St John's The Baptist High School, Thane

Hi

March past Rajpath 26 Jan 1981,Memories of the yore

On 75 independence day the respect to the saviors of independence A story to share

Who was Umrao Singh?

Singh was presented with his VC by King George VI at Buckingham Palace on 15 October 1945. The citation reads "Havildar Umrao Singh set a supreme example of gallantry and devotion to duty."
He was promoted after recovering from his wounds. He retired from the British Indian army in 1946, but rejoined the army in 1947 following independence. On 1 February 1950, Singh was promoted to the junior commissioned officer rank of jemadar (equivalent to the present-day rank of naib subedar).[4] He was promoted to subedar major on 2 May 1968,[5] and to the honorary rank of captain on 15 August 1970.[6] After leaving the army a second time, he returned to farm his family's 2 acre (8,000 m2) smallholding.
At the celebrations of the 50th anniversary of VE Day in London in 1995, he was almost turned away from the VIP tent because his name was not on the correct list, but Brigadier Tom Longland, who had organised the event, recognised his medal and gave orders for him to be admitted. After the event, Singh complained to British Prime Minister John Major about the meagre pension of £168 per year paid to the then ten surviving Indian VC holders. The amount had remained fixed since 1960, but Major subsequently arranged for the pension to be raised to £1,300 per year. He was awarded the Padma Bhushan in 1983.
THIS IS UK FOLLOWING THE EDICTS OF CHANAKYA AS AGAINST THIS A MINISTER FROM MODI GOVT ON LADHAKH VISIT UNSEATED WING COMMANDER & HIS WIFE WITH VALID TICKET. RETURNING FROM DUTY FROM LEH & USURPED HIS SEAT TO ACCOMODATE HIMSELF.*Whom To Salute..?*

*APJ Kalam or Manekshaw...?*

Plz Read Interesting All the Parts.......

*FIRST PART*

When Dr.Abdul Kalam
Was The President ,
He Visited Coonoor.
On Reaching ,
He Came To Know That
Field Marshall Sir Sam
Manekshaw Was
In The Military Hospital there.
Dr.Kalam Wanted
To visit Sam ,
Which Was Unscheduled.
Arrangements Were Made.
At The Bedside ,
Kalam Spent About
15 Minutes..
Talking To Sam &
Enquiring About
His Health.


Just Before Leaving
Kalam Asked Sam
' Are You Comfortable ?
Is There Anything
I Could Do ?
Do You Have
Any Grievance ?
Or Any Requirement
That Would Make You
More Comfortable ?'

*SEC0ND PART*

Sam Said 'Yes ..
Your Excellency ,
I Have 0ne Grievance '

Shocked With Concern
& Anguish ,
Kalam Asked Him
What It Was.

Sam Replied
' Sir , My Grievance
Is That
I Am Not Able To
Get Up & Salute
My Most Respected
President of
My Beloved Country'.
Kalam Held
Sam's Hand
As Both Were In Tears.

*THIRD PART*

But
The Remaining Part
Of The Tale
With Regarding
This Meeting Is That
Sam Did Tell APJ
That
He Was Not Paid
The Pension
Of the
Field Marshall’s Rank
Till Then ,
For Nearly Twenty
Years.
FOURTH PART
An Aghast
President Went To Delhi
And Passed The
Pension With Arrears
Within A Week
And
Sent The Cheque
Of Nearly
Rs.1.25 Crores
Through The
Defence Secretary
By A Special Plane
To Wellington , Ooty ,
Where Sam Was Ailing.
That Is The
Greatness Of
APJ.Abdul Kalam
FIFTH PART
But..
Then Sam Received
The Cheque
And Promptly Donated It
To The Army Relief Fund.

