jeans and t-shirt.

As they walked through the ape exhibit, they passed in front of a large, silverback gorilla. Noticing the wife, the gorilla immediately went crazy.

He jumped on the bars and, holding on with one hand and 2 feet, he grunted and pounded his chest with his free hand. He was obviously very excited by the pretty lady in the pink dress.

The husband, noticing the excitement, thought this was funny. He suggested that his wife tease the poor fellow some more by puckering her lips and wiggling her bottom. She played along and the gorilla got extremely excited, now making noises that would wake the dead.

Then the husband suggested that she let one of her dress straps fall to show a little more skin. She did … and the gorilla was about to tear the bars down!

“Now, show your thighs and sort of fan your dress at him,” he said.

This drove the gorilla absolutely crazy, and he started doing flips and charging the bars!

Then the husband grabbed his wife, ripped open the door to the cage, flung her in with the gorilla, slammed the cage door shut …………….

and said, “Now, tell him you have a headache AND U ARE NOT IN THE MOOD NOW.”

Dard-e-dil ke siwa kya diya aapne

Dard-e-dil ke siwa kya diya aapne,

 har kam sirf sitam se liya aapne.

 

ghamon se hin bhari hai zindagi meri,

 kam na aai muhabbat ki bandagi meri,

 kis janam ka badla mujhse liya aapne,

 

zindagi mein koi rangeen sham nahin hai,

 kahin bhi yahan khusiyon ka naam nahin hai.

 nam rahti hein palken ye kya kiya aapne,

 

Jo mit na sake aise jakhm aapne diya,

 khusi ke badle sirf gham aapne diya.

 kiya kyaa maine sab kuch mita diya aapne,

 

kam har dam sitam se liya aapne.

KIS HAWA NE CHEEN LI HARIK KHUSHI

KIS HAWA NE CHEEN LI HARIK KHUSHI

 KAUN TANHA KAR GAYA IS BHEEDH MEIN

 KIS LIYE JEENE KI AARJU AB BHALA

 KAYA BACHA AB ZINDGI KI NEEDH MEIN

RAFTA -RAFTA KAFILA BHI THAK GAYA

 PAR NA HASIL HO SAKI MANZIL-E-MAKSOOD

 PER NIKALTE HI UD CHALE JAANE KAHAN

 WO PARINDE NAAZ THA JIN PAR KABHI

KAYA HAQUIKAT HAI KHUDA JAANE(AGAR WO HEI KAHIN)

 KAUN SE KARMON KA HAI YE LEKHA JOKHA

 DHOOP CHHAWN MEIN BIKHARTA JEEWAN KUSUM

 KAHAN LE JAATA HAI ISE HAWA KA IK JHONKA.

From A Wife to her husband - SV to Rohit

This is a direct capture from FB from my dear darling sisters profile, this she has posted to her husband who is unfortunately no more with us on his birthday,
I would request that should anyone copy paste or share this post please do not change it, preferrably share it from here only.

Dear Sis, I salute and respect thy feelings and sentiments, at the same time live in the present......

Love u lots sis


Maana tha tumhe apna par tumne to banaa diya khud ko mera ek sapna .jee to hum aaj bhi rahe hain tumhare bina par kyun ye jag tumhare bina lagta hai soona.lagta hai bus kal ki si baat hai wo bachpan humaara aaj bhi saath hai woh baarish mein humaara bheegna haathon mein haath chalnaa yaad aata hai woh saath tumhara tumhare jaate hi chalaa gaya wo bachpana humara.aaj bhi mehfil mein tanha rehte hain hum lagaa liya dil ne tumhe khone kaa gham.jaam to aaj bhi chalakte hain tumhare bina aaj bhi hum akele mein tadapte hain,ye nayan aaj bhi tumhare darash ko taraste hain.humari chaahat ke aage shaayad uss khuda ki chaahat tum par haavi ho gayi jo tumhe is jahaan se apne paas bula liya khud ke ghar tumhaara aashiyaana bana diya aur humari zindagi ko tumhari yaadon kaa mainkhaana bana diya.i love u rohit.

 

In lakhon ki duniya main tumhara hi chehra nazar kyu aata hai

In lakhon ki duniya main tumhara hi chehra nazar kyu aata hai,

 dil akela reh gya hai fir bhi uska ehsas hi nazar kyu mehsoos hota hai,

 Toofan me bhi ye sagar viran nazar kyu nazar aata hai,

 Barish ke mousam main bhi mera man kyu sukha-viran nazar aata hai,

 Akela hu me fir bhi wo kyu mujhe mere pass nazar aati hai…….?

