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Enjoy my piece published in The Goan Everyday newspaper on Children’s Day.


Copyright@shravancharitymission
Enjoy my piece published in The Goan Everyday newspaper on Children’s Day.


Copyright@shravancharitymission
“Every child is a different kind of flower, and all together they make this world a beautiful garden.” This fascinating popular quote reminds us of the uniqueness of each child and the collective beauty they bring to our lives and the world. Let the world be free from the shadow of the Pied Piper, who led the children away from their village to the top of Koppelberg Hill, never to return. The street in Hamelin, called Bungelosenstrasse (street without drums), is believed to be the place where the children were last seen. Ever since, music and dancing is not allowed there. Children’s Day, however, is a celebration meant to overcome such dark associations. It is supposed to build on powerful child characters such as ‘The Famous Five,’ the hit novel of Enid Blyton, where children, while holidaying in an old dilapidated lighthouse, recover a lost treasure all by themselves. But the quintessential example of children’s day could be from the escapades of young bubbly Krishna in Mathura and Vrindavan. Did William Wordsworth think of child Krishna when he wrote, “Child is the father of the man”?
It is a day dedicated to celebrating children. The idea dates back to the early 20th century. The first official communique of Children’s Day was made in 1925 at the World Conference on Child Welfare held in Geneva, Switzerland. Since then, many countries have designed their own versions of the celebration. The day aims to raise awareness about children’s rights, their needs, and their well-being. Although celebrated on different dates around the world, the underlying message is universal: every child deserves love, care, protection, and the opportunity to grow in a safe and nurturing environment. While the day is often filled with fun and joy, its true essence lies in recognising that children are the future of the world.
In 1954, the United Nations declared November 20 as Universal Children’s Day. This was done to promote global togetherness, increase awareness among children worldwide, and improve their overall welfare.
In India, Children’s Day is celebrated to highlight children’s rights, education, and welfare. It is observed on 14 November each year, marking the birthday of the first prime minister of India, Jawaharlal Nehru. Nehru was known for his fondness for children. On this day, many schools across the country organise educational and motivational programmes. Some schools declare a holiday, while others host fairs and cultural events for their students.
The first Children’s Day was observed on November 5, 1948. It was referred to as the ‘Flower Day’. On July 30, 1949, “Children’s Day” received wider attention and was promoted through radio, print media, and cinema.
In 1951, V. M. Kulkarni, a United Nations Social Welfare Fellow, was conducting a study on the rehabilitation of juvenile delinquents in the UK. He discovered that India lacked a systematic approach to support underprivileged children. Inspired by Flag Day in England, which raised funds for the ‘Save the Children Fund’ on the birthday of Queen Elizabeth II, he proposed that Pandit Nehru’s birthday be observed as Flag Day for raising funds for NGOs working for child welfare in India. Although initially embarrassed by the idea, Nehru eventually consented.
Though Nehru’s birthday, on 14 November, was celebrated publicly for years, it was only in 1954 that the day was celebrated as Children’s Day for the first time. Thousands of school children attended the celebration held at the National Stadium in Delhi.
In 1957, 14 November was officially declared as Children’s Day in India. On November 14, 1957, during the celebration, white pigeons were released into the sky. That same year, the government issued a special notification, officially declaring 14th November as Children’s Day in India. The Department of Posts and Telegraphs also released first-day covers and three commemorative stamps in honour of Bal Divas (Children’s Day).
Jawaharlal Nehru was fondly called Chacha Nehru (“Uncle Nehru”) by children. As Rabindranath Tagore once said, “Every child comes with the message that God is not yet discouraged of man.”
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
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“Every child is a different kind of flower, and all together they make this world a beautiful garden.” – Anonymous. Let the world be free from the shadow of the Pied Piper, who led the children away from their village to the top of Koppelberg Hill, never to return. The street in Hamelin, called Bungelosenstrasse (street without drums), is believed to be the place where the children were last seen. Ever since, music and dancing is not allowed there. Children’s Day, however, is a celebration meant to overcome such dark associations.