Whom Will
You Salute Now..Mr Modi ?
Indeed
Those Real Heroes
*Are Missing Today.*
WHY NATIONS EMERGE GREAT? PL TELL MODI GOVT.
By Lt Gen Lakhera
I had gone to UK in 1995 as Deputy Leader of the Indian Delegation to take part in the 50th Anniversary celebrations of the victory in Europe during the Second World War. I, along with four other Army officers, had just stepped out after attending the inaugural session and were waiting on the roadside for the traffic to ease so as to walk across the road to the vehicle park. Among those with me was Honorary Captain Umrao Singh, a Victoria Cross winner. All of a sudden, a car moving on the road came to a halt in front of us and a well-dressed gentleman stepped out. He approached Umrao Singh and said, "Sir, may I have the privilege of shaking hands with the Victoria Cross (winner)?" He shook hands with him. Evidently he had spotted Umrao Singh's medal from his car and had stopped his car to pay his respect to a winner of the highest gallantry medal of his country. Then he looked at me and said, "General, you are from the Indian Army." When I replied in the affirmative, he gave out his name, saying that he was Michael Heseltine. I was absolutely astounded, as the recognition dawned on me that he was the Deputy Prime Minister of [the] UK. I was totally overawed by such courtesy shown by a dignitary of the second highest status in the British Government, and humbly thanked him for having invited our delegation for the VE-Day function. Again, his reply was typical of his sagacity, "General, it is we, the British, who should be grateful to your country and your Armed Forces, who had helped us win both the First and the Second world wars. How can we be ever so ungrateful to forget your country's great contribution?" Suddenly I became conscious that all the traffic behind his car had come to stand still. I hurried to thank him and politely requested him to move along to relieve the traffic hold-up. He stated, "Sir, how dare I drive off when [the] Victoria Cross has to cross the road." Realizing his genuine feeling I and my colleagues quickly crossed the road. Reaching the other side I looked back and saw that Mr. Hailstine was still standing waiting for the Victoria Cross to be safely across.Jai Hind

Regards,
Sanjeev K Pai
Wg Cdr(Veteran),IAF
Frmr Judge Advocate
Ex Member Board Of Studies Mumbai Univ.
(M) 9920190764