 Chah ke bhi dur nahi ho pa raha me uss se,

 kyu wo bar-bar mere khwabo me nazar aati hai ?

 Dil tod diya usne mera tab bhi wo mujhe apna pyar hi nazar kyu aati hai ?

 kaisa ye ehsas hai pyar ka ki jo hamko tod ke jata hai wo hi kyu hame apna pyar sansar aata hai ….

Kyu woh hi Aas woh hi aasra nazar aata hai.......

Kyu usi par Aas Laga kar jeeye jaate hai.....

The jagged line falls crooked upon my face

The jagged line falls crooked upon my face, splitting my features into a grimace of subtle carnage. It emerges from my throat and swivels its way across my lips, around my nose, and between my eyes. It finds its final resting place on the left side of my forehead. As I reach my fingers to touch it, it moves- skipping slightly to the right or left as I try to feel it, as I try to know that it is there and tangible. With spidery legs, it crawls across my face, turning into swirls and scribbles - turning into fragments and scars - and I can't quite touch it. I see it thought - a red, angry line with furry edges to it, with shadowy energy that stretches across my features and mars any attempt I make at feeling good.

Something isn't right and I'm not quite sure what it is. The feeling of uneasiness creeps throughout my being and as I stare at my face in the mirror, my heart starts to hurt. I want to take my hand and punch through the glass, reach to the broken figure on the other side and shake her up, tell her that she's got to stop judging herself. I want to take a paintbrush and fill her skin with the colors of her soul. I want her to be purple, and red, and yellow, and green, and blue, and orange. I want her eyes to have sharp, reflective glass as eyelids, and her mouth to be made of red, spicy licorice.My skin looks like milk and my eyes are the color of raging oceans  - is this the feeling that I have woken up with for the day?

I take a moment and take in the beauty of the image I've created before me. In reality, I stand in front of the bathroom mirror - still groggy-eyed; trying to grasp the last few tendrils of my dream (something about a tiny car and math problems). Although my morning face is nothing to laud on magazine covers, it is not as dramatic as my, perhaps still dormant, mind would lead me to believe. I still see the imaginary lines that staring too long at myself has started to create. If I try, I can still summon that feeling of unease and that need to conceal my emotion. The problem is, I've long since misplaced my mask - the one I used to wear to ensure that I would just get-through-the-day.

What we have the most trouble grasping, perhaps, is that the mirror we glance into every morning is a liar. Even the most well-intentioned panes of reflective glass will, at the very best, only show us a reflection of what they believe we are. All mirrors, having gone through extensive mirror schooling, are taught that when a human being stands before them - whether they are pocket sized or body-length, they must show that human its form. The human, as they learned in Shapes We Reflect 101, will be the most likely creature to stand in front of them to do one of two basic functions:

1. Primp and admire themselves

or

2. Isolate flaws and allow liquid to leak from their eyes.


That is what mirrors are good at -creating a wall in which we allow ourselves an outsider's perspective of how we view our bodies. Yet, they are remarkably inefficient at showing us how we view our hearts, our minds, our souls...

As most women living in a Indian society do, I have had my share of battles with the mirror. Often times, its entrancing glow has fooled me into believing that it can absorb insulting thoughts I hurl at myself (only to reflect them back on to me and stick to my body like those little annoying summer flies). Other times, its deceptive silver pools taunted me into admiring the ways I was restricting and ravaging my body. In either case, it still was an outsider to me, and one that could not define for me who I was, or what is important to me.

What we struggle to realize, as humans, is that we seek that same reflection not just from panes of glass and stretched aluminum, but also from other humans around us. Imagine! Even those of us who try to cultivate an inner calm seek a level of validation from our environments. This need may come from a deeper, more vulnerable place than we realize - we are drawn to those that mirror our current level of self-love and reflection.

Think about it - at certain points in your life, were you not drawn to people who confirmed for you the "label" you choose to wear at the time? When you went through that rock & roll phase, were not those standing next to you in the mirror also wearing leather and studs? And of those people, how many have remained when you switched from one label to the next?

Yesterday, I bought a rainbow bracelet.

