We Are Both Ex Holy Name High School Anil Shejale and Me, a photo by firoze shakir photographerno1 on Flickr.
Sunday, April 1, 2012
We Are Both Ex Holy Name High School Anil Shejale and Me, a photo by firoze shakir photographerno1 on Flickr.
i got an antidote
i am friendly
with the crocodiles
beneath the moat
even more safer than
the man who pilots the boat
i am the Life the Resurrection
on my heart he wrote
i am the child of the wind
a sad musical note
i make love to
the butchers blade
i am what i am
a sacrificial goat
an incomplete poem
hidden in the pockets
of my tattered coat
Sometimes When I See The Opulence Of Gods House I Feel Sorry For The Homeless on the Streets, a photo by firoze shakir photographerno1 on Flickr.
waiting for the
real jesus and
not the priest
to get them back
on their feet
the dirt the grime
the filth the stench
humidity and heat
drenched to the bone
in utter defeat
a plastic covering for
their emaciated bodies
serves as winding sheet
the cubans will finally
celebrate good Friday
a christan thought
a papal legacy complete
while the priest sits with his bowl
of porridge in the sacristy
the beggar has nothing to eat
no mother Theresa
no living saint ..
a poem on stilts
truth bitter and sweet
fucked fate the beggar
could avoid but never cheat
The Cathedral Where God Lives As a Human Among Humanbeings, a photo by firoze shakir photographerno1 on Flickr.
I have always been fascinated by the church as a child , a dreamer I saw dreams , wordless as I sat in the Cathedral of Holy Name Wodehouse Road , my recess time my lunch break bought me here ,perhaps this was the earliest grounding inspiration of my becoming a photographer a poet and a photo blogger ...much late in life as the major part of my lifes journey was consumed by chronic alcoholism
And I came and sat here since 1963 .. being a Shia Muslim did not deter me , I had taken up Catechism instead of Moral Science because my parents had faith in me and trusted their decisions , I was a Muslim but got the highest marks in Catechism and than as I came to higher class I reverted to Moral Science and luckily those days I would sit talk on religion with Fr Leslie Ratus Fr Stephen Narzareth both deceased .. and in all these years neither did the priests or the school ever try to convert me to their religion or views .. and I am proud to say Christianity made me a good Muslim and a good Indian too.
So I shoot Jesus write Jesus poetry , shoot Good Friday and the 14 stations of the Cross , I pay my tribute to those that made me humble human and sensitive to other peoples pain..
Later on when I came to Bandra I met the Jesuits and began shooting St Peter Church Bandra , Fr Jaun my spiritual godfather parish priest helped me understand life and it was St Peter that became my parish..I shot other Bandra churches but I found peace at St Peter Church.I dont know why..
So this is my blog of peace during the Holy Week.. I shot the Cathedral of Holy Name in available light without using flash.. I shot my childhood my school memories and I shot my rebirth too as a beggar poet of Mumbai .. a Shia Hindu a Dam Madar Malang too
Definition and etymology
Good Friday, called Feria VI in Parasceve in the Roman Missal, he hagia kai megale paraskeue (the Holy and Great Friday) in the Greek Liturgy, Holy Friday in Romance Languages, Charfreitag (Sorrowful Friday) in German, is the English designation of Friday in Holy Week — that is, the Friday on which the Church keeps the anniversary of the Crucifixion of Jesus Christ.
Parasceve, the Latin equivalent of paraskeue, preparation (i.e. the preparation that was made on the sixth day for the Sabbath; see Mark 15:42), came by metonymy to signify the day on which the preparation was made; but while the Greeks retained this use of the word as applied to every Friday, the Latins confined its application to one Friday. Irenaeus and Tertullian speak of Good Friday as the day of the Pasch; but later writers distinguish between the Pascha staurosimon (the passage to death), and the Pascha anastasimon (the passage to life, i.e. the Resurrection). At present the word Pasch is used exclusively in the latter sense. The two Paschs are the oldest feasts in the calendar.
From the earliest times the Christians kept every Friday as a feast day; and the obvious reasons for those usages explain why Easter is the Sunday par excellence, and why the Friday which marks the anniversary of Christ's death came to be called the Great or the Holy or the Good Friday. The origin of the term Good is not clear. Some say it is from "God's Friday" (Gottes Freitag); others maintain that it is from the German Gute Freitag, and not specially English. Sometimes, too, the day was called Long Friday by the Anglo-Saxons; so today in Denmark.