बहुत गंभीर विचार धारा जीसका सामाजिक तत्वोसे अलगाव हुआ है।एक पुरुष के मन का द्वंद
~~~~

एक स्त्री चाहिए
जिसके समक्ष ...

मैं सिर्फ़ तन से नहीं
मन से भी नग्न हो सकूँ
उतार फेंकूँ सारे मुखौटे
भूला सकूँ पुरुष होने का दम्भ
रो सकूँ ज़ार ज़ार
जिसे कह सकूँ
पुरुष हूँ मगर
पीड़ा अनुभव करता हूँ
चाहता हूँ बिल्कुल माँ की तरह
तुम फेर दो हाथ बालों पर गालों पर
पुरूष होते हुए भी
कांधा चाहिए कभी कभी मुझे भी

सिर्फ़ चमकता
दमकता बदन ही नहीं
एक स्त्री चाहिए
जिसे प्रेम करते हुए
पूजा भी कर सकूं
वासना से नहीं श्रद्धा से
जिसके चरणों को चूम सकूँ
जिसके स्पर्श मात्र से
पुलकित हो उठे रोम रोम मेरा
कर दूं पूर्ण समर्पण
विगलित हो अस्तित्व मेरा
मैं नारी बन जाऊं
वो पुरुष बन जाएं
उसमें मैं नज़र आऊँ
वो मुझमें नज़र आएं
हम शंकर का अद्वैत हो जाए

एक स्त्री चाहिए
जिसे मैं उस तरह प्रेम कर सकूँ
जिस तरह एक स्त्री प्रेम करती है
पुरुष से.....ये दशा Journal of psychiatry Indian Journal of Psychiatry

Wolters Kluwer -- Medknow Publications

Ardhanareeshwara concept: Brain and psychiatry
B N Raveesh

Ardhanareeshvara is a combination of three words “Ardha,” “Nari,” and “Ishwara” means “half,” “woman,” and “lord,” respectively, which when combined means the lord whose half is a woman. It is believed that the God is Lord Shiva and the woman part is his consort Goddess Parvati or Shakti. The Ardhanareeshvara represents a constructive and generative power. Ardhanareeshvara symbolizes male and female principles cannot be separated. It conveys the unity of opposites in the universe. The male half stands for Purusha and female half is Prakriti. Ardhanareeshvara harmonizes the two conflicting ways of life: The spiritual way of the ascetic as represented by Shiva, and the materialistic way of the householder symbolized by Parvati. It conveys that Shiva and Shakti are one and the same. A human being is not a pure unis*xual organism. Each human organism bears the potentiality of both male and female s*x. Neurohormonal mechanisms have been found to be greatly influencing the s*xual behavior. The modern world has come to understand the concept of “Ardhanareeshwara” as it aspires to resolve the paradox of opposites into a unity, not by negation, but through positive experiences of life. The matching of opposites produces the true rhythm of life.

Keywords: Ardhanareeshvara, brain and psychiatry, Shiva and Shakti

INTRODUCTION
The perception of the universe and its understanding lies within the brain. Both philosophy and science aim to render intelligible to us our world of experience. Both encompass man and universe and both try to find out the origin, evaluation, and nature of the universe in order to have glimpses of the principles, involved in it. The difference between these two disciplines, therefore, is in their different approaches viz. the former perception, while the later reveals it by experimentations. Ancient Hindu concepts regarding brain science are, now attracting the scientific community to explore some of their mystical findings and make use of them in further understanding of brain behavior. So Vedas, Upanisads, and Puranas are being reviewed all over the world.[1]

PHILOSOPHY OF ARDHANAREESHWARA

One of the 64 manifestations of Shiva, the man, woman form with Parvati constituting the left half of Shiva is Ardhanareeswara. The Ardhanareeswara is the concept that Shiva stands for. In this aspect, he draws the feminine into his own self. He is half man, half woman. A symbol of the Samkhya philosophy which talks of Purusha (the male energy) and Prakriti (the female energy) together makes the cosmic energy.[2] As Ardhanareeswara, Shiva destroys the old, for in destruction, there is renewal, it cleanses and constructs anew. In this new construction, he is the Father of Brahma. And the cycle of time, the process of recreation begins all over again. Mother Shakti once propitiated Lord Shiva with such a fervent intensity that she be part of him in body and mind. Her pleased husband through his divine powers granted her this wish. The Master then absorbed her in half of himself and thus was created the half-man half-woman aspect of Lord Shiva, symbolizing the oneness of all beings. One can state that even in gender definition, this aspect became the fundamental root of Advaitha.[3]
This fusion of Shiva and Shakti representing the male and female halves transcends the distinction between and limitation of male and female and takes the lord to the level of beyond-gender manifest Brahman, realization of which means liberation. Shakti part is golden, while Shiva's part is snow-white. She is substrate and he is substance. Shiva is static; Shakti is dynamic and creative. Shiva is being and Shakti is becoming. He is one; she is many; he is infinite and she renders the infinite into finite; he is formless and she renders the formless into myriad forms; but both are one. Shiva and Shakti exist in Nirmala Turiya state (stainless purity).[4] When it comes to worshipping of Ardhanareeshwara, some worship the Shiva aspect and some worship the Shakti aspect. Shiva is viewed as the holder of power, though he is inert. Shiva is Shava (dead body) without Shakti. All that power in creation, maintenance, and dissolution rests with Shakti. However, the great mother does not exist without Shiva. When they become one, Ardhanareeshwara becomes a being of generative and constructive force.[5]

