Knowledge Power

Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01) 

The Supreme Lord said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02) Do not become a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03) 

Arjuna talks against the war 

Arjuna said: How shall I strike Bhishma and Drona, who are worthy of my worship, with arrows in battle, O Krishna? (2.04) It would be better, indeed, to live on alms in this world than to slay these noble gurus because by killing them, I would enjoy wealth and pleasures stained with their blood. (2.05) We do not know which alternative to fight or to quit is better for us. Further, we do not know whether we shall conquer them or they will conquer us. We should not even wish to live after killing the sons of Dhritarāshtra who are standing in front of us. (2.06) 

My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma). I request You to tell me, decisively, what is better for me. I am Your disciple. Teach me who has taken refuge in You. (2.07) I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over the celestial controllers (Devas), will remove the sorrow that is drying up my senses. (2.08) 

Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09) O King, Lord Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst of the two armies. (2.10) 

The Supreme Lord said: You grieve for those who are not worthy of grief; and yet speak words of wisdom. The wise grieve neither for the living nor for the dead. (2.11) There was never a time when these monarchs, you, or I did not exist, nor shall we ever cease to exist in the future. (2.12) Just as the living entity (Atmā, Jeeva, Jeevātmā) acquires a childhood body, a youth body, and an old age body during this life; similarly, it acquires another body after death. The wise are not deluded by this. (See also 15.08) (2.13) The contacts of the senses with the sense objects give rise to the feelings of heat and cold, pain and pleasure. They are transitory and impermanent. Therefore, learn to endure them, O Arjuna, (2.14) because a calm person who is not afflicted by these sense objects, and is steady in pain and pleasure becomes fit for immortality, O Arjuna. (2.15) 

The spirit is eternal, body is transitory


The invisible Spirit (Sat, Atmā) is eternal, and the visible world (including the physical body) is transitory. The reality of these two is indeed certainly seen by the seers of truth. (2.16) The Spirit (Atmā) by which all this universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17) Bodies of the eternal, immutable, and incomprehensible Spirit are perishable. Therefore, fight, O Arjuna. (2.18) One who thinks that Spirit is a slayer, and one who thinks Spirit is slain, are both ignorant. Because Spirit neither slays nor is slain. (2.19) The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20) O Arjuna, how can a person who knows that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone or cause anyone to be killed? (2.21) 

Death and transmigration of soul 

Just as a person puts on new garments after discarding the old ones; similarly, the living entity acquires new bodies after casting away the old bodies. (2.22) Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. Spirit cannot be cut, burned, wet, or dried. It is eternal, all-pervading, unchanging, immovable, and primeval. (2.23-24) The Spirit is said to be unexplainable, incomprehensible, and unchanging. 

Knowing this Spirit as such, you should not grieve. (2.25) Even if you think that this living entity or body takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. Because, death is certain for one who is born, and birth is certain for one who dies. Therefore, you should not lament over the inevitable. (2.26-27) All beings, O Arjuna, are unmanifest invisible to our physical eyes before birth and after death. They manifest between the birth and the death only. What is there to grieve about? (2.28)Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it very few people know it. (2.29) O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for any body. (2.30) 

Lord Krishna reminds Arjuna of his duty as a warrior

Considering also your duty as a warrior, you should not waver. Because there is nothing more auspicious for a warrior than a righteous war. (2.31) Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32) If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33) People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34) The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35) Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36) You will go to heaven if killed (in the line of duty), or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37) Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way, you will not incur sin. (2.38) 

Importance of KarmaYoga, the selfless service

The wisdom of transcendental knowledge has been imparted to you, O Arjuna. Now listen to the wisdom of KarmaYoga, the selfless service (Sevā), endowed with which you will free yourself from the bondage of action (Karma). (2.39) In KarmaYoga, no effort is ever lost and there is no adverse effect. Even a little practice of this discipline protects one from the great fear of birth and death. (2.40) A KarmaYogi has a resolute determination for God-realization, O Arjuna, but the desires of one who works to enjoy the fruits of work are endless and many-branched. (2.41)