Office and ceremonial
There is, perhaps, no office in the whole liturgy so peculiar, so interesting, so composite, so dramatic as the office and ceremonial of Good Friday.
About the vigil office, which in early times commenced at midnight in the Roman, and at 3 a.m. in the Gallican Church, it will suffice to remark that, for 400 years past, it has been anticipated by five or six hours, but retains those peculiar features of mourning which mark the evening offices of the preceding and following day, all three being known as the Tenebrae.
The morning office is in three distinct parts. The first part consists of three lessons from Sacred Scripture (two chants and a prayer being interposed) which are followed by a long series of prayers for various intentions; the second part includes the ceremony of unveiling and adoring the Cross, accompanied by the chanting of the Improperia; the third part is known as the Mass of the Presanctified, which is preceded by a procession and followed by vespers. Each of these parts will be briefly noticed here.
The Hour of None being finished, the celebrant and ministers, clothed in black vestments, come to the altar and prostrate themselves for a short time in prayer. In the meantime, the acolytes spread a single cloth on the denuded altar. No lights are used. When the celebrant and ministers ascend the altar, a lector takes his place on the epistle side, and reads a lesson from Osee 6. This is followed by a tract sung by the choir. Next comes a prayer sung by the celebrant, which is followed by another lesson from Exodus 12, chanted by the subdeacon. This is followed by another tract (Psalm 139), at the close of which the third lesson, viz. the Passion according to St. John, is sung by the deacons or recited from a bare pulpit --"dicitur passio super nudum pulpitum". When this is finished, the celebrant sings a long series of prayers for different intentions, viz. for the Church, pope, bishop of the diocese, for the different orders in the Church, for the Roman Emperor (now omitted outside the dominions of Austria), for catechumens .... The above order of lessons, chants, and prayers for Good Friday is found in our earliest Roman Ordines, dating from about A.D. 800. It represents, according to Duchesne (234), "the exact order of the ancient synaxes without a liturgy", i.e. the order of the earliest Christian prayer meetings, at which, however, the liturgy proper, i.e. the Mass, was not celebrated. This kind of meeting for worship was derived from the Jewish Synagogue service, and consisted of lessons, chants, and prayers. In the course of time, as early perhaps as A.D. 150 (see Cabrol's "Origines Liturgiques" 137), the celebration of the Eucharist was combined with this purely euchological service to form one solemn act of Christian worship, which came to be called the Mass. It is to be noted that the Mass is still in two parts, the first consisting of lessons, chants, and prayers, and the second being the celebration of the Eucharist (including the Offertory, Canon, and Communion). While the Judica, introit, and the Gloria in Excelsis have been added to this first part of the Mass and the long series of prayers omitted from it, the oldest order of the Synaxis, or meeting without Mass, has been retained in the Good Friday service. The form of the prayers deserves to be noticed. Each prayer in three parts.
The celebrant invites the congregation to pray for a specified intention.
The deacon then says "Let us kneel" (Flectamus genua); then the people were supposed to pray for a time kneeling in silence, but at present immediately after the invitation to kneel the subdeacon invites them to stand up (Levate).
The celebrant collects, as it were, all their prayers, and voices them aloud.
The modern collect is the representative of this old solemn form of prayer. The first part is reduced to the Oremus, the second part has disappeared, and the third part remains in its entirety and has come to be called the collect. It is curious to note in these very old Good Friday prayers that the second part is omitted in the prayers for the Jews, owing, it is said, to their having insulted Christ by bending the knee in mockery before Him. These prayers were not peculiar to Good Friday in the early ages (they were said on Spy Wednesday as late as the eighth century); their retention here, it is thought, was inspired by the idea that the Church should pray for all classes of men on the day that Christ died for all. Duchesne (172) is of opinion that the Oremus now said in every Mass before the Offertory, which is not a prayer, remains to show where this old series of prayers was once said in all Masses.
Adoration of the Cross
The dramatic unveiling and adoration of the Cross, which was introduced into the Latin Liturgy in the seventh or eighth century, had its origin in the Church of Jerusalem. The "Peregrinatio Sylviae" (the real name is Etheria) contains a description of the ceremony as it took place in Jerusalem towards the close of the fourth century.