It is a day dedicated to celebrating children. The idea dates back to the early 20th century. The first official communique of Children’s Day was made in 1925 at the World Conference on Child Welfare held in Geneva, Switzerland. Since then, many countries have designed their own versions of the celebration. The day aims to raise awareness about children’s rights, their needs, and their well-being. Although celebrated on different dates around the world, the underlying message is universal: every child deserves love, care, protection, and the opportunity to grow in a safe and nurturing environment. While the day is often filled with fun and joy, its true essence lies in recognising that children are the future of the world.
In 1954, the United Nations declared November 20 as Universal Children’s Day. This was done to promote global togetherness, increase awareness among children worldwide, and improve their overall welfare.
In India, Children’s Day is celebrated to highlight children’s rights, education, and welfare. It is observed on 14 November each year, marking the birthday of the first prime minister of India, Jawaharlal Nehru. Nehru was known for his fondness for children. On this day, many schools across the country organise educational and motivational programmes. Some schools declare a holiday, while others host fairs and cultural events for their students.
The first Children’s Day was observed on November 5, 1948. It was referred to as the ‘Flower Day’. On July 30, 1949, “Children’s Day” received wider attention and was promoted through radio, print media, and cinema.
In 1951, V. M. Kulkarni, a United Nations Social Welfare Fellow, was conducting a study on the rehabilitation of juvenile delinquents in the UK. He discovered that India lacked a systematic approach to support underprivileged children. Inspired by Flag Day in England, which raised funds for the ‘Save the Children Fund’ on the birthday of Queen Elizabeth II, he proposed that Pandit Nehru’s birthday be observed as Flag Day for raising funds for NGOs working for child welfare in India. Although initially embarrassed by the idea, Nehru eventually consented.
Though Nehru’s birthday, on 14 November, was celebrated publicly for years, it was only in 1954 that the day was celebrated as Children’s Day for the first time. Thousands of school children attended the celebration held at the National Stadium in Delhi.
In 1957, 14 November was officially declared as Children’s Day in India. On November 14, 1957, during the celebration, white pigeons were released into the sky. In a rare and memorable moment, one pigeon returned and perched on Nehru’s head. That same year, the government issued a special notification, officially declaring 14th November as Children’s Day in India. The Department of Posts and Telegraphs also released first-day covers and three commemorative stamps in honour of Bal Divas (Children’s Day).
Jawaharlal Nehru was fondly called Chacha Nehru (“Uncle Nehru”) by children. As Rabindranath Tagore once said, “Every child comes with the message that God is not yet discouraged of man.”
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
Copyright@shravancharitymission
Though, John Milton and Surdas lived in a similar world of poetry, they were separated by continents, century, race and culture. Surdas lived between 1479-1586, while Milton lived between, 1608–1674. Both are remembered today not only for the brilliance of their poetry, but also for their profound inner vision, which becomes even more brilliant by the fact that they both composed their enduring works after losing their eyesight.
Milton was an English Puritan poet and a political thinker, whereas the Indian Surdas was a devotional Hindi saint-poet who spearheaded the Bhakti movement. They both belonged to different religions — Christianity and Hinduism, respectively but with a fire for poetry.
Surdas was either born blind or had lost his eyesight in early childhood. Milton, on the other hand, lost his eyesight in his forties, around 1652, most likely due to glaucoma.
Despite limitations, Surdas is widely recognised as a major figure in the Bhakti movement, primarily devoted to Lord Krishna. His emotive and spiritual dohas (verses) are said to have been passed down orally and later compiled in the Sursagar, or ‘Ocean of melodies or Ocean of tunes.’ His compositions, which were mostly in Braj Bhasha, are a dialect of Hindi spoken in the region associated with Krishna’s early life.
By the time Milton lost his eyesight, he was already an accomplished poet and an intellectual. Milton’s blindness, instead of stalling his creativity, seemed to refine it. He composed his greatest epics–Paradise Lost, Paradise Regained, and Samson Agonistes through dictation, relying on aides to transcribe his verses. Like Surdas, Milton too did not see blindness as a handicap but as a pathway leading to a higher form of spiritual attainment.
