कुछ अंश

हम स्नान करते हैं शारीरिक शुद्धता के लिए, सब खिड़कियाँ और दरवाजे बंद कर देते हैं। हाड़-माँस के इस शरीर को जो सबका एक जैसा है, छुपाते हैं। पूजा करते हैं तो आत्मिक स्वच्छता और शुद्धि के लिए। आत्मा जो अदृश्य है, जिसे कोई देख नहीं सकता, चीख-चिल्ला कर उसका शुद्धिकरण करते हैं। मै पूछती हूँ क्यों? क्या यह एक व्यक्तिगत प्रश्न नहीं? धर्म का अनावश्यक प्रदर्शन क्यों?

एक चित्रकार की कल्पना की सम्पूर्ण नारी-वनिता। सौन्दर्य, साहस व प्रेमभाव से परिपूर्ण, निश्छल, निष्कपट व जागरुक। जीवन के कटु सत्यों का अनुभव करती व समाज के तीव्र प्रहारों को झेलती एक ऐसी लड़की की भावपूर्ण कहानी है मेरी वनिता जो स्वयं में एक अध्यात्म, एक दर्शन को समेटे है। मस्तिष्क को उद्वेलित करती एक हृदयस्पर्शी कहानी।

आफ्ना आसेपासे र चाटुकारहरूसहितको सय बढीको दलबल लिए भारत भ्रमणमा निस्केका कठपुतली प्रधानमन्त्री नेपालले नेपालका नदीनालालगायत प्राकृतिक सम्पदाहरू भारतका पाउँमा सुम्पने वातावरण बनाउने प्रायः निश्चित छ ।
उसो त सदियौंदेखि नेपालका नदीनालामा आँखा गाड्दै आएको भारतले नेपालको वर्तमान कठपुतली सरकारबाट अनुचित फाइदा उठाउँदै नेपालको अमूल्य सम्पत्ति जलस्रोत आफ्नो पोल्टामा पार्न षड्यन्त्र गर्दै गरेको स्पष्ट देखिएको छ । आजभन्दा करिब १३ वर्ष पहिले एमालेको सरकारले बेचेको महाकाली नदी पनि अहिले पुनः एमालेकै नेतृत्वको असंवैधानिक एवं कठपुतली सरकारले भारतलाई लाहा छाप ठोकेर सुम्पदै छ । उता एकीकृत नेकपा (माओवादी)ले भने एमाले नेतृत्वको असंवैधानिक सरकारलाई राष्ट्र हित विपरीत दूरगामी प्रभाव पार्ने कुनै प्रकारका सन्धिसम्झौता एवं सहमति गर्ने अधिकार नभएको बताएको छ । तर कठपुतली सरकारका प्रधानमन्त्री माधव नेपाल भने पञ्चेश्वर योजनासम्बन्धी महाकाली सन्धिमा जसरी पनि हस्ताक्षर गर्ने धृष्टता व्यक्त गरिरहेका छन् । पानीको बाँडफाँड नमिलेर १३ वर्षसम्म डीपीआर (डिटेल प्रोजेक्ट रिपोर्ट)सम्म तयार नगरिएको उक्त पञ्चेश्वर योजना फेरि ब्युँताउनुको पछाडि ठूलो राष्ट्रघात छिपेको स्पष्ट छ ।
यता माधव नेपालको कठपुतली सरकारलाई महाकाली सन्धिको ढडियामा फसाउन भारतीय धुर्त शासक तयार छन् । यसरी भारतीय शासकहरूको योजनामा गरिएको माधव नेपालको भारत भ्रमणबाट सम्पूर्ण देशभक्त नेपाली सशंकित छन् । किनकि नेपालका राष्ट्रिय आत्मसमर्पणवादी शासकहरूका विगतका प्रत्येक भ्रमणबाट नेपाल र नेपाली जनताले धेरै कुरा गुमाउन बाध्य भएका छन् ।
फेरि पनि कठपुतली सरकार प्रमुख माधव नेपाल भारतीय योजनाका हरेक सन्धिसम्झौताहरूमा ल्याप्चे ठोक्न आतुर छन् । उनलाई राष्ट्र र जनताको भविष्यबारे कुनै चिन्ता छैन । उनले भारतीय प्रभुहरूको आशिर्वाद नभएको भए आफू प्रधानमन्त्रीको पदमा कहिल्यै पुग्न नसक्ने कुरालाई हरपल झल्झल्ती सम्झँदै अन्य विषयप्रति आँखा चिम्लिरहेका छन् ।
यो सरकारको प्रमुखलाई केवल सद्भावना भ्रमण गर्नेभन्दा अरु कुनै प्रकारको अधिकार नभएको कुरा प्रमुख प्रतिपक्ष दल एकीकृत माओवादीले उठाइरहँदा त्यसलाई बेवास्ता गर्दै कठपुतली सरकार ल्याप्चे ठोक्न हतारिन्छ भने उसले ठूलै मूल्य चुकाउनुपर्ने विज्ञहरू बताउँछन् ।
लावालस्करसहित हौसिदै भारत भ्रमणमा निस्केका असंवैधानिक प्रधानमन्त्री माधव नेपाल नेपाली जनताको आवाज र महत्त्वपूर्ण सुझावलाई आत्मसात गर्ने पक्षमा देखिंदैनन् ।
यता \'बाह्र वर्षमा खोलो ठेगानामा र्फकन्छ\' भन्ने नेपाली उखानलाई चरितार्थ पार्दै भारतीय शासकहरूले एमालेकै सरकारका पालामा थापेको महाकाली सन्धिको पासोमा अहिले फेरि एमाले नेतृत्वकै सरकारलाई फसाउन सफल हुने पक्कापक्की छ । भारतको चासोको विषय पानी हो । उसले कोशी, गण्डक र महाकाली हरेक सन्धिमा नेपालको अपार जलसम्पदा लुट्दै आएको छ । नेपालको तराई भाग सिंचाइ बिना सुखा क्षेत्रमा परिणत छ भने भारतले नदी सरहका नहर निर्माण गरी आफ्नो जमिनलाई हराभरा बनाएको नेपाली जनता टुलुटुलु हेर्न विवश छन् ।
यस्तो संवेदनशील विषयमा आफूलाई नेपाल र नेपाली जनताको प्रधानमन्त्री भन्न रुचाउने एमाले नेता माधव नेपाल गम्भीर देखिंदैनन् । हुन त उनी जनताद्वारा तिरस्कृत, बहिष्कृत र पराजित हुनका नाताले राष्ट्र र जनताप्रति रत्तिभर संवेदनशील छैनन् । अतः उनी भारतीय प्रभुहरूको मकसद पूरा गर्न ज्यान फालेर लागेका छन् ।
त्यसो त माधव नेपालजी हतियार खरिद गर्न पनि त्यत्तिकै आतुर छन् । उनले यसअघि नै रक्षामन्त्री विद्या भण्डारीमार्फत् हतियार खरिद गर्ने बन्दोबस्तसमेत मिलाइसकेका छन् । त्यसैगरी परराष्ट्रमन्त्री सुजाता कोइरालामार्फत् उनले भारतले सीमा अतिक्रमण नगरेको पुष्टि गराउने धृष्टतासमेत गरी दुनियाँका आँखामा छारो हालिसकेका छन् ।
यसबाट एमाले नेता एवं कठपुतली प्रधानमन्त्री माधव नेपाल, नेपालको शान्ति, समृद्धि, राष्ट्रियता र सार्वभौमिकताप्रति कति संवेदनहीन छन् भन्ने कुरा, पुष्टि गर्दछ । उनका यी तमाम क्रियाकलाप शान्तिविरोधी छन् भन्ने कुरा घामको उज्यालोसरह छर्लङ छ ।
फेरि पनि करोडौंको राजस्व खर्चेर गरिने यो भ्रमणबाट राष्ट्रघात र शान्तिप्रक्रिया भङ्ग गर्ने परिणाम नल्याओस् भन्ने नेपाली जनता चाहन्छन् । समयमै सरकारको चेत खुलेन भने जनआक्रोशको आँधीबेहरीले सबैखाले राष्ट्रघाती र जनविरोधी तत्वहरूलाई बढार्नेछ ।

patrika bata savar gareko

चाडका नाममा बेचिएको राष्ट्रियता

भर्खरै एउटा भिमकाय समस्याबाट देशले सास फेरेको छ। देशमा पैसाको समस्या परेर राष्ट्रबैकले मात्र आफ्नो साखमा गुमाएको छैन नेपाल राष्ट्रले नै फेरि एकपटक इन्डियन मूखी हुनु परेको छ । कारण नेपाल राष्ट्रबैकले रुपैयाको अभावमा इन्डियन करेन्सीलाई राष्ट्रबैकहरुबाट कारोबार गर्ने अनुमति दिएपछी यस्तो दुराबस्ता नेपालले खेप्न परेको छ यो नयाँ होइन तर निकै खतरनाक चै हो । खासमा नेपाल इन्डियाको दबाबमा पर्नै पर्ने यी यस्तै कारण छन् जुन यो नेपाल र इन्डियाको खुल्ला सिमान ठाडो हस्त क्षेप जस्ता छुट्टै र युनिक समबन्ध भएकाले हो जसलाई नेपालको निरिह प्रशासन, अस्थिर राजनिति फितलो बिदेश निति जस्ता कुराको सुचीबनाउन निकै लामो हुन्छ । नेपालको बैदेशिक व्यापार इन्डियासँग निर्भर गर्छ र तराई तिर त इन्डियन पैसाको कारोबार नेपाली रुपैयाको तुलनामा बढि नै होला । यसैले नि नेपाल इन्डियाको दासि त जहिले नि हुनु पर्छ तर यसपाली नेपाल सरकारको अक्षम क्षमताकाकारण राष्ट्र रमाउने बेलामा उल्टै राष्ट्रियताका बारेमा नै धक्का खान परो । हुनत नेपाल जस्ता अरु राष्ट्रका पनि आ-आफ्नै चाड हुन्छन् तर नेपालले आफुले धान्न नसक्ने गरि चाड मनाएको छ राष्ट्रीयता खतरामा पारेर पनि चाड मानएको छ ।
यसपालीको पैसाको अभाव नेपाल सरकारले बैकमा रकम राख्नेले श्रोत खुलाउनु पर्ने नितिको खुलासा गरेर भएको हो तर लागु चैं भइको छैन यो निति बरू पैसावालहरू आफ्नै बैकको स्थापना गर्न मात्र सफल भएनन् उल्टै राष्ट्रको केन्द्रीय बैकले मात्र अख्तियारी पाएको पैसा छाप्नेकाम आफै गर्ने सम्मको धम्कि दिए सरकारलाई ।
नेपाल सरकारले निति लयाउनु थियो त यहाँका व्यक्ती र पैसावालको साइकोलोजि किन बुझ्न सकेन कि बुझ्न प्रयास गरेन सर्वसाधारणका आखामा छारो हाल्नका निति को तर्जुमा गरेको हो कि ? यसको लागी निश्चित समय दिएर सबै पैसा बैकमा जम्मा गर्ने बाताबरण निर्माण गरेर र नगर्नेको कारोबार अबैध सम्म गर्न सक्ने व्याबस्था सरकाले गरेर त्यस पछि मात्र श्रोत खुलाउनु पर्ने निति सरकारले लागु गर्न सकेको भए यो अबस्थआ आउने थिएन किन त्यो पारदर्सी बाटो अपनाएन सरकारले ?
त्यो कसले गरोस सरकार र निति निर्माता नै यहाँ एक से एक भ्रष्ट र कुनितिका ज्ञाता भएको देशमा ।