Then a chair is placed for the Bishop in Golgotha behind the Cross... a table covered with a linen cloth is placed before him; the Deacons stand around the table, and a silver-gilt casket is brought in which is the wood of the holy Cross. The casket is opened and (the wood) is taken out, and both the wood of the Cross and the Title are placed upon the table. Now, when it has been put upon the table, the Bishop, as he sits, holds the extremities of the sacred wood firmly in his hands, while the Deacons who stand around guard it. It is guarded thus because the custom is that the people, both faithful and catechumens, come one by one and, bowing down at the table, kiss the sacred wood and pass on. (Duchesne, tr. McClure, 564)
Our present ceremony is an obvious development of this, the manner of worshipping the True Cross on Good Friday observed at Jerusalem. A veiled image of the Crucifix is gradually exposed to view, while the celebrant, accompanied by his assistants, sings three times the "Ecce lignum Crucis", etc. (Behold the wood of the Cross on which hung the salvation of the world), to which the choir answers, each time, "Venite adoremus" (Come let us adore). During the singing of this response the whole assembly (except the celebrant) kneel in adoration. When the Cross is completely unveiled the celebrant carries it to the foot of the altar, and places it in a cushion prepared for it. He then takes off his shoes and approaches the Cross (genuflecting three times on the way) and kisses it. The deacon and subdeacon also divest themselves of their shoes (the deacon and subdeacon may take off their shoes, if that be the custom of the place, S.C.R., n. 2769, ad X, q. 5), and act in like manner. For an account of the peculiarly impressive ceremony known as the "Creeping to the Cross", which was once observed in England, see article CROSS. The clergy two and two follow, while one or two priests vested in surplice and black stole take crosses and present them to the faithful present to be kissed. During this ceremony the choir sings what are called Improperia, the Trisagion (in Greek as well as Latin), if time permits the hymn Crux fidelis ...(Oh, Cross, our hope...). The Improperia are a series of reproaches supposed to be addressed by Christ to the Jews. They are not found in the old Roman Ordines. Duchesne (249) detects, he thinks, a Gallican ring in them; while Martene (III, 136) has found some of them alternating with the Trisagion in ninth century Gallican documents. They appear in a Roman Ordo, for the first time, in the fourteenth century, but the retention of the Trisagion in Greek goes to show that it had found a place in the Roman Good Friday service before the Photian schism (ninth century).
A non-Catholic may say that this is all very dramatic and interesting, but allege a grave deordination in the act of adoration of the Cross on bended knees. Is not adoration due to God alone? The answer may be found in our smallest catechism. The act in question is not intended as an expression of absolute supreme worship (latreia) which, of course, is due to God alone. The essential note of the ceremony is reverence (proskynesis) which has a relative character, and which may be best explained in the words of the Pseudo-Alcuin: "Prosternimur corpore ante crucem, mente ante Dominium. Veneramur crucem, per quam redempti sumus, et illum deprecamur, qui redemit" (While we bend down in body before the cross we bend down in spirit before God. While we reverence the cross as the instrument of our redemption, we pray to Him who redeemed us). It may be urged: why sing "Behold the wood of the Cross", in unveiling the image of the Cross? The reason is obvious. The ceremony originally had immediate connexion with the True Cross, which was found by St. Helena in Jerusalem about the year A.D. 326. Churches which procured a relic of the True Cross might imitate this ceremony to the letter, but other churches had to be with an image which in this particular ceremony represents the wood of the True Cross.
As might be expected, the ceremony of the unveiling and adoration of the Cross gave rise to peculiar usages in particular Churches. After describing the adoration and kissing of the Cross in the Anglo-Saxon Church, Rock (The Church of Our Fathers, IV, 103) goes on to say: "Though not insisted on for general observance, there was a rubric that allowed a rite, at this part of the office, to be followed, which may be called The Burial of the Rood. At the hind part of the altar ... there was made a kind of sepulchre, hung all about with a curtain. Inside this recess...the cross, after the ceremony of kissing it had been done, was carried by its two deacons, who had, however, first wrapped it up in a linen cloth or winding-sheet. As they bore their burden along, they sang certain anthems till they reached this spot, and there they left the cross; and it lay thus entombed till Easter morn, watched all that while by two, three, or more monks, who chanted psalms through day and night. When the Burial was completed the deacon and subdeacon came from the sacristy with the reserved host. Then followed The Mass of the Pre-sanctified. A somewhat similar ceremony (called the Apokathelosis) is still observed in the Greek Church. An image of Christ, laid on a bier, is carried through the streets with a kind of funeral pomp, and is offered to those present to be worshipped and kissed.