Both poets had a religious mind. Although stylistically different, both had infused their works with philosophical and devotional seriousness. Milton, a devout Christian, wrote with the spontaneous aim of interpreting and elevating spiritual truth. In Paradise Lost, he sets out “to justify the ways of God to men.” He addresses themes such as the Fall of Man, temptation, obedience, and redemption. He wrote in Paradise Lost, “Solitude sometimes is the best society,” which reminds you of Ernest Hemingway’s words in his 1954 Nobel Acceptance Speech, “Writing, at its best, is a lonely life.” Milton’s theological affinity, shaped by the rigorous study of scripture and classical texts, transforms into a poetic splendour. Meanwhile, Surdas’s creations are acts of loving surrender. Krishna appears in multiple forms in his dohas (verses): as a mischievous child, a divine lover, and also the supreme being. Lines such as “Ka mangu kachu thira na rahai” (What should I ask for, when nothing is permanent?) captures the essence of his Bhakti without expectation.
Milton’s epics are not just stories but musings on justice, free will, human suffering, and divine grace. His works show outstanding intellectual discipline, theological depth, and poetic mastery. Surdas, too, uses his poetic expressions to explore the soul’s belongingness, the relevance of humility, and the spiritual path to surrender before God. Their works are more than a literary endeavour. They become a vehicle for exploring human conditions and articulating metaphysical realities.
Another uniting theme between Milton and Surdas was their poetic sense of duty. Neither viewed poetry as mere personal or artistic expression. For both, it was a sacred responsibility, a way to convey, inspire and elevate. Milton’s epic verse seeks to engage the intellect and the soul, guiding readers towards a better understanding of divine justice and human morality. Surdas’s dohas were intended for oral performance and collective singing. It invited listeners into a shared space of devotion and spiritual intimacy. The duo’s poetry continues to be read, sung, studied, and revered, not only for its beauty but also for its power to move the soul.
Language, for both the poets, was of the essence. Milton promoted the English language to unprecedented heights at a time when Latin was still seen as the language of serious scholarship. Milton chose English and, through his use of blank verse, gave it towering dignity. His English stood along with the classical languages of Homer and Virgil. On the other hand, Surdas did something outstandingly transformative. He wrote in Braj Bhasha, a regional and vernacular dialect. Braj Bhasha is written in the Devanagari script. By using it to express the spiritual and emotional state of his mind, he not only made religious ideas accessible to the masses but also raised Braj to the level of a respected literary language. Through them, both English and Braj Bhasha became vessels of sacred expression.
Finally, what makes Milton and Surdas an enduring duo is not just their literary genius, but their ability to transform personal blindness into a powerful metaphor for inner vision. Where physical sight failed, spiritual insight flourished. Through their works, both poets remind us that the deepest prayers are often seen not with the eyes but with the heart. Whether through the sonorous cadences of Milton’s blank verse or the lilting melodies of Surdas’s bhajans, they teach us that poetry can be a form of prayer, and vision a matter of the soul. Surely, where there is a will there is a way.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
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Enjoy the quiz from The Times of India dated 9.11.25

Posted by Kamlesh Tripathi
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
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Enjoy my poem

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WHEN BILLIONAIRES SPEAK OF ANTICHRIST (Economic Times 25/10/25)
“Peter Thiel’s argument reveals the engineering obsession of seeing everything as a problem and seeking the final solution”
DEVDUTT PATTANAIK, AUTHOR OF BUSINESS SUTRA
Peter Thiel– venture capitalist and PayPal co-founder — recently used the Christian myth of Antichrist to describe everyone who fears and resists technological change. In other words, for him, technology is Christ, saviour, God even.
In his recent lecture series and interviews, he develops a worldview that fuses Christian apocalyptic language with libertarian suspicion of regulation. It reveals the anxieties that plague him despite great wealth, power and success. Here is a man of science appealing to humans to ‘trust’ technology. Like the know-it-all guru.
