friendship

quote
durjanena samaṃ sakhyaṃ vairañcā'pi na kārayet ।
uṣṇo dahati cāṅgāraḥ śītaḥ kṛṣṇāyate karam ॥(IAST)
Do not make a friend or an enemy of an evil person. [Because] a burning coal burns, cold [coal] blackens the hand. (Hitopadesh 1:79)
How should we deal with an evil person? Maybe if we are friends with them, we may get benefits of their evil schemes? Or should we be enemy to them?
A piece of burning coal, cinder, will burn our hands. But a cold coal blackens the hand, makes it dirty. Similarly, making enemy of an evil person will cause us harm. Making friends with them will give us ill-repute. So we should avoid them altogether as much as possible.
This advice is in generic situations. It is not always possible or right. For example, someone has to confront the wrong doer. Someone has to stand up for the right thing. When we are able to, we should. Those who are in position of power and to do something, should indeed use it to get rid of evil. Bu**** is not always possible.
So, ordinarily, it is best to just avoid evil people. Don't ask favors, don't do favors, just avoid and do your work. Life is too short to makes evil enemies or make dirty one's own re****tion.
unquote

  Security

fine,     bomb defused

but bombers have to be defused

sense to be infused

avert the danger not arrived

heyam dukham anaagatham

 all grades of schools kg to pg will be necessary to teach starters to experts.

for pg ,kg is not needed
but all are not pg
when human is born with ultimate evolution, religion will be irrelevant

 fresh thinking on learn/teach is welcome. but basics can be reviewed in the light of our deeper nature,your, my , and of everything.

1 deepest is the absolute, unmanifest, attributeless pure consciousness

2 it contains all the laws of nature, all the qualities of every creation/being

3 each thing or being is imparted by the absolute with limited appropriate qualities, hence variety and novelty

4 to understand the nature , and the nature of you me every thing, first experience the home of /seed of all, the pure consciousness, even a momentary glimpse of it makes things clear as day light

5 teaching and learning modern education can be simplified by above process, followed by ancients, and a few modern and benefitted instantly and immensely and completely leaving no need of detailed painstaking study of innumerable books on any number of subjects

6 any attempt is appreciable but needs the flood light of first hand spiritual experience

 

bazaar me har ek cheese nahi bikthi
jisme hai thodi asliyath, vohee chalthi
dhoondo aur koi khushiyonka raastha
jeenedo insaan ko hasthaa gaathaa

JuD chief Hafiz Saeed vows jihad in Kashmir 

 

4 ashrama

educated can understand only words like retirement, without seeing the life in perspective.

it may appear orthodox to write here some values still being lived by at least a few rare people, giving hope that a day may dawn when these will be the guiding values for human life.

quote
Ashramas
Ashrama dharma is fundamental to the Hindu society. It divides man’s life into four stages and specifies what one should do in each of the stages. Historically, it was only few Brahmanas who were found to make it through all the four ashramas. Kshatriyas of yore, used to make it to vanaprastha. Vanaprastha was even more a rare case in Vaisyas.
Brahmacarya
In this stage, one does academic learning. He should go to a guru and learn what is prescribed for him. After some basic education he would move to some specialization based on his interest and performance. This is a stage of learning and celibacy (Rules in Manusmriti 2.173-249). Upanayana or initiation should happen at 5-16 years of age (Manu 2.36-40). Upon completion of study, one should take up grhastha ashrama (Manu 3.1-4).
Grhastha
Grhastha ashrama is the center stage; it is the phase where a person contributes most to the society. For this reason, the Kalpa Sutras devote an entire book Grihya Sutras, for the householder. He sustains the society, financially and otherwise (Manu 6.89-90). Unless in exceptional cases, one is not permitted to bypass this ashrama.
One is supposed to base his pursuits on Dharma, and fulfill his desires. This is a stage of fulfillment. Both purusharthas, Artha and Kama, are to be served here, based on Dharma, the first purushartha. This ensures the fourth, which is  Moksha.
Grhastha should perform five sacrifices every day (panca maha yajnas), to please gods, rishis, departed fathers, fellow men, and other living creatures. One is said to be indebted to all these. One’s debts towards his departed fathers are cleared at the end of this ashrama. One is also prescribed eight activities a day, which can be classified into worshipping and pursuing profession/occupatio​n (Manusmriti chapters 3-5).
Having lived half his life, one should take up vanaprastha ashrama (Manu 5.169).
Vanaprastha
At this stage one gives his property to his heirs or donates it, goes into seclusion, and does penance. One becomes inward looking. He still contributes with his experience, through advice and teaching. Having fulfilled his desires in the previous ashrama, one is expected to win over senses and sensuous pleasures. Thus his work is also more dispassionate and detached, as he does not seek any specific result from the work. It will be for the benefit of society alone. Though one is supposed to celibate, he is not required to renounce or live alone. One can take his wife or live with any other person. One is also permitted to earn his livelihood though not to save/accumulate. But unless there is a specific need, he does not enter the city – usually people needing a vanaprasthi’s advice go to him instead of him visiting people.
One still has debts towards rishis and gods at this stage, and does teach as well as performs sacrifices to propitiate the devatas. His primary debt towards pitris is cleared as he obtains progeny and raises them in grhastha ashrama, though he continues giving oblations to pitris during vanaprastha (Manu 6.1-32).
Sanyasa
In this stage one renounces the world and detaches from his social and family relations. One should not earn in this stage, or have any material possession of his own. Whatever few attachments he has with his relations or social ambitions are also given up. Man does all work purely for moksha at this stage. Technically, a sanyasi has no debts, and lives only as long as his karmaphala remains.
In general, Brahmacarya and Grhastha ashramas are seen as Pravritti dharma. Vanaprastha and Sanyasa are nivritti dharma for man (Manu 6.33 – 86).
A person who has taken sanyasa is considered to be outside of the four varnas.unquote

 english language should undergo change, simplification, rationalization in spelling, pronunciation, grammar , enriched with new idioms.

wondered at --p u t , b u t  u spoken two ways?
why --why not wy? 
why w and v, keep v or w?
though--can be tho?
rough can be raf?
why upper and lower cases, keep lower only?
english is now no more english, coming from or belonging to england, it is global, so globish, worldish?
some are using --4me for for me is it ok?
why zero and o should be similar looking?
q u is not necessary when k can do
vowels consonants mixed i 26
when p is there f why?
e i y playing multiple role
g z  sounding j
should india develop our version with our idioms, our words ,phases, anecdotes, examples, chosen from hindi, sanskrit and several other indian languages, not dependent on such expressions as Caesar's wife etc, and come out of all hackneyed  and clichés, welcoming scientific terms?
has not world changed a lot from those english days?
should we look for a better alternative,
more rational,more native?
why be stuck to one
without innovation?
fashions change, 
passions do not ,strange?
going to better and better ,
is it not our nature?
we must compare English with sanskrit and see which is more scientific and advantageous and switch over to the best