Mass of the presanctified
To return to the Roman Rite, when the ceremony of adoring and kissing the Cross is concluded, the Cross is placed aloft on the altar between lighted candles, a procession is formed which proceeds to the chapel of repose, where the second sacred host consecrated in yesterday's Mass has since lain entombed in a gorgeously decorated urn and surrounded by lights and flowers. This urn represents the sepulchre of Christ (decree of S.C.R., n. 3933, ad I). The Most Holy Sacrament is now carried back to the altar in solemn procession, during which is sung the hymn "Vexilla Regis prodeunt" (The standards of the King advance). Arrived in the sanctuary the clergy go to their places retaining lighted candles, while the celebrant and his ministers ascend the altar and celebrate what is called the Mass of the Presanctified. This is not a Mass in the strict sense of the word, as there is no consecration of the sacred species. The host which was consecrated in yesterday's Mass (hence the word presanctified) is placed on the altar, incensed, elevated ("that it may be seen by the people"), and consumed by the celebrant. It is substantially the Communion part of the Mass, beginning with the "Pater noster" which marks the end of the Canon. From the very earliest times it was the custom not to celebrate the Mass proper on Good Friday. Speaking about this ceremony Duchesne (249) says,
It is merely the Communion separated from the liturgical celebration of the Eucharist properly so called. The details of the ceremony are not found earlier than in books of the eighth or ninth century, but the service must belong to a much earlier period. At the time when synaxes without liturgy were frequent, the 'Mass of the Presanctified' must have been frequent also. In the Greek Church it was celebrated every day in Lent except on Saturdays and Sundays, but in the Latin Church it was confined to Good Friday.
At present  the celebrant alone communicates, but it appears from the old Roman Ordines that formerly all present communicated (Martene, III, 367). The omission of the Mass proper marks in the mind of the Church the deep sorrow with which she keeps the anniversary of the Sacrifice of Calvary. Good Friday is a feast of grief. A black fast, black vestments, a denuded altar, the slow and solemn chanting of the sufferings of Christ, prayers for all those for whom He died, the unveiling and reverencing of the Crucifix, these take the place of the usual festal liturgy; while the lights in the chapel of repose and the Mass of the Presanctified is followed by the recital of vespers, and the removal of the linen cloth from the altar ("Vespers are recited without chant and the altar is denuded").
The rubrics of the Roman Missal prescribe no further ceremonial for this day, but there are laudable customs in different churches which are allowed. For example, the custom (where it exists) of carrying in procession a statue of Our Lady of Sorrows is expressly permitted by decrees of the S. Con. of Rites (n. 2375, and n. 2682); also the custom (where it exists) of exposing a relic of the Holy Cross on the high altar (n. 2887), and the custom of carrying such a relic in procession within the walls of the church, not, however, during the usual ceremonies (n. 3466), are expressly permitted. Rock (op. cit. 279, 280) notes, with interesting detail, a custom followed at one time in England of submitting voluntarily to the rod of penance on Good Friday.
Ambrose Dcruz Passed Out of Holy Name High School In 1963, a photo by firoze shakir photographerno1 on Flickr.
227,889 items / 1,907,001 views
He was waiting in the school quadrangle I had come for some work at Taj Wellington Mews Residency Apartments , and on completing of the same I walked to Holy Name Cathedral with the intention of shooting it , I took due permission from Fr Ceasar Parish Priest , he told me to wait for the evening Mass to get over so I came to my Alma Mater Holy Name High School still reverberating with Koli music and memories of first Lady Michelle Obama dance and President Obama dancing to her tune with both his left legs.
Ambrose told me had passed out from our school in 1963 I joined here in the same year when Bozo was the Principal..Ambrose was waiting to attend the Narcotics Anonymous meeting he gave me a booklet too..I gave him Rs 100 as my tribute to his love for life .
I called my friend Anil Shejale webmaster of my school, to give me company as I shot the most beautiful Cathedral in Mumbai..
Holy Name Cathedral where I spent my solitary break hours praying to God and asking him to make me human and to make me complete .. and it was after school college I began hitting the bottle for many years and it has been a long journey I have not touched booze for last 17 years.
I never joined the Alcoholic Anonymous my family friends helped me recover.. so as my tribute I shoot the Christian ethos , the beggars the poor the needy the demarginalized and the hijras .
And I call myself a beggar poet.. beggar I am till date ..