पैसाको अभावले देशले मात्र हैन समाज हुदै ब्यक्तिले समेत चाडका नाममा सास्ति खेपेर हैरानी झेल्न परेको छ ।फेरि यसको असर त्यो ज्यालादारिलाई परेको देख्दा निकै अचम्म लग्दो दृश्य देखिन आयो । हैन त्यो माग्नेले १०० किलो उचालेर २०० मिटर टाढा पुर्याए पछि किन उसलाई २० रुपैया दिन राष्ट्रियस्तरको वचन लाएको होला उ कहिले १,००,००० रुपैयाको भुक्तानी पाउने कागजको खोस्टो बोकेर बैक गएको थियो र त्यो बचन लाएको होला। हुन त नेपाल लगायत बिश्वमै चाडबाड, रमाईलो र मोज मस्ती भनेको सम्पती वालका लागि मात्र आउछ तर नेपालमा भने यसको अलिक नकारात्मक असर बढी छ यहाँ दसैको नाममा ठुलाबडाले चाहाडको नाम लिएर साना लाई हेप्ने प्रबृति पनि छ काम लगाएको ठाँउबाट घर जान्छु भन्दा काम नै छाडेर जानु पर्ने बर्षदिन काम गरेको पैसा दसैमा दिने भनेर राख्ने अनि दसै आए पछि बिभिन्न बाहाना बनाएर पैसा नदिने यहाँका काम दाताको व्यहोरा छ भने नेपालको बाताबारणीय स्वरुप पनि खासै उपर्युक्त छैन यो दसै भन्ने भिमकाय चाडलाई स्वागत गर्न किन भने अधिकांस नेपालीको बार्षीक खाद्यन्नको श्रोत भनेको कार्तिक मंसिरमा पाक्ने बालि हो जुन आस्विन महिनमा पर्ने दशैमा ठिक्क पुरानो अन्न सकिएको बेला पर्छ भँने नयाँ आउनलाई करिब २ महिना कुर्नै पर्ने हुन्छ । र यो मौसममा डेड महिनालाई लिएको ऋणको पनि पुरै बर्ष भरिको व्याज साहुलाई बुझाउनु परेका पिडा गाँउमा अझै थपिदैछन् । हरेक बर्ष सरकारले दसैमा गरेको व्यापार बिभिन्न दलाल र नेताका खटन पटनमा पर्दै ग्रामिण जनताका हातमा पुग्दैन या पुगे पनि त्यो फेरि पनि त्यहिका हुने खानेले रक्सि बनाउन र त्यही गरिवलाई काममा लाउदा छाक टार्न दिने कुतका भरमा उपयोग हुने गरेको छ । सबै हुने खानेले नै हडप्ने गरेको कुरा यहाँ नौलो छैन । यसरी सकि नसकी राष्ट्रले घोषणा गरेको राष्ट्रिय चाड प्राय मनले मात्र भए पनि सबै नेपालीले मनाउने दसैलाई बरु एक वा दुई दिनमा झारेर सरकारी तवरबाटै हर्सौलासका साथ मनाए सबैलाइ समान अबसर हुन्थ्यो कि ? जो जो मान्न बाट बिमूख छन् उनिहरुलाई।
दसैलाई बिल्कुल नयाँ ढग्गबाट हेरिन पर्छ यदि लामो समय यसलाई निरन्तर मानिरहने चाडको रुपमा लिने हो भने । यहाँ रागाको टाउको रेट्न नपाएर आन्दोलन र अन्सन छेड्ने जमात निकै र कालान्तरमा यि यस्तै बिक्रितिका कारण दसै पनि एउटा अराजक समुहको झुन्डमा फसेर अरुलाई निरुत्साहित गर्ने एउटा माध्ययम बन्ने छ जसरी नेकपा माओबादिले आफ्नो पार्टिको पुच्छरबाट हटाएको छ त्यसै गरि अरुकोलागि पनि यस्को महत्वमा आँच नआउला भन्न सकिदैन।
मज्जैले भन्न पर्छ फुर्सद भएका सबैले बुझ्ने कुरा हो गएको साल नेकपा माओबादिको सरकार हुदा रागाँ सेर्न नपाएर तान्डब माच्चिएको तियो दसैमै यसपालीको सरकाले दसैंको भिमकाय थेग्न नसकेर राष्ट्रियताको बलि दियो बास्तव मै यो चाडलाई नयाँ तवर बाट परिभाषित नगरे यसबाट पाउने भन्दा गुमाउनु बडि पर्छ किन भने यो चाडले बसाएको संस्कृतीमा नेपालको मौलिकता पाए पनि यसको मुल मर्म बुझ्दा यो बदलिएको राष्ट्रिय परिस्थितिलाई ठेष पुर्याउन बाट जोगाउन यसको नयाँ परिभाषा गरिन आबस्यक छ। ताकि फेरि चाडमान्ननेका नाममा नेपालीहरुले राष्ट्रिय स्वाभिमान गुमाउन नपरोस् ।
जय देश जय नरेश भन्नेठाउँमा सारभौमसत्तासम्पन्न हामी नेपाली जनता जिन्दावाद भन्न पाइयोस ।

धन्यवाद।।।

मनोदसामा गुज्रीएको एउटा बोझ

मनोदसामा गुज्रीएको एउटा बोझ

मनमा गुज्रीएका तमाम तरङ्गहरुको एक मुस्ट छाललाई नै मनो दसा भनेर भन्न कत्तिको मिल्ला किन भने मानिसको मन यतिका उध्देलित हुन्छ कि उसलाई मनले जता डोहोर्यायो तेतै दगुर्नु उसको बाध्यता बिबसता हुन्छ दसा भनेको नेपाली शब्दकोशका अनुसार नकारात्मक अर्थमा बुझिन्छ।
एउटा आँसुका ढिक्का पर्लक्क पर्लक्क झारेर रोएको बच्चालाई किन रोएको बाबु भनेर सोधेमा उसले सनि नसकी रुनमन लागेर रोएको भनेर नै आफ्नो कुरा सक्छ या अन्त्यमा रुन मन लागेर नै रोएको भन्छ ।यस्तै छन् मानिसका मनोदसा । कतिपय ठाँउमा त मनले मानिसलाई राम्रो प्रभाव तुल्याउने आकांक्षालाई ओगट्न अराइरहेको हुन्छ तर सबै ठाँउमा भने त्यो हुदैन । उसमा भएको अहंकारलाई निकै मज्जाले फष्टाउने मौका पनि दिएको हुन्छ ।भन्छन् नि बनको बाघले खाएनी नखाएनी मनको बाघले खाएको मानिस निकै बिछिप्त हुन्छ रे नेपाली सामाजमा भएका निकै उखान मध्येको घत लाग्दो उखान हो यो ।जसलाई मैलेसुरुमा मेरी हजुरआमाको मुखबाट सुनेको थिएँ तर निकै गहिरो अर्थपरक र बहु-अर्थपरक उखान रहेछ ।आज नेपालमा नेपाली सममाजलाई परिवर्तनका खातिर पनि यस्तै मनको बाघले सताएको छ र परिवर्तनलाई आत्मसाथ गर्न सक्षम बनाएको छैन।हिजो राजाको सासन प्रती बफादारिता जनाउन मनाउने यो दसैं आज पनि त्यसकै निरन्तरता जस्तो लागेर आउछ ।किन कि आज पनि दसैको बेलामा निकै बेमेलहरु देखिएका छन् ।कोहि कार्यलयमा गएर हाकिमको अर्डरमा सुस्ताएका छन् त कोहि घरमा कवाब र रक्सिमा लठ्ठी सकेका छन्
यसपाली सधैको जस्तो रौनकताका साथ आएको छैन दसै निकै बिखण्डन कारी नै भएको छ दसैको बेला सरकारले यसपाली चाहिएको मात्रामा नोट दिन सकेको छैन महङ्गी निकै चुलिएको छ ।निजी क्षेत्रमा काम गर्ने साथीहरुले ज्याला पाउन सकेका छैनन् यसमा ब्याबस्थापन आफ्नो संस्थाको समस्या सरकारले गर्दा निम्तिएको भनेर पन्सिएको छ ।तर समस्या सरकारको कमाएको सम्पतीको श्रोत खुलाउनु पर्ने निर्णयका बिरुध्द काला बाजारी गरेर कमाउन सफल ब्यक्तीहरुसँग गासिएको छ जसले आफ्नो सम्पतीको श्रोत खुलाउदा सरकारलाई कर तिर्न पर्ने भएर आफ्नै ढीकुटिमा सरकारी प्रत्या- भूतिलाई जम्मा गरेर राखेर आएका छन् । करिव १४ अर्व रुपैया निजि क्षेत्रले कुलाएको खुलासा सरकारी बैक नेपाल राष्ट्र बैकको छ यो निकै निकै जायज कुरा पनि हो नत्र यतिका कृतिम अभाव हुन पर्ने कारण नेपालमा भएको छैन यहाँ सानो बजार कम कारोबार हुनेठाँउ भएकाले कम समयमा यतिका प्रभाव पर्न नपर्ने बिश्लेशण एक थरी बिज्ञको छ जुन जायज पनि छ । तर यसका अलवा यो अबाभ दसैको बेला देखिए पनि निकै अगाडिबाट नेपाली बजारमा घुसेको थियो । यो अवाभमा राकेश सुदहरुको पनि गन्ध छ किन भने नेपालले सबै भन्दा बढि कारोबार दाइहरु सँग गर्छ ।
जे होस दसै पहिलाको जस्तो सजिलो छैन अहिले पहिले दसै आउन भन्दा करिब एक हप्ता अगाडि बाट बन्ध भएका संस्था आज फुलपातीका दिन पनि आफ्नो कारोबार गरि रहेका छन् कति पय घर पुगेर दसैमा रमाउन थालेका छन् यसले ब्यक्तिक स्वतन्त्रताको लक्ष हासिल गरे पनि सामाजिक एकरुपतालाई बिखण्डन गर्छ गरेको छ प्रभाब देखिन थालेको छ । नेपाली सद्बाव भाइचारामा अडेको समाज भएकाले यसको बिखण्डन भनेको राष्ट्रको पनि सुर दसानै हो नेपाल सानो र गरिब भएकाले यहाँका जनताले समाजले एक जुट हुदाँ गुनमाउनु पर्ने मुल्य जति भएनि चुकाउनु पर्छ। एक जुटौ हुनु भनेको ब्यक्तिगत समस्यालाई आफैमा लुकाएर नै सामुहिक समस्यामा सहभागी हुनु हो।तर अहिलेको दसैमा यसको प्रबाभ कम देखिएको छ ।कति पय साथीहरु घर जान पाएका छैनन् कतिलाई तेतिकै नैरास्यता आएर घर जान छाडेका छन् म आफै पनि नौरास्यता दिग्दारिको मुल्य चुकाउन अक्षम भएर नै लग भग दसै बहिस्कारको स्थितिमा पुगेको छु । के यहाँ मैले दसै बहिस्कार गर्दा मेरो समाज जो दसै भब्यताका साथ मनाई रहेको छ उसले मलाई नै बहिस्कार गर्दैनर ? अबस्य गर्छ ।
निकै समस्याका बाबजुद दशै जान लागेको छ तर यसबाट पाउने सामाजिक एकरुपताको सद्भाभ र भाइचारालाई निकै गिराउदै लगेको छ।
नेपालमा हुने बिदा निकै धेर भयो भनेर जहिले नि कुरा आउछ यसमा कसैले नि बिमति राख्तैन तर नेपाल आफ्नो परिवेशको राषट्र भएकाले यहा यहि कुरालाइ स्थापित निरन्तरता दिदा हुने क्षतिलाई कम गर्न पनि सोच्न पर्छ । बिदा भन्ने कुरा नेपाल बाट मात्र प्रदुरभाब भएको होइन यो बेलायत हुदै इन्डियाबाट नेपाल पसेको होला यसलाई अरुबेलाका कम सहभागिता हुने चाडको बिदालाइ कम गरेर दसैको बिदालाइ निरन्तरता दिने र एउटा बार्षिक जम्बो बिदाका रुपमा सरकारले कडाइका साथलागु गर्न सक्नै पर्छ कामदारले पाउने ज्यालामा पनि यो बेला दोब्बर गर्नै पर्छ यसले घाटा गर्दैन बरु आन्तरिक पर्यटन र सामाजिक सद्भाव जस्ता सरकाले कमाउन नसक्ने प्रकृतिका बहुमुल्य सम्पति यसले कामाउछ ।