BIOLOGY OF ARDHANAREESHWARA

A human being is not a pure unis*xual organism. Each human organism bears the potentiality of both male and female s*x. It is the predominance of one over the other s*x which determines the s*xuality. A female gamete always bears one X chromosome and a male gamete may either possess one X chromosome or on Y chromosome. So masculinity and femininity are not mutually exclusive. Two halves of the body, therefore, remain in one organism.[6]
The primitive g***d is bis*xual and has two distinctive parts: The inner medulla with the potentiality of developing into te**es; and the outer cortex with the potentiality of developing into ovaries. The presence of one healthy Y chromosome causes the cortex to regress and the te**is develops; but if the chromosomes are both X, then o***y develops and the medulla is regressed. After the te**es are formed, two hormones, testosterone, and Mullerian regression factor (MRF), are elaborated by them in the male fetus. The MRF causes disappearance of the Mullerian duct (the female tube) and the testosterone retains the Wolffian system and induces the formation of the rest of the male ge***alia (epididymis, vas deferens, and the male external ge****ls). In the female, due to the absence of te**is (and not due to any influence of ovaries) Wolffian system disappears and the Mullerian system differentiates into uterus and uterine tubes. Both types of hormones are secreted in both s*xes. Te**es secrete not only large amount of androgen but also a small amount of estrogen. Similarly, ovaries secrete a large amount of estrogen, but in addition, they secrete a small amount of androgen.[7]
Brain and s*xual behavior

Neurohormonal mechanisms have been found to be greatly influencing the s*xual behavior. In humans, if exposed to s*x hormones during a certain critical period of fetal development, the reversal in childhood and adult s*xual behavior occurs. In searching for brain centers and path ways of pleasure, Heath (1963) in humans discovered brain areas for pleasurable sensation in limbic system and specifically, the septal region of the brain. One of the patients of Heath with chronically implanted electrodes stimulating the septal area reported his feeling as “it is ‘good,’ it is as if he was building up to a s*xual orgasm.”[8] It was reported in early 1960s that dreaming sleep is controlled by a part of brain which is closely connected with the limbic system, stimulation of which produces er****on. Fisher et al.[9] observe that full or partial er****on of p***s in 95% of times during the dreaming Rapid Eye Movement (REM) sleep occurs.[9] Thus, it appears that all dreaming and s*xuality might have neurophysiological control.

Ambiguous ge***alia
An ambiguous ge***alia is a birth defect, where the outer ge****ls do not have the typical appearance of either a boy or a girl. An infant inherits one pair of s*x chromosomes - one X from the mother and one X or one Y from the father. The father “determines” the genetic s*x of the child. A baby who inherits the X chromosome from the father is a genetic female (two X chromosomes). A baby who inherits the Y chromosome from the father is a genetic male (one X and one Y chromosome). The male and female reproductive organs and ge****ls both come from the same tissue in the fetus. If the process that causes this fetal tissue to become “male” or “female” is disrupted, ambiguous ge***alia can develop.

Common causes
Pseudohermaphroditism: The ge***alia are of one s*x, but some physical characteristics of the other s*x are present.

True hermaphrodism: A very rare condition in which tissue from both the ovaries and testicles is present. The child may have parts of both male and female ge****ls.

Mixed g***dal dysgenesis (MGD): An inters*x condition in which there are some male structures (g***d, te**is), as well as a uterus, va**na, and fallopian tubes.

Conge***al adrenal hyperplasia: This condition has several forms, but the most common form causes the genetic female to appear male. Many states test for this potentially life-threatening condition during newborn screening exams.

Chromosomal abnormalities, including Klinefelter's syndrome (XXY) and Turner's syndrome (XO).

If the mother takes certain medications (such as androgenic steroids), they may make a genetic female look more male.

Lack of production of certain hormones can cause the embryo to develop with a female body type, regardless of genetic s*x.

Lack of testosterone cellular receptors. Even if the body makes the hormones needed to develop into a physical male, the body cannot respond to those hormones. This produces a female body-type, even if the genetic s*x is male.

PSYCHOLOGY AND PSYCHIATRY OF ARDHANAREESHWARA

S*xual orientation is commonly discussed as a characteristic of the individual, like biological s*x, gender identity, or age. This perspective is incomplete because s*xual orientation is always defined in relational terms and necessarily involves relationships with other individuals. S*xual acts and romantic attractions are categorized as homos*xual or heteros*xual according to the biological s*x of the individuals involved in them, relative to each other. Indeed, it is by acting – or desiring to act – with another person that individuals express their heteros*xuality, homos*xuality, or bis*xuality. This includes actions as simple as holding hands with or kissing another person. Thus, s*xual orientation is integrally linked to the intimate personal relationships that human beings form with others to meet their deeply felt needs for love, attachment, and intimacy. In addition to s*xual behavior, these bonds encompass nons*xual physical affection between partners, shared goals and values, mutual support, and ongoing commitment.[10]