We Have A Government That Takes Care Of Its Own In The Time of Their Need, a photo by firoze shakir photographerno1 on Flickr.
Simply because they believe in Sai Baba .
From Wikipedia, the free encyclopedia
An honor killing or honour killing (also called a customary killing) is the killing of a member of a family or social group by other members, due to the belief of the perpetrators (and potentially the wider community) that the victim has brought dishonour upon the family or community. Honour killings are directed mostly against women and girls.
The perceived dishonor is normally the result of one of the following behaviors, or the suspicion of such behaviors: (a) dressing in a manner unacceptable to the family or community, (b) wanting to terminate or prevent an arranged marriage or desiring to marry by own choice, (c) engaging in heterosexual sexual acts outside marriage, or even due to a non-sexual relationship perceived as inappropriate, and (d) engaging in homosexual acts. Women and girls are killed at a much higher rate than men.
The United Nations Population Fund (UNFPA) estimates that perhaps as many as 5,000 women and girls a year are killed by members of their own families. Many women's groups in the Middle East and Southwest Asia suspect the victims are at least four times more.
In Pakistan honor killings are known locally as karo-kari. An Amnesty International report noted "the failure of the authorities to prevent these killings by investigating and punishing the perpetrators." Recent cases include that of three teenage girls who were buried alive after refusing arranged marriages. Another case was that of Taslim Khatoon Solangi, 17, of Hajna Shah village in Khairpur district, which was widely reported after her father, 57-year-old Gul Sher Solangi, publicized the case. He alleged his eight months’ pregnant daughter was tortured and killed on March 7 on the orders of her father-in-law, who accused her of carrying a child conceived out of wedlock. Statistically, honor killings have a high level of support in Pakistan's rural society, despite widespread condemnation from human rights groups. In 2002 alone over 382 people, about 245 women and 137 men, became victims of honor killings in the Sindh province of Pakistan. Over the course of six years, more than 4,000 women have died as victims of honour killings in Pakistan from 1999 to 2004. In 2005 the average annual number of honor killings for the whole nation was stated to be more than 10,000 per year.  According to women's rights advocates, the concepts of women as property, and of honor, are so deeply entrenched in the social, political and economic fabric of Pakistan that the government mostly ignores the regular occurrences of women being killed and maimed by their families."  Frequently, women killed in "honour" killings are recorded as having committed suicide or died in accidents.
A conference held in May 2005 in Islamabad, Pakistan addressed whether Pakistani law, governments and international agencies were having any success in reducing honor killings in the country. They found that more cases of honor killing are being reported rather than hidden, and more women are having the courage to come forward. But, they found there was a severe lack of proper implementation of laws and assurances that men who commit honor killings are not given lighter sentences. The conference found fault with Pakistan's Zina laws that put women in an unfair disadvantage and inferior position, often at the mercy of men to prove their innocence.
It is noted by sociologists that honour killings do not necessarily have to do with religion, but rather the cultures in different regions. Savitri Goonesekere qualifies this claim, saying that Islamic leaders in Pakistan use religious justifications for sanctioning honor killings.
Honour killings have been reported in northern regions of India, mainly in the Indian states of Punjab, Rajasthan, Haryana and Bihar, as a result of people marrying without their family's acceptance, and sometimes for marrying outside their caste or religion. In contrast, honour killings are rare to non-existent in South India and the western Indian states of Maharashtra and Gujarat. In some other parts of India, notably West Bengal, honor killings ceased about a century ago, largely due to the activism and influence of reformists such as Vivekananda, Ramakrishna, Vidyasagar and Raja Ram Mohan Roy.
Among Rajputs, marriages with members of other castes can provoke the killing of the married couple and immediate family members. This form of honour killing is attributed[who?] to Rajput culture and traditional views on the perceived "purity" of a lineage.
The Indian state of Punjab is notorious for honour killings. According to data compiled by the Punjab Police, 34 honour killings were reported in the state between 2008 and 2010: 10 in 2008, 20 in 2009, and four in 2010 .
Haryana also is known for incidents of honour killing. Bhagalpur in the northern Indian state of Bihar has also been notorious for honour killings. Recent cases include a 16-year-old girl, Imrana, from Bhojpur who was set on fire inside her house in a case of what the police called ‘moral vigilantism’. The victim had screamed for help for about 20 minutes before neighbours arrived, only to find her still smoldering. She was admitted to a local hospital, where she later died from her injuries. In May 2008, Jayvirsingh Bhadodiya shot his daughter Vandana Bhadodiya and struck her on the head with an axe. In June 2010 some incidents were reported even from Delhi.