बाँकि निरन्तर ...... आगामि अप डेटमा

Khai ke ko dashain

मेरो लागी दशै मोबाइलको एस एम एस पढेर र फेस बुक इमेलका भित्ता भरेर बित्छ तर पनि हरेकसाल बड्ने खर्चको रेन्ज ५०००० बाट माथी नागि सक्यो । खासमा दशै नेपालीहरुकालागी चाड मात्र नभएर एक बर्षे गुरुयोजना हो । दशैमा किनेका कपडा माघको कठाँग्रीने जाडो छल्दै चैत बैशाकको खडेरी झुरिदै असारे झरिले गोदेर भदौरे हिलोले छोप्ता दसैको दिन सम्ममा नाग्गो ढाक्न नसक्ने नाजुक हुन्छ अर्को किन्नै परो । बसन्तमा रमाउने योजना बुन्नै परो त्यसैले यो दशै भनेको वार्षिक गन्तव्यको लागी प्रस्थान बिन्दु हो ।


आफै बाट बहिस्कृत दसैमा ठूले गोरेले राजाको अगाडि जोर घुडाँटेकेर टीको लगाए भने अहिले पनि अधिकांस साथीहरु दशै भनेर घर गै सक्नु भएको छ । समयको गतिले परिदृष्यमा ल्याएको परिवर्तनसगै दशैको क्रेज घटेपनि सबैको अन्तरमनले करिब एक महिना सम्म दशै दशै दशै पुकारि रहेक हुन्छ । बसमा भाडा लिदा होस या हाकीमले अडर दिदा दशै जोडेकै हुन्छ तर यि दुबै प्राणी दसैको रमझमबाट निकै पर हुन्छन् तर दशै...


यि काँम्लिस अर्थ मान्त्रीले रकमको अभाव भनेर हुनेलाई कम दिने र नहुनेसँग समानता गराउने प्रयास गरेका हुन्कि ??? कि नेपाल सरकारको ढुकुटिमा धितो रितिएर पैसा छाप्न नमिलेर यो संकट आयो ?? तर संकट चै गहिरो छ है । नहुनेले पानी खाने गाग्रो सम्म बन्धकी राखेर मान्ने चाड हो दशै नेपालीका लागि ।

आज र भोली निकै काम गर्न छ हतारो दशै दशा दुबैको होइन । यो केवल असान्तमनलाई सान्तोना दिन बाँडिने झुट्टा आस्वासनको हो ।

cigarette

Description

Farmers were harvesting tobacco crops eight thousand years ago. Its uses since then have ranged from weather forecasting, appetite suppression, and pain relief, to the ceremonial smoking of the peace pipe and recreational use. Although tobacco was smoked and chewed in the United States back in the days of Columbus, it was not until the 1880s that smoking cigarettes became a widespread custom. At its peak in 1965, 52% of adult men and 32% of adult women in the United States routinely smoked. By the year 2002, smoking rates in the United States had decreased to 28.7% in men, and 23.4% in women; in 2004 they averaged 26% for all U.S. adults. Unfortunately, rates among young people may be rising again. A survey in Oregon in 2004 showed that by self-report, nearly 21% of girls and 18% of boys had tried smoking by seventh grade.

The potential adverse health effects of smoking were suspected as far back as 1859. It was then that an evaluation of 68 patients with oral cavity cancer linked 66 of them with the practice of smoking tobacco through short-stemmed clay pipes. Epidemiological evidence of the potentially harmful effects of cigarette smoking continued to mount over the following years. Finally, in 1962, the Royal College of Physicians of London officially deemed smoking a serious threat to health; in 1964 the U.S. Surgeon General followed suit.

Health Risks of Cigarette Smoking

By 2001, an estimated 450,000 Americans died annually from diseases related to cigarette smoking. According to the American Cancer Society, 3,000 nonsmoking adults die each year of lung cancer from the effects of secondhand smoke. Pregnant women who smoke are more likely to give birth to low-weight babies, and smokers have increased rates of heart disease and respiratory problems.

In addition to those health risks, smokers are at a higher risk for the development of many types of cancer. In fact, 38% of all cancer deaths in men and 23% of all cancer deaths in women are believed to be attributed to cigarette smoking. As cigarette smoking becomes more prevalent in developing countries, the incidence of particular diseases, such as lung cancer, has also increased.

Cancers associated specifically with tobacco use include:

* Lung cancer. Smoking is now the primary modifiable risk factor for lung cancer. Tobacco was first linked to lung cancer in 1898, when it was thought to be the cause for several cases of lung cancers in tobacco workers. Since then, studies have continued to document the relationship between smoking and lung cancer. Lung cancer incidence—the number of new cases diagnosed per year—closely follows smoking trends. As more and more women began to smoke, for example, the incidence of lung cancer in women also increased. By the late 1900s, 90% of lung cancer cases in men and 79% in women were believed to be related to smoking. A 2004 study showed that smoking reduced-tar cigarettes did not lower lung cancer risk.
* Head and neck cancer. Smoking increases the risk of head and neck cancers. When tobacco is used in conjunction with alcohol, there is believed to be an even higher risk of these diagnoses. The precise mechanism of this relationship, known as a "synergistic effect," is not yet well understood.
* Esophageal cancer: Smokers, particularly women smokers, are at an increased risk for developing esophageal cancer—a risk that increases with the quantity of cigarettes smoked per day.
* Pancreatic cancer: An estimated 22,000 people die from pancreatic cancer each year, and an alarming 30% of these deaths are related to cigarette smoking.
* Colorectal cancer. Individuals who smoke cigarettes are more likely to develop polyps in the colon, which in turn increases the risk of colon cancer. There is also evidence that the risk of colon and/or rectal cancer increases with pack years for smokers. (Pack years are calculated by multiplying the number of packs of cigarettes smoked a day by the number of years smoked.)
* Stomach cancer. Although some studies have found no existing relationship between smoking and stomach cancer, others have shown an increased risk for smokers over the age of 50 years and a relationship between the disease and pack-years of smoking. More conclusive research is necessary to better understand the role that smoking plays in the development of stomach, or gastric, cancer.
* Bladder cancer. Smoking is believed to be related to 30-40% of all bladder cancers, most of which are of the transitional cell type. The risk of developing bladder cancer is believed to be related to the duration of smoking and inversely related to the age at which smoking began (that is, the younger a person is when he or she starts smoking, the higher the chances of developing bladder cancer).
* Cervical cancer: There appears to be a relationship between smoking and cervical cancer—the higher the "dose," or amount smoked, the higher the likelihood of developing cervical cancer. Estimates show that smoking causes 1,200 cases of cervical cancer annually in Great Britain. Smoking is also associated with human papilloma virus infection, or HPV. Certain types of HPV can cause warts to develop in the genital area and cervix. These types of infections are a major cause of cervical cancer. Because of these overlapping relationships, the exact effect of smoking in cervical cancer needs further study.
* Breast cancer. Smoking was established as a risk factor for breast cancer by a large study of women in California that was published in 2004. Women who were current smokers had a 30% higher risk of breast cancer than women who had never smoked.

Although cancer is not always preventable, avoiding known risk factors, such as smoking, is an important part of prevention. The best approach to prevent disease is not to start smoking at all. However, even individuals who have smoked for years can decrease their risk of cancer and improve their health and well being by breaking the habit. Shortly after quitting smoking, a person will notice an improvement in their sense of taste and smell. Reducing the number of cigarettes smoked can help smokers successfully quit, says a new study from Yale University. However, just cutting back on the number of cigarettes, but continuing to smoke does little to reduce smoking's cancer risks.