The last time that I wore one was when I was 19 years old and struggling to come out of the closet. Although I had known my own truth from a very young age, I still struggled to accept it within myself. At the time, I sought the bracelet so I could at least reflect a part of my identity on a tiny part of my body. The rest of my body owned the battle between my mind and my heart  - actual scars and moments of real emotional upheaval. I needed to be defined by that rainbow on my arm, I needed to say "this is who I really am" because the world around me did not reflect it, and those close to me who I sought reflection from did not allow for it.

Life is series of changes and transitions and through each one, we have the ability and opportunity to grow and redefine. The mirrors that we look in - whether they are metallic or sapient - reflect to us what we choose to own. We all go through this - it is the perfectly normal process of separating and individuating from identities given to us, from labels, and categories and boxes.

We forget that the most honest mirror of who we are is the one we walk around with every day. Not the one in our purses and flip-combs - the one that lives within where the four corners of our being - heart, mind, body, spirit - meet.

Today, I wear the bracelet as a sign of pride- I am proud of my identity  - as a man, Bharatiya, writer, healer, survivor, teacher, student, trainer, weird, intelligent, emotional, spiritual, youthful, yogi, queer, dumb, dumber, inquisitive, listener,......and more...


All parts of it.

The mirrors in my life have shifted over time, and many have shattered. Many have left shards and pieces within me as well that I have had to work hard at removing, or accepting. Now, the mirrors outside of me have bent and learned to reflect honesty and love as I have learned to accept myself with this truth and love.  In the end, we can define and redefine ourselves at any given moment of the day - and even in moments within those moments. What enables us to grow is to live our truths and allow others around us to the same...

We are the only ones who can define who we are  - we are the experts of our own experience.

Unka matlab hai aap aankhen shabnami ker lein

Unka matlab hai aap aankhen shabnami ker lein ;

 Mujhe bhula k waser apni zindagi ker lein.

 YE TANHAPAN YE BEWASHI YE GUMZADA HAALAT;

 DIL MEIN TO AATA HAI K YAAR KHUDKUSHI KER LEIN.

 wo mera yaar jane kyun mujhe khuda sa laga ;

 kyun dil mein aaya chalo uski bandagi ker lein.

 Mai thak gaya uski gali mein ghoom – ghoomker ;

 wo kamwakhat baitha raha kahin gher mein.

 wo chupke se ander aa hi jaate hain kahi se ;

 dil k band chahe raste sabhi ker lein.

 Yun hi bus ittefaqn mil gai nazer se nazer ;

 dil kab aaya tha k yaar aashiqi ker lein.

The Worst Mistake in the History of the Human Race

The Worst Mistake in the History of the Human Race

To science we owe dramatic changes in our smug self-image. Astronomy taught us that our earth isn’t the center of the universe but merely one of billions of heavenly bodies. From biology we learned that we weren’t specially created by God but evolved along with millions of other species. Now archaeology is demolishing another sacred belief: that human history over the past million years has been a long tale of progress. In particular, recent discoveries suggest that the adoption of agriculture, supposedly our most decisive step toward a better life, was in many ways a catastrophe from which we have never recovered. With agriculture came the gross social and sexual inequality, the disease and despotism, that curse our existence.

At first, the evidence against this revisionist interpretation will strike twentieth century Americans as irrefutable. We’re better off in almost every respect than people of the Middle Ages, who in turn had it easier than cavemen, who in turn were better off than apes. Just count our advantages. We enjoy the most abundant and varied foods, the best tools and material goods, some of the longest and healthiest lives, in history. Most of us are safe from starvation and predators. We get our energy from oil and machines, not from our sweat. What neo-Luddite among us would trade his life for that of a medieval peasant, a caveman, or an ape?

For most of our history we supported ourselves by hunting and gathering: we hunted wild animals and foraged for wild plants. It’s a life that philosophers have traditionally regarded as nasty, brutish, and short. Since no food is grown and little is stored, there is (in this view) no respite from the struggle that starts anew each day to find wild foods and avoid starving. Our escape from this misery was facilitated only 10,000 years ago, when in different parts of the world people began to domesticate plants and animals. The agricultural revolution spread until today it’s nearly universal and few tribes of hunter-gatherers survive.

From the progressivist perspective on which I was brought up, to ask “Why did almost all our hunter-gatherer ancestors adopt agriculture?” is silly. Of course they adopted it because agriculture is an efficient way to get more food for less work. Planted crops yield far more tons per acre than roots and berries. Just imagine a band of savages, exhausted from searching for nuts or chasing wild animals, suddenly grazing for the first time at a fruit-laden orchard or a pasture full of sheep. How many milliseconds do you think it would take them to appreciate the advantages of agriculture?