The traditional assumption has been that just as individuals are biologically either male or female, psychologically, they are either masculine or feminine. Freud believed that all human individuals, as a result of their bis*xual disposition and cross-inheritance, combine in themselves both masculine and feminine characteristics, so that pure masculinity and femininity remain theoretical constructions of certain content. He realized the difficulty in investigating the components of the opposite s*xual tendency in human subjects in psychoanalytic practice. Freud has suggested that no individual has a ge***al structure that represents a “pure” case of maleness or femaleness. Instead, each individual falls somewhere on a continuum of anatomical bis*xuality, conceptualized as ranging from predominantly masculine structure at one end to predominantly feminine structure at the other, with actual hermaphroditism at the midpoint.[11] The two most important implications that can be drawn from Freud's work are these:

Gender cannot be designated adequately based on any one criterion. Since a person can be clearly bis*xual with respect to one variable (e.g., physiology) but less clearly so with respect to others (e.g., object choice), the whole set of variables, both biological and psychological, must be taken into account in designating gender. In other words, there are distinct aspects to gender, each of which is important in its own right and in terms of its potential relationship to other aspects.

Each aspect of gender can be conceptualized as a continuous dimension. Since everyone manifests characteristics typical of both males and females, and since individuals differ from one another in terms of the degree to which these kinds of characteristics are manifest, no aspect of gender can be described adequately in terms of two dichotomous categories.

Alfred Adler though differed from Freud in many respects, agreed on the points of psychological bis*xuality of human being. He, however, thought that every individual wants to give-up femininity and strives for a masculine role. Similarly, Carl Gustavo Jung detected the feminine side of man's nature (Anima) and the masculine component in female psyche (Animus) in his archetype.[12]
The development of the relative proportion of masculinity and femininity in an individual is dependent partly on biological and partly on learning factors.
The learning factors are the products of:

Perception of the external ge***alia;

The attachment and identification with the parents on their substitutes; and

The attitudes of the parents, siblings, peers, people of the society at large, toward the child's behavior that is expected to be shown in respect of masculinity or femininity in the particular society and culture.

Hermaphrodite

The hermaphrodite assumes a heteros*xual libido and s*x role that accords primarily not with his or her internal and external somatic characteristics, but rather with his or her masculine or feminine upbringing, this is shown to be true in the case of pseudohermaphrodites.[13] A male pseudohermaphrodite (usually caused by androgen receptor mutations) has a female phenotype but male g***ds, while a female pseudohermaphrodite (usually caused by conge***al adrenal hyperplasia where the adrenal gland secretes testosterone) has a male phenotype but has ovaries.

Homos*xuality

In the field of human s*xuality, there are two major domains, the so-called “normal” and “abnormal,” in neither of which, as yet, we have definitive answers to even a fraction of the vitally important recurring behavioral question. Thus, regarding the matter of homos*xuality, there have been, and are still, two opposed viewpoints concerning its origins. The orthodox s*xological view has been that s*xual inversion is “constitutionally” rooted; that homos*xuals are born, not conditioned; and that hormonal or/and genie imbalances cause homos*xuality. Quite opposed to this constitutional view of homos*xuality has been that which insists that the main etiological factors in homos*xuality are psychogenic rather than genetic. On 2 July 2009, the Delhi High Court decriminalized homos*xual in*******se between consenting adults, throughout India, where Section 377 of the Indian Penal Code was adjudged to violate the fundamental right to life and liberty and the right to equality as guaranteed by the Constitution of India.

Gender identity disorder

Gender identity disorder is a conflict between a person's actual physical gender and the gender that person identifies himself or herself as. For example, a person identified as a boy may actually feel and act like a girl. The person experiences significant discomfort with the biological s*x they were born. People with gender identity disorder may act and present themselves as members of the opposite s*x. The disorder may affect:

Choice of s*xual partners

Display of feminine or masculine mannerisms, behavior, and dress
Self-concept.

Gender identity disorder is not the same as homos*xuality. Identity conflicts can occur in many situations and appear in different ways. For example, some people with normal ge***alia and s*xual characteristics (such as breasts) of one gender privately identify more with the other gender. People diagnosed with gender identity disorder may not regard their own cross-gender feelings and behaviors as a disorder, and may question what constitutes a normal gender identity or gender role.[14]

Bis*xuality
Bis*xuality has been acknowledged to be a silenced s*xuality within several domains including mainstream media, le***an and gay communities,[15] s*xology, and psychology, and psychotherapy.[16] Several authors have linked bis*xual invisibility to the high rates of mental-health problems reported among bi-identified people relative to heteros*xual, le***an, and gay identified people.[17]
The longstanding consensus of research and clinical literature demonstrates that same-s*x s*xual and romantic attractions, feelings, and behaviors are normal and positive variations of human s*xuality. There is now a large body of research evidence that indicates that being gay, le***an, or bis*xual is compatible with normal mental health and social adjustment. The World Health Organization's International Classification of Diseases-9th Edition (ICD-9) listed homos*xuality as a mental illness; it was removed from the ICD-10, endorsed by the forty-third World Health Assembly on May 17, 1990. Like the Diagnostic and Statistical Manual of Mental Disorders-2nd Edition (DSM-II), the ICD-10 added ego-dystonic s*xual orientation to the list, which refers to people who want to change their gender identities or s*xual orientation because of a psychological or behavioral disorder. However, the experiences of discrimination in society and possible rejection by friends, families and others, such as employers, means that some le***an, gay, bis*xual and transgender Le***an, Gay, Bis*xual, and Transgender (LGBT) people experience a greater than expected prevalence of mental health difficulties and substance misuse problems.[18]
Most le***an, gay, and bis*xual people who seek psychotherapy do so for the same reasons as heteros*xual people (stress, relationship difficulties, difficulty adjusting to social or work situations, etc.); their s*xual orientation may be of primary, incidental, or no importance to their issues and treatment. Whatever the issue, there is a high risk for anti-gay bias in psychotherapy with le***an, gay, and bis*xual clients. Psychological research in this area has been relevant to counteracting prejudicial (“homophobic”) attitudes and actions, and to the LGBT rights movement generally.[19]
The appropriate application of affirmative psychotherapy is based on the following scientific facts:[20]
Same-s*x s*xual attractions, behavior, and orientations per se are normal and positive variants of human s*xuality; in other words, they are not indicators of mental or developmental disorders.

Homos*xuality and bis*xuality are stigmatized, and this stigma can have a variety of negative consequences throughout the life span.
Same-s*x s*xual attractions and behavior can occur in the context of a variety of s*xual orientations and s*xual orientation identities.

Gay men, le***ans, and bis*xual individuals can live satisfying lives as well as form stable, committed relationships, and families that are equivalent to heteros*xual relationships in essential respects.

There are no empirical studies or peer-reviewed research that supports theories attributing same-s*x s*xual orientation to family dysfunction or trauma.

CONCLUSION
Everywhere in nature, animate or inanimate, we find in every individual or particle a tremendous urge to be united with something else, outside, or inside. The urge comes from within as the individual is composed of opposites and through the union there is a resolution of the opposites. What is an unconscious urge with nature is transformed into conscious love with human being. Until there is the union, there is tension, which sometimes may prove to be disastrous. The modern world has come to understand the concept of Ardhanareeshwara as it aspires to resolve the paradox of opposites into a unity, not by negation, but through positive experiences of life. The matching of opposites produces the true rhythm of life.

Source of Support: Nil
Conflict of Interest: None declared

Article information

Indian J Psychiatry. 2013 Jan; 55(Suppl
B. N. Raveesh

Department of Psychiatry, Mysore Medical College and Research Institute, Mysore, India

Address for correspondence: Dr. B. N. Raveesh, Department of Psychiatry, Mysore Medical College and Research Institute, Mysore, India. E-mail: moc.oohay@6hseevar
Copyright : © Indian Journal of Psychiatr

This is an open-access article distributed under the terms of the Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

This article has been cited by other articles in PMC.

Articles from Indian Journal of Psychiatry are provided here courtesy of Wolters Kluwer -- Medknow Publications

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