Khusnaseeb is a collection of 10 songs for inspiring happiness in our lives. Every moment is a moment of joy and divinity in celebrating our spiritual existence on the world stage. The song compositions encompass the ethnic and rustic sounds that have been acknowledged from times immemorial - as soothing and joyful. Instruments such as the piano and guitar used within the music provide the universal feel to the sounds.

Prabhu Kiran is a collection of songs to bring an awareness within each of us of gods rays of love and support for his creation. penned by the cream of spiritual lyricist living in the remote hills of India in Mount Abu,this collection of songs emerges feelings of every spiritual stage one can experience in meditation.

Happy songs that come from the heart as we respond to God's love. With this collection of songs we are invited to respond to the waves of love that come from the Eternal Ocean of Love. These happy songs will inspire everyone to feel the wonder of God's presence.Brahma Kumaris offers a range of highly inspirational and relaxing meditation helps, as well as Hindi Poetry and and Hindi Meditation audios. These are great to understand the Hindi culture and to practice your knowledge of the Hindi language. Take your pick and chose the Hindi audio books and Hindi poems, Hindi songs and Hindi meditation music audios that suit you best. These Hindi audios are ready for immediate download:

Develop a relationship with God in your mind when you listen to these Hindi songs. Each song evokes the intrinsic understanding that the soul can experience absolute and eternal love when it connects with God.Brahma Kumaris offers a range of highly inspirational and relaxing meditation helps, as well as Hindi Poetry and and Hindi Meditation audios. These are great to understand the Hindi culture and to practice your knowledge of the Hindi language. Take your pick and chose the Hindi audio books and Hindi poems, Hindi songs and Hindi meditation music audios that suit you best. These Hindi audios are ready for immediate download:

Powerful Hindi lyrics fill your mind with sweet thoughts. This collection of songs will quench the thirst of every soul and fill your mind with inner power.Brahma Kumaris offers a range of highly inspirational and relaxing meditation helps, as well as Hindi Poetry and and Hindi Meditation audios. These are great to understand the Hindi culture and to practice your knowledge of the Hindi language. Take your pick and chose the Hindi audio books and Hindi poems, Hindi songs and Hindi meditation music audios that suit you best. These Hindi audios are ready for immediate download:

Expressing absolute love through the message of these devotional songs. Volume III of these favourite Hindi songs expresses the depths of spiritual experience when the soul feels that connection with God.Expressing absolute love through the message of these devotional songs. Volume III of these favourite Hindi songs expresses the depths of spiritual experience when the soul feels that connection with God.

Please use for relaxation and devotion .

Brahma Kumaris offers a range of highly inspirational and relaxing meditation helps, as well as Hindi Poetry and and Hindi Meditation audios. These are great to understand the Hindi culture and to practice your knowledge of the Hindi language. Take your pick and chose the Hindi audio books and Hindi poems, Hindi songs and Hindi meditation music audios that suit you best. These Hindi audios are ready for immediate download:

3D Echo are an energetic, hard-working band who evidently love what they do, live or in the studio. They have toured the UK extensively and performed live on BBC radio and television, supported bands such as Big Country, and played for David Bowie. More recently they have appeared at the Montreux Jazz Festival, and spent time recording in the UK and Switzerland. Lead vocalist, song-writer and guitarist Rob Clydesdale, bass player Paul Davidson and drummer Isaac Prevost share an instinctive musical connection that has evolved into a well-oiled machine of like-minded supporters, enabling them to produce original, fresh, funky material and retain control of their craft every step of the way. "There are many bands that have great songs to learn and fantastic musicians to play them." said Paul, "but we also have a natural bond on a personal level. That cant be learnt. Its either there or it isnt." 3D Echo continually meet the challenges they face from their audience, and the demands they place on themselves to persistently raise their game. The band feel they are ready, now more than ever, to take their music to a wider international audience

Jiddu Krishnamurti's interest in education was long standing and always passionate. In what is perhaps his first book, "Education As Service" (1912), we see his concern for education and the introduction of a few themes that remain in his work. We hear the voice of the seventeen year old Krishnamurti writing from his heartfelt experiences when he says in the foreword,

Many of the suggestions made in this little book come from my own memories of early school life;.... I have myself experienced both the right way of teaching and the wrong way, and therefore I want to help others towards the right way. (Krishnamurti 1912)
And for the rest of his life he did try to help others towards a better form of education.

To address my present theme, which is that for Jiddu Krishnamurti education is a religious activity, I will need to say something about topics I would much prefer avoiding. Partly I would prefer avoiding them because in the space of this lecture I can say only too little to do them justice. I would also prefer avoiding them because any coverage of these topics, no matter what space was available, would probably be contentious because:

Krishnamurti's work is large, subtle, and complex;
Krishnamurti did not explicitly define positions; instead, his understanding is interwoven through out his work. This is further complicated by the evolution in his manner of expression that occurred over his lifetime, so that two comments taken out of context and separated by decades seem to contradict each other (though, taken in context, they are not contradictory); and

He did not present his insights in traditional intellectual forms, which would have made summarisation easier. Consequently, we are left with a kind of translation - translating Krishnamurti's work, which is partly apophatic, into an expository presentation. And, as with all processes of translation, something is lost, and those who know the original see the loss, and rightly complain.

