First posted at Facebook today

  

Early 60 s we were four friends living at Wodehouse Road Colaba..

Late Keith Kanga stayed in B Block of Khatau Bhuvan that was later bought by a Keralite Mr Mathews he named it Jony Castle .

Above Keith Kangas house was late Vimal Patacharige from Srilanka those days it was called Ceylon.. Vimals dad worked for Gazdar Jewelers Taj as creative designer goldsmith and their workshop was opp Colaba Police Station near Electric House ... My early influence of Buddhism came from Vimals house Om Mani Padme Hoon.

After Vimal and his family left for Sri Lanka I never saw him again RIP Good Friend .

I was the closest to Keith Kanga and though his granny called me son of a Darzi Keiths mother Gwendolyn treated me with lot of love and when Keith Left for Darjeeling to study I was given a bed in her room so I shared a second mother in Keiths mother .. Keith came back studied at Cathedral Vimal Campion ..

My influence of Jehovah witness from Keiths grandma was outrageously hilarious after Keiths mom died , I had seen his father Dossabhais funeral too before his mom died ..We had moved out of Jony Castle and my dad suffered a huge financial loss , he packed my mom off to Lucknow because of my SSC exams Keith allowed me to stay with him , I was like a house boy cleaning the shit of Fufu the bitch and had to take care that she did not get knocked by the other stray dogs from Milatry Quarters opp Jony Castle .

Every morning the Holy Bible was my way of life and Granna kept giving me lessons at the same time cursing Muslims Parsis Hindus as infidels .. I had no option but take her shit as I had to complete my SSC..

One morning she woke me early , I had another job pressing her tired varicose veined legs and thunder thighs ,, but I got food and one kind consideration was I got good food no Pork.. this was perhaps her only compassion because my Mother and Dad had liked and respected her a lot in our good days .

Well I was woken up , a bible in hand I was to be baptized as a Jehovah Witness I was taken in the family car Studebaker or something like that to the sea off Badhwar Park.. Granna besides me chanting the verses .. and as soon as I entered the waters to be baptized it began to rain heavily I was taken back to Keith's house and the baptism now kept for another dry day ,, and miraculously the following day my dad came to Keiths House with money and told me to go get my mom sisters brothers from Lucknow .. he had mortgaged our house that too was returned to us ,,

Yes I miss Granna Keith and Fufu the bitch who was always on heat.

After Keiths death all remains are his childhood pictures with me .

The next friend was Rayomand Framroze and this Bawa ,and I are the two surviving friends .. Rayo made me like a Bawa ,,crazy kinky and always forgetful..

And this is not a Facebook note but a childhood blog that I will post from here to Flickr Blogspot Tumblr Google+ Ello and pimp it through 140 words as a link to Twitter ,, And one day soon after Linda Schaefer leaves I will disappear from Facebook too.

 

i shall become your eyes proudly he said

holding in his tiny hands his blind dads

stick white and red ..but than what can

one do who gives a blind man jobs

so they begged to earn their daily

bread..all around hollow election promises

yeh sarkar woh sarkar ..the fear the dread

no one touches the heart of humanity

once they won the elections they all fled

looting raping the soul of mother india

we the people watching silently held

captives in chains as the poison spread

 

#beggarpoet

#firozeshakir

 

India has always been a land of villages and in the context of village life the most important and powerful divine presence is the gramadevata, a deity identified with the village. A village may have several gramadevatas, each with its own function. Village deities are more numerous than Indian villages, though some are known throughout a region and one of these is the goddess Mariamman (Also called Mari, Mariamma, Maryamman. In the Puranas she is known as Marika.) who has devotees all over South India.

The village belongs to the goddess. Theologically she was there before the village and in fact she created it. Sometimes she is represented only by a head on the soil, indicating her body is the village and she is rooted in the soil of the village. The villagers live inside or upon the body of the goddess. The goddess protects the village and is the guardian of the village boundaries. Outside the village there is no protection from the goddess. The village is a complete cosmos and the central divine power of the village is the goddess. The relationship between the village and the goddess is primarily for the village as a whole and not for individuals. Mari can mean sakti, power, and amman is mother, so she is the mother-power of the village.

However, this relationship is not a simple one. In some places, Mariamman is invoked three times a year to regenerate village soil and protect the community against disease and death. Other places may have an important Mariamman festival. Mariamman is not a peaceful and benign goddess. She can be vindictive, inexorable, and difficult to propitiate. Essentially she is a personification of the world's natural forces, but specifically she is a goddess of smallpox, chickenpox, and other diseases. Her role is ambivalent for she both inflicts the diseases and protects the village from them. The onset of disease or disaster causes special worship or a festival of the goddess, for they are caused by demons let in because the goddess's defences have broken down or because the goddess is angry at being neglected. Mariamman reminds people that their ordered world can be shattered at any time and worshipping her makes one's view of reality less fragile. When the villagers are afflicted, so is the goddess invaded by demons. The villagers and the goddess are suffering the invasion of the village together and that is why one can say that the goddess causes the epidemic. The goddess suffers most but cannot contain it all and spreads it to the villagers, who help her deal with it. Mariamman is especially favourable at this time to those suffering from the disease, for they are helping her bear the burden of the demonic attack.

Blood offerings of animals are commonly sacrificed at festivals of Mariamman, but this is not invariably the case. Whitehead in his classic study The Village Gods of South India (1921) found at the village of Vandipaliam in Cuddalore district that at an annual festival of ten days to Mariamman no animal sacrifices were ever offered or on any other occasion at the shrine. At Shiyali in Tanjore district during the sacrifices of animals to other gods at the festival (of all the village gods) a curtain is drawn in front of Mariamman.

History One story about the origin of Mariamman is she was the wife of Tirunalluvar, the Tamil poet, who was a pariah, outcaste. She caught smallpox and begged from house to house for food, fanning herself with leaves of the nim or margosa tree to keep the flies off her sores. She recovered and people worshipped her as the goddess of smallpox. To keep smallpox away they hang nim leaves above the doors of their houses.

Another story involves the beautiful virtuous Nagavali, wife of Piruhu, one of the Nine Rishis. One day the Rishi was away and the Trimurti (an image with three heads representing Brahma, Vishnu, and Shiva) came to see if her famed beauty and virtue was true. Nagavali did not know them and, resenting their intrusion, turned them into little children. The gods were offended and cursed her, so her beauty faded and her face became marked like smallpox. The Rishi returned, found her disfigured, and drove her away, declaring she would be born a demon in the next world and cause the spread of a disease which would make people like herself. She was called Mari, meaning 'changed.' Both stories are reported by Whitehead and he remarks that in Mysore he was told that Mari meant sakti, power.

Mariamman is an ancient goddess, whose worship probably originated in the tribal religion of Dravidian India before the arrival of the Aryans and the brahman religion. According to tradition, among the Dravidian mountain tribes as in Coorg in southern Karnataka, human sacrifices were offered to Mariamman. These were replaced with animals and as we have seen, in some villages no animal sacrifices are offered. Here we can see a historical gradation.

Local goddesses such as Mariamman who protect villages and their lands and represent the different castes of their worshippers have always been an important part of the religious landscape of South India. However, we can note periods of special significance. The eclecticism of the Vijayanagar period (1336-1565) encouraged folk religion, which became more important and influenced the more literate forms of religion. In the last century and a half there has been a rebirth of Tamil self-consciousness (see Devotion to Murukan). In the middle of the present century deities such as Mariamman have become linked to the "great tradition" as the strata of society which worship the goddess has become integrated into the larger social order.

Symbols At the centre and source of the village is a boddhu-rayee, navel stone, with which the goddess is associated. As mentioned in doctrines, the goddess may be represented by only a head on the ground, as her body is the village. To protect the village, shrines and symbols of the goddess are often placed at the boundaries of the village. These symbols are usually simple, rough, unhewn stones, five or six inches high and blackened with anointing oil, or there may be a stone pillar. If there are shrines these will often be crude simple structures.

Mariamman's colour is yellow and sometimes a stone is adorned with a yellow dress, only a small part of bare stone emerging at the top. Sometimes there is only a spear or trident thrust in the ground in place of the goddess-stones. In larger villages a slab of stone may be carved with a rough figure of a woman, who may have four, six, or eight arms, or none at all, and the arms hold various implements such as a knife, a shield, a drum, a bell, a devil's head, and a three-pronged fork. It is common to have a fixed stone image in the shrine and to use a small portable metal image in processions. Mariamman can be represented as riding naked on an ass with a winnow on her head and a broom and water-pot in her hands. Sometimes there is no image and the goddess is represented by a brass pot of water decorated with nim leaves. The nim tree is sacred to Mariamman. In poor villages an earthenware pot is used.

During the ceremonies of the goddess there is a symbolic marriage. Although the goddess is sometimes said to have a consort, she is really married to the village, so the goddess and village can nourish each other.

A blood sacrifice at her festival can appease the goddess to withdraw her anger symbolised as the heat of disease or it can symbolise the defeat of the invading demon. Traditionally a buffalo was offered. After it was beheaded, its leg was thrust into its mouth, fat from the stomach was smeared in its eyes, and a candle was lit on its head. It was then presented to the goddess. This humiliation of the victim symbolises the defeat of an enemy, the demon who causes the epidemic or disaster.

Village festivals are filled with symbolism. At a festival in Karnataka, the Mariamman image is first painted in bright colours and put in a shelter of nim leaves and a sheep sacrificed to placate the goddess. Then a he-buffalo is sacrificed by untouchables and the head put in a pit before Mariamman. The blood and parts of the buffalo are mixed with rice and put in a large basket. This is caraga and it is carried in procession by untouchables followed by other villagers carrying sickles and weapons to guard it. At other shrines sheep are sacrificed and mixed with the caraga, which is then sprinkled on the fields and along the boundaries of the village, thus regenerating the soil and protecting the village. Even vegetarian farmers believe that the soil needs blood and if it is not given then human lives will be taken.

Festivals without animal sacrifice may offer boiled rice, fruit, flowers, cakes and sugar, and incense and camphor are burnt. There is Abishegam, ceremonial washing of the image twice a day, with water, oil, milk, coconut milk, turmeric, rose water, sandalwood, honey, sugar, limes, and a solution of the bark of certain trees, separately in a regular order. The image of the goddess is carried twice a day on the shoulders of devotees around the village and there may be a car procession one day. Under brahmanical influence, the image can be towed around a tank.

At many festivals an important role is played by a Matangi, a low caste woman who is unmarried and holds the office for life. She is a living symbol of the goddess and becomes possessed by the goddess, dancing wildly, using obscene language, spitting at devotees, and pushing people around with her backside. The festival reverses social norms and the Matangi's behaviour, which would ordinarily be highly polluting, is purifying and people seek out her spit and insults.