The progressivist party line sometimes even goes so far as to credit agriculture with the remarkable flowering of art that has taken place over the past few thousand years. Since crops can be stored, and since it takes less time to pick food from a garden than to find it in the wild, agriculture gave us free time that hunter-gatherers never had. Thus it was agriculture that enabled us to build the Parthenon and compose the B-minor Mass.

While the case for the progressivist view seems overwhelming, it’s hard to prove. How do you show that the lives of people 10,000 years ago got better when they abandoned hunting and gathering for farming?

Until recently, archaeologists had to resort to indirect tests, whose results (surprisingly) failed to support the progressivist view. Here’s one example of an indirect test: Are twentieth century hunter-gatherers really worse off than farmers? Scattered throughout the world, several dozen groups of so-called primitive people, like the Kalahari bushmen, continue to support themselves that way. It turns out that these people have plenty of leisure time, sleep a good deal, and work less hard than their farming neighbors. For instance, the average time devoted each week to obtaining food is only 12 to 19 hours for one group of Bushmen, 14 hours or less for the Hadza nomads of Tanzania. One Bushman, when asked why he hadn’t emulated neighboring tribes by adopting agriculture, replied, “Why should we, when there are so many mongongo nuts in the world?”

While farmers concentrate on high-carbohydrate crops like rice and potatoes, the mix of wild plants and animals in the diets of surviving hunter-gatherers provides more protein and a better balance of other nutrients. In one study, the Bushmen’s average daily food intake (during a month when food was plentiful) was 2,140 calories and 93 grams of protein, considerably greater than the recommended daily allowance for people of their size. It’s almost inconceivable that Bushmen, who eat 75 or so wild plants, could die of starvation the way hundreds of thousands of Irish farmers and their families did during the potato famine of the 1840s.

So the lives of at least the surviving hunter-gatherers aren’t nasty and brutish, even though farms have pushed them into some of the world’s worst real estate. But modern hunter-gatherer societies that have rubbed shoulders with farming societies for thousands of years don’t tell us about conditions before the agricultural revolution. The progressivist view is really making a claim about the distant past: that the lives of primitive people improved when they switched from gathering to farming. Archaeologists can date that switch by distinguishing remains of wild plants and animals from those of domesticated ones in prehistoric garbage dumps.

How can one deduce the health of the prehistoric garbage makers, and thereby directly test the progressivist view? That question has become answerable only in recent years, in part through the newly emerging techniques of paleopathology, the study of signs of disease in the remains of ancient peoples.

In some lucky situations, the paleopathologist has almost as much material to study as a pathologist today. For example, archaeologists in the Chilean deserts found well preserved mummies whose medical conditions at time of death could be determined by autopsy (Discover, October). And feces of long-dead Indians who lived in dry caves in Nevada remain sufficiently well preserved to be examined for hookworm and other parasites.

Usually the only human remains available for study are skeletons, but they permit a surprising number of deductions. To begin with, a skeleton reveals its owner’s sex, weight, and approximate age. In the few cases where there are many skeletons, one can construct mortality tables like the ones life insurance companies use to calculate expected life span and risk of death at any given age. Paleopathologists can also calculate growth rates by measuring bones of people of different ages, examine teeth for enamel defects (signs of childhood malnutrition), and recognize scars left on bones by anemia, tuberculosis, leprosy, and other diseases.

One straight forward example of what paleopathologists have learned from skeletons concerns historical changes in height. Skeletons from Greece and Turkey show that the average height of hunger-gatherers toward the end of the ice ages was a generous 5’ 9" for men, 5’ 5" for women. With the adoption of agriculture, height crashed, and by 3000 B. C. had reached a low of only 5’ 3" for men, 5’ for women. By classical times heights were very slowly on the rise again, but modern Greeks and Turks have still not regained the average height of their distant ancestors.