The Vedas deal with both material and spiritual aspects of life

The misguided ones who delight in the melodious chanting of the Vedas without understanding the real purpose of the Vedas think, O Arjuna, as if there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42) They are dominated by material desires and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of their action. (2.43) The resolute determination of Self-realization is not formed in the minds of those who are attached to pleasure and power and whose judgment is obscured by such ritualistic activities. (2.44) A portion of the Vedas deals with three modes or states (Gunas) of the material Nature. Become free from pairs of opposites; be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above the three states, and be Self-conscious, O Arjuna. (2.45) To a Self-realized person, the Vedas are as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46) 

Theory and practice of KarmaYoga 

You have control over your respective duty only, but no control or claim over the results. The fruits of work should not be your motive. You should never be inactive. (2.47) Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning worry and attachment to the results, and remaining calm in both success and failure. The calmness of the mind is called KarmaYoga. (2.48)Work done with selfish motives is inferior by far to selfless service or KarmaYoga. Therefore, be a KarmaYogi, O Arjuna. Those who work only to enjoy the fruits of their labor are, in truth, unhappy. (because one has no control over the results). (2.49) 

A KarmaYogi becomes free from both vice and virtue in this life itself. Therefore, strive for KarmaYoga. Working to the best of one’s abilities without becoming attached to the fruits of work is called KarmaYoga. (2.50) Wise KarmaYogis are freed from the bondage of rebirth by renouncing attachment to the fruits of all work and attain a blissful divine state. (2.51) When your intellect completely pierces the veil of confusion, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52) 

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm on concentrating on the Supreme Being, then you shall attain union with the Supreme Being in trance (Samādhi). (2.53) 

Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? How does a person of steady intellect speak? How does such a person sit and walk? (2.54) 

Marks of a Self-realized person 

The Supreme Lord said: When one is completely free from all desires of the mind and is satisfied with the Eternal Being (Brahma) by the joy of Eternal Being, then one is called an enlightened person, O Arjuna. (2.55) A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is completely free from attachment, fear, and anger, is called a sage of steady intellect. (2.56) Those who are not attached to anything, who are neither elated by getting desired results, nor troubled by undesired results, their intellect is considered steady. (2.57) When one can completely withdraw the senses from sense objects, as a tortoise withdraws its limbs into the shell for protection, then the intellect of such a person is considered steady. (2.58) The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains. The craving also disappears from one who has known the Supreme Being. (2.59) 

Dangers of unrestrained senses 

Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60) One should fix one’s mind on Me with loving contemplation after bringing the senses under control. One’s intellect becomes steady when one’s senses are under complete control. (2.61) One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62) Delusion or wild ideas arise from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls from the right path when reasoning is destroyed. (2.63) 

Attainment of peace and happiness through sense control and Self-knowledge 

A disciplined person, enjoying sense objects with senses that are under control and free from likes and dislikes, attains tranquility. (2.64) All sorrows are destroyed upon attainment of tranquility. The intellect of such a tranquil person soon becomes completely steady and united with the Eternal Being. (2.65) There is neither Selfknowledge nor Self-perception to those who are not united with the Eternal Being. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)

The mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination the spiritual shore. (2.67) Therefore, O Arjuna, one’s intellect becomes steady when the senses are completely withdrawn from sense objects. (2.68) A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69) (While most people sleep and make dream plans in the night of the illusory world, a yogi keeps awake or detached from the world while living in it.) 

One attains peace when all desires dissipate within the mind without creating any mental disturbance, just as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70) One who abandons all desires, and becomes free from longing and the feeling of “I” and “my”, attains peace. (2.71) O Arjuna, this is the superconscious (Brāhmi) state of mind. Attaining this state, one is no longer deluded. Gaining this state, International Gita Society 6 even at the end of one’s life, a person attains BrahmaNirvāna (or becomes one with the Absolute). (2.72) 

Before starting the Part-1, let us know...

What is Bhagvad Gita...???