After a smoke-free 10 years, lung cancer risk declines by up to 50%. After 15 smoke-free years, an exsmoker has the same risk of early death than a person who never smoked at all. Although quitting smoking reduces the likelihood of cancer development, the risk depends upon the amount smoked, the number of years smoked, and whether or not a person is ill at the time of smoking cessation.

झरेका आँसुको मुल्य

'तपाई कति दुब्लाउनु भएको?', उसका औँलाहरू मेरो गुन्द्रुके कपालको मुजा भित्र पसाएर चाल्दै निकटता साट्थ्यी मसँग । हाम्रो प्रारम्भिक नै मेरो कोठामा भएको थियो, निकै बेर छातिमा सिरानी लाएर पिर्लिक्क आँसुका डिक्का खसालेर भन्थी कि'साँच्ची, आँसुमा के हुन्छ, मान्छेहरू रोएर हल्का हुन्छु भन्छन्, के रसायन हुन्छ त्यसमा ? मलाई पनि रुए पछि निकै हल्का महसुस हुन्छ भनेर भन्दा मलाई निकै असजिलो हुन्थ्यो मलाई देखावटी तेस्तो होला जस्तो लाग्ने तर म भावनामा खोट पुग्ला भनेर खै भनेर नजानेको जस्तो गरेर उसलाई सहयोग गरेको आभास दिन तल्लिन हुन्थे।'

म ति आँसुका डिक्का भित्रमायाको खोल ओडेर समयमा मौकाको फाइदा उठाउन सक्ने सक्षमता उसमा देख्ते र आफुलाचार सिवाय अरु केहि हुन सक्तिन थे । र ऊ यस्तो ठाउँको खोजीमा थिइ कि , जहाँ आँसु बिक्री बिना कुनै फिक्रि होस र रुवाइले भ्वइलेन छरोस । तर अनुभवको बहीखातामा उसको अश्रु-अध्याय रित्तोरित्तो थियो । ऊ नरोएको कहिल्यै देखिएन । रिसाउँदा, दु:खका बाछिटाले छुलुक्क सिर्कना वर्षाउँदा कि त ऊ गुम्म परेर अनुहारभरि अँगारी धुन भरेर अँध्यारिन्थ्यो, कि त 'ह्याऽऽ केही भएको छैन, टेन्सन भन्या यस्तै हो क्या आउँछ जान्छ' भन्ने नाटकीय थेगो उच्चारण गरेर मनमा चाहिँ थला पर्नेगरी ओइलाउँथी । उसको निम्ति सौभाग्यको कुरा यति नै थियो, ऊ एउटा रून्चे मान्छे मेरा छातीमा सिरानी पाइरहेकी थियी !

ऊ र म बीच खास नाता के थियो, अझैसम्म अपरिभाषित पाउँछु म । अनौपचारिक हुनहुन खोजेर पनि नसकेका हामी सँगै रहेर पनि टाढा भए जस्ता थियौँ । यदाकदा म रहर पोखिरहन्थेँ ऊ सामु- 'तिमी रोएको एकचोटि हेर्ने मन छ, धक फुकाएर भित्रदेखि रोएको र यी भकुल्ले गाला लेकाली छाँगाले निथ्रुक्क पहरो भएको देख्‍ने मन छ ।' खासमा ऊ दु:खी भएको हेर्ने मन त एक अंश पनि हुँदैनथ्यो ।

हाम्रो सरसङ्गत साप्‍ताहिक भेटको रूटिनबद्ध जीवनमा गुँड लगाइरहेथ्यो । भेट्थ्यौँ-छुट्थ्यौँ फेरि भेट्थ्यौँ । सङ्गतको यस्तो रूटिन थियो, छुट्नैको लागि भेटे जस्तो, अनि फेरि भेट्नैका लागि छुटे जस्तो । के थाहा, सङ्गत गुनाको फल मिलेर कतै पुष्‍ट बचेरा कोरलिहाल्ने पो हो कि ? मानौँ, यस्तै विवेचना मनभरि उब्जाएर हामी एउटै स्टेशनमा डेढ वर्षसम्म अविरल भेट्दै रह्यौँ । नतीजा ? यो सङ्गतमा उसको जेलाइमा जेलिएर अनेक आरोह-अवरोहमा जाकिएर म नै रोएँ धेरै- आफ्नै कोठाको नरम सिरानीमा, फोनमा, मन्दिरका धेरै मूर्तिहरूको लस्करमा अर्को मूर्ति बनेर, साँझपख पल्लो घरको आँगनमा धिपधिपाएको बत्ती हेरेर ।

रुनुलाई पीडा र व्यथाको जनाउचिन्ह मानिन्छ समाजमा । यसलाई कमजोरीको रुपमा व्याख्या र वर्गीकरण गरिन्छ । यही कोणबाट एउटा गीत पनि बनाइएको छ- 'लोग्नेमान्छे भएर रुनु हुन्न रे ...' गीतमा पात्र रुन खोज्छ तर सामाजिक मान्यता, कमजोरी-सबलताको मुद्दा, भावनामाथि तर्कको दादागिरीले गर्दा रुनुसाटो घाँटी मात्र खसखसाएर बस्न बाध्य हुन्छ । सायद उसले पनि यो गीत सुनेको र हेरेको हुनुपर्छ । तर रुने 'फुर्सद' उसलाई थिएन पछि गएर कारण उसले समय पार गरेर कसैलाई कुर्नु थियो त्यो भै सकेको थियो ।
म कति हदसम्म मान्छे बन्न सकेको छु, कतिसम्म मानवीय भावको छु त्यो त मैले किटेर भन्ने कुरा होइन । तर मेरो हेराइमा रूने मान्छेलाई नै मैले मानिस मात्र भन्न सक्तिन उसमा भएको इच्छा प्रकट गर्ने माध्यम भन्ने गरेको छु । रुनु कमजोर हुनु होइन, आफैभित्रको आफूलाई नाघेर अरूसम्मलाई छुनु हो । रुनु खालि आँसु बगाउनु होइन, वेदनालाई सेलाएर नयाँ जोसका लगि आफूलाई सघाउनु हो । रुनु, रुनु मात्र होइन, संवेदना हुनु हो, तरलता हुनु हो । मेरा केही साथीहरू छन् जो अनायासै रुन्छन्, यत्तिकै । खुइय्य गर्छन्, दिक्किन्छन्, न्यास्रिन्छन्, फेरि सानै कुराले फुलेल बन्छन्, खुसीले 'पागल' बन्छन् । ध्यानी-ज्ञानी छैनन् कोही वितरागी हुन सकेका छैनन् । र पनि यति भने भन्न सकिन्छ, मान्छे चाहिँ उनीहरू पक्का मान्छे छन् । मानवीय भावले नै उनीहरूलाई यस परिचयमा टिकाएको हो भन्छु म । तिनको लागि रुनु कुनै सत्सङ्गभन्दा कम छैन । तिनको कामकाज राम्रै चलिरहेको छ, घर-परिवारमा पनि सबै ठीकै छ र पनि भन्छन्- 'यार आज खूब रूने मूड छ, कोठामा आज एक्लै हुन्छु राती मज्जाले रुन्छु ।' यस्तो पनि कुरा ? आज बाहिर खाने प्रोग्राम छ भने जस्तै रुवाइको पनि आयोजना हुन्छ तिनको । तर म आफु अरुको रुवाइमा फसेर रुन परेकोमा निकै खल्लो महसुस भएर कतै मुल्यवान हिरालाई फुटाएर फुलिपो कमाउन खोजे कि???

ब्यथा

भर्खरै बनबाट दाउरा लिएर आएको थिए पसिना पसिना भएको शरिरलाई एउटा थोत्रो टालोले पुछ्दै पिढीमा थचक्क बसे। भित्र कोठामा कुनै अपरिचित २ जना ब्यक्तिलाई देखे उहाँहरु किन आउनु भएको हो थाहा भएन म सरासर गएर गाग्रीबाट चिसो कुवाको पानी सारेर बाहिर आएर कक्कल्याक, कक्कल्याक गरी १ अमखरा पानी सके र भित्र गएर आमालाई सोधे आमा उहाँहरु को हो मैले चिन्न सकिन। आमाको जवाफ थियो छोरी उहाँहरु तिमीलाई हेर्न आएका रे बट्टारबाट २ भाई छोरामा जेठा छोरा प्रहरीमा रहेछन् कान्छा छोरा नेपाल आर्मि रहेछन् आमा म अहिले तत्काल बिवाह गर्दिन मेरो मनै छैन बिवाह गर्ने। हैन छोरी तिम्रो बिवाह गरिदिएपो अरुको पालो आउछ। अब त उमेर पनि भयो। आमा बुवाको करकापमा परेपछि मैले ढिप्पी गर्न सकिन र १ महिना भित्रमानै मेरो बिवाह हुने कुरा छिनियो। गाँउघरमा सबैले मलाई अति मायाँ गर्दथे मलाई यो गाउँ छोडेर जान मन लागेको थिएन तर हामी छोरीको जात कति फरक हुँदो रहेछ म मात्र हैन सबै चेलीबेटीहरु यसरी म जसरीनै नयाँ ठाउँमा जान्छन्।