Another example of paleopathology at work is the study of Indian skeletons from burial mounds in the Illinois and Ohio river valleys. At Dickson Mounds, located near the confluence of the Spoon and Illinois rivers, archaeologists have excavated some 800 skeletons that paint a picture of the health changes that occurred when a hunter-gatherer culture gave way to intensive maize farming around A. D. 1150. Studies by George Armelagos and his colleagues then at the University of Massachusetts show these early farmers paid a price for their new-found livelihood. Compared to the hunter-gatherers who preceded them, the farmers had a nearly 50 per cent increase in enamel defects indicative of malnutrition, a fourfold increase in iron-deficiency anemia (evidenced by a bone condition called porotic hyperostosis), a threefold rise in bone lesions reflecting infectious disease in general, and an increase in degenerative conditions of the spine, probably reflecting a lot of hard physical labor. “Life expectancy at birth in the pre-agricultural community was bout twenty-six years,” says Armelagos, “but in the post-agricultural community it was nineteen years. So these episodes of nutritional stress and infectious disease were seriously affecting their ability to survive.”

The evidence suggests that the Indians at Dickson Mounds, like many other primitive peoples, took up farming not by choice but from necessity in order to feed their constantly growing numbers. “I don’t think most hunger-gatherers farmed until they had to, and when they switched to farming they traded quality for quantity,” says Mark Cohen of the State University of New York at Plattsburgh, co-editor with Armelagos, of one of the seminal books in the field, Paleopathology at the Origins of Agriculture. “When I first started making that argument ten years ago, not many people agreed with me. Now it’s become a respectable, albeit controversial, side of the debate.”

There are at least three sets of reasons to explain the findings that agriculture was bad for health. First, hunter-gatherers enjoyed a varied diet, while early farmers obtained most of their food from one or a few starchy crops. The farmers gained cheap calories at the cost of poor nutrition. (Today just three high-carbohydrate plants –wheat, rice, and corn– provide the bulk of the calories consumed by the human species, yet each one is deficient in certain vitamins or amino acids essential to life.) Second, because of dependence on a limited number of crops, farmers ran the risk of starvation if one crop failed. Finally, the mere fact that agriculture encouraged people to clump together in crowded societies, many of which then carried on trade with other crowded societies, led to the spread of parasites and infectious disease. (Some archaeologists think it was the crowding, rather than agriculture, that promoted disease, but this is a chicken-and-egg argument, because crowding encourages agriculture and vice versa.) Epidemics couldn’t take hold when populations were scattered in small bands that constantly shifted camp. Tuberculosis and diarrheal disease had to await the rise of farming, measles and bubonic plague the appearance of large cities.

Besides malnutrition, starvation, and epidemic diseases, farming helped bring another curse upon humanity: deep class divisions. Hunter-gatherers have little or no stored food, and no concentrated food sources, like an orchard or a herd of cows: they live off the wild plants and animals they obtain each day. Therefore, there can be no kings, no class of social parasites who grow fat on food seized from others. Only in a farming population could a healthy, non-producing élite set itself above the disease-ridden masses. Skeletons from Greek tombs at Mycenae c. 1500 B. C. suggest that royals enjoyed a better diet than commoners, since the royal skeletons were two or three inches taller and had better teeth (on the average, one instead of six cavities or missing teeth). Among Chilean mummies from c. A. D. 1000, the élite were distinguished not only by ornaments and gold hair clips but also by a fourfold lower rate of bone lesions caused by disease.

Similar contrasts in nutrition and health persist on a global scale today. To people in rich countries like the U. S., it sounds ridiculous to extol the virtues of hunting and gathering. But Americans are an élite, dependent on oil and minerals that must often be imported from countries with poorer health and nutrition. If one could choose between being a peasant farmer in Ethiopia or a bushman gatherer in the Kalahari, which do you think would be the better choice?

Farming may have encouraged inequality between the sexes, as well. Freed from the need to transport their babies during a nomadic existence, and under pressure to produce more hands to till the fields, farming women tended to have more frequent pregnancies than their hunter-gatherer counterparts–with consequent drains on their health. Among the Chilean mummies for example, more women than men had bone lesions from infectious disease.

Women in agricultural societies were sometimes made beasts of burden. In New Guinea farming communities today I often see women staggering under loads of vegetables and firewood while the men walk empty-handed. Once while on a field trip there studying birds, I offered to pay some villagers to carry supplies from an airstrip to my mountain camp. The heaviest item was a 110-pound bag of rice, which I lashed to a pole and assigned to a team of four men to shoulder together. When I eventually caught up with the villagers, the men were carrying light loads, while one small woman weighing less than the bag of rice was bent under it, supporting its weight by a cord across her temples.