The Gita is a doctrine of universal truth. Its message is universal, sublime, and non-sectarian although it is a part of the scriptural trinity of Sanātana Dharma, commonly known as Hinduism. The Gita is very easy to understand in any language for a mature mind. A repeated reading with faith will reveal all the sublime ideas contained in it. A few abstruse statements are interspersed here and there, but they have no direct bearing on practical issues or the central theme of Gita. The Gita deals with the most sacred metaphysical science. It imparts the knowledge of the Self and answers two universal questions: Who am I, and how can I lead a happy and peaceful life in this world of dualities?

It is a book of yoga, the moral and spiritual growth for mankind, based on the cardinal principles of Hindu religion. The message of the Gita came to humanity because of Arjuna’s unwillingness to do his duty as a warrior because fighting involved destruction and killing. Non-violence or Ahimsā is one of the most fundamental tenets of Hinduism. All lives, human or non-human, are sacred. This immortal discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a temple, a secluded forest, or on a mountain top but on a battlefield on the eve of a war and is recorded in the great epic, Mahābhārata.

In the Gita Lord Krishna advises Arjuna to get up and fight. This may create a misunderstanding of the principles of Ahimsā if the background of the war of Mahābhārata is not kept in mind. Therefore, a brief historical description is in order. In ancient times there was a king who had two sons, Dhritarāshtra and Pāndu. The former was born blind; therefore, Pāndu inherited the kingdom. Pāndu had five sons. They were called the Pāndavas. Dhritarāshtra had one hundred sons. They were called the Kauravs. Duryodhana was the eldest of the Kauravas. After the death of king Pāndu the Pāndavas became the lawful king. Duryodhana was a very jealous person. He also wanted the kingdom. The kingdom was divided into two halves between the Pāndavas and the Kauravas. Duryodhana was not satisfied with his share of the kingdom. He wanted the entire kingdom for himself. He unsuccessfully planned several foul plays to kill the Pāndavas and take away their kingdom. He unlawfully took possession of the entire kingdom of the Pāndavas and refused to give back even an acre of land without a war. All mediation by Lord Krishna and others failed. The big war of Mahābhārata was thus inevitable. The Pāndavas were unwilling participants. They had only two choices: fight for their right as a matter of duty or run away from war and accept defeat in the name of peace and non-violence.

Arjuna, one of the five Pāndava brothers, faced  the dilemma in the battlefield whether to fight or run away from war for the sake of peace. Arjuna’s dilemma is, in reality, the universal dilemma. Every human being faces dilemmas, big and small, in their everyday life when performing their duties. Arjuna’s dilemma was the biggest of all. He had to make a choice between fighting the war and killing his most revered guru, very dear friends, close relatives, and many innocent warriors, or running away from the battlefield for the sake of preserving the peace and non-violence. The entire seven hundred verses of the Gita is a discourse between Lord Krishna and the confused Arjuna on the battlefield of Kurukshetra near New Delhi, India, in about 3,100 years BCE.

This discourse was narrated to the blind king, Dhritarāshtra, by his charioteer, Sanjaya, as an eye-witness war report. The central teaching of the Gita is the attainment of freedom or happiness from the bondage of life by doing one’s duty. Always remember the glory and greatness of the creator, and do your duty efficiently without being attached to or affected by the results, even if that duty may at times demand unavoidable violence. Some people neglect or give up their duty in life for the sake of a spiritual life while others excuse themselves from spiritual practices because they believe that they have no time. The Lord’s message is to sanctify the entire living process itself. Whatever a person does or thinks ought to be done for the glory and satisfaction of the Maker. No effort or cost is necessary for this process. Do your duty as a service to the Lord and humanity and see God alone in everything in a spiritual frame of mind.

In order to gain such a spiritual frame of mind, personal discipline, austerity, penance, good conduct, selfless service, yogic practices, meditation, worship, prayer, rituals, and study of scriptures, as well as the company of holy persons, pilgrimage, chanting of the holy names of God, and Self- inquiry are needed to purify the body, mind, and intellect. One must learn to give up lust, anger, greed, and establish mastery over the six senses (hearing, touch, sight, taste, smell, and mind) by the purified intellect. One should always remember that all works are done by the energy of nature and that he or she is not the doer but only an instrument. One must strive for excellence in all undertakings but remain calm in success and failure, gain and loss, and pain and pleasure. The ignorance of metaphysical knowledge is humanity’s greatest predicament.