In a landmark judgment in March 2010, Karnal district court ordered the execution of the five perpetrators of an honour killing, and imprisoning for life the khap (local caste-based council) head who ordered the killings of Manoj Banwala (23) and Babli (19), a man and woman of the same clan who eloped and married in June 2007. Despite having been given police protection on court orders, they were kidnapped; their mutilated bodies were found a week later in an irrigation canal.
In 1990 the National Commission for Women set up a statutory body in order to address the issues of honor killings among some ethnic groups in North India. This body reviewed constitutional, legal and other provisions as well as challenges women face. The NCW's activism has contributed significantly towards the reduction of honor killings in rural areas of North India. According to Pakistani activists Hina Jilani and Eman M. Ahmed, Indian women are considerably better protected against honor killings by Indian law and government than Pakistani women, and they have suggested that governments of countries affected by honor killings use Indian law as a model in order to prevent honor killings in their respective societies.
In June 2010, scrutinizing the increasing number of honour killings, the Supreme Court of India issued notices to the Central Government and six states including Uttar Pradesh, Punjab, Haryana and Rajasthan to take preventive measures against the social evil.
Alarmed by the rise of honour killings, the Government planned to bring a bill in the Monsoon Session of Parliament July 2010[dated info] to provide for deterrent punishment for 'honour' killings .
About Ram Navami
Sri-Ramnavami is dedicated to the memory of Lord Rama. It occurs on the ninth day (navami) in month of Chiatra. The festival commemorates the birth of Ramawho is remembered for his preperous and righteous reign. Ramrajya (the reign of Rama) has become synonymous with a period of peace and prosperity. Mahatma Gandhi also used this term to describe how, according to him, India should be after independence.
Ramnavami occurs in the month of March or April. This year it is falling on Sun. 1st Apr.’12. Celebrations begin with a prayer to the Sun early in the morning. At midday, when Lord Rama is supposed to have been born, a special prayer is performed. In northern India especially, an event that draws popular participation is the Ramnavami procession. The main attraction in this procession is a gaily decorated chariot in which four persons are dressed up as Rama, his brotherLaxman, his queen Sita and his disciple Hanuman. The chariot is accompanied by several other persons dressed up in ancient costumes as work by Rama'ssolders. The procession is a gusty affair with the participants shouting praises echoing the happy days of Rama's reign.
Surya - The Sun was recognised as the source of light and heat even in ancient times. The importance of the Sun was much more in the higher latitudes from where the Aryans are supposed to have migrated into India. Many royal dynasties potrayed symbols of virility like the Sun, Eagle, Lion etc. as their progenitor. Rama's dynasty considered themselves to have descended from the Sun. This could have led to the tagging on, of Rama's birthday to a festival devoted to the sun.
On the face of it Sri-Ramnavmi appears to be just a festival commemorating the reign of a king who was later deified. But even behind present-day traditions there are clues which unmistakably point to the origin of Ramnavmi as lying beyond the Ramayana story.
Sri Ramnavami occurs at the beginning of summer when the sun has started moving nearer to the northern hemisphere. The Sun is considered to be the progenitor of Rama's dynasty which is called the Sun dynasty (Raghukula or Raghuvamsa, Raghu means Sun and Kula or Vamsa mean familial descendant).Rama is also known as Raghunatha, Raghupati, Raghavendra etc. That all these names begin with the prefix Raghu is also suggestive of some link with Sun-worship. The hour chosen for the observance of the lord's birth is that when the sun is overhead and is at its maximum brilliance. In some Hindu sects, prayers on Ramnavami day start not with an invocation to Rama but to Surya (sun). Again the syllable Ra is used in the word to describe the sun and brilliance in many languages. In Sanskrit, Ravi and Ravindra mean Sun.
The occurrence of this syllable in most names used for Rama alongwith other clues is strongly suggestive that the festival Ramnavami antedates the R-ayanaand it must have originated much before the Ramayana, as a 'Sun-festival' for invoking the Sun who was recognised as the source of light and heat even in ancient times. The importance of the Sun was much more in the higher latitudes from where the Aryans are supposed to have migrated into India. Many royaldynasties potrayed symbols of virility like the Sun, Eagle, Lion etc. as their progenitor. Rama's dynasty considered themselves to have descended from theSun. This could have led to the tagging on, of Rama's birthday to a festival devoted to the sun.