Adherents Millions of villagers across South India worship Mariamman, especially in Tamil Nadu and Karnataka. Mariamman is one of the deities worshipped in almost every Tamil village. Nearly all members of a village participate in the goddess's festival, even brahmans and Muslims. The different castes to some extent mix freely. This is not the case in daily life. The ritual topography of a village in Karnataka, for example, has an inner village inhabited by the purest castes and the rest live outside this. The shrines of the goddess would be in the outside part of the village. The oldest, largest, and most important Hindu temple in Singapore is the Mariamman Temple, which was established early in the nineteenth century.

Pilgrims at a Mariamman festival wear mostly yellow, the colour of the goddess. Some men dress as tigers and other animals. Pilgrims may come because of a specific fear or debt or because one of their family has a disease associated with the goddess or they themselves have recovered from the disease. Particular castes are associated with Mariamman, such as fishermen and builders on the coast of Tamil Nadu. Pilgrims fast before the festival and bring offerings, such as money in a propitious amount, say one hundred and one rupees. Some pilgrims have made vows to Mariamman to walk on fire, carry burning pots on their heads, or perform covadi, when they swing suspended on hooks through their flesh.

Headquarters/

Main Centre There is no one main centre for Mariamman.

  

www.philtar.ac.uk/encyclopedia/hindu/ascetic/mariam.html

This morning 13 June at 9.31 am I got my facebook user name ..as firoze shakir no dots no under strokes ...

 

www.facebook.com/firozeshakir

 

80,660 items / 430,940 views

  

your facebook user name

as firozeshakir has been set

thanks to mark zuckerburg

you will be famous

all over the internet

forever in his debt

your profile page

a lot of hits will get

your facebook

username

not even your worst

enemy will ever forget

all night you kept awake

the count down and the sweat

google searching firoze shakir

will no more be a threat

I am what I am

I can say it without any regret

with fred miller ilefty

nauman umair anthony posey

I will never play Russian roulette

even if they do get upset

bollywoods most wanted

photographerno1

minus his pictorial silhouette

running bald in Lhasa

demanding a Free Tibet

two seconds fame

without being interviewed

by Oprah on a television set

scrap article 377

the government should not abet

homosexuality is less injurious

than smoking a marijuana cigarette

        

The elderly person on my left is over 90 years old ,,his name is Baney bhai a great exponent of Kama matam.. ritual of head cutting during Moharam.

I first mt him in 2007 during Athvi.. the last day when Moharam mourning comes to an end..and in Lucknow it is huge like Ashura and Chehlum..

As I was stuck in work during Chehlum time bound commitments I could not leave Mumbai at all...so I did not do my kama matam.

But this year on reaching Lucknow the very first day I told my relative Salman Qasim to get in touch with Baney bhai, we went to Baney bhais house near Mansoor Nagar ,, I bought him home gave him my kama for sharpening ,, my hunting knife needs no sharpening .

Most important I wanted to do my Athvi kama matam without anyone grabbing the kamas from my hands ,, and I told Bany bhai to stop my kama matam only if I collapsed from excessive bleeding,... I did after 25 dep wounds on my scalp self inflicted with two daggers ..

As the place I did my kama matam was close to my sons in laws house I told them to bring Marziya and Nerjis too.. they have never seen me do kama matam.. they came along with their maternal grandfather .

And this was the first time I did kama matam for a very long time , Baney bhai tied a bandage but the bleeding would not stop till a police constable a Shia cleaned my wounds and tied the new bandage...

As I was coming by flight thanks to my daughter who bought our tickets I left my kamas in Lucknow ,,

He cannot do without tea in the morning his father works at a Chicken shop Bandra Bazar I meet him when I go to play tennis

I was clearing my backlog of images videos and now I start my new series at Flickr Pitru Paksha an iconic Hindu feast that I have been shooting at Banganga Walkeshwar since 15 years or more .

 

This time I was accompanied by a friend Ravi Shankar an agriculture economist who respectfully calls me Guru and I tell him we are all Gurus we need to share our light our knowledge with everyone ,,,its light that gets rid of darkness .

 

My series starts with the barbers and religious tonsure than the beggars and finally the Banganga tank and thanks to the local leaders BMC there is less pollution of this heritage tank where the puja items were immersed ,,

  

The fishes are happy and the ducks and swans are happy to with Man.

 

About Pitru Paksha

 

Pitru Paksha (Sanskrit: पितृ पक्ष), also spelt as Pitru paksha or Pitri paksha, (literally "fortnight of the ancestors") is a 16–lunar day period in Hindu calendar when Hindus pay homage to their ancestor (Pitrs), especially through food offerings. The period is also known as Pitru Pakshya, Pitri Pokkho, Sola Shraddha ("sixteen shraddhas"), Kanagat, Jitiya, Mahalaya Paksha and Apara paksha,Tarpan.[2][3][4]

 

Pitru Paksha is considered by Hindus to be inauspicious, given the death rite performed during the ceremony, known as Shraddha or tarpan. In southern and western India, it falls in the Hindu lunar month of Bhadrapada (September–October), beginning with the full moon day (Purnima) that occurs immediately after the Ganesh festival and ending with the new moon day known as Sarvapitri amavasya, Pitru Amavasya, Peddala Amavasya, Mahalaya amavasya or simply Mahalaya. Most years, the autumnal equinox falls within this period, i.e. the Sun transitions from the northern to the southern hemisphere during this period. In North India and Nepal, this period corresponds to the dark fortnight of the month Ashvin, instead of Bhadrapada.

  

According to Hinduism, the souls of three preceding generations of one's ancestor reside in Pitru–loka, a realm between heaven and earth. This realm is governed by Yama, the god of death, who takes the soul of a dying man from earth to Pitru–loka. When a person of the next generation dies, the first generation shifts to heaven and unites with God, so Shraddha offerings are not given. Thus, only the three generations in Pitru–loka are given Shraddha rites, in which Yama plays a significant role.[5] According to the sacred Hindu epics (Itihasa), at the beginning of Pitru Paksha, the sun enters the zodiac sign of Libra (Thula). Coinciding with this moment, it is believed that the spirits leave Pitru–loka and reside in their descendants' homes for a month until the sun enters the next zodiac—Scorpio (Vrichchhika)—and there is a full moon. Hindus are expected to propitiate the ancestors in the first half, during the dark fortnight.[3][6]

 

When Karna, the brave warrior whose acts of giving are legendary even today, died in the epic Mahabharata war, his soul transcended to heaven, where he was offered gold and jewels as food. However, Karna needed real food to eat and asked Indra, the lord of heaven, the reason for serving gold as food. Indra told Karna that he had donated gold all his life, but had never donated food to his ancestors in Shraddha. Karna said that since he was unaware of his ancestors, he never donated anything in their memory. To make amends, Karna was permitted to return to earth for a 15–day period, so that he could perform Shraddha and donate food and water in their memory. This period is now known as Pitru Paksha.[7] In some legends, Yama replaces Indra.[8]

 

Significance[edit]

Tarpan is being done at the Jagannath Ghat, Kolkata.

The Tarpan (Offering holy water to the manes) is being done at the Jagannath Ghat, Kolkata, at end of the Pitru Paksha.

The performance of Shraddha by a son during Pitru Paksha is regarded as compulsory by Hindus, to ensure that the soul of the ancestor goes to heaven. In this context, the scripture Garuda Purana says, "there is no salvation for a man without a son".[5] The scriptures preach that a householder should propitiate ancestors (Pitris), along with the gods (devas), ghosts (bhutas) and guests.[2] The scripture Markandeya Purana says that if the ancestors are content with the shraddhas, they will bestow health, wealth, knowledge and longevity, and ultimately heaven and salvation (moksha) upon the performer.[3]

 

The performance of Sarvapitri amavasya rites can also compensate a forgotten or neglected annual Shraddha ceremony, which should ideally coincide with the death anniversary of the deceased. According to Sharma, the ceremony is central to the concept of lineages. Shraddha involves oblations to three preceding generations—by reciting their names—as well as to the mythical lineage ancestor (gotra). A person thus gets to know the names of six generations (three preceding generation, his own and two succeeding generations—his sons and grandsons) in his life, reaffirming lineage ties.[2] Anthropologist Usha Menon of Drexel University presents a similar idea—that Pitru Paksha emphasises the fact that the ancestors and the current generation and their next unborn generation are connected by blood ties. The current generation repays their debt to the ancestors in the Pitru Paksha. This debt is considered of utmost importance along with a person's debt to his gurus and his parents.[9]

 

Rules of Shraddha[edit]

When and where[edit]

The shraddha is performed on the specific lunar day during the Pitru Paksha, when the ancestor—usually a parent or paternal grandparent—died. There are exceptions to the lunar day rule; special days are allotted for people who died in a particular manner or had a certain status in life. Chautha Bharani and Bharani Panchami, the fourth and fifth lunar day respectively, are allocated for people deceased in the past year. Avidhava navami ("Unwidowed ninth"), the ninth lunar day, is for married women who died before their husband. Widowers invite Brahmin women as guests for their wife's shraddha. The twelfth lunar day is for children and ascetics who had renounced the worldly pleasures. The fourteenth day is known as Ghata chaturdashi or Ghayala chaturdashi, and is reserved for those people killed by arms, in war or suffered a violent death.[3][5]

  

Mahalaya marks the formal beginning of the Durga Puja festival

Sarvapitri amavasya (all fathers' new moon day) is intended for all ancestors, irrespective of the lunar day they died. It is the most important day of the Pitru Paksha.[3][5] Those who have forgotten to perform shraddha can do so on this day. A shraddha ritual performed on this day is considered as fruitful as one conducted in the holy city of Gaya, which is seen as a special place to perform the rite, and hosts a fair during the Pitru Paksha period.[4] In Bengal, Mahalaya (Bengali: মহালয়া) marks the beginning of Durga Puja festivities. Mahalaya is the day when the goddess Durga is believed to have descended to Earth. Bengali people traditionally wake up early in the morning at around 4 am on Mahalaya to listens to the enchanting voice of the late Birendra Krishna Bhadra and the late Pankaj Kumar Mullick on All India Radio as they recite hymns from the scriptures from the Devi Mahatmyam (Chandi Path). This program has almost become synonymous with Mahalaya for almost nearly six decades now. [10] Offerings to the ancestors are made in homes and at puja mandaps (temporary shrines).[11][12] Matamaha ("Mother's father") or Dauhitra ("Daughter's son") also marks the first day of the month of Ashvin and beginning of the bright fortnight. It is assigned for the grandson of the deceased maternal grandfather.[3][5]