A scripture, being the voice of transcendence, cannot be translated. Language is incapable and translations are defective to clearly impart the knowledge of the Absolute. In this rendering, an attempt has been made to make it easy to read and understand. We have tried to improve the clarity by adding words or phrases within parentheses in the English translation of the verses. The translations of one hundred and International Gita Society 2 thirty-three (133) key verses are printed in underlined bold for the convenience of beginners. We suggest that all our readers ponder, contemplate, and act upon these verses. The beginners and the busy executives should first read and understand the meaning of these key verses before delving deep into the bottomless ocean of transcendental knowledge of the Gita. It is said that there is no human mind that cannot be purified by the repeated study of the Gita just one chapter a day. This book is dedicated to all my gurus whose blessings, grace, and teachings have been invaluable. It is offered to the greatest Guru, Lord Krishna, with love and devotion. May the Lord bless those who repeatedly read this with peace, happiness, and the true knowledge of the Self. 

The Essence of Bhagvad Gita will be shared here in total 18 parts, here is its Part-1. 

King Dhritarāshtra said: O Sanjaya, assembled in the holy field of Kurukshetra and eager to fight, what did my people and the Pāndavas do? (1.01)

Sanjaya said: Seeing the battle formation of the Pāndava’s army, King Duryodhana approached his guru and spoke these words: (1.02) O master, behold this mighty army of the sons of Pāndu, arranged in battle formation by your other talented disciple. There are many great warriors, valiant men, heroes, and mighty archers. I shall name a few of them for you. (1.03-06) Also know, O best among the men, the distinguished ones on our side. 

Introduction of the army commanders

I shall name the commanders of my army and many other heroes who have risked their lives for me. They are armed with various weapons, and all are skilled in warfare. (1.07-09) Our army is invincible, while their army is easy to conquer. Therefore, all of you, occupying your respective positions on all fronts, protect our commander, Bhishma. (1.10-11) The mighty Bhishma, the eldest man of the Kuru dynasty, roared as a lion and blew his conch loudly, bringing joy to Duryodhana. (1.12) After that, conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13) Then Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14) Krishna blew His conch; then Arjuna and all other commanders of various divisions of the army blew their respective conches. The tumultuous uproar, resounding through earth and sky, tore the hearts of the Kauravas. (1.15-19)  

Arjuna wants to inspect the army

Seeing the Kauravas standing, and the war about to begin with the hurling of weapons, Arjuna, whose banner bore the emblem of Lord Hanumāna, took up his bow and spoke these words to Lord Krishna: O Lord, please stop my chariot between the two armies until I behold those who stand here eager for the battle and with whom I must engage in this act of war. (1.20-22) I wish to see those who are willing to serve and appease the evil minded Kauravas by assembling here to fight the battle. (1.23) Sanjaya said: O King, Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies facing Bhishma, Drona, and all other Kings, and said to Arjuna: Behold these assem- bled Kauravas! (1.24-25) There, Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and comrades. (1.26)  

Seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjuna was overcome with great compassion and sorrowfully said: O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.27-29) The bow slips from my hand, and my skin intensely burns. My head turns, I am unable to stand steady, and O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31) I desire neither victory, nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life, O Krishna? Because all those for whom we desire kingdom, enjoyments, and pleasures are standing here for the battle, giving up their lives and wealth. (1.32-33) I do not wish to kill teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives who are about to kill us, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.34-35)  O Lord Krishna, what pleasure shall we find in killing the sons of Dhritarāshtra? Upon killing these felons, we shall incur only sin. (1.36) Therefore, we should not kill our cousin brothers, the sons of Dhritarāshtra. How can we be happy after killing our relatives, O Krishna? (1.37) Though they, blinded by greed, do not see evil in the destruction of the family, or sin in being treacherous to friends, why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.38-39)  

Eternal family traditions and codes of conduct are destroyed with the destruction of the family. Immorality prevails in the family due to the destruction of family traditions. (1.40) And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, many social problems arise. (1.41) This brings the family and the slayers of the family to hell because the spirits of their ancestors are degraded when deprived of ceremonial offerings of riceball and water. (1.42) The everlasting qualities of social order and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43) We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)

"When the going gets tough, even tough ones can get deluded" 

Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the pleasures of the kingdom. (1.45) It would be far better for me if the sons of Dhritarāshtra should kill me with their weapons in battle while I am unarmed and unresisting. (1.46) Sanjaya said: Having said this in the battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)

[To be Continued........]