समय बितेको थाहानै पाईन कत्ति चाडो आईपुगेछ सिन्दुर, चुरा पोते लगाउने दिन। सबै साथीसँगीहरुलाई छोडेर जाँदा मलाई अति नरमाईलो लाग्यो तर पनि मन भित्र गाँठो पारेर मेरा आँसुलाई त्यति बाहिर आउन दिईन। सबैसँग विदा वादी भएर म आफ्नो नयाँ ठाउँमा अपरिचित समाजमा परिचित हुन र नयाँ परिवारमा घुलमेल हुनको लागि गए। नयाँ घरमा सबै जना मेरो प्रतिक्षामा थिए कति बेला आउँछिन नयाँ दुलही भनेर सबैजनाले हामीहरु आउने बाटो तिरनै आँखा लगाईरहेका रहेछन्। यसरी पहिलो पटक म सबैको आँखाको नानि बन्न पुगे मलाई अचम्म लाग्यो म आज कति महत्वपूर्ण भईछु भनेर। बिवाहको सम्पूर्ण कार्यहरु सकिएपछि श्रीमान र म दुरन फर्काउनको लागि माईत आयौ। अलि लामो बाटो हिड्नु पर्दथ्यो गाउँमा मटरबाटो पुगेपनि गाडिहरुको सुविधा थिएनन्। बिहानै हामी २ जना मात्र बाटो लाग्यौ पहिलो पटक साडीमा सजिएर हिड्दा अप्ठेरो लागिरहेको थियो। करिब आधा घण्टा सम्म हामीहरु चुपचाप पाईलाहरु अगाडी बढायौ। हामी एक अर्कामा कुराकानी पनि गर्न लाज मान्यौ। तर लामो बाटो यात्रा गर्नुपर्ने त्यसरी चुपचाप लागेर हिड्दा स्वभा दिएन मैले साडी लत्रिएर लडेको भान गरे। उहाँले मलाई विस्तारै हिड् हामी जसरी भएपनि आज बेलुका पुगिहाल्दछौ क्यारे किन हतार गरेर हिड्ने भन्नु भयो र साडी लगाउन पनि आउँदैन लत्राएर लगाउनु पर्दछ भन्नु भयो मलाई भित्र भित्र हाँसो नलागेको हैन तर बाहिर हास्न सकिन अनि बिस्तारै उहाँकै तालमा मिठा मिठा गफहरु गदै समयलाई फाल्यौ। मलाई थाहा थिएन घरमा हुनु भएका सम्पूर्ण परिवारको बारेमा मैले एका एक गरेर सबैको बारेमा सोधे उहाले आफुलाई थाहा भएको सबै कुराहरु भन्नु भयो। मैले उहाँले भनेका ति कुराहरुलाई अति चाखका साथ सुनिरहेको थिए। गाउँघरको बारेमा पनि सबै सोधे एका एक गरेर उहाँले बताउदै जानु भयो। हामी आउने बाटोमा सानो चिया पसल थियो हामी चिया नास्ता खाएर जाने बिचार आयो र दुवै जना त्यहि बसेर चिया नास्ता खाई बाटो लागियो। बेलुका साँझ पख हामीहरु माईत पुग्यौ त्यस बेलुका बुवा आमासँग राती २ बजेसम्म कुराकानीहरु गर्दै बितायौ। भोलिपल्ट बिहानै फेरी हामी घर तर्फ लाग्यौ। किन किन मलाई अब त सबै भन्दा प्यारो मेरो श्रीमान लाग्न थाल्यो सधै हामी यसरीनै एक आपसमा मिठा मिठा कुराकानीहरु गर्दै हिड्न पाए हुनेथियो जस्तो लाग्न थाल्यो। उहाँले हेर मेरो त केहि ठेगान छैन भनेको बेलामा छुट्टि पनि पाईदैन अहिले बल्ल बल्ल छुट्टि मिलाएर आएको हु। २ हप्ताको विदा थियो अब जम्मा ५ दिन बाँकि छ त्यस पछि त हामी बाध्यताले छुटिनु पर्दछ। मेरो त गहभरी आँसुपो आएछ उहाँको कुरा सुन्दा। लाटी किन अमिलो भएकी म महिनाको १ पटक त जसरी भएपनि आईहाल्दछु नि चिन्ता नगर यदि मिल्यो भने अर्को महिना तिर केहि दिनको लागि तिमीलाई पल्टनमा लिएर जानेछु भन्नु भयो। चुहिनै लागेको आँसु फेरी भित्रै सुके।

४ दिन कसरी बित्यो मलाई थाहा नै भएन आज बिहानै उठेर उहाँले मायाँ म त आज जानु पर्दछ छिटो खाना पकाउ है भन्नु भयो खाना पकाउने समयसम्म त म खुशी नै थिए जब उहाँले खाना खाएर जानको लागि ठिक्क पर्नु भयो अनि त मेरो गह भरी आँसु आउन थाल्यो खप्न नसकेर म भित्र कोठामा गएर मुख छोपेर रुन थालेछु। सबैले सम्झाउन थाले अझ धेरै टाढा जाने भएको भए के गर्ने थियौ सासु आमाले भन्नु भयो मेरो पनि छोरा हो मलाई पनि मन त कहाँ छ र पठाउन तर यहाँ बसेर पनि के गर्ने कुनै उपाय छैन। भित्र आएर मर्लाइ सम्झाउदै पछिल्लो पटक मलाई चुम्वन गरेर उहाँ आफ्नो बाटो लाग्नु भयो मेरो आँखाले देखिन्जेल उहाँलाई टोलाईरहे। छोरीको जुनी यस्तै रहेछ बल्ल बल्ल बाबु आमाको काखबाट उम्केर कुनै पराईको काखमा आएको थिए बिस्तारै मेरो मनलाई थमाउने कोशिज गर्दै थिए तर मन भित्रका बेदनाहरु एक आपसमा साटासाट गर्न नपाउँदै बिछोडिनु पर्ने।

नाम चलेका केटिका कथाका झलकहरु

त्यहीबेला बेस्सरी बतास चल्यो । मेलिना र निखिल चढेको डुंगा हरायो । एकछिनमा आउलान् नि त भनेर सुरेशको आदेशमा सबै नजिकैको बगैचामा पुगे । अर्को दृश्यको छायांकनका लागि तयार भैसक्दा पनि निखिल र मेलिना देखा नपरेपछि छायांकन टोलीले उनीहरुको खोजी गर्न थाल्यो । तीन घण्टापछि बल्ल बल्ल उनीहरु आए।
हावाले बोटलाई तालको अर्को किनारमा पुराएपछि उनीहरु गाडी चढेर यता आएका रहेछन् । आउदा निखिल हासिरहेका थिए भने मेलिनाको अनुहार रातो रातो देखिन्थ्यो ।


करिश्मालाई अहिले योजना बिनाको जीवन मन पर्न थालेको छ। भन्छिन् 'कामको कुनै रुटिन र बाध्यता नहुने हो भने जीवन गजब हुन्थ्यो होला!' आजभोलि करिश्मालाई राजेश हमालको जीवन देख्दा लोभ लाग्न थालेको छ। राजेशले बिहे नगरेको विषय छापामा असंख्य पटक उठिसकेको छ। करिब दुई दशक राजेशसँग अभिनय गरेकी करिश्मालाई चाहिँ राजेशको एक्लो जीवन मन पर्यो। 'राजेशजी साह्रै लक्की बिहे गर्दा धेरै झमेला हुने रै'छ म त बिहे नगर्ने सल्लाह दिन्छु'- उनले भनिन्।

सानीले अलिकति फूल टिपिन् । हातमा फूल बोकेर उनले यसो आकाशतिर उँभो मुन्टो लगाइन् । "आहा आजको दिन कति रमाइलो छ उँ उनले सोचिन् । आकाशमा बादलहरू तँछाडमछाड गर्दै दगुरिरहेका थिए । दिन अलिक धुम्मिएको थियो । सानी बादलसँगसँगै मन्दिर पुगिन् । मन्दिरमा फूल चढाएर ढोगिन् अनि बाहिर निस्केर हेरिन् । अघि आफूसँग दगुरेको बादल धेरै टाढा पुगिसकेको थियो । सानीले सोचिन् सायद यो बादल दगुरेर काठमाडौं पुग्छ होला । उनलाई काठमाडौं धेरै टाढा छ भन्ने लागेको थियो ।

जाँदैन किनभने प्रेम गर्ने पनि एउटा क्षण हुन्छ । कुनै क्षणमा मनपरेको कुनै चिज
अर्को एउटा क्षणमा मन नपर्नसक्छ । र, तपाइँलाई म बताइदिउँ- प्रेम सर्छ । एक
व्यक्तिबाट विस्तारै कम भएर अर्को व्यक्तिमा सर्छ । यो अनुभव मलाई पनि भएको हो तर
इन्ट्रेष्टिङ कुरा तपाइँलाई बताइदिउँ ? यस्तै विषयमा बनेको "छोडिगए पाप लाग्ला"मा
मैले खेलेँ । मलाई ज्यादै मन पर्‍यो ।
कुरा एक वर्ष अगाडिकै मात्र हो। चर्चित नायिका अरुणिमा लम्साललाई निर्देशक कृष्ण चापागाईंले आफूसित सुत्ने प्रस्ताव राखेको कुराले चर्चा पाएको थियो। आफू एक्लै सुत्न डर मान्ने अरुणिमाले त एउटी महिला सहपाठीको माग गरेकी थिइन् तर रक्सीको मातमा डुबेका निर्देशक चापागाईंले त्यसलाई उल्टो अर्थ लगाए र आफू नै अरुणिमासित सुत्ने प्रस्ताव राखे। यो काण्ड ठूलै चर्केपछि निर्देशक कृष्ण चापागाईंले आफ्नो कुनै दुराशय नभएको वक्तव्य निकाल्नुपरेको थियो। 'दिवानापन'को सुटिङको समयमा भएको यो चर्चा समयक्रममा सोलायो।
पुराना कुरा खोतल्दै जाने हो भने चलचित्र जगतको सबैभन्दा चर्चित यौन काण्ड भनेको सुधांसु जोशी र आराधना क्षेत्रीबीचको काण्ड हो

२५ वर्षीया मीना र २१ वर्षीया माया आफूलाई बेच्ने श्रीमान्लाई कारबाही गराएकोमा पछुतो मान्न थालेका छन् । दुवैजना भन्छन्, 'न्याय त पाइयो, तर अहिले बिचल्लीमा परियो ।' श्रीमान्ले छोरासहित बेचेका थिए, मीना र मायालाई । महिला अधिकारकर्मी संस्थाको सहयोगमा बेचिएको ठाउँबाट फर्केर श्रीमान्लाई जेलसम्म पुर्‍याउन त सफल भए उनीहरू तर अहिले भोकै पेट सुत्नुपरेपछि न्याय नै अभिशाप भएको गुनासो गर्न थालेका छन् ।
भीमदत्त नगरपालिका- ८ कञ्चनपुरकी मीनालाई श्रीमान् केशव नाथले चारवर्षे छोरा हिमांशुसहित बैतडी लगेर बेचे, सात छोरीका बाबु ५६ वर्षीय गंगा गिरीलाई । भीमदत्त नगरपालिका- ७ हुल्दुखालकै मायालाई पनि श्रीमान् भुवन थापाले साढे पाँच वर्षीय छोरा पर्वतसहित भारतको दिल्लीमा बिक्री गरेका थिए ।
 