 

The ritual is also held on the death anniversary of the ancestor. The shraddha is performed only at noon, usually on the bank of a river or lake or at one's own house.[5] Families may also make a pilgrimage to places like Varanasi and Gaya to perform Shraddha.[3][4][13] An annual Pitri Paksha Mela at Gaya on the banks of River Falgu. Pilgrims from all corners of the country visit Gaya for offering Pinda to their Ancestors. According to Bihar Tourism Department estimates, some 5,00,000 to 75,00,000 pilgrims arrive in the Gaya city during the Pitri Paksha Mela every year.[14]

 

Who and for whom[edit]

It is essential that Shraddha be performed by the son—usually the eldest—or male relative of the paternal branch of the family, limited to the preceding three generations. However, on Sarvapitri amavasya or matamaha, the daughter's son can offer Shraddha for the maternal side of his family if a male heir is absent in his mother's family.[3][5] Some castes only perform the shraddha for one generation.[3] Prior to performing the rite, the male should have experienced a sacred thread ceremony. Since the ceremony is considered inauspicious due to its association with death, the royal family of Kutch, the king or heirs of the throne are prohibited from conducting Shraddha.[5]

 

Food[edit]

The food offerings made to the ancestors are usually cooked in silver or copper vessels and typically placed on a banana leaf or cups made of dried leaves. The food must include Kheer (a type of sweet rice and milk), lapsi (a sweet porridge made of wheat grains), rice, dal (lentils), the vegetable of spring bean (guar) and a yellow gourd (pumpkin).[5]

 

Rites of Shraddha[edit]

Pinda Daan is being done at the Jagannath Ghat, Kolkata.

Pinda Daan is being done at the Jagannath Ghat, Kolkata, at end of the Pitru Paksha.

The male who performs the shraddha should take a purifying bath beforehand and is expected to wear a dhoti. He wears a ring of kush grass. Then the ancestors are invoked to reside in the ring. The shraddha is usually performed bare-chested, as the position of the sacred thread worn by him needs to be changed multiple times during the ceremony. The shraddha involves pinda-daan, which is an offering to the ancestors of pindas (cooked rice and barley flour balls mixed with ghee and black sesame seeds), accompanying the release of water from the hand. It is followed by the worship of Vishnu in form of the darbha grass, a gold image or Shaligram stone and Yama. The food offering is then made, cooked especially for the ceremony on the roof. The offering is considered to be accepted if a crow arrives and devours the food; the bird is believed to be a messenger from Yama or the spirit of the ancestors.[3] A cow and a dog are also fed, and Brahmin priests are also offered food. Once the ancestors (crow) and Brahmins have eaten, the family members can begin lunch.[5]

I did not shoot any image on my mobile phone as I was carrying my Canon 7 D ..with a telly lens I thought I would go shoot the Bathers of Bandra Bandstand ..but after a very strenous session of tennis I walked a few rounds and gave up the thought due to the excessive heat and humidity .

I walked back home through the Bazar bought some jambul...at home without the grandkids there is an eerie silence that is shattered by the chirping of Marziya s Java Sparrows ..I take care of them after she lost interest ..I gave away my aquariums I was not adept at keeping flowrhorns and I don't like any other tropical fish .

Earlier I pimped my Flickr blogs on Facebook ...but now ever since my return to Facebook since last March I blog on Facebook and than copy paste to Flickr .

But it must be noted all my posts on Facebook are for Friends only though the same post is public on Flickr Twitter and my Blogspot .

I stopped using Ello completely .

I have no regrets that I won't be going back to Ujjain for the last Shahi Snan 21 May 2016 .

I have shot a lot and with the prevailing circumstances at home it would be in bad taste ..I have to stay back hold fort ..

I don't have the earlier passion for still photography I am unable to tell the story of life in a single frame so I try shooting the same street shot as a video ..I shoot exactly what I saw ..I keep the sounds the spasms of silence and I dont edit ...

My first choice now is always video..I don't stitch videos ..of the same shots ..I shoot to create footage ...

And it amazes me no end that the 10 million viewership on my 1132 videos is mostly on my ear cleaning videos ...and I shoot this only when I go to get my ears cleaned after a month or two.

I shoot culture rituals religious traditions Hinduism Shiasm Sufism and Christian events ..I video shoot the streets ..where Hope cavorts with misery ...

My only regret is I wish I could have video shot my grandchildren when they were growing up and also my earliest tryst with the Hijras when I photo documented their Hijra Sammelan in Mumbai .

A lot of things film shoots etc I missed because at that time I did not like video at all and I did not know how to shoot it .

I started very late ...but better late than never .

Good morning..

 

I am disappointed first I am not a newbie I appreciate your help but this problem of uploading from my android high end Vivo 20 is not happening as it was earlier ..it takes ages to upload a batch of 10 short 15 second videos on Flickr ...the same videos I uploaded to my You Tube channel in a few seconds .

 

I have unlimited Wifi no interruptions..and I normally don't complain or whine I am a 70 year old man on Flickr pro since 2007 I follow Flickr terms and regulations..so all this disheartens me ..there is a problem your end your technicians have to do some soul searching and I understand you have problems with the pandemic ..

 

Thats all I want the fluidity seamlessness of uploading to Flickr from my android back I am not making any unnecessary demands .

 

Thanks for your support help .

 

Firoze Shakir

  

sorry my black tea

as facebook update

on your laid back

gaming gracelessness

I did spill

nothing personal

I blog When

I have Time

to Kill

At Facebook

I am definitely

not into groups

events or Fucked

Farmville

I am a blogger

with god given

creativity

some skill

unlike jack

I dont hump jill

a pail of water

to make love

on mountain

of a molehill

dharma

karma

as god wills

I dont need Viagra

or penile enlargement pills

I blog freely

wthout selling

my pictures

for dollar bills

a pedestrian poet

my earthly

bank balance

totally nil

a hard core

hindustani

within her

heart beat

hai mera dil

  

Good Luck Irani Hotel

Near Mehboob Studio

Many years back after we left our home at De Monte street , with our eldest son on the verge of getting married we came to stay on rent at Pitru Chayya next to Mehboob Studio, we stayed here for about 11 months and Good Luck became my breakfast joint , I came here to have keema brun , black tea ..and I was just a wall away from Mehboob Studio..We left this place soon after to stay another few months in a rustic Bandra Back Lane on rent a place called White House.. finally 10 years back we came to our present residence at Bandra Reclamation thanks to the support from friends.. this was our Good Luck home ,, and we never forgot Good Luck Irani Restaurant

As mentioned earlier when my dear friend s agent could not do my ticket Jaipur Mumbai after giving me assurances I was really pissed off I told him I must return to Mumbai as I was to catch up with my Naga Guru of Juna Akhara at Ujjain I had already lost 2 days so I decided to take the Jaipur Ahmedabad bus ...His nephew was dropping me to Jaipur from Ajeetgadh and a call from my daughter changed everything she wanted me to change my plans and come to Dwarka Delhi where she stays and thus I took a bus to Delhi instead of Ahmedabad .

She came to fetch me at 3.30 am and than hired a car for me to go to Panipat to the Holy Shrine of Bu Shah Ali Qalandar she also booked my flight to Mumbai .

After I returned from my spiritual adventure she hired a cab to visit our relatives at Malviya Nagar we had dinner with Huzoor Miya Sabs family .

And if my ticket comes through that my wife has booked for me to go to the Ujjain Kumbh I will be with my Naga Guru Shri Vijay Giri Maharaj Triveni Panchdham Juna Akhara I will take the Holy Dip with him hopefully .

My daughter thinks I am crazy ...And I d rather be crazy than insane among sane people .

This lot was shot by a person watching us both .. i just told him to go on clicking our pictures he had never used a DSLR before

  

He shot me on the Mamiya 6/7 but the first time due to some technical hitch there was a problem and than it began to rain heavily so he waited for the rain to end ,, and he re shot all over again , the backdrop he placed again.. and he does street portraiture using this backdrop in natural light at Trimbakeshwar Kumbh Mela ,, Koovagam Eunuch festival ,,

For me having used film when I began photography and I used to shoot medium format on my twinreflex Mamiya 330 ,, it was nostalgia ,,pure and pristine.

Hardly do yoi see such passion now days ,, Laurent does not use digital at all he is from the old school and does his own processing..

He leaves for France tomorrow and we will now meet next year shoot the Malangs together ,, at Makanpur ,,

www.facebook.com/firozeshakir/

 

fred m miller

the chain gang leader

you cant shoot on site

virtual poona blog

where most often he hides

but facebook

is his fiefdom

the other side of midnight

nauman umair

now public newbie

shedding less

weight more light

anthony posey

new orleans oracle

87% white

quizzically quizzing and quiet

now we wait for cousin lefty

to connect with us next flight

benn bell at buzznet flying a kite

the shadow boxer some respite

with his room mate got into a fight

richard lazzara shankar gallery

posting pictures all night

Lisa's amazing Bollywood

going away party

dr robi ludwig dashing delight

cousin glenn disillusioned

lost in the fake and phony arc lights

asymmetrical assault very uptight

xris taylor chewing more than he could bite

facebook foodies facebook poets photographers

bloggers floggers re surge and reunite

  

 

@firozeshakir

 

There are a lot of haters in this world and #Twitter has given them a platform to voice their hate animosity against race religion and gender..the deadliest are #Twittertrolls,,they spare no one living or dead.

Māri (Tamil: மாரி), also known as Mariamman (Tamil: மாரியம்மன்) and Mariaai (Marathi: मरी आई), both meaning "Mother Mari", spelt also Maariamma (Tamil: மாரியம்மா), or simply Amman or Aatha (Tamil: அம்மன், "mother") is the South Indian Hindu goddess of rain. She is the main South Indian mother goddess, predominant in the rural areas of Tamil Nadu, Karnataka, Andhra Pradesh and Maharashtra. Māri is closely associated with the Hindu goddesses Parvati[1]and Durga[2] as well as with her North Indian counterpart Shitaladevi. Goddess Mariamman and Goddess Kali are closely associated with each other.

 

Festivities for her happen during the late summer, early autumn season of "Aadi". Throughout the Tamil Nadu and deccan region, grand festival known as "Aadi Thiruvizha" are taken for Maariamman. Her worship mainly focuses on bringing rains and curing diseases like cholera, smallpox, and chicken pox.

 

She is worshipped in accordance to the local agamas as "Pidari" or the "Grama Devata" usually by non-Brahmin priests or in some cases of big temples like Samayapuram Maariamman temple, also by Brahmin priests. According to shaktha agamas, she is depicted in sitting posture and might be flanked some times by Ganesha and Subramaniya or Ganesha and Naaga on her sides.[citation needed] She is usually taken in procession in a decorated chariot.