JAI HIND!

Click Here to Read: The Essence Of Bhagvad Gita (Part-2): Transcendental Knowledge

On this special day of women, dedicating this poem to all the women's on this planet Earth! 

Disclaimer: This is a technical topic but, not only for the Engineers but for all those educated who can read and understand the motive of this topic.

In Engineering we were taught a common subject in our first year - 'Elements of Mechanical Engineering' so that we can become practical with our day to day life Mechanical machines and appliances.

A 'HEART ATTACK' kills a human being! What about machines??? Do they have any heart attack??? Yes!!! They do have heart attack, but slow heart attacks! And then the day comes when it becomes useless machine -A Dead Machine! Here I am talking about a simple machine which is present in almost every residence of India - BIKE!

YES! Only engine is the heart of any bike and without engine it is nothing more than a skeleton!

So here are four easy tips for you to maintain as well as increase the life and mileage of your bike engine:

Step-1: At the start of your day, kick start your bike and leave it ideally for at least 15 seconds.

Why???

Reason: When you stop park your bike and leave it for about 4 hours and more, all the gear box oil gets collected back into the oil sump.

Their is an 'Oil Pump' in every engine which is directly connected to the crank shaft of the engine. When we start our bike the oil pump automatically gets started! The function of this oil pump is to draw the oil from the oil sump which is at the bottom of your engine and spreads it all over your engine oiling bike engine, clutch and gears!

By doing so, we use to reduce the mechanical friction which causes wear and tear to the gear teeths and other automobile components.

Benefit: Smooth Engine Running!

Step-2: As junk food is not good for our health; cheap and low quality ECG oil is not at all good for your bikes health!

Maintain your bike through regular maintenance and mainly the re-filling of ECG (Engine-Clutch-Gears) Oil. Never allow your garage mechanic to re-fill any local oil. Always use standard ECG oil for the heart of your vehicle.

Note: Make the habit to note down the meter reading after every service and maintenance of your vehicle. And make practice to change your ECG oil after every 1800 - 2000 Kilometers of ride!

Benefit: Long Engine Life!

Step-3: Check and Maintain the tyre pressure of your bike in every 15 days! (Front Wheel: 30 - 35 bar and Rear Wheel: 35 - 40 bar)

Reason: No doubt that the Friction is necessary for us to walk on the ground and to ride a bike on the roads but more the friction, more will be the load on your engine and hence more will be the fuel consumption! Which results in to the reduction of your bike mileage. SIMPLE!      Right???

Benefit: Maintained Mileage!

Step-4: When your vehicle asks you for the fuel (i.e. when your bike comes in reserve) full your tank with the fuel completely!

Reason: When you top up your fuel tank 100% it directly increases the average of your vehicle by approximately 5 km/litre. Can't believe it? Try it practically with your own bike!

Benefit: Increased Mileage!

So, don't just run your Bikes by feeding somewhat fuel in it without any maintenance and care!

Just like we Being Human requires quality food and maintained healthy life. Our machines, engines also deserves the same from an Educated Human Being.

Post Script: I am following all these mentioned four easy and simple maintenance steps personally for my bike. My bike has completed 5 years with me and still it is providing me the average of 60-65 km/litre.

Disclaimer: This is an open letter based on the recent controversy on India Is Intolerant statement by Aamir Khan. This letter is totally written irrespective of any Caste, Community and Religion. 

Dear Aamir Sir,

Its not about Politician or a Celebrity!

We are in the democratic nation with such political parties in which 'When BJP, RSS, VHP, Shivsena has blamed and opposed your statement, Congress, AAP, SP, BSP has taken your side! And we all know that if the ruling government would have supported you, opposition would have said that how a ruling party can tolerate such a cheap thinking of Aamir Khan's family! Here, neither Congress nor BJP is wrong, because they are doing their job - POLITICS! If this political parties would have worked together for this many years, your loving wife Kiran Rao would have never felt insecured for your children and family!