As for the claim that agriculture encouraged the flowering of art by providing us with leisure time, modern hunter-gatherers have at least as much free time as do farmers. The whole emphasis on leisure time as a critical factor seems to me misguided. Gorillas have had ample free time to build their own Parthenon, had they wanted to. While post-agricultural technological advances did make new art forms possible and preservation of art easier, great paintings and sculptures were already being produced by hunter-gatherers 15,000 years ago, and were still being produced as recently as the last century by such hunter-gatherers as some Eskimos and the Indians of the Pacific Northwest.

Thus with the advent of agriculture and élite became better off, but most people became worse off. Instead of swallowing the progressivist party line that we chose agriculture because it was good for us, we must ask how we got trapped by it despite its pitfalls.

One answer boils down to the adage “Might makes right.” Farming could support many more people than hunting, albeit with a poorer quality of life. (Population densities of hunter-gatherers are rarely over one person per ten square miles, while farmers average 100 times that.) Partly, this is because a field planted entirely in edible crops lets one feed far more mouths than a forest with scattered edible plants. Partly, too, it’s because nomadic hunter-gatherers have to keep their children spaced at four-year intervals by infanticide and other means, since a mother must carry her toddler until it’s old enough to keep up with the adults. Because farm women don’t have that burden, they can and often do bear a child every two years.

As population densities of hunter-gatherers slowly rose at the end of the ice ages, bands had to choose between feeding more mouths by taking the first steps toward agriculture, or else finding ways to limit growth. Some bands chose the former solution, unable to anticipate the evils of farming, and seduced by the transient abundance they enjoyed until population growth caught up with increased food production. Such bands outbreed and then drove off or killed the bands that chose to remain hunter-gatherers, because a hundred malnourished farmers can still outfight one healthy hunter. It’s not that hunter-gatherers abandoned their life style, but that those sensible enough not to abandon it were forced out of all areas except the ones farmers didn’t want.

At this point it’s instructive to recall the common complaint that archaeology is a luxury, concerned with the remote past, and offering no lessons for the present. Archaeologists studying the rise of farming have reconstructed a crucial stage at which we made the worst mistake in human history. Forced to choose between limiting population or trying to increase food production, we chose the latter and ended up with starvation, warfare, and tyranny.

Hunter-gatherers practiced the most successful and longest-lasting life style in human history. In contrast, we’re still struggling with the mess into which agriculture has tumbled us, and it’s unclear whether we can solve it. Suppose that an archaeologist who had visited from outer space were trying to explain human history to his fellow spacelings. He might illustrate the results of his digs by a 24-hour clock on which one hour represents 100,000 years of real past time. If the history of the human race began at midnight, then we would now be almost at the end of our first day. We lived as hunter-gatherers for nearly the whole of that day, from midnight through dawn, noon, and sunset. Finally, at 11:54 p. m. we adopted agriculture. As our second midnight approaches, will the plight of famine-stricken peasants gradually spread to engulf us all? Or will we somehow achieve those seductive blessings that we imagine behind agriculture’s glittering façade, and that have so far eluded us?

20 Words for That Certain Something

Some people have it, and some people don’t. But what, exactly, is it? Here’s a list of words describing a special quality that sets certain people apart from others, and their meanings:

1. Brio: vivaciousness (Italian, “fire, life,” perhaps from the word for vigor from a form of French)
2. Charisma: charm or personal magnetism (from the Greek word meaning “favor”)
3. Chutzpah: admirable or excessive self-confidence; this word and ginger are the only ones on this list that have both positive and negative connotations (from Hebrew by way of Yiddish; several other spellings are used, but this one is the most common)
4. Duende: charm (from Spanish dialect, meaning “ghost”)
5. Élan: enthusiasm (from the French word eslan, meaning “rush,” with the same Latin root from which lance is derived)
6. Esprit: vivacious wit (French, from the Latin term spiritus, “spirit”)
7. Flair: style, or talent or tendency (from the French word meaning “odor” or “scent,” ultimately from Latin flagrare, an alteration of fragrare, from which fragrance is derived)
8. Ginger: spirit, or temper (from the Latin term zingiberis, for the root used as a spice and a medicine, derived from the Sanskrit word srngaveram)
9. Gumption: initiative (from a Scottish word meaning “shrewdness,” perhaps from a Germanic term meaning “attention”)
10. Gusto: enthusiasm (the Italian word for “taste,” from the Latin termgustus)
11. Je ne sais quoi: a quality not easily described or expressed (a French phrase that means literally “I know not what”)
12. Knack: intuitive capacity or knowledge (originally meant “trick”; perhaps from the onomatopoeic word akin to knock)
13. Mettle: vigor, stamina (from an alternate spelling of metal)
14. Moxie: energy, enthusiasm, courage (from the brand name of a soft drink; early on, such beverages were often touted, long before the advent of energy drinks, as providing pep)
15. Panache: flamboyance; originally, a decorative plume of feathers on a helmet (from the Latin term pinnaculum, meaning “small wing,” by way of Italian and French)
16. Pizzazz: glamour, vitality (unknown etymology)
17. Savoir faire: self-assuredness, talent for knowing how to conduct oneself (from the French term savoir-faire, meaning “knowing how to do,” from the Latin words sapere, meaning “know,” and facere, meaning “do”)
18. Savoir vivre: knowledge of appropriate behavior (from the French wordsavoir-vivre, “knowing how to live,” from the Latin terms sapere, meaning “know,” and vivre, meaning “live”)
19. Spunk: courage, pluck (from the Gaelic word spong, meaning “tinder,” ultimately derived from the Latin term spongia, from which sponge is also derived)
20. Verve: vivacity, energy, enthusiasm (ultimately from the Latin termverbum, meaning “word,” because of the early sense of “flair for speaking or writing”)

The Puppet Seller in CP Delhi

Few Days ago while roaming CP with a friend I met a Sales Man With Puppet!!!!!

I saw him last saturday around 6.30 pm in F block, Inner Circle, Connaught Place. He is Well Dressed wearing ironed full-sleeved shirt which is tucked into trouser that has a black leather belt and a stick to support his steps.

His hand is covered with a puppet gloves which make a "PPPPPIIIIPPPP" sound that enables him to attract passerby.

I was curious to know about his life, what I got to know ! I wanted to share with all!

Let's meet Mr Sahay he is a live example for the people who are scared from struggle, he is 75 and still working.

At this age he commutes daily from Rohtak with a bag full of puppets and a water bottle which is heavier & makes it uneasy for him to even walk.

He has a railway pass which enable him to commute daily from Rohtak. He earns for his wife, married daughter and her children.

He happens to be a Retired Bank manager, he had a son who did chartered accountancy, he had spent all his fortune for his sons carrier.

His son moved to Bahrain, UAE without informing him and after some time a news came to him that his son had died in an accident, now he was the sole bread earner for his family, and he had already spent all his fortune on his son!!!

Please buy a pair of puppet which cost Rs 40 to support Mr.Sahay! Not for Sympathy but to Salute Mr Sahay !!!!!

Next time whenever you visit CP, please be generous and do salute Mr Sahay by buying a puppet for him, the puppet you buy is just to support him and may not necessarily be for your need.

Hats off to you Mr Sahay!!!!! We salute you spirit

Will be adding more and reblogging this story as and when this updates

Also lets also make it a point not to interview Mr Sahay every time, for it would be not appreciable that anyone who meets him asks him about his whereabouts and his bad time


(Contribution to this post is from FB User's Anand Rai & Others & am thankful to them for the same)

Unse keh do wo meri rahon main na aaya kare

Unse keh do wo meri rahon main na aaya kare,

 aa bhi jaye toh muh pher kar na jaya kare,

 main toh waise hi jala dil liye firta hoon,

 apni berukhi se is dil ko or na jalaya kare,

 unki judai se tadapna seekh liya humne,

 apna keh kar kalam kisi or na gaya kare…

 

unse keh doh wo meri rahon main na aaya kare….

 unse keh doh wo meri rahon main na aaya kare….

Tanhaai - MP3

Oooh Lovely

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Mujhey ik lamha chaho to sahi yun he kabhi

Mujhey ik lamha chaho to sahi yun he kabhi

Zindagi ki naveed ban jao tum yun he kabhi

Gar kabhi aankh yeh meri jo nam ho jaye

To meray ansoon ko pe jao tum yun he kabhi

Gar kabhi mayos jo hojaon zindagi say apni

To mera maseeha ban tum jao yun he kabhi

Gar kabhi zuban meri sath mera na day

To meri zuban ban jao tum yun he kabhi

Gar sirf dukh ka hisaar paon mein gird apnay

To chand lamhay ke khushi ban jao tum yun he kabhi

Gar safar lamba ho mera aur sath na ho koi

To meri humsafar ban jao tum yun he kabhi

Gar mein kho gaya aur manzal ka taeyan na ho

To meri manzil ban jao tum yun he kabhi

Gar TANHA(Lone) kabhi tanha hojaye is duniya mein

To meri tanhai ban jao tum yun he kabhi

5 “Re-” Words That Aren’t Repeats

The prefix for denoting repetition is re-, but its presence in a word doesn’t necessarily indicate a repeat of an action. Here, as examples, are five words starting with re- that differ in sense from their root words.