There is some link between Lord Rama and Sun Worship. The Sun is considered to be the progenitor of Rama's dynasty which is called the Sun dynasty(Raghukula or Raghuvamsa, Raghu means Sun and Kula or Vamsa mean familial descendant). Rama is also known as Raghunatha, Raghupati, Raghavendra etc. That all these names begin with the prefix Raghu is also suggestive of some link with Sun-worship.
In some parts of India, especially Bihar and Uttar Pradesh, public gatherings called satsangs are organised to commemorate the birth of Rama. The pilgrims flock the temples of Ayodhya in Uttar Pradesh, where Rama was born andPondicherry to participate in Ramnavami festivities. Excerpts from the Ramacharitamanas are recited on the occasion. Rama Leela (the play depicting the major life events of Rama) are organized in different parts of the country. The highlights of the festival are these Ram Leela and colorful processions with brilliant floats of Rama, His consort Sita, brother Lakshmana and the greatdevotee and monkey-general Hanuman, which are taken out in the streets of different states. People visit sacred places associated with Lord Ram during this holy time. Places like Ayodhya, Ujjain and Rameshwaram, attracts thousands of devotees across the country.
The Truth Behind The Garib Nagar Fire Will Never Be Known, a photo by firoze shakir photographerno1 on Flickr.
simply because mans life
inflammable is fire prone
what belongs to him
is not his own
everything burnt out
as the poor families
homeless moan and groan
god has forsaken them
the government has
hopeless in desolation
despair all alone
politicians who degrade
their humanity call
hearts of stone
Indian they are
flesh blood and bone
miserable in muted tone
will you burn your own house
a thought one cannot condone
even god is a terrorist
their fate all blown
what they reap
is not what they
shot by ashreen
ki galiyon main
phirta hai awara
main jalaya sara
sara imam hussain
ke katilon par beshumar
lanat shia lagate hain nara
navi ka din ham sab ko
hai pyara hussain
hamari ankhon ka tara
eid e zehara mubarak ho
ap sab se hamashe rahe
zindabad yazidiyat murdabad
ek dukhiya ma ne
hame savara jisko chot lage
in jumlon se yahi hai
gandu yazid hara
The Municipal Commissioner Has Condemned Jesus To Death Again, a photo by firoze shakir photographerno1 on Flickr.
the soul of
jesus be damned
on the soul
an evil programme
on the soul
of the human body
a genetic crime
whiter than white
darker than grime
living in the gutters
living in slime
begging for a dime
on the soul of my poetry
a white bleeding rhyme
lost in the prime
fair and lovely
is not so sublime
a karmic chaos
as the suns rays
hit the eyes each time
carrying a cross
for a lifetime
at night time
I began writing poems very recently and have no formal training ..words came spouting my angst through the street pictures I shot ..I wrote poems on Racism under the name of Love Poetry Hate Racism..and as Hubcab Shithead dedicated to an Australian racist shithead who was bent on taking my muti color ass at a white poetry site..where entry to dogs and Indians was reserved and restricted ..
I also wrote Bush poetry as my salutations to Bushism..a bird in the hand is better than a Bush in the White House....
I also wrote a genre called Hijra poetry .. that includes pictures of the eunuchs of India my Guru is Laxmi Narayan Tripathi.. hijra goddess and icon..
I wrote Shia poetry breing a Shia myself and Jesus poetry a tribute to my upbringing in a Baptist school and later a Roman Catholic school Holy Name High School Convent Street
The Myriad Moods of A Hijra Goddess
she may deny
lies in the soul
of a camera lens
beauty never lies
the myriad moods
of a hijra goddess
human in disguise
on her cheek a
tear rolls as the
fleeting moment flies
in the silhouette
of her eyelashes
i find my poetry
a sleeping goddess
my muse i wait
for her to arise
on the mound
of my despair
the rays of
is it merely
a beggars bowl
a beggar poet
as the brazen
my cosmic fate
a drop of
as it flows
Shah-e-Mardan Sher-e-Yazdan Quwat-e-Parwardigar Lafata Ila Ali La Saif Ila Zulfiqar , originally uploaded by firoze shakir photographerno1 ....
Ek Shahenshah Ne Banake Yeh Haseen Tajmahal Ham Gareebon Ki Mohabbat Ka Udaya Hai Mazak.. , a photo by firoze shakir photographerno1 on Fli...