मीना र माया माइती नेपालको सहयोगमा आफ्नो गाउँ फर्केर सञ्चारमाध्यममार्फत पीडा पोखे । सरकारी तथा गैरसरकारी संघसंस्था, स्थानीय प्रशासन सबैले सहयोग गरे उनीहरूलाई । दुवैले श्रीमान्विरुद्ध दिएको बेचबिखनको जाहेरीका आधारमा केशव र भुवन पक्राउ पनि परे ।
दुवै श्रीमान्विरुद्ध अदालतमा मुद्दा दर्ता गरियो । केशव र भुवनले अदालतमा आफूहरूलेे श्रीमती बेचेको स्वीकार गरे । र, अदालतले दुवैलाई पुर्पक्षका लागि जेल चलानको आदेश दियो । छोरासहित आफैंलाई बेच्ने श्रीमान् जेल जाँदा मीना र मायाले खुसी हुँदै भनेका थिए, 'बल्ल मन शान्त भयो, न्याय पायौँ ।' त्यही न्याय अहिले उनीहरूलाई बोझिलो भएको छ । न्यायले बाँच्न गाह्रो पारेको छ ।

सफ्टवेर स्वोतन्त्रका

सुचना प्रविधीले निम्त्याको बिकाशको बागडोर समाल्नलाई आजका बिकाशेहरूलाई निकै धौधौ परेको बेलामा यसैसँग मिसिएर आएका कतिपय अबसर र चुनौतीलाईपनि तिनीहरुका प्रयान्तहरुले चिस्स चिस्स चस्कामारेको अबस्थामा यो प्रभिधी भित्र भित्रै जकडिन थालेको संसारलाई अब कदापि पुराना ढर्राको गिदि र गुदि दुबै बंकरमा थुनेर राखेको आबिस्कारिक अध्यायको चोसोले कतिपनि आबस्यकता पुरा हुदैन र ति अध्यायहरु कुने पनि बेला निस्क्रीय हुन सक्छन र आबस्यकता परेका बेला तिनीहरुलाई फेरि बिउत्याउन पनि सकिदैन । जस्तो की हजुरबाले कुदेको काठको दहि मोथ्ने घुर्रो नातिले कुद्न नसकेको जस्तो तर यो युगमा बाले गरेका कुरालाई नातिले पनि गर्न सक्ने बाको गिदीलाई फर्मालीनमा राकेको भ्यागुता जस्तो गरेर राक्न सकिने पनि प्रबिधीको बिकास भएको छ । यसैको पर्यायबाची हो खुलाश्रोत सफ्टवेर । सफ्वेयरको दुनियामा। एउटा यस्तो सफ्वेयर वा प्रविधिहो जसले विकास र अबसरका अथाह संम्भावना बोकेर हाम्रासामू आएको छ । जसमा सफ्टवेयरको द्रुत विकाशप्रकृया, विकेन्द्रक्रित प्रविधी, वैचारिक आन्दोलन, नयाँ ज्ञान खुला मानक आदी । खुला स्रोत र फ्री सफ्वेरले समाजका विभिन्न तप्कामा पुगेर बिकाशका सम्वानालाई अबसरहरू प्रदान गर्छ जस्तै एकजान साथीले भर्खर थाह पाउनु भयो कि के हो फ्री सफ्टवेयर भनेको भनेर किन भने उहाँ नेपालबाहिर पड्ने जोसमा जानु भएको उहाँले फस्टवेर लागत निकालेर झस्किदा बल्ल त थाहा लागो के हि छ कि विकल्प भन्ने कुरा र छ पनि अब आफै भन्न सकिन्छ कसरी समाजका विभिन्न तप्कामा पुगेर यसले सहयोग गर्छ भन्ने कुराको । खास गरि श्रोत खुल्ला गरेका सफ्टवेयरले बिकसित एवं अबिकसित राष्टरहरूको बिकासमा सघाउछ र यी राष्ट्रहरूमा व्याप्त बिध्दुतिय खाडलहरुलाई न्युनिकरण गर्न सर्वसुलब सफ्टवेयर समाधानका उपायहरू पैचान गर्न उपर्युक्त कार्य सञ्चालन प्रणालिको बिकास गर्न सहयोगी भुमिका निर्वाहा गेरेको छ । यो प्रविधिले तपाईलाई सफ्टवेयरको बारेमा जानकारी लिन र पढ्न आफुअनुकुलको सफ्टवेयर निर्माण गर्न सहयोसग पुर्याको छ ।
स्वतन्त्र तथा खुला सप्वेयर भनेको प्रयोग कर्ताले आफ्नो आवस्यकता अनुसार आफुअनुकुल बनाउने पकिगरेर बाड्ने जस्ता अधिकार पुर्ण रुपमा पाएको हुनाले यो खुल्ला सप्टवेयर भनिने गरिएको हो ।
नेपालमा पनि सूचना प्रबिधीमा भएको बिस्तारले यसका प्रयोगकर्ताहरू पनि बडेका छन् उनिहरुका जिग्यासा आतुरतालाई परिचित गराउन पनि यस्त्ता सफ्टवेयरहरूको माघ निकै बडेको छ । यसको आबस्यकतालाई धानमा राखी नेपाल सरकार र अरु सरोकार वालालाई जानकारी दिने उदेश्यले हरेक वर्ष मानउदै आएको छ । सफ्टवेर स्वोतन्त्रका दिवस यो बर्ष १९ गते परेको छ ।

Honesty

No matter how insignificant you might think a 'little white lie' (dishonesty) has on the relationship, the energy of a 'little white lie' looms between you and the other person. You might argue that 'little white lies' (untruths) are harmless. However, they are like small cracks that weaken the overall structure in the long term. Even giving someone a false compliment or ostensibly protecting someone can create problems later when the alternate reality you created becomes the basis for further interactions. Even though all future actions may be honest, the underlying unstable foundation of a 'little white lie,' (dishonesty) will threaten to derail an otherwise good relationship. This then leads to further energy being spent on keeping things hidden, working to remember the 'little white lies' you have told and fearing the consequences of being found out. Your relationships then becomes a tiring and draining experience.

Speaking and living your truth, involves risking, and among other things, the possibility of rejection. However, when you allow yourself to follow the honest flow of life, you are supported by the universal law of cause and effect. You can then use your energy to cultivate physical, emotional and spiritual well-being and to create your dreams, rather than leaving yourself vulnerable to being drained and overwhelmed with keeping the web of dishonest puzzle pieces coherent.

When you speak the truth, you affirm what already is. Speaking your truth is analogous to using a paddle when the stream is already moving the same direction. You are already supported by the universe and its energy flow, so you do not need to exert extraordinary energy, thus leaving more energy for other pursuits. Energetically, dishonesty redirects your energy against the flow, which requires extra effort. In addition, dishonesty creates an alternate reality that requires further energetic attention to be maintained.

Thus, you can readily see that you are best served when you work with the flow of the universe.
You can make the choice to be free of the burden of dishonesty at any time. Today is the first day of the rest of your life--Begin today to choose honesty in every interaction. Bringing the nurturing power of the universe's energy into your life brings lasting positive results.

ओरिजिन अफ म्यारिज

Attempting to encompass the various types of marriage in various cultures without knowing if they have a common origin,[citation needed] anthropologists have proposed several competing definitions of marriage. Edward Westermarck, in his book The History of Human Marriage (1921) had said "The institution of marriage has probably developed out of a primeval habit. The relations between the sexes and parental care among the Invertbrata" including both monogamous and polygamous unions. The anthropological handbook Notes and Queries (1951) defined marriage as "a union between a man and a woman such that children born to the woman are the recognized legitimate offspring of both partners" and due to Nuer of Sudan allowing for homosexual marriages (limited only to females), Kathleen Gough suggested modifying this to "a woman and one or more other persons." Leach criticized Gough's definition for being too restrictive in terms of recognized legitimate offspring and suggested that marriage be viewed in terms of the different types of rights it serves to establish. Leach expanded the definition and proposed that "Marriage is a relationship established between a woman and one or more other persons, which provides that a child born to the woman under circumstances not prohibited by the rules of the relationship, is accorded full birth-status rights common to normal members of his society or social stratum"

Bell also criticized the legitimacy-based definition and has said that some societies do not require marriage for legitimacy. In societies where illegitimacy means only that the mother is unmarried and has no other legal implications, a legitimacy-based definition of marriage is circular.Edmund Leach argued that no one definition of marriage applied to all cultures. He offered a list of ten rights associated with marriage, including sexual monopoly and rights with respect to children, with specific rights differing across cultures. Duran Bell proposed defining marriage in terms of sexual access rights

Introduction

Approximately half of the Himalayan arc has ruptured in four great earthquakes in the past 100 years
(Figure 1). The largest region between the rupture zones of these recent events is a 500-800 km segment of
the Himalaya between the 1905 Kangra and the 1934 Bihar earthquakes, approximately between the
longitudes of Kathmandu and Delhi. Of importance in estimating the present slip potential of this segment,
termed the Central Gap by Khattri and Tyagi (1983), is the existence and severity of great historic
earthquakes that may have ruptured all or part of the gap. A severe earthquake occurred in Nepal in 1255
when "innumerable towns were utterly destroyed and thousands of their inhabitants killed" (Campbell,
December 1833) but the regional extent of this event is unknown. Other large pre-XX century earthquakes
in Nepal (1408, 1681, 1810, 1833, and 1866) are mentioned by Chitrakar and Pandey (1986) but none
appear to have been as damaging as the 13th century event, causing concern that considerable elastic strain
may be available presently to drive one or several M>8 earthquakes in the Central Gap.
An alternative mechanism to absorb slip between Tibet and India is to invoke the possibility of
aseismic slip (slow earthquakes or creep) over at least part of the region. Leveling data and recent GPS
measurements between India and central Nepal (Jackson and Bilham, 1994; Bürgmann et al., 1994) suggest
that creep processes that might otherwise release Indo-Asian convergence aseismically have been
insignificant in the past few years. If similar creep rates (2.5±2.5 mm/year) exist elsewhere along the arc
throughout the seismic cycle they are evidently inadequate to accommodate completely the slip budget
between India and southern Tibet, although they may delay rupture (Bilham et al., 1995). The possibility
that some Himalayan earthquakes may be slow events, with large slip but little radiated high-frequency
seismic energy, cannot be excluded (Sacks and Linde, 1981; Beroza and Jordan, 1990). Such events would
2 1833 earthquake Nepal
not appear in the historical record as great earthquakes although they could, in principal, release the elastic
strain associated with one.
Earthquakes in 1803, 1833 and 1866 appear to have occurred at least partly within the central gap
(Khattri, 1987) and the largest of these in terms of felt area is believed to be the 1833 event. Reports of the
1833 earthquake are found in newspapers starting the day after the earthquake, and these and other data are
collated in three issues of the Journal of the Asiatic Society of Bengal in the months following the
earthquake by Prinsep (1833) and Campbell (1833), and by Baird Smith in two articles a decade later
(1843,1844). Summaries of these summaries are found subsequently in various catalogs and comparative
studies: Mallet 1852, 1855; T. Oldham 1883; R. D. Oldham, 1897; Dunn et al. 1939; Bapat et al, 1983
and Dunbar et al. 1990. The compilation by Dunbar et al. 1990, lists the event as severe and records its
location as 25.1 N and 85.3 E , near Patna south of the River Ganges, at the southern limit of intense
shaking described in 1833 reports. A location west of Kathmandu is favored by some authors (Seeber and
Armbruster, 1981) who suggest tentatively that it may have occurred in the Central Himalayan Gap.
Khattri and Tyagi (1983) place the earthquake approximately 130 km west of the Bihar 1934 epicenter on
the edges of the Central Gap and assign the event M=7.6, a location and magnitude consistent with the
findings of the present study. One purpose of this article is to estimate more precisely the location and
magnitude of the 1833 Nepal earthquake using authentic accounts found in newspapers and scientific articles
published soon after its occurrence.