Christian myth never talks of nature. It considers human suffering the direct result of failure to obey God. Christ exists to save humanity. He offers the promise of paradise. He is the shepherd of lost sheep. The Antichrist is the great king who opposes him, who wants humanity to stay trapped in sin and suffering. This notion is elaborated in the Book of Revelation that speaks of the end of times as a great war– the Apocalypse. This evangelical language is very popular in America. It is how every politician speaks.
This myth makes no sense to the Chinese or to Indians who subscribe to other kinds of myths, one where the world has no beginning or end, where nature is always greater than culture. Neither Chinese nor Indian myth speaks of saviours, Judgement Day or Apocalypse. The idea of endless progress and growth makes no sense in these ancient worldviews.
By contrast, the West has always wanted to save the world. Hollywood movies keep repeating the trope– Superman, Batman, Harry Potter, everyone is busy saving the world from evil. It is how the West saw itself when it spread Christianity and later Industrialization. This is how colonization and slavery was justified. Globalization was also meant to save the world. As was cryptocurrency. Now AI is the new Jesus.
Thiel’s argument reveals the engineering obsession of seeing everything as a problem and seeking the final solution. Western myth always ends with tales of great wars: Apocalypse. Hence the finality in Thiel’s declaration that the Antichrist wants to stop all science, slow or control AI, biotechnology, and other transformative tools of the 21st century. In his mind, today’s climate activists and global regulators echo the biblical warnings of false saviours who promise safety in exchange for obedience. For years, he’s warned about technological stagnation –his famous line, “We wanted flying cars, instead we got 140 characters,” became a rallying cry for those who feel innovation has been suffocated by bureaucracy. Now, he’s dressing that grievance in religious robes. The danger for him is not runaway technology, but runaway bureaucracy.
Thiel’s political philosophy valorises individual freedom. His Christ has nothing to do with love. It has everything to do with efficiency, effectiveness and productivity. Like most materialists, he believes food takes away hunger. He does not wonder why his success has not made him content. The world is as bad, or worse, as it was before he existed. He does not see his own addiction to wealth, power, and control. He is oblivious of his own delusion. Like most technocrats, he is very smart, but not wise. Wisdom demands perspective and empathy. Thiel’s way of thinking reveals what happens when science rips out the study of culture and mocks it as stories, when success makes you think you are indispensable. These are core Buddhist and Jain ideas that are at odds with Christian myth.
Thiel’s Antichrist may seem like a mirror held up to our anxieties about the future: who will control it, and at what cost. But he is no different from the ‘woke’ who until recently accused all those restraining them as being ‘fascist’ and relished in ‘cancel culture’
Thiel’s words can be used against him. That he is the clever Antichrist who seeks to enslave humanity with his tools and technology, determining who must live, who must die, who has the IQ worthy of being insured. He forgets that technology cannot regulate emotions. Technology does not resolve human insecurity. Technology will never make the world predictable, for someone will always disrupt old technology with new technology. Every technocrat wants to play God and views his competitors and opponents, and his tax-collector, as the Antichrist.
Ultimately, Thiel’s language reminds us that despite science and technology, despite billions in the bank, no humans can ever escape the myth that shapes the way they see the world.

Posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
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Five Go to Demon’s Rocks is the nineteenth novel in The Famous Five series by Enid Blyton. It was first published in 1961.
Irascible scientist Quentin Kirrin informs his wife, Fanny, that his colleague, Professor Hayling, will be arriving a week early for a stay at Kirrin Cottage. The professor is accompanied by his son, Tinker, who often has a sudden urge to start imitating vehicular noises and has brought his pet monkey, Mischief. It is also described that Tinker imitates such noises when he is upset or when someone has been ‘horrid’ to him. Also arriving are Quentin and Fanny’s daughter, George, and her cousins, Julian, Dick and Anne, and George’s dog, Timmy. The ensuing crowded and noisy household upsets the two scientists, prompting Tinker to propose that the children spend their holiday at his abandoned lighthouse at Demon’s Rocks, located 10 miles away.