1. Rebate: To bate is to deduct or restrain, but the word, used rarely, usually is employed for the latter meaning, often in the jocular phrase “await with bated breath,” to indicate feigned excitement. Bate is a truncation of abate, which refers to deducting, depriving, moderating, or putting an end to something. To rebate, however, is to return part of a payment as an incentive. Bate is from the Anglo-French word abatre, meaning “to strike down”; rebate is fromrebatre, which derives from abatre but means “to deduct.”

2. Recapitulate: To capitulate is to acquiesce or surrender, but to recapitulate is to summarize. Capitulate is from the Latin word capitulum, which originally meant “to distinguish by heads or chapters” in reference to parts of a book (the Latin word for head, caput, is also the basis of chapter); by extension, it came to mean “to arrange conditions,” as part of a surrender. To recapitulate literally means “to restate by heads” — to repeat the main points.

3. Redress: To dress is to arrange or prepare, usually in the sense of putting clothes on or providing clothes to, though the word also refers to decorating or embellishing, or applying something. To redress, however, means to compensate or remedy, or, rarely, to avenge. Dress is from the Anglo-French term drescer, meaning “to direct” (it stems from the Latin word directus);redress is from redresser, which means “to set straight,” as in the sense of rearranging to make right.

4. Resound: To sound is to make a noise, or, when part of a comparative phrase (“sounds like,” “sounds as . . . as”), to resemble. To resound means “to reverberate” or “to repeat a noise,” though the word most commonly refers to a loud noise or is used as an intensifier to evoke the idea of someone receiving loud accolades (“a resounding success”). The Latin roots are sonare, meaning “to sound,” — the acronym sonar, from “sound navigation ranging,” was formed with this precursor in mind — and resonare (also the ancestor of resonate), meaning “to sound again.”

5. Reward: To ward is to deflect or guard (use rarely in verb form, usually in the phrase “ward off” to describe defending oneself from a blow). To reward is to pay for or to give in acknowledgment. Ward derives from the Old English term weard and the Anglo-French words warde and garde, all stemming from a proto-Germanic ancestor meaning “guard.” Reward stems from the Anglo-French terms regarder and rewarder, meaning “to care for, recompense.”

Mujh ko rula kar dil unka bhi roya hoga

Mujh ko rula kar dil unka bhi roya hoga,

 Chehra aasuon se usne bhi bhigoya hoga,

 Kya hasil kiya humne pyar mai,

 Magar kuch to zarur usne bhi khoya hoga_ _ 

Jal - Woh Lamhay MP3

Beautiful one Indeed

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Saamne reh kar vo mere mujhko zakhm aise deti hai

Saamne reh kar vo mere mujhko zakhm aise deti hai

jaise usko pyaar karne ki saza vo mujhko deti hai

jaane kitni baar kaha humko aaj bhi tumse pyaar hai

badlunga na mai kabhi dil se karta vo iqraar hai

hum bhi kitne naadan the jo yakeen uska kar liya

kitna paak tha pyaar mera vo sara usi se kar liya?

kaise keh du mai usko kuch,jo kabhi sirf mera imaan thi

begunaah hai vo shayad in paak rishto se anjaan thi

kuch bhi kehna nahi chahte us se magar halaat majboor kar dete hai

na chah kar bhi vo har pal ik nya zakham mujhko deti hai

na samajh sake vo mera pyaar na samjhi meri dosti

khud ko jala kar bhi humne deni chaahi usko roshni

kuch bhi ho is dil ko unse pyaar hai

gum nahi dunga khushiya is baat ka iqraar hai……

Direct dil se to AS.........

Humne bhi mangi thi duva aashiyane ki

Humne bhi mangi thi duva aashiyane ki

 chal padi aandhiyan jamane ki

 koi na samajh saka mere gum ko

 kyun ki mujhe aadat thi muskurane ki …

Jal - Teri Yaad MP3

Whoo

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