The topics which I feel I can not avoid are: 1.) Jiddu Krishnamurti's approach to what is religious or religiousness or religiosity, 2.) his approach to the nature of human beings, and 3.) his approach to the nature of education. Unfortunately, it would not be possible to address the topic of this paper, without making at least some attempt at explicating these aspects of Krishnamurti's work, so I'm afraid this is very much a case of `a fool rushing in where wise men fear to tread'.

The Ending of Time Chapter 5 12th April 1980 Conversation with Prof. David Bohm 'The Ground of Being, and The Mind of Man'
DAVID BOHM: Perhaps we could go further into the nature of the ground; whether we could come to it and whether it has any relationship to human beings. And also whether there could be a change in the physical behaviour of the brain.
KRISHNAMURTI: Could we approach this question from the point of view, why do we have ideas? And is the ground an idea? That is where we must first be clear. Why have ideas become so important?
DB: Perhaps because the distinction between ideas, and what is beyond ideas, is not clear. Ideas are often taken to be something more than ideas; we feel they are not ideas but a reality.
K: That is what I want to find out. Is the ground an idea, or is it imagination, an illusion, a philosophic concept? Or something that is absolute, in the sense that there is nothing beyond it?
DB: How can you tell that there is nothing beyond it?
K: I am coming to that. I want to see whether we look at that, or perceive that, or have an insight into that, from a concept. Because after all the whole Western world - perhaps also the Eastern world - is based on concepts. The whole outlook and religious beliefs, are based on that. But do we approach it from that point of view or as a philosophic investigation - philosophic, in the sense, love of wisdom, love of truth, love of investigation, the process of the mind? Are we doing that when we discuss, when we want to investigate, explain, or find out what that ground is?
DB: Well, perhaps not all the philosophers have been basing their approach on concepts, although certainly philosophy is taught through concepts. Certainly it is very hard to teach it except through concepts.
K: What then is the difference between a religious mind and a philosophic mind? You understand what I am trying to convey? Can we investigate the ground from a mind that is disciplined in knowledge?
DB: Fundamentally, inherently, we say that the ground is unknown. Therefore we can't begin with knowledge, and we have suggested we start with the unknown.
K: Yes. Say for instance `X' says there is such a ground. And all of us, `Y' and `Z', say, what is that ground, prove it, show it, let it manifest itself? When we ask such questions, is it with a mind that is seeking, or rather that has this passion, this love for truth? Or are we merely saying let's talk about it?
DB: I think that in that mind there is the demand for certainty; we want to be sure. So there is no enquiring.
K: Suppose you state that there is such a thing, that there is the ground; it is immovable, etc. And I say, I want to find out. Show it, prove it to me. How can my mind, which has evolved through knowledge, which has been highly disciplined in knowledge, even touch that? Because that is not knowledge, it is not put together by thought.
DB: Yes, as soon as we say, prove it, we want to turn it into knowledge.
K: That's it!
DB: We want to be absolutely certain, so that there can be no doubt. And yet, on the other side of the coin, there is also the danger of self-deception and delusion.
K: Of course. The ground cannot be touched as long as there is any form of illusion, which is the projection of desire, pleasure or fear. So how do I perceive that thing? Is the ground an idea to be investigated? Or is it something that cannot be investigated?
DB: Right.
K: Because my mind is trained, disciplined, by experience and knowledge, and it can only function in that area. And someone comes along and tells me that this ground is not an idea, is not a philosophic concept; it is not something that can be put together, or perceived by thought. DB: It cannot be experienced, it cannot be perceived or understood through thought.

Jiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He and his brother were adopted in their youth by Dr Annie Besant, then president of the Theosophical Society. Dr Besant and others proclaimed that Krishnamurti was to be a world teacher whose coming the Theosophists had predicted. To prepare the world for this coming, a world-wide organization called the Order of the Star in the East was formed and the young Krishnamurti was made its head.

In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.

From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in mankind.

K: Yes, something better. Becoming.
DB: And you could say that they began to make things technologically better, then they extended this, and said, `I too must become better.'
K: Yes, inwardly become better.
DB: All of us together must become better.
K: That's right. What is the root of all this?
DB: Well, I should think it is natural in thought to project this goal of becoming better. That is, it is intrinsic in the structure of thought.
K: Is it that the principle of becoming better outwardly has moved to becoming better inwardly?
DB: If it is good to become better outwardly, then why shouldn't I become better inwardly?
K: Is that the cause of the conflict?
DB: That is getting towards it. It's coming nearer. K: Is it coming nearer? Is time the factor? Time - as `I need knowledge in order to do this or that'? The same principle applied inwardly? Is time the factor?
DB: I can't see that time by itself can be the only factor.
K: No, no. Time. Becoming - which implies time.