 

Origin[edit]

 

Mariyamman in Tirisool, 10th century, chola peroid,Tamil Nadu,India.

 

Erode Mariamman Ther Thiruvilla

Mariamman is an ancient goddess, whose worship probably originated from pre-Vedic[citation needed] mother goddess cult of Dravidian people before the arrival of the Aryans[citation needed] with their Brahmanic religion[citation needed] .This is well attested by the unemployment of Brahmins in officiating the worshipping rituals of the goddess and by the non-Vedic worshipping method that was embraced by her devotees. In Tamil, the word 'Maari' would mean rain and 'amman' would literally mean mother but here "mother nature.". 'Maari' can also mean female form of 'Indra' who is also called 'Maara'. Since the 'Indra' worship was prevalent among the Sangam Tamil people, 'Maari' as a female form of 'Maara' or 'Indra' is worshipped for bestowing rainfall. 'Indrani' is one of the saptha kannikas and the 7 kannikas find innumerable references in Tamil Sangam literature as well as temple worship. She was believed and worshipped by the ancient Dravidian people to bring rain and hence prosperity to them as their vegetation was mainly dependent upon rain. The goddess was not a local deity, connected to a specific location but worshiped throughout the Dravidian nation.

 

Worship[edit]

The worshiping methods are non-vedic and often accompanied by various kinds of folk dancing.[3] Offerings such as Pongal and Koozh that are cooked using earthen pots are also made during the festive season. Rituals such as fire walking and mouth or nose piercing are also practised.

 

At the temple of Samayapuram, which lies six miles to the north of Tirucirapalli, the Hindu system of worship is still seen today for the worship of Mariyamman. worship for Mariyamman is a ten-day festival, organized by temple authorities during the second week in April. Some continue to use an old village customs of worship by offering chickens and goats to the deity, but the animals are no longer sacrificed but sold after being offered. But the main worshipping of the goddess occurs on the road a mile or two from the temple. A hurried walk and dance carries hundreds of thousands of worshippers along the road to the temple. Countless people in the crowd have fasted, shaved their heads, and wear bright yellow clothes, which are sacred to the goddess. Many women and children carry a pot on their heads decorated with the goddess’s favourite leaves of the margosa tree. Young men and women carry similar pots but are followed by drummers and dance more wildly. Larger men and women carry pots of charcoal fire. Some put themselves through a special tribulation of having one of the sacred weapons, dagger, trident, or a spear, inserted through their cheeks or tongues.[4] Through this worship each individual realizes themselves and others through samsara and moksha. In this self realization he or she is bonded with the goddess, which is the underlining reason of the worship.

 

Myths[edit]

One story about the origin of Maariamman is she was the wife of Thiruvalluvar, the Tamil poet, who was an outcast.[citation needed] She caught smallpox and begged from house to house for food, fanning herself with leaves of the neem or margosa tree to keep the flies off her sores. She recovered and people worshipped her as the goddess of smallpox. To keep smallpox away, neem leaves are hung above the main entryways of South Indian homes. This temple houses both Thiruvalluvar and his wife Vaasuki Ammaiyar.[citation needed]. This is in sharp contrast to the life of Thiruvalluvar where in he advocated love for all. Hence this story cannot be taken to be credible.

 

The Tamil word Muthu means pearl and hence in the ancient usage of the language 'Muthu Maari' was a celebrating, poetic way of telling the rain falls in droplets which were related to pearls given by the nature god for property. Maariamman was also called 'Muthu Maariamman' which meant the goddess who gives prosperous rain. This was wrongly connected to the pearl-like small form of the boils that occur during chickenpox.[citation needed]

 

Another story involves the beautiful virtuous Nagavali, wife of Piruhu[citation needed] , one of the nine Rishis. One day the Rishi was away and the Trimurti came to see if her famed beauty and virtue was true. Nagavali did not know them and, resenting their intrusion, turned them into little children. The gods were offended and cursed her, so her beauty faded and her face became marked like smallpox. The Rishi returned, found her disfigured, and drove her away, declaring she would be born a demon in the next world and cause the spread of a disease which would make people like her. She was called Mari, meaning 'changed.' Both stories are reported by Whitehead[citation needed] and he remarks that in Mysore he was told that Mari meant sakti, power[citation needed] .

 

Local goddesses such as Mariamman who were believed to protect villages and their lands and represent the different castes of their worshippers have always been an important part of the religious landscape of South India. However, we can note periods of special significance. The eclecticism of the Vijayanagar period (1336–1565) encouraged folk religion, which became more important and influenced the more literate forms of religion. In the last century and a half there has been a rebirth of Tamil self-consciousness (see Devotion to Murukan). In the middle of the present century deities such as Mariamman have become linked to the "great tradition" as the strata of society which worship the goddess has become integrated into the larger social order.

 

Iconography[edit]

Māri is usually pictured as a beautiful young woman with a red-hued face, wearing a red dress. Sometimes she is portrayed with many arms—representing her many powers—but in most representations she has only two or four.

 

Māri is generally portrayed in the sitting or standing position, often holding a trident (trisula) in one hand and a bowl (kapala) in the other. One of her hands may display a mudra, usually the abhaya mudra, to ward off fear. She may be represented with two demeanours—one displaying her pleasant nature, and the other her terrifying aspect, with fangs and a wild mane of hair.

 

Goddess of medicine[edit]

 

The Nanalthidal MMāri (Tamil: மாரி), also known as Mariamman (Tamil: மாரியம்மன்) and Mariaai (Marathi: मरी आई), both meaning "Mother Mari", spelt also Maariamma (Tamil: மாரியம்மா), or simply Amman or Aatha (Tamil: அம்மன், "mother") is the South Indian Hindu goddess of rain. She is the main South Indian mother goddess, predominant in the rural areas of Tamil Nadu, Karnataka, Andhra Pradesh and Maharashtra. Māri is closely associated with the Hindu goddesses Parvati[1]and Durga[2] as well as with her North Indian counterpart Shitaladevi. Goddess Mariamman and Goddess Kali are closely associated with each other.

 

Festivities for her happen during the late summer, early autumn season of "Aadi". Throughout the Tamil Nadu and deccan region, grand festival known as "Aadi Thiruvizha" are taken for Maariamman. Her worship mainly focuses on bringing rains and curing diseases like cholera, smallpox, and chicken pox.

 

She is worshipped in accordance to the local agamas as "Pidari" or the "Grama Devata" usually by non-Brahmin priests or in some cases of big temples like Samayapuram Maariamman temple, also by Brahmin priests. According to shaktha agamas, she is depicted in sitting posture and might be flanked some times by Ganesha and Subramaniya or Ganesha and Naaga on her sides.[citation needed] She is usually taken in procession in a decorated chariot.

 

Origin[edit]

 

Mariyamman in Tirisool, 10th century, chola peroid,Tamil Nadu,India.

 

Erode Mariamman Ther Thiruvilla

Mariamman is an ancient goddess, whose worship probably originated from pre-Vedic[citation needed] mother goddess cult of Dravidian people before the arrival of the Aryans[citation needed] with their Brahmanic religion[citation needed] .This is well attested by the unemployment of Brahmins in officiating the worshipping rituals of the goddess and by the non-Vedic worshipping method that was embraced by her devotees. In Tamil, the word 'Maari' would mean rain and 'amman' would literally mean mother but here "mother nature.". 'Maari' can also mean female form of 'Indra' who is also called 'Maara'. Since the 'Indra' worship was prevalent among the Sangam Tamil people, 'Maari' as a female form of 'Maara' or 'Indra' is worshipped for bestowing rainfall. 'Indrani' is one of the saptha kannikas and the 7 kannikas find innumerable references in Tamil Sangam literature as well as temple worship. She was believed and worshipped by the ancient Dravidian people to bring rain and hence prosperity to them as their vegetation was mainly dependent upon rain. The goddess was not a local deity, connected to a specific location but worshiped throughout the Dravidian nation.

 

Worship[edit]

The worshiping methods are non-vedic and often accompanied by various kinds of folk dancing.[3] Offerings such as Pongal and Koozh that are cooked using earthen pots are also made during the festive season. Rituals such as fire walking and mouth or nose piercing are also practised.

 

At the temple of Samayapuram, which lies six miles to the north of Tirucirapalli, the Hindu system of worship is still seen today for the worship of Mariyamman. worship for Mariyamman is a ten-day festival, organized by temple authorities during the second week in April. Some continue to use an old village customs of worship by offering chickens and goats to the deity, but the animals are no longer sacrificed but sold after being offered. But the main worshipping of the goddess occurs on the road a mile or two from the temple. A hurried walk and dance carries hundreds of thousands of worshippers along the road to the temple. Countless people in the crowd have fasted, shaved their heads, and wear bright yellow clothes, which are sacred to the goddess. Many women and children carry a pot on their heads decorated with the goddess’s favourite leaves of the margosa tree. Young men and women carry similar pots but are followed by drummers and dance more wildly. Larger men and women carry pots of charcoal fire. Some put themselves through a special tribulation of having one of the sacred weapons, dagger, trident, or a spear, inserted through their cheeks or tongues.[4] Through this worship each individual realizes themselves and others through samsara and moksha. In this self realization he or she is bonded with the goddess, which is the underlining reason of the worship.

 

Myths[edit]

One story about the origin of Maariamman is she was the wife of Thiruvalluvar, the Tamil poet, who was an outcast.[citation needed] She caught smallpox and begged from house to house for food, fanning herself with leaves of the neem or margosa tree to keep the flies off her sores. She recovered and people worshipped her as the goddess of smallpox. To keep smallpox away, neem leaves are hung above the main entryways of South Indian homes. This temple houses both Thiruvalluvar and his wife Vaasuki Ammaiyar.[citation needed]. This is in sharp contrast to the life of Thiruvalluvar where in he advocated love for all. Hence this story cannot be taken to be credible.

 

The Tamil word Muthu means pearl and hence in the ancient usage of the language 'Muthu Maari' was a celebrating, poetic way of telling the rain falls in droplets which were related to pearls given by the nature god for property. Maariamman was also called 'Muthu Maariamman' which meant the goddess who gives prosperous rain. This was wrongly connected to the pearl-like small form of the boils that occur during chickenpox.[citation needed]

 

Another story involves the beautiful virtuous Nagavali, wife of Piruhu[citation needed] , one of the nine Rishis. One day the Rishi was away and the Trimurti came to see if her famed beauty and virtue was true. Nagavali did not know them and, resenting their intrusion, turned them into little children. The gods were offended and cursed her, so her beauty faded and her face became marked like smallpox. The Rishi returned, found her disfigured, and drove her away, declaring she would be born a demon in the next world and cause the spread of a disease which would make people like her. She was called Mari, meaning 'changed.' Both stories are reported by Whitehead[citation needed] and he remarks that in Mysore he was told that Mari meant sakti, power[citation needed] .