After settling in at the lighthouse, the children meet an elderly retired sailor, Jeremiah Boogle, who tells them of his youthful encounters with three villains who lured ships to Demon’s Rocks and plundered the wrecks. He says the ringleader, One-Ear Bill, hid a treasure trove which has never been found. Two of One-Ear Bill’s descendants, Jacob and Ebenezer, now show tourists through the wreckers’ cave. Jacob burgles some items from the lighthouse and also steals the key. When the children visit the cave, Mischief discovers a gold coin. Later, Ebenezer and Jacob lock the children in the lighthouse to prevent them from returning to the cave to hunt for the treasure, but Julian and Dick enter the cave network via a tunnel and discover the treasure. Unable to reach the mainland because of the rising tide, they return to the lighthouse, light its lamp and ring an old warning bell amid a fierce gale to alert the villagers to their fate. Jacob and Ebenezer flee, and the children are rescued the next morning. Julian and Dick declare they will recover the treasure for the police, and then the children will return to Kirrin Cottage.
Posted by Kamlesh Tripathi
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
Copyright@shravancharitymission
The Famous Five is one of the most beloved children’s adventure series written by Enid Blyton, first published between 1942 and 1963. The series spans 21 novels, all centred on the thrilling escapades of four children—Julian, Dick, Anne, and George (Georgina)—and their loyal dog, Timmy. Set mainly in the British countryside and coastal regions, these stories capture the magic of childhood freedom, courage, and friendship against the backdrop of mystery and danger.
The series begins with Five on a Treasure Island (1942), where siblings Julian, Dick, and Ann, along with their cousin Georgina, who insists on being called George, are sent to spend their holidays with their cousin at her home, Kirrin Cottage, near the sea. George owns an island called—Kirrin Island—and a dog, Timmy, both of which become central to the adventures that follow. In this first story, the children discover the ruins of an old castle on the island and find a mysterious map leading to hidden gold. Their courage and cleverness helped them uncover the treasure and outwit adult villains, setting the tone for the rest of the series.
Each subsequent book follows a similar pattern: the children go on school holidays, explore new settings (moors, hills, farms, caves, lighthouses), stumble upon suspicious activities or hidden secrets, and end up solving mysteries that often involve smugglers, spies, thieves, or lost treasures. Yet, despite the recurring structure, each story offers fresh excitement through new locations, ingenious clues, and colourful characters.
Across the series, Julian, the eldest, acts as the natural leader—sensible, brave, and responsible. Dick, the quick-witted and humorous brother, balances Julian’s seriousness with his sharp thinking. Anne, the youngest, represents domesticity and caution, often preferring comfort and order but proving loyal and brave when needed. George, the most unconventional character, is a tomboy who rejects traditional expectations of girls. Fiercely independent and short-tempered, she insists on being treated as an equal to the boys and often drives the adventures with her stubbornness and spirit. Timmy, her dog, is as much a hero as any of them—faithful, protective, and courageous, often rescuing the children from danger.
One of the enduring appeals of The Famous Five is Blyton’s evocative depiction of the English countryside. These stories overflow with descriptions of cliffs, secret tunnels, stormy seas, moorlands, and quaint villages—landscapes that become almost characters in themselves. The children’s world is filled with picnics of sandwiches, lemonade, and ginger beer, which have become iconic symbols of carefree British childhood.
While outwardly simple, the series also mirrors the social and moral values of mid-20th-century Britain. Themes of loyalty, honesty, courage, teamwork, and justice dominate every story. The children rely on intuition and reason rather than adult intervention, underscoring Blyton’s belief in the resourcefulness of youth. Adults are often absent, misguided, or even the villains, allowing the children to take control and show responsibility and initiative.
Throughout the adventures—whether rescuing kidnapped scientists in Five Go Adventuring Again, uncovering smugglers in Five Go Off to Camp, or thwarting criminals in Five Have a