Attachment...........

Attachment is the process whereby one individual seeks nearness to another individual. In parent-child interactions, attachment is mutual and reciprocal. The infant looks and smiles at the parents, who look and smile at the infant. Communication between child and parents is indeed basic at this level, but it is also profound.

Psychologist John Bowlby suggested that infants are born “preprogrammed” for certain behaviors that will guarantee bonding with the caregivers. The infant's crying, clinging, smiling, and “cooing” are designed to prompt parental feeding, holding, cuddling, and vocalizing. Parents can help instill trust in their infant as the child forms attachments. Eye contact, touching, and timely feedings are perhaps the most important ways. These, of course, also represent expressions of the love and affection parents have for their children.

Attachment is central to human existence, but so are separation and loss. Ultimately, relationships are interrupted, or they dissolve on their own. Children must learn that nothing human is permanent, though learning this concept is not as easy as it may first sound. According to Bowlby, children who are separated from their parents progress through three stages: protest, despair, and detachment. After first refusing to accept the separation, and then losing hope, the child finally accepts the separation and begins to respond to the attention of new caregivers.

Social deprivation, or the absence of attachment, produces profoundly negative effects on children. For instance, children who have been institutionalized without close or continuous attachments for long periods of time display pathological levels of depression, withdrawal, apathy, and anxiety.

Parenting in infancy

Cultural and community standards, the social environment, and their children's behavior determine parents' child-raising practices. Hence different parents have different ideas on responding to their children, communicating with them, and placing them into daycare.

Responding (for example, playing, vocalizing, feeding, touching) to an infant's needs is certainly important to the child's psychosocial development. In fact, children who display strong attachment tend to have highly responsive mothers. Does this mean that the caregivers should respond to everything an infant does? Probably not. Children must learn that all needs cannot be completely met all the time. The majority of caregivers respond most of the time to their infants, but not 100 percent of the time. Problems only seem to arise when primary caregivers respond to infants less than 25 percent of the time. The children of “nonresponding” mothers tend to be insecurely attached, which may lead to simultaneous over-dependence upon and rejection of authority figures later in adulthood.

Strong communication between parents and children leads to strong attachment and relationships. Mutuality, or “synchronous” interaction, particularly during the first few months, predicts a secure relationship between parents and infants. Mutual behaviors include taking turns approaching and withdrawing, looking and touching, and “talking” to each other.

With the first few months and years being so critical to children's future psychosocial development, some parents worry about having to place their infants and toddlers in daycare and preschool. Research suggests that children who attend daycare while both parents work are not at a disadvantage regarding development of self, prosocial behavior, or cognitive functioning. Many authorities argue that daycare, coupled with quality time with the parents whenever possible, provides better and earlier socialization than may otherwise occur.

Some part of .............

This story may not as sound as good since I am retelling it. It was more shaking when my teacher explained it to me. This is a true story. It will give you shivers up your spine. Well, it was Halloween (2008). My English teacher was away so we had a replacement. Since it was Halloween and English week, we had to write a scary story. We were all in the mood to be freaked out. It was raining as well! My teacher said that she will tell us a scary story. She said it was true so we were all excited. She once teached a year 12 (12th grade) boy. He had a girlfriend. This happened to his girlfriends best friend. She was in a babysitting business. She once baby sat a little toddler aged 1-3. She took good care of him. She fed him, changed him, bathed him, cuddled him, burped him and even rocked him to sleep. When he was sound asleep, the babysitter took him upstairs and into his room. She gently placed him in his cradle and went downstairs to read. While she was reading, the little boy would not stop crying. He would scream and scream. She would comfort him but he just would not stop screaming. So she thought it would be a good idea to ring his mother. She told him that she had done everything right but he would not stop crying. I think he is afraid of the life sizing clown in his room. The babysitter said. Clown? What clown? The mother said on the other end. You know the really big clown behind his door in his room? No, we have no clown. The mother shockley said. So the babysitter ran upstairs to see if the little boy was okay. She took a bed sheet and covered the clown. A few minutes later, the phone rang. It was the mother. The mother ordered the babysitter to ring the police and leave the house immediately. So she rescued the baby and rang the police. It turns out that the police found out that the life sizing clown was not a toy at all. It was a human being also known as a Pedi file. He dressed up and had make up like a clown. He hid behind the little boys door. And when the babysitter covered him up with a cloth, he stood really still and didnt even blink. This is a true story. You cant trust anyone these days. If you think of pulling this trick, I suggest you dont. Because the police will look for you, they will find you, and they will catch you.

Political world history

The political history of the world is the history of the various political entities created by the Human race throughout their existence on Earth and the way these states define their borders. . The history of political thinking goes back to antiquity. Political history, and thus the the history of political thinking throughout human existence stretches though up to Medieval period and the Renaissance. In the Age of Enlightenment, political entities expanded from basic systems of self-governance and monarchy to the complex democratic and communist systems that exist of the Industrialied and the Modern Era, in parallel, political systems have expanded from vaguely defined frontier-type boundaries, to the definite boundaries existing today.

Early developments

Although much of existing written history might be classified as diplomatic history - Thucydides, certainly, is among other things, highly concerned with the relations among states - the modern form of diplomatic history was codified in the 19th century by Leopold von Ranke, a German historian. Ranke wrote largely on the history of Early Modern Europe, using the diplomatic archives of the European powers (particularly the Venetians) to construct a detailed understanding of the history of Europe wie es eigentlich gewesen ("as it actually happened.") Ranke saw diplomatic history as the most important kind of history to write because of his idea of the "Primacy of Foreign Affairs" (Primat der Aussenpolitik), arguing that the concerns of international relations drive the internal development of the state. Ranke's understanding of diplomatic history relied on the large number of official documents produced by modern western governments as sources.

Ranke's understanding of the dominance of foreign policy, and hence an emphasis on diplomatic history, remained the dominant paradigm in historical writing through the first half of the twentieth century. This emphasis, combined with the effects of the War Guilt Clause in the Treaty of Versailles (1919) which ended the First World War, led to a huge amount of historical writing on the subject of the origins of the war in 1914, with the involved governments printing huge, carefully edited, collections of documents and numerous historians writing multi-volume histories of the origins of the war. In general, the early works in this vein, including Fritz Fischer's controversial (at the time) 1961 thesis that German goals of "world power" were the principal cause of the war, fit fairly comfortably into Ranke's emphasis on Aussenpolitik.

Modern developments

In the course of the 1960s, however, some German historians (notably Hans-Ulrich Wehler and his cohort) began to rebel against this idea, instead suggesting a "Primacy of Domestic Politics" (Primat der Innenpolitik), in which the insecurities of (in this case German) domestic policy drove the creation of foreign policy. This led to a considerable body of work interpreting the domestic policies of various states and the ways this influenced their conduct of foreign policy.

At the same time, the middle of the twentieth century began to see a general de-emphasis on diplomatic history. The French Annales school had already put an emphasis on the role of geography and economics on history, and of the importance of broad, slow cycles rather than the constant apparent movement of the "history of events" of high politics. The most important work of the Annales school, Fernand Braudel's The Mediterranean and the Mediterranean World in the Age of Philip II, contains a traditional Rankean diplomatic history of Philip II's Mediterranean policy, but only as the third and shortest section of a work largely focusing on the broad cycles of history in the longue durée ("long term"). The Annales were broadly influential, leading to a turning away from diplomatic and other forms of political history towards an emphasis on broader trends of economic and environmental change. In the 1960s and 1970s, an increasing emphasis on giving a voice to the voiceless and writing the history of the underclasses, whether by using the quantitative statistical methods of social history or the more qualitative assessments of cultural history, also undermined the centrality of diplomatic history to the historical discipline.

Nevertheless, diplomatic history has always remained a historical field with a great interest to the general public, and considerable amounts of work are still done in the field, often in much the same way that Ranke pioneered in the middle years of the 19th century.