 

Local goddesses such as Mariamman who were believed to protect villages and their lands and represent the different castes of their worshippers have always been an important part of the religious landscape of South India. However, we can note periods of special significance. The eclecticism of the Vijayanagar period (1336–1565) encouraged folk religion, which became more important and influenced the more literate forms of religion. In the last century and a half there has been a rebirth of Tamil self-consciousness (see Devotion to Murukan). In the middle of the present century deities such as Mariamman have become linked to the "great tradition" as the strata of society which worship the goddess has become integrated into the larger social order.

 

Iconography[edit]

Māri is usually pictured as a beautiful young woman with a red-hued face, wearing a red dress. Sometimes she is portrayed with many arms—representing her many powers—but in most representations she has only two or four.

 

Māri is generally portrayed in the sitting or standing position, often holding a trident (trisula) in one hand and a bowl (kapala) in the other. One of her hands may display a mudra, usually the abhaya mudra, to ward off fear. She may be represented ariamman,Kattucherry near Porayar,Tamil Nadu

Mariamman cures all so-called "heat-based" diseases like pox and rashes. During the summer months in South India (March to June), people walk miles carrying pots of water mixed with turmeric and neem leaves to ward off illnesses like the measles and chicken pox.[why?] In this way, goddess Māri is very similar to North Indian goddess Shitaladevi.

 

Fertility goddess[edit]

Devotees also pray to Mariamman for familial welfare such as fertility, healthy progeny or a good spouse. The most favoured offering is "pongal", a mix of rice and green gram, cooked mostly in the temple complex, or shrine itself, in terracotta pots using firewood.

 

Some festivals in honour of goddess Māri involve processions carrying lights. In the night, the devotees carry oil lamps in procession.[why?] Mariamman is the family deity for many families in Thanjavur district,Tamil Nadu.It is usually a family custom to initially worship the family deity for any family occasion such as wedding. Many families even have a custom of inviting the family deity first for all occasion in the family.The family deity(Kula-theivam)worship is considered more important in any Hindu festival. The family deity worship runs many generation and it also gives a clue to the origin of family,because the family deities are usually located within the vicinity of the village where the family belongs.

 

Temples[edit]

 

Mariamman temple in a village in Tamil Nadu

 

Main shrine to Mariamman in the Sri Maha Mariamman Temple in Kuala Lumpur, Malaysia.

Most temples to Mariamman are simple village shrines, where non-Brahmins act as lay-priests using non-agamic rituals. In many rural shrines, the goddess is represented by a granite stone with a sharp tip, like a spear head. This stone is often adorned with garlands made of limes and with red flowers. These shrines often have an anthill that could be the resting place of a cobra. Milk and eggs are offered to propitiate the snake.

 

Some temples have also attained enough popularity that Brahmins officiate at them. For example, the Samayapuram temple near the shore of river Cauvery in the northern outskirts of Trichy, maintains a rich agamic tradition and all rituals are performed by Gurukkal of Brahmins.

 

Punainallur, near Thanjavur (Tanjore), is the location of another famous Māri temple. Legend says that Mariamman appeared to the King Venkoji Maharaja Chatrapati (1676–1688) of Tanjore in his dreams and told him she was in a forest of Punna trees three miles distant from Tanjore. The King rushed to the spot and recovered an idol from the jungle. Under the king's orders a temple was constructed, the idol installed and the place was called Punnainallur. Hence the deity of this temple is known as Punnainallur Mariamman. Mud replicas of different parts of the human body are placed in the temple as offerings by devotees pleading for cure. It is said that the daughter of Tulaja Raja (1729–35) of Tanjore, who lost her eyesight due to illness, regained it after worshipping at this temple. Shri Sadasiva Brahmendra is said to have made the Moola Murthy of Goddess Maariamman from the mud from the ant hill where snakes had resided.

 

Erode Mariamman temple festival is grand one in Tamil Nadu. Three mariamman goddess named small, mid and big mariamman in three corners of city combines to a festival at every April month of season. It has ther thiruvilla and all devotions to God which ends in Cauvery river to stack away the kambam(Mariamman's husband) into the flowing river water.

 

Karur Mariamman temple festival which falls in the end of may month every year is also a well noticed grand festival in TamiNadu.

 

Other important temples of Mariamman in Tamil Nadu are in the towns of Veerapandi, Theni, Anbil (near Trichy), Narthamalai, Thiruverkadu, Salem, Virudhunagar and Sivakasi, Vellore. In Chennai (Madras), a famous Mariamman temple is the Putthu Mariamman—the Putthu (ant hill) is across the road from the temple and is located on the Velachery Main Road.

 

Singer Harini rendered in 2012 a song on Samayapuram Mariamman deity which became part of the album OM NAVA SAKTHI JAYA JAYA SAKTHI. The song narrates the power of Sakthi as Samayapuram Amman which has the Peruvalai River as Punya Theertham as believed by people in that area.[5]

 

Another famous Mariamman temple is situated in the state of Karnataka, in the town of Kaup, seven kilometres from the famous temple town of Udipi.

  

Sri Mariamman temple in Medan, Indonesia

Marubai temple matunga

Mariamman Koil, Pilakool

Mariamman Temple, Ho Chi Minh City

Mariamman Temple, Bangkok

Mariamman Temple, Pretoria

Punnainallur Mariamman

Samayapuram Mariamman Temple

Sri Ramamirthamman Temple, Erumaipadukai

Sri Mahamariamman Temple, Kuala Lumpur

Sri Mariamman Temple, Medan

Sri Mahamariamman Temple, Penang

Sri Mariamman Temple, Singapore

Sri Muthumariamman Temple, Negombo

Mariamman Temple, Pretoria

Sri Ramamirthamman Temple[edit]

Sri Ramamirthamman Temple is a famous temple on the banks of the River Vennar near Needamangalam; the beautiful village is called Erumaipadukai. Shri Maan S.Ramachandran pillai is the founder of Ramamirthamman Temple. This amman kovil thiruvilla was very famous; many people celebrate this amman kovil year festival.

 

It is believed by the devotees that the Goddess has enormous powers over curing illnesses[1] and hence, it is a ritual to buy small metallic replicas, made with silver or steel, of various body parts that need to be cured, and these are deposited in the donation box.[citation needed] Devotees also offer mavilakku (Tamil: மாவிளக்கு), a sweet dish made of jaggery, rice flour and ghee. [2] Offerings of raw salt is also made to the Goddess by the rural devotees. The temple attracts thousands of devotees on Sundays, Tuesdays and Fridays, the holy days for Ramamirthamman.

 

Outside India[edit]

There are many Mariamman temples outside of India, in Mauritius, Sri Lanka, Malaysia, Singapore, Thailand, Fiji, Guyana, Vietnam, Germany[6] and South Africa, the product of efforts of the Tamil diaspora. Some notable temples include the Sri Mariamman temple in Singapore, Sri Mariamman temple in Bangkok, a Mariamman temple in Pretoria, South Africa, as well as one in Medan, Sri Mariamman Temple Karachi Pakistan, Indonesia.[citation needed]

 

Hindu tradition[edit]

In Hindu tradition, Mariamman is the sister of Lord Vishnu (Sriranganathar) and called Mahamaya.[citation needed]

 

The Samayapuram Mariamman is worshipped on the first day of the Tamil month of Vaikasi by the Iyengar/Srivaishnava Brahmins of Srirangam. They claim that she is the sister of Lord Renganath (a form of Vishnu) of Srirangam.[citation needed] This is the second most prominent temple in Tamil Nadu, following Palani, on the basis of income.[citation needed]

 

Another version of the traditions suggests she is the mother of Parasurama, Renukadevi who is appeased for rains. She is also known as Sri Chowdeshwari Devi in most of the parts of Karnataka and Andhra Pradesh. In Mysore region she is worshipped as both Chowdeshwari Devi and as well as Mariamman. There are many instances where Mariamman has appeared to people in form an old woman wearing red sari with green bangles and three mangalsutras.[clarification needed] She is also regarded as the Gramdevata[clarification needed] of certain villages, thus reducing the incidence of contagious disease in these villages. Another version depicts her as Pattalamma, goddesses of truthfulness and punctuality. She is said to punish any villager failing to practice these virtues.[citation needed]

 

In reference to Sanskrit stotras, it is suggested Mariamman is not sister of Lord Visnu rather feminine aspect of Lord.[citation needed] The Lord incarnates in this form during Kali yuga, when knowledge is almost void or ignorance at peak. Even few refer or map to other female goddess like Renuka devi, none of them have been proved or validated. The Mariamman represents core aspects of Lord in form of curative aspect to signify direction and awakening of knowledge. She is referred as MahaLakshmi, Mahasaraswati and MahaKali. Varamahalakshi is dedicated to Mariamman. It also represents finite aspect of infinite qualities.

 

en.wikipedia.org/wiki/Mariamman

 

firozeshakir's profile picture

This is to inform everybody that our Beloved Firoze Shakir passed away peacefully on Thursday, 26th of December 2024.

Many of his contacts are still unaware as his phone was misplaced at the time of death - The family would request that please share this post as much as you can to let all his friends and well-wishers know that while Firoze may not be around anymore he will always continue to live in our hearts forever ❤️

 

He loved the city of Mumbai as much as he loved his kin, please keep his legacy alive by sharing his photos, poems and stories with the world.

 

With love -

The Shakir family

🙏❤️

 

www.flickr.com/photos/firozeshakir/

Diabetic fungal boils on my head

Stress and strain hot and humid

Driving me poetically insane

I am waiting for the fury

Of Mumbai Rains too cool my scalp

My Cosmic Brain ..Nirvana Zen

Zenitude I hope to holistically attain

Them boils have caused me a lot of

Pain ..52 hours journey and the dread

when I Take the Assam train called by Goddess Khamakhya breaking away from my Mumbai chains ...on a shoe string budget Begins my photography adventure neither For profit not commercial gain promotingHope and Hindutva as a Message of Universal Peace ...or all our quest in vain

One we are One we must remain

I have my tickets but no accommodation for my weeks stay and I can't afford budget hotel above a certain amount ..so let's see what happens ..

But my wish was to take Darshan of the Goddess once in my Lifetime .

Through the Third Eye of Shiva

In my Camera ...

