Sawan beetho jaye piharwa the season has changed yet you do not seem to understand its truth-value. Man mera ghabraye, I fear for my life, Ai soh gaye pardes piya thumm it appears that you have left the place me behind to not to return again. Aisoh gayae pardes piya thuum. Chaein humein nahi aaye. My sorrow feels like a never-ending heartache. Mora saiyaan mosae bolae na, My love will not speak to me. Mein laakh jatan kar haari, No matter how valiantly I searched for you Mora sayiyan mosae bolae na you will not speak to me. Tu jo nahi tho aise piya hum, in your absence look at the condition of my life, Jaisae soona aagae is like emptiness on fire nain thae hari raah ne harein, your eyes failed to reach me all the time, Nainan ko tarsao na don’t make your absence difficult. Pyaar tumhe kitna karte hein No matter how much love exists between us, you do not see the passionate embrace. Thum ye samajh nahi paoge, you will of course not be able to understand. Jab hum na hongae tho piharwa, When we are no longer around, love of my world, Bolo kya kab aoge tell me when do you intend to visit again. Mora saiyan mosae bolae na, the loved ones will not be able to answer me.
Sakhi ki khai nikaah pae balkha kae pea gaya lahero mai kheltha hua leherakae pea gayae eh rehmethae thummo meri har baatha muafir har mai inthihan shokhoen mai ghabrakae pea gayae, paas rehetha hai, dhuur rehetha hai, paas…..dhil mai koi zaroor rehetha hai, jabsae dekha hai unki nazoro ko, halka halka suroor rehetha hai, esae rehetha hai marae dhil mae jaisae zulmuth mae noor rehetha hai, aab adham ka yai haule hai, masth rehetha hai, dhuur rehetha hai…..ye jo halka halka suroor hai yae jo theri nazar ka kusuur hai, kae sharaab piina seekha dhiya, theri chaah beheki beheki nae mujhae ek sharaabi bana dhiya, sharaab kaisi, khumaar kaisya, yae suub thumari nawazishae pilahiyae jis nazarsae thunae khadhar jae mujkho aapni khabar nahi hai, sara jahan mastha, sara jahan masth masth theri jo theri khushi wo meri khushi thera pyar hai meri zindhagi, mujko nawaz na ghazo atha hai sajdha kar lehetha huun jaab saamnae wo atha hai thera pyar hai mai gazr sae bandaah isqu huun, mujhae rooz nahi, meri saar ko dharad
mujhae aap thalashae haram nahi, yei janoon ka hai maujdha jahaan mae saar
Niccolò Machiavelli, The Prince, 1513. “Since love and fear can hardly exist together, if we must choose between them, it is far safer to be feared than loved.” The great philosopher David Hume recognized that the opinions that support government receive their force from “other principles,” among which he includes fear, but these other principles are “the secondary, not the original principles of government.”
There has to be a concomitant moral response to why people are driven to destroy one another. To do this here are some salient instructions to follow. Moral rights are a necessity and the way to begin this dialogue is with those whose dignities were violated beyond human recognition. It is a belief that moral human beings have to accept the values of those who survived the horrors of war as the standards of moral righteousness and therefore rights. Blasphemy against God are crimes and no one human being is blameless in this regard. The task lies now in identifying and removing that blasphemy as a means of resurrecting moral law. It is probably hubris to claim that victims of world war II, especially those who perished in labor camps both in Europe and in South Asia, the Jews and those under the rule of a deceitful dictatorship. Non-violent movements during that time is as good place as any to begin such a conversation. But these two events come up over and over again as crimes that are not acceptable. They are not forgivable and never will be because the incidents also were connected to the affairs of God in our lives. The Shoah is not something God accepted, and brutality as a means of living is also not what a loving God accepted. Therefore, the number one lesson that we must draw as moral is that one does not make victimhood a right to their personhood but rather a place of moral contestations. EVERYONE should be a part of this important appeal as it pertains to self-government demonstrated by MK Gandhi and by ambitious democracies in the world such as Israel. Proponents of terror such as ISIS and AlQeida are ruled by the same laws that govern Blasphemy in religion. Their blasphemous activities injure and remove the one on one relationship that human beings are ENTITLED to have with God. No one has the right to take this humanity away. Laws from important religious authorities such as the ones in Jerusalem will take being to take into account events and judge them accordingly. Thus, if one is a terrorist or is training to become one, they should know that the hand of justice is going to reach out to them and mete out concomitant punishment. The only relationship to law a human being has in our world is with free individuals. God is widely acknowledged as the chief advocate of liberty and thus of a different dimension of human freedom, moral liberty. We need God’s help to repair lives and the only way to accomplish is to obey his works. Licentious, predatory, incriminating and other murderous acts that plague our world today have to be accounted for. Both free and enslaved human beings if they espouse the validity of truth dejure establishes all laws, criminal, civil, moral, commercial and so and so forth. Such is the power of truth in action. It is then easy to remove corrupt and disgraced people, whether they are governments, politicians, terrorists, gangsters, law enforcement and every other kind of human being. Without God life is unlivable and this is a moral reality we all accept whether we are religious adherents or adherents of a greater power than ourselves. This is the ONLY way to curb human egotism, the culprit of all actions in this world and beyond.