Reference
http://en.wikipedia.org/wiki/Political_history#Political_world_history

The Free Software Definition

We maintain this free software definition to show clearly what must be true about a particular software program for it to be considered free software. From time to time we revise this definition to clarify it. If you would like to review the changes we've made, please see the History section below for more information.
Free software is a matter of liberty, not price. To understand the concept, you should think of free as in free speech, not as in free beer.
Free software is a matter of the users' freedom to run, copy, distribute, study, change and improve the software. More precisely, it means that the program's users have the four essential freedoms:




A program is free software if users have all of these freedoms. Thus, you should be free to redistribute copies, either with or without modifications, either gratis or charging a fee for distribution, to anyone anywhere. Being free to do these things means (among other things) that you do not have to ask or pay for permission.
You should also have the freedom to make modifications and use them privately in your own work or play, without even mentioning that they exist. If you do publish your changes, you should not be required to notify anyone in particular, or in any particular way.
The freedom to run the program means the freedom for any kind of person or organization to use it on any kind of computer system, for any kind of overall job and purpose, without being required to communicate about it with the developer or any other specific entity. In this freedom, it is the user's purpose that matters, not the developer's purpose; you as a user are free to run a program for your purposes, and if you distribute it to someone else, she is then free to run it for her purposes, but you are not entitled to impose your purposes on her.
The freedom to redistribute copies must include binary or executable forms of the program, as well as source code, for both modified and unmodified versions. (Distributing programs in runnable form is necessary for conveniently installable free operating systems.) It is ok if there is no way to produce a binary or executable form for a certain program (since some languages don't support that feature), but you must have the freedom to redistribute such forms should you find or develop a way to make them.
In order for the freedoms to make changes, and to publish improved versions, to be meaningful, you must have access to the source code of the program. Therefore, accessibility of source code is a necessary condition for free software.
Freedom 1 includes the freedom to use your changed version in place of the original. If the program is delivered in a product designed to run someone else's modified versions but refuse to run yours — a practice known as “tivoization” or (through blacklisting) as “secure boot” — freedom 1 become a theoretical fiction rather than a practical freedom. This is not sufficient.
One important way to modify a program is by merging in available free subroutines and modules. If the program's license says that you cannot merge in a suitably-licensed existing module, such as if it requires you to be the copyright holder of any code you add, then the license is too restrictive to qualify as free.
In order for these freedoms to be real, they must be permanent and irrevocable as long as you do nothing wrong; if the developer of the software has the power to revoke the license, or retroactively change its terms, without your doing anything wrong to give cause, the software is not free.
However, certain kinds of rules about the manner of distributing free software are acceptable, when they don't conflict with the central freedoms. For example, copyleft (very simply stated) is the rule that when redistributing the program, you cannot add restrictions to deny other people the central freedoms. This rule does not conflict with the central freedoms; rather it protects them.
Free software does not mean non-commercial. A free program must be available for commercial use, commercial development, and commercial distribution. Commercial development of free software is no longer unusual; such free commercial software is very important. You may have paid money to get copies of free software, or you may have obtained copies at no charge. But regardless of how you got your copies, you always have the freedom to copy and change the software, even to sell copies.
Whether a change constitutes an improvement is a subjective matter. If your modifications are limited, in substance, to changes that someone else considers an improvement, that is not freedom.
However, rules about how to package a modified version are acceptable, if they don't substantively limit your freedom to release modified versions, or your freedom to make and use modified versions privately. Rules that if you make your version available in this way, you must make it available in that way also can be acceptable too, on the same condition. (Note that such a rule still leaves you the choice of whether to publish your version at all.) Rules that require release of source code to the users for versions that you put into public use are also acceptable. It is also acceptable for the license to require that, if you have distributed a modified version and a previous developer asks for a copy of it, you must send one, or that you identify yourself on your modifications.
In the GNU project, we use copyleft to protect these freedoms legally for everyone. But non-copylefted free software also exists. We believe there are important reasons why it is better to use copyleft, but if your program is non-copylefted free software, it is still basically ethical.
See Categories of Free Software for a description of how free software, copylefted software and other categories of software relate to each other.
Sometimes government export control regulations and trade sanctions can constrain your freedom to distribute copies of programs internationally. Software developers do not have the power to eliminate or override these restrictions, but what they can and must do is refuse to impose them as conditions of use of the program. In this way, the restrictions will not affect activities and people outside the jurisdictions of these governments. Thus, free software licenses must not require obedience to any export regulations as a condition of any of the essential freedoms.
Most free software licenses are based on copyright, and there are limits on what kinds of requirements can be imposed through copyright. If a copyright-based license respects freedom in the ways described above, it is unlikely to have some other sort of problem that we never anticipated (though this does happen occasionally). However, some free software licenses are based on contracts, and contracts can impose a much larger range of possible restrictions. That means there are many possible ways such a license could be unacceptably restrictive and non-free.
We can't possibly list all the ways that might happen. If a contract-based license restricts the user in an unusual way that copyright-based licenses cannot, and which isn't mentioned here as legitimate, we will have to think about it, and we will probably conclude it is non-free.
When talking about free software, it is best to avoid using terms like give away or for free, because those terms imply that the issue is about price, not freedom. Some common terms such as piracy embody opinions we hope you won't endorse. See Confusing Words and Phrases that are Worth Avoiding for a discussion of these terms. We also have a list of translations of free software into various languages.
Finally, note that criteria such as those stated in this free software definition require careful thought for their interpretation. To decide whether a specific software license qualifies as a free software license, we judge it based on these criteria to determine whether it fits their spirit as well as the precise words. If a license includes unconscionable restrictions, we reject it, even if we did not anticipate the issue in these criteria. Sometimes a license requirement raises an issue that calls for extensive thought, including discussions with a lawyer, before we can decide if the requirement is acceptable. When we reach a conclusion about a new issue, we often update these criteria to make it easier to see why certain licenses do or don't qualify.
If you are interested in whether a specific license qualifies as a free software license, see our list of licenses. If the license you are concerned with is not listed there, you can ask us about it by sending us email at .
If you are contemplating writing a new license, please contact the FSF by writing to that address. The proliferation of different free software licenses means increased work for users in understanding the licenses; we may be able to help you find an existing Free Software license that meets your needs.
If that isn't possible, if you really need a new license, with our help you can ensure that the license really is a Free Software license and avoid various practical problems.
Beyond Software
Software manuals must be free, for the same reasons that software must be free, and because the manuals are in effect part of the software.
The same arguments also make sense for other kinds of works of practical use — that is to say, works that embody useful knowledge, such as educational works and reference works. Wikipedia is the best known example.
Any kind of work can be free, and the definition of free software has been extended to a definition of free cultural works applicable to any kind of works.
Open Source?
Another group has started using the term open source to mean something close (but not identical) to free software. We prefer the term free software because, once you have heard that it refers to freedom rather than price, it calls to mind freedom. The word open never refers to freedom.



Thank you



refrance
http://www.gnu.org

How to Make Friends

Many people find it hard to make friends. It really isn't, so get out of your shell and remember that if you love yourself, others will too. Especially being a teen, making friends can be hard or easy depending upon several factors.

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Steps

1. Relax. It's all about confidence - if you are nervous or try too hard to look cool you'll just act weird, so you won't make any friends. You will stand out as overdoing something. You have to think of good reasons of why someone would like to meet you, think of the virtues you have. So relax, people will like you for passing a peaceful energy.
2. Be nice. How do you expect them to like you if you are not nice? Put a calm smile on your face and find out what you and the person you are trying to befriend have in common. You'll be able to be more comfortable if you find out that other person has things in common with you.
3. Be a good listener. Give attention to what they say, look straight in their eyes and show you're paying attention. Nod, agree, show you find that is interesting. It's important to be a good listener, because everyone likes to be heard, and if this person feels like you're listening to them, your new friend will enjoy your company more.
4. Be yourself. I know you've heard it a lot of times, but no one really likes a poseur - people would like the real you better for your virtues, not a fake person no one really knows. So just be you, speak your mind, that way people will enjoy being around you a lot more and feel comfortable that you're not trying to deceive them or are moving so fast that they can't keep up (being fake, trying to change what you truly are in a short period of time). Be yourself and you will get people that like you for you. If they don't like you for being yourself, then it is time to move on to someone else. Be natural, be the way that you were born to be... God did put you on Earth for some purpose and show it off.
5. Develop friendships. You may talk to someone now but soon they'll forget you if you stop. You better take a time to say hi to them everyday and ask how are they doing. Say their name as often as you can, like every once every 3-5 sentences you say, unless you know it'd seem awkward. When you greet them, say things like, "Hey there, Alex!", "How've you been, Sarah?", "I hope classes are going well with you, Josh!" If you do that everyday, they'll be happy that you care about them and remembered them, so they won't forget you and you guys will be good friends. Also, if you say the other person's name out more often, and they hate it, they can come to appreciate it, because of you!
6. Include those friends in your social life. Invite your new friends to go out together with you, go to mall or hang out at a cool place. You guys must have fun together, so you can introduce your new friends to old friends and build your social circle from there, with people that accept each other.

Tips

• Get your new friend's phone number, e-mail addresses and give them yours; keep in touch.
• Don't try too hard, relax and be yourself - they will like you.
• Have fun with your new friends; but don't forget old friends.
• Stop thinking you are not cool enough to talk to them. They will have good reasons to want to talk to you after they meet you - think of your virtues!
• Smile! People are drawn to happy, positive people!

Warnings

• Don't try to change yourself in order to fit in to make new friends. A good friend sometimes does things he or she doesn't want to do, such as helping a friend move or going to see a band that you don't really like, but you should never give into pressure to do something you think is wrong.
• Don't be untrue to your convictions and beliefs, and if this causes you to lose some friends, you're better off without them. You'll also find that your integrity may help you win better friends, and if you just "be yourself" you'll make friends who like you for who you are.
• Never leave old good-friends because you may like someone else more. This is a big, bad mistake. It's great to have different groups of friends, but if you abandon one group for another, you may soon find yourself without any friends at all.
• Don't try to buy friends by giving people gifts or money. While it's nice to give a friend a gift sometimes, if you go overboard, it's asking for trouble. A person who will "be your friend" without responding with little things in turn, when you buy him or her things, probably just likes the things you gave them--not you.

Thank you get enjoy

Geting old

The man get older, they see less and less of life before them, so they are tempted to retire from active pursuits and, instead, chase and hold fast to what has passed. We yearn for our glory days, replaying our golden moments while present opportunities slip by. (Even the best efforts to save someone’s life are futile. They only postpone death – and, even then, only for a little while.) The only New Testament reference to retirement that I can think of is the one where a man has done well, so he builds bigger barns to store his stuff so that he can sit back, take his ease, and “eat, drink, and be merry.” The day his preparations are complete, he dies (Luke 12:16-21). The moral of the story is don’t cling to the past, or rest on your laurels. We have been given, by God, lives to live. We should live them until we squeeze out every last drop of life.

As far as I know, no one has yet written a Wild at Heart for the elderly. I am not certain that anyone has to. The principles remain the same, though the understanding of “adventure” may need to be modified. When Carl chooses to save the house instead of Kevin, he puts out the flames and walks through the door. He tries to rearrange the furniture, to put his life back together. He goes to a closet and discovers his wife’s Adventure Book. He turns to the part where he thought she had saved out pages on which to write all of the things she would do once she arrived at Paradise Falls. Accidentally turning a page, he discovers that she had filled them all with photos and captions of their long marriage – a grand adventure, in her eyes. At the end, she writes that he is now to go on more adventures of his own.

Ellie’s reconceptualizing “adventure” to include the journey of their life together demonstrates that, viewed rightly, even the most mundane activities possess tremendous value. Carl returns home with Russell and becomes his surrogate grandfather. Carl keeps living, giving himself away, and teaching Russell the lessons of manhood – including the importance of keeping one’s promises. Snapshots of their relationship fill the adventure book of Carl’s life. He is no longer waiting to die, he is dying to live.