Looked at them curiously wondered

Humans do such crazy things ..on my

Dainty paws I would never wear stupid

Rings ...this crazy man has a colorful

Turban on his head what a funny thing

In the first quarter of 19th century when the Moghul Empire in India was on its last leg and sectarian frenzy was being spurred up to establish British Rule in the country, a child was born in the quite little town of Dewa in this district, who was destined to influence the lives of a vast majority of people by radiating divine love for humanity with the centripetal brilliance of his soul to guide them on the path of righteousness and piety.

 

Sarkar Waris Ali Shah of Dewa came of a family of Hussaini Syeds distinguished for piety and learning. His genealogy shows that he was born in the 26th generation of Hazrat Imam Hussain. The date of his birth is disputed varying from 1233 A.H. to 1238 A.H. The author of Maarif Warisya has put the date of his birth as 1234 A.H. corresponding to 1809 of the Christian era. His father, Syed Qurban Ali Shah belonged to a land-lord class and was a man of considerable learning having completed his education in Baghdad.

 

Sarkar Waris Ali Shah was not yet three years old when he lost his parents and the burden of his upbringing fell on the feeble shoulders of his grandmother. At the age of five he started learning 'Quran' and committed it to memory. He seldom read his books but to the amazement of his tutor he could say his lessons correctly. He preferred solitude to books and often slipped away out of doors to spend long periods in retirement and contemplation. He was never seen playing with children of his age and took pleasure in giving them sweets and distributing money among the poor. It soon became evident to those around him that he was not quite of the earth. His brother-in-law Haji Syed Khadim Ali Shah who lived at Lucknow took charge of his education and initiated him in the mysteries of occult science, giving him the necessary training.

 

Portrait of Sarkar Waris Pak

 

It was not long before Haji Syed Khadim Ali Shah died and his mentle descended upon the boy at the age of fourteen. Sarkar Waris Ali Shah started initiating people in his order and had a number of disciples. When he was only fifteen, the burning glow of divine love impelled him to start on a pilgrimage to Mecca, he gave away all his property including a valuable library to his relations and destroyed documents relating to his estate.

 

For 12 long-years he traveled in Arabia, Syria, Palestine, Mesopotamia, Iran, Turkey, Russia and Germany, it is said that he performed Haj 10 times in the course of his travels. One day while inside 'KABA' he began humming a tune. The keeper of 'KABA' warned him and said 'You seem to forget that it is the house of God' . Quick cam the reply 'Can you tell me a place where God is not present?' From the date of his first Haj, Haji Waris Ali Shah discarded putting tailored clothes and started donning the Ahram (Unstitched cloth wrapped around the body). He traveled on foot and used no conveyance of any sort but got the boats only to cross the Seas. He visited Constantinople in the time of Sultan Abdul Majid who was so impressed at the sight of the holy stranger that he offered himself to be admitted in his order. Haji Waris Ali Shah was the guest of Prince Bismarck when he visited Berlin.

 

When he returned home his own people did not know him. His ancestral house was in ruins and when he went round the village no one came to welcome him.Some of his relations shunned him, lest he should claim back his property which they held in their possession. He smiled at their coldness and remarked 'They seem to think that I have come back for the sake of my property, as if I care for it' and went away to resume his wandering.

 

Sufism is based on love, which they say is the eternal order of the universe. All matter is composed of invisible particles or atoms by the force of gravitation. This natural phenomenon is interpreted in Sufism as the tendency of LOVE. Since God created man in his own likeness, the man as the highest form of creation must essentially claim affinity with the divine and the absolute.

 

Haji Sahab was so possessed of the divine idea that he practically lost all self-consciousness. His inward bent of mind prevented him from holding long discourses. He was one of those Saints whose thoughts are altogether absorbed in the contemplation of the Almighty and had no room for anything else.

 

Haji Waris Ali Shah never claimed any extra ordinary powers for himself. but there are innumerable instances of his having healed the sick by a glance or by a touch. Once on his way to Bahraich, he wanted to cross the river Ghaghra in floods, but no boat was available at the ferry. He decided to swim across the river with his companions. They were in the state of terrible fright and reluctant to follow him, but to their astonishment, the water was found to be only knee-deep, when they got in and simply waded through it. His feet never showed any sign of dirt though he remained bare-footed, nor did they leave any mark on the carpet when he stepped in the room.

  

INFLUENCE

Hindus held him in high esteem and regarded him as a perfect Sufi and a follower of Vedant. To the Hindus he said 'Believe Brahma Do not worship idols and be honest'. Thousands of Hindus, including Sadhus and Fakirs of different Panthas paid homage to him and entered his order. He always welcomed them with these words 'You and I are the same' he recognised God in every individual, because he had realised, Him in himself. He did not ask non-Muslims to abjure their religion on the contrary he advised them to follow it with greater zeal and sincerity.

 

Haji Waris Ali Shah was as popular with the English educated youth as with the people of the old generations, English knowing men flocked to him in hundreds and sat at his feet. He was the first Sufi Darvesh to have crossed the Seas and visited Europe and was also the first to have attracted the English knowing Class. A Spanish Noble by the name of Count Galaraza came all the way from Spain to visit him and had an interview with him at Dewa.

 

Haji Waris Ali Shah a monarch in the domain of Sufism passed away for his heavenly abode on April 7th, 1905, after a brief illness. His mission was to teach the love of God as well as universal love by rallying men of conflicting creeds under one common banner. He was buried at the spot where he died and this place is marked by a splendid monument erected in his memory by some of his devoted followers.

  

Hindu-Iranian Architecture

 

The mausoleum of Haji Waris Ali Shah is a monument of communal amity, constructed on a pattern, blending the Hindu-Iranian styles of architecture. The mausoleum is an emblem of communal harmony, universal brotherhood and affection, preached by the Saint. The tomb, the shrines and the latticed outer apartment girdling the inner shrine for 'Parikrama' (Tawaf) are indicative of the Hindu style of architecture while the towers and minarets present the Persian architecture.

 

It is noteworthy that Hindus along with Muslim devotees made a significant contribution to the construction of the mausoleum. The silver platted spire was donated by Raja Udit Narain Singh of Ram Nagar in this district, the silver covering on doors was done on behalf of the rulers of Kashmir and the entire marble flooring was completed from the Estate donated by Thakur Pancham Singh of Mainpuri at whose cost a mess runs to feed the visitors during the Mela. The mausoleum is surrounded by an array of Khanquahs and imposing gate in front of it. There is a trust to look after the management of the mausoleum and properties donated by the disciples.

 

Every year Urs is held at the scared tomb in the month of 'Safar' with non-stop quawwali recitals.

 

Haji Sahab organised Urs of his father, Haji Qurban Ali Shah in the month of 'Kartik' according to Hindu calendar when a big fair is held to commemorate the Saints. Relieved of agriculture operations in the month of the fair people from far and wide participate in it in a festive mood. Visitors from all the parts of the country come to pay their homage to the great Sufi Saint Haji Waris Ali Shah and his father. Pilgrims from Pakistan, Afghanistan and Saudi Arabia are also attracted to make the fair a cosmopolitan congregation.

 

HIGHLIGHTS OF FAIR AND EXHIBITION

The Dewa Fair, which attracts pilgrims and visitors from all parts of the country to the mausoleum of the great Saint, comes in full swing with the ceremony of Chadar presentation on the tombs of Haji Waris Ali Shah and his father. Embroided sheets of Varanasi Silk are placed on the tombs of Haji Sahab and his father Haji Qurban Ali Shah.

  

Opening Ceremony

 

These sheets are carried in silver plates in a procession. Quawwalis and devotional songs are recited all the way by professional singers as the procession wends its way to the mausoleums. Pilgrims also carry Chadars singing their way to the shrines.

 

There is much of interest to the peasantry in Dewa Fair. A big cattle market is the highlight of the fair and is the main source of its revenue. The cattle market has been split into various portions each being reserved for a particular species of animals.

 

The demonstration of improved agricultural implements and engines for pumping of water for irrigation draw large crowd of cultivators. Concerns dealing in chemicals fertilizers arrange free distribution of packets and literature explaining the use and effects of various types of fertilizers.

 

The cynosure of all eyes at the Dewa Fair is a decorated exhibition consisting of stalls of various departments, depicting the activities and achievements through colourful exhibits arranged in any eye-catching manner. The exhibits portray through pictures, photographs and models methods to contain the population explosion. In another stall are placed on view various exhibits showing the cultural life and historical places of the state and also national building schemes.

Some field demonstrations are also arranged by agriculture and Cane departments to explain improved farm strategies to agriculturists. Improved agricultural implements are also on show

 

A good treat of cultural programmes are held at the fair by conducting Mushaira, Kavi sammelan, Music Conference and Debate in a decorated pandal.

 

Sports loving people find great pleasure in events like Hockey, Volleyball, and Badminton tournaments as well as Rifle shooting and Kite Flying programmes.

 

The Dewa Fair which is regarded as one of the finest and neatest fair in the state has its own water supply arrangement. The exhibition association every year spend large amounts in maintaining sanitary and conservancy service to keep the Mela area spite and span. Treatment facilities and First-Aid services are provided free of cost during the ten days Mela period. An elaborate arrangement is made to maintain law and order and regulate traffic arrangement by having a full-fledged Kotwali, Wireless Station, Walkie-Talkie sets and central Loudspeaker system. Evenings, in the fair provide greater attractions for the visitors as the entire township in the fair is transformed into a fairy land with millions of coloured lights.

  

Fireworks display

A brilliant display of fireworks marks the conclusion of the ten days Dewa Fair. The Fireworks manufacturers of Dewa, Fatehpur, Zaidpur, Nawabganj and also from outside the district vie with each other in demonstrating their skill in letting

  

Fireworks display

off paper-balloons in the sky with a flame burning at its center, firing rockets with a flame burning at its center, firing rockets with a string of multi-coloured fireballs shooting in the air and depicting picturesque landscape by igniting gun powder inside the fast rotation wheels releasing mariads of twinkling star-like sparks of various tints..

 

kind courtesy

 

Shahnawaz Ahmed Malik Warsi

 

from wikipedia

 

The Mourning of Muharram is an important period of mourning in Shia Islam, taking place in Muharram which is the first month of the Islamic calendar. It is also called the Remembrance of Muharram (Arabic: ذكرى محرم or مناسبة محرم‎). Many of the events associated with the remembrance take place in congregation halls known as Hussainia.