Recently, we saw a TV interview of a Pakistani Journalist in which he told that 'Indians hate each other more than they hate Pakistanis or any other people!' Why...??? Because they think that speak whatever you want about India they will always tolerate the crap!

Aamir Sir, your job is Acting and Entertaining us and we Indians really appreciate your work in each and every movie of yours and most importantly the awareness which you spreads from the platform of Satyamev Jayate and the heart touching advertisements of 

!ncredible !ndia - ATITHI DEVO BHAV!

Last time it was your Movie - 'Fanna' when you faced such hard controversy and you know what were the consequences of your statement that time especially in my state Gujarat! But from the inner soul you also know that how much we all appreciated your movie 'Fanna' after watching it on our television screens. Well done!!!

You also know that, you are living in that Nation were Ajmer King Prithviraj Chauhan (Indian) forgave Muhammad Gauri (Afghanistani) several times before killing him! 'THE BIG HEARTED INDIANS!'

We all know very well that this is the country where all this Tolerance, Intolerance, Political debates has the validity of maximum 1 week or 1 month! You are always and you will always be the all time Superstar of Bollywood and you will definitely achieve the target of more than 500 Crore Box Office Blockbuster in your upcoming movies, THAT IS YOUR REAL TALENT!

No matter what your wife thinks about the safety of your family, because being a wife of a Superstar like you if she has fear for her children in India than she doesn't deserve a Patriotic Husband like you. Today, Some of them are feeling that Aamir Khan is behaving Frankly while some are saying that Aamir Khan is behaving Immaturedly! I don't think so!

But, the real thing is...we Indians can't digest such things been spoken from the mouth of a Perfectionist Personality like you! There is no doubt that out of 100; if 50% are the fans of Salman Khan and 50% are the fans of Shahrukh Khan, you always have a unique place in the hearts of all this 100 through your acting and talent! THAT IS YOUR REAL PERSONALITY!

No doubt that it is the RIGHT TO EXPRESS and RIGHT TO SPEAK in the largest Democratic Nation of the world. But when a Superstar like you hurt the biggest fans of yours like me in this manner, it becomes INTOLERABLE for us. We never ever thought that your image will get spoiled in this way one day, but as an Indian we can't control our anger when it comes to our Motherland!

Instead of taking it in criticizing manner, just think that how much we Indian Fans loves you that, we are unable to tolerate your statement about‪#‎Intolerant_India‬ from you and your family which has spoiled your tough earned image today!

Hope that not only you and your family but none of the Indian will ever disrespect our Nation in any manner!

Here, I will end my words with a Poem of Swami Yogananda Paramhansa...

‪‎Deepak Agrawal‬

A guy, Abhay, 27 who is a well educated B. Tech. Textile Engineer from a very well known Institute of Bhilwara, Rajasthan was my colleague when I was working in one of the Textile Industry of Ahmedabad. He was basically from Bihar and was searching his dream girl in order to get married. He registered himself on various Matrimonial Sites. But, the only dream of Abhay from his dream girl was a big amount of 10 lac rupees in the dowry.

"Brother, why you want to take this much amount from the family of your bride?" I asked Abhay surprisingly.

"Bhai, mera baap itna paisa laga ke mere ko padhaya, likhaya, Engineer banaya. Ab aaj mein itna achcha kamata hai to ladki walon se paisa to lega na!" He answered my question proudly.

"But, bhaiya aap to educated ho! Fir Aapme or uneducated me kya fark?" I added further.

"Bhai, mere ko to kam se kam 10 lakh rupiya chahiye shaadi me. Or ye mera adhikar hai. Agar ladki ka baap chahta hoga ki uski beti achche se settle ho jaye to wo mere ko paisa bhi dega!" He replied and ended the conversation rudely.

I came to know that, finally, he got his dream girl who made his dream come true with the amount of 14 lakh rupees! Wow! What a lucky guy Abhay is! Right???