The event marks the anniversary of the Battle of Karbala when Imam Hussein ibn Ali, the grandson of the Islamic prophet Muhammad, and a Shia Imam, was killed by the forces of the second Umayyad caliph Yazid I. The event is marked by arranging 'majalis' (gatherings) to review Islamic teachings and to commemorate Imam Hussain's sacrifice. The mourning reaches its climax on the tenth day, known as Ashura, on which the forces of Yazid killed the 72 individuals who fought, including Imam Hussain, his family and supporters. The women and children left living were made prisoners and transported to Yazid's court in Damascus.

Contents [hide]

1 Etymology

2 Background

2.1 History of commemoration

2.1.1 Azadari in Lucknow

3 Types of mourning

3.1 Ziarat Imam Husayn Shrine

3.2 Matam

3.3 Taziya

4 Shia Hadiths

5 Reason for Mourning

6 See also

7 Notes

8 Further reading

9 External links

[edit]Etymology

  

Majlis in Dar es Salaam, Tanzania

The words Azadari (عزاداری) which mean mourning and lamentation; and Majalis-e Aza have been exclusively used in connection with the remembrance ceremonies for the martyrdom of Imam Hussain. Majalis-e Aza, also known as Aza-e Husayn, includes mourning congregations, lamentations, matam and all such actions which express the emotions of grief and above all, repulsion against what Yazid stood for.

The term majalis has both a grammatical meaning and a meaning which relates to Aza-e-Husayn. In its technical sense, a majalis is a meeting, a session or a gathering..

  

Shia Muslims in Amroha Uttar Pradesh, India Children on camels in front of Azakhana or Hosania Juloos as part of the commemoration of Muharram

[edit]Background

  

Shi'a Muslims in Bahrain strike their chests during the Remembrance of Muharram.

According to Shia sources, The Azadari of Muharram was started by the family of Muhammad (the Ahl-ul-Bayt) after the death of Muhammad's grandson Husayn ibn Ali at the Battle of Karbala in 680 AD. Following the battle of Karbala, Muhammad's granddaughter Zaynab bint Ali and sister of Husayn, began mourning for the fallen and making speeches against Husayn ibn Ali's opponents: Ibn Ziyad and Yazid I. News of Husayn ibn Ali's death was also spread by Imam Zain-ul-Abideen, who succeeded Husayn as the Shia Imam, via sermons and speeches throughout Iraq, Syria and Hejaz.

Zainab and Zain-ul-Abideen informed the people that Yazid had martyred Imam Husayn and seventy-two of his companions including his six month old son Ali Asghar, and that their women and children were taken as prisoners to Syria. When word of mourning reached Yazid he decided to release the captive women and children from the prison in Damascus, out of fear of public revolt against his rule. He sent for Zain-ul-Abideen, informed him of the impending release and asked if he wished for anything further. Zain-ul-Abideen said he would consult with Zainab. She asked Yazid to provide a place where the people could mourn for Imam Husayn and others of Muhammad's household. A house was provided, and here Zaynab binte Ali held the first Majlis-e Aza of Husayn and started the Mourning of Muharram.[citation needed]

[edit]History of commemoration

[hide]

Part of a series on

Shīa Islam

Beliefs and practices

Monotheism

Holy Books

Prophethood

Succession to Muhammad

Imamate of the Family

Angels

Judgement Day

Mourning of Muharram

Intercession · Ismah

The Occultation · Clergy

Views

The Qur'an · Sahaba

Holy days

Ashura · Arba'een · Mawlid

Eid ul-Fitr · Eid al-Adha

Eid al-Ghadeer

Eid al-Mubahila

History

Twelver

Two things

· Ismāʿīlī · Zaidi

The verse of purification

Mubahala · Two things

Khumm · Fatimah's house

First Fitna · Second Fitna

The Battle of Karbala

Ahl al-Kisa

Muhammad · Ali · Fatimah

Hasan · Hussein

List of Shia companions

Holy ladies

Fatimah · Khadijah · Zaynab bint Ali · Fatimah bint al-Hasan · Sukayna bint Husayn · Rubab · Shahrbanu · Nijmah · Fātimah bint Mūsā · Hakimah Khātūn · Narjis · Fatimah bint Asad · Farwah bint al-Qasim ·

v t e

The mourning and commemoration for Husayn ibn Ali originated in Iraq, as this is where Husayn was martyred. However, they were held in Iran as early as the twelfth century, when both Sunnis and Shias participated in them. In the Safavid period, the annual mourning ceremonies for Imam Hosayn, combined with the ritual cursing of his enemies, acquired the status of a national institution. Expressions of grief such as sine-zani (beating the chest), zangir-zani (beating oneself with chains), and tage-zani or Qama Zani also known as Tatbeer (hitting oneself with swords or knives) emerged as common features of the proliferating mourning-processions (dasta-gardani). Mourning for the martyred Imam also takes place in assemblies held in buildings erected especially for the purpose, known either as Hussainia or takia, as well as in mosques and private houses.

[edit]Azadari in Lucknow

Main article: Azadari in Lucknow

  

The Muharram, 1795: Asaf al-Daula, Nawab of Oudh, listening at night to the maulvi reading from the scriptures during Muharram, c.1795.

In Lucknow, India, the Muharram processions and rituals are known as Azadari. The processions, including the Chup Tazia, have been observed since the sixteenth century or earlier, when Lucknow was capital of the state of Awadh.

In the 20th century, beginning in 1906, Azadari became a focus of communal tension in Lucknow. In 1977, after riots broke out for the fourth time since 1968, the government of Uttar Pradesh banned the Azadari processions. Shia leaders protested the ban, and many Shia Muslims courted arrest by defying the ban each year.

In 1997 a hunger strike was launched to protest the Azadari ban. In April three Shia youths committed self-immolation and died. A noted Shia scholar called for a peace march on 18 April 1997 that reportedly drew more than 200,000 Shias.[citation needed]

Late in the year, after months of arrests and clashes between police and protesters, the government granted limited permission for Shias in Lucknow to hold Azadari processions.

[edit]Types of mourning

 

Main articles: Marsia, Noha, and Soaz

  

Shia Muslims take out a Alam procession on day of Ashura in Barabanki, India, Jan, 2009.

How the event is mourned differs between different branches of Shia and different ethnic groups. The event is also observed by many Sunnis, but to a lesser extent, and as a time of remembrance, rather than mourning[citation needed].

In the Twelver three traditional schools (Usooli, Akhbari, and Shaykhi), mourners, both male and female, congregate (in separate sections) for sorrowful, poetic recitations performed in memory of the death of Husayn, lamenting and grieving to the tune of beating drums and chants of "Ya Husayn." Passion plays are also performed, reenacting the Battle of Karbala and the suffering and death of Husayn at the hands of Yazid. They offer condolences to Imam-e-Zamana also known as Imam al-Mahdi whom they believe will avenge the blood of Husayn and bring justice to the world.

Bektashis and Alevis also mourn, and they keep themselves from eating and drinking ("fasting") the first 10–12 days of Muharram. In this period, the Alevis wear black clothes, do not shave themselves and avoid any type of entertainment and pleasure. Originally, it was also forbidden to bathe and change clothes during this period, but today most Alevis do not follow this rule. This is called "Muharrem Matemi", "Yas-i Muharrem" or "Muharrem orucu". But because it is also called "fasting", many people falsely think that Alevis celebrate the Muharram. The definition of the "fast" in this connection is different from the normal type of "fasting". Bektashis also greet each other by saying "Ya Imam! Ya Husayn."

The only Ismaili group which mourns are the Mustaali, who mourn similarly to the majority of Twelvers. Although, Nizari Ismaili commemorate Muharram through the tradition of not celebrating marriages, birthdays, and other religious celebrations during this time to show respect to there other Muslim brothers who are mourning.

  

Tabuiks (funeral biers) being lowered into the sea at a Muharram procession in West Sumatra, Indonesia

For the duration of the remembrance, it is customary for mosques to provide free meals (nazar) on certain nights of the month to all people. These meals are viewed as being special and holy, as they have been consecrated in the name of Imam Husayn, and thus partaking of them is considered an act of communion with Allah, Imam Husayn, and humanity.

  

Muharram procession: Shia Muslims in Malir, Karachi, Sindh, Pakistan flagellated themselves during the Moharram procession to commemorate the martyrdom of Imam Hussein, grandson of Muhammad.

In South Asia, a number of literary and musical genres, produced by both Shias and Sunnis, that have been inspired by the Battle of Karbala are performed during the month, such as marsiya, noha and soaz. This is meant to increase the peoples understanding of how the enemies fought The Battle of Karbala against Husayn and his followers. In Trinidad and Tobago and Jamaica all ethnic and religious communities participate in the event, locally known as "Hosay" or "Hussay"[citation needed]. In Indonesia, the event is known as Tabuik (Minangkabau language) or Tabut (Indonesian).

[edit]Ziarat Imam Husayn Shrine

Main articles: Imam Husayn Shrine and Ziarat

Many Shia also tend to embark on a pilgrimage to the Imam Husayn Shrine in Karbala itself, as it is one of the holiest places for Shias outside of Mecca and Medina. Up to one million pilgrims a year visit the city to observe the anniversary of Husayn ibn Ali's death. [1] The shrine is located opposite that of Abbas ibn Ali.

[edit]Matam

  

Zanjir(Chain) used for 'Zanjir matam'

Many of the male and female participants congregate in public for ceremonial chest beating (matam) as a display of their devotion to Imam Husayn and in remembrance of his suffering. In some Shi'a societies, such as those in Bahrain, Pakistan, India, Afghanistan and Iraq, some male participants incorporate knives or razors swung upon chains into their matam.

[edit]Taziya

Main article: Ta'zieh

  

Indian Shia Muslims take out a Ta'ziya procession on day of Ashura in Barabanki, India, Jan, 2009.

One form of mourning is the theatrical re-enactment of the Battle of Karbala. In Iran this is called taziya or taziyeh. Theatrical groups that specialize in taziya are called taziya groups.[1] Taziyas were popular through the Qajar dynasty until the early twentieth century, but the re-enactments slowly declined until they were mostly abandoned in the large cities by the early 1940s. Nonetheless, taziyas continued to exist in Iran on a smaller scale especially in more rural and traditional areas. Reza Shah, the first of the Pahlavi dynasty, had outlawed taziyas. Despite some attempts since 1979, Muharram processions and various forms of the rawza khani are still more common.[2]

In South Asia where dramatic commemorations are less significant, ta'zīya came to refer specifically to the miniature mausoleums used in processions held in Muharram. It all started from the fact that the great distance of India from Karbala prevented Indian Shi'is being buried near the tomb of Imam Husayn or making frequent pilgrimages(ziyarat) to the tomb. This is the reason why Indian Shi'is established local karbalas on the subcontinent by bringing soil from Karbala and sprinkling it on lots designated as future cemeteries. Once the karbalas were established on the subcontinent, the next step was to bring Husayn's tomb-shrine to India. This was established by building replicas of Husayn's mausoleum called ta'zīya to be carried in Muharram processions. Thousands of ta'zīyas in various shapes and sizes are fashioned every year for the months of mourning of Muharram and Safar; and are carried in processions and may be buried at the end of Ashura or Arbain.[3]

[edit]Shia Hadiths

  

A banner (alam) being carried in a procession during the Remembrance of Muharram in Bahrain.

A series of articles on

  

Imam of Islam

Husayn

Life

Family tree · Battle of Karbala

 

Remembrance

Maqtal Al-Husayn · Mourning of Muharram · Day of Ashura · Arba'een · Imam Husayn Shrine · Hussainia · Majlis-e-Aza · Marsia · Noha · Soaz · Ta'zieh · Tabuik · Hosay · Chehel Minbari · Chup Tazia · Tatbeer

 

Perspectives

The Twelve Imams · The Fourteen Infallibles

 

v t e

Muhammad said:

Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husayn, a heat that never subsides.[4]

Muhammad said:

O Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husayn for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.[5]

Ali ibn Hussein said:

Every Mu'min, whose eyes shed tears upon the killing of Husayn ibn' Ali and his companions, such that the tears roll down his cheeks, God shall accommodate him in the elevated rooms of paradise.[6]

Ali said to Ibn Abbas:

(Once when he happened to pass by Karbala), Isa (Jesus) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: "O' Spirit of God! What is it that makes you weep?" Isa (Jesus) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on which the son of the Prophet Muhammad shall be killed.[7]

[edit]Reason for Mourning

 

Zaynab binte Ali Sister of Imam Hussain after Karbala vowed that as long as the people do not recognise the actual cause of Karbala, the followers of Hussain will continue to protest on the streets and in the dwellings as to what happened in Karbala. Though besides Sunnis several Shias do not know that it's a protest and invitation to people to come and listen to mourners as to what happened in Karbala. It is believed by many[who?] that Hussain's journey to Karbala was to claim his Imamat over the people of Kufa who had written letters inviting him to Kufa. Whereas per Shia's belief Husain knew he was to be killed there. He undertook this journey to deny his approval or Bait to Yazid becoming Caliph because he considered Yazid to be a danger to the Muslim Ummah and a threat to Islam. His sacrifice and revolution were to preserve Islam and his Grandfather's Ummah against the innovation, hypocrisy, wickedness as well as the attempts to destroy and alter Islam and the quest for worldly pleasures and worldly gains by Yazid and his people. It was a matter of right and wrong, just and unjust and Hussain chose what is just, despite the consequences.[citation needed]

[edit]See also

 

Tatbeer

Azadari

Marsia

Noha

Qama Zani

Talwar

Soaz

Ta'zieh

Hussainia

Carpet Washing Ceremony

Hosay

Markazi Imambargah Shah e Najaf

I shoot the simplicity of life here and beyond

every teardrop from their eyes into a great pond

through the soul of innocence god bonds ..holding

in his weathered shaking hands a magic wand ,,

 

My tribute to all at #ello ..freedom of speech should not hurt others ..

This morning I left home for the Indiblogger WordUp Meet sponsored by Big Rock ..to meet my Indiblogger friends and My Blog Guru Renie Ranvin and his Hit Team,

 

But before I go further I missed my bumchum Magic Eye Deepak Amembal he is trekking on his bike in Leh with my other good Bollywoof friend Aditya Raj Kapoor son of vetran heart throb late Mr Shammi Kapoor.

 

My other two gifted talented friends Aaditya Iyer The Nameless One and Roshan Sorcerer were there .. this was a great meet , great speakers who talked on blogging ,,, and fabulous mindmunching lunch ,dollops of tea and the works ,, The BlueFrog hospitality headed by my namesake Firoze was outstanding.

 

This meet was enlightening but I hop the next one has someone talking about Photoblogging Street Photography ,,I reiterated whatever Google Blogspot or Wordpress maybe to Bloggers I use Flickr as my blog platform.. One of the speakers advised me if Flickr shuts down I would lose all my content I answered back Ms Marissa Mayer would never let that happen ever.

 

Later there was sandwiches tea .. gifts prizes , Big Rock gave 3 bags for my grand daughters and Reniie gave them 3 Indiblogger Tshirts ,,

  

And this is my new set at Flickr.com ..fasten your seatbelts as my good friend Benn Bell says on Twitter .

 

The Meet began with a BJP Speaker Vinit Goenka and almost all the bloggers went back to Sleep.. as the meet was at ungodly hour of 9 am.. I dont think there were Political Bloggers Or Blogger Trolls Or Bhakts ,,

 

After him the other speakers were as follows

 

1 Amit Aggarwal

2 Anshul Tewari

3 Lakshmi Rebecca

4 Sunit Singh

5 Varun Krishnan

6 Shree Krishna Chepuri

 

Lunch

 

7 Harsh Agrawal

8 Scherezade Shroff

9 Snigdha Manchanda

 

Stand Up Comedy

Bhavish Ailani

Check out @firozeshakir's Tweet: twitter.com/firozeshakir/status/864336602654322688?s=09

from wikipedia

  

Dadar (Marathi: दादर) is a place in Mumbai, and is also a railway station on both the Western (Dadar) and Central lines (Dadar T.T.) of the Mumbai Suburban Railway network. Dadar is situated in the heart of Mumbai, and Dadar station is the only railway station common to both the Central and Western lines. This makes the station a transit point for thousands of passengers using the Mumbai Suburban Railway and one of the most crowded railway stations on the network.

  

History

   

Portuguese Church, Dadar (West)

  

Dadar chowpatty(beach)

  

Shivaji Park Ground

In the 16th century, the area was known as lower Mahim as it was located on the island of Mahim, one of the Seven islands of Bombay which, after Bombay Island proper, was the most important during the whole of the Portuguese period.[1] The Portuguese Franciscans built a church here in 1596 called Nossa Senhora de Salvação, which is popularly known today as Portuguese Church and is a familiar Dadar landmark.[2]

The Dadar-Matunga-Wadala-Sion scheme of 1899-1900 was the first planned suburban scheme in Mumbai (formerly Bombay). The Bombay Improvement Trust devised the plan to relieve congestion in the centre of the town following the plague epidemics of the 1890s. According to the survey plan, 60,000 people were to be housed at Dadar-Matunga and an equal number in Sion-Matunga. 85,000 people were to be accommodated in the developments in Sewri-Wadala.

Among the institutions moved to Dadar under the CIT plan were Victoria Jubilee Technical Institute, now known as Veermata Jijabai Technological Institute and King George school, now known as IES' Raja Shivaji Vidyasankul (now a collection of several schools).

Ramnarain Ruia College in 1937 and Ramniranjan Podar College was founded in 1939, completing Dadar’s transition from residential suburb to diverse neighbourhood. Both colleges are run by SP Mandali.

Dadar also has the Institute Of Hotel Management -IHMCTAN MUMBAI.

By 1937 Shivaji Park and the surrounding areas were developed. This public space was to become an important stage in the political drama leading up to India's independence. Later political history in Bombay also unfolded in this park.

Shivaji Park ground is famous as the Cricket Education ground. Many cricketers like Ashok Mankad, Vinoo Mankad, Vijay Hazare, Salim Durani, Ajit Wadekar, Sunil Gavaskar, Sandip Patil, Sachin Tendulkar, Vinod Kambli, and Ajit Agarkar, Sanjay Manjrekar have trained here.

[edit]Description

 

Dadar has long been a cultural center, not only for Maharashtrians and the Marathi speaking population, but for the entire Indian diaspora.

Dadar is divided into East and West by the railway line. Dadar East is popularly called Dadar Central or Dadar T.T. because the former Dadar Tram Terminus (which was closed with the closure of the tram network in Mumbai) is located here. Dadar West is sometimes referred to as Dadar B.B. because it lies along the western line, which was once part of the Bombay & Baroda & Central India (BB&CI) Railway. Dadar West market is a very popular shopping destination for residents of central Mumbai, the suburbs, and distant satellite towns.

Dadar vegetable market was the heart of the city and was responsible for distributing vegetables across all of Mumbai. It is said that one can get all possible things in Dadar. It is also famous for its underworld.

Dadar is home to the famous Shivaji Park, a huge playground that has been home to some of the best cricket players in the world, including Sachin Tendulkar and Sunil Gavaskar. The Shivaji Park Residential area, a predominantly upper middle class residential zone, has also become a highly sought after residential area in South Mumbai because of its proximity to the Dadar Chowpatty, Shivaji Park, Mahatma Gandhi Olympic Swimming Pool and the famous Siddhivinayak temple in Prabhadevi. One of the largest primary and secondary schools in Mumbai, run by the Indian Education Society (IES) and also Balmohan Vidyamandir is located in Dadar. There are both Marathi and English medium schools from standards 1 through 10.

Dadar is home to the Plaza movie theatre, which was damaged during the 1993 bomb-blasts/riots. It has now reopened and remains one of the theaters in Mumbai that show Marathi movies.

Dadar is also home to Chaitya Bhoomi, where the last rites of Dr. Babasaheb Ambedkar were performed. On December 6 there is a huge ceremony in his memory.

It is also home to the Mumbai Mayor's Bungalow, the official residence of the Mayor of Mumbai and the famous Sena Bhavan, headquarters of the political party Shiv Sena.

Dadar has Lokmanya Tilak Bridge, the oldest bridge in Mumbai, built in 1923. This bridge is made of entirely of granite and hard English-made metal. The bridge is an important connection between east and west Dadar. Approximately 10,000 cars use the bridge each day.

Dadar is also very famous for Maharashtrian food like Batata Vada, Vada Pav, Thalipith, Sabudana Vada, Misal Pav, Usual Pav, Puri Bhajji, and Piyush (a sweet drink). There are many restaurants that serve Maharashtrian food. These include Prakash Hotel, Dattatraya Hotel, Aswaad Hotel, and Tambe for food and Panshikar for Sweets.

[edit]Railways Transport

 

Dadar is a prominent Train Terminus in the city of Mumbai and offers various trains for passenger transport. There are two Dadar stations, one for the Western Railway (Churchgate-Dahanu Road) and one for the Central Railway (CST-Kalyan). Both stations are major interchanges.

[edit]Prominent Residential Neighbourhoods in Dadar

 

Shivaji Park

Hindu colony

Lokmanya Tilak Colony

Khandke Building

Dadar Parsi Colony

Kabutar Khana

Shiv Sena Bhavan

Shivaji Mandir

Prakash Hotel

Shardashram Society

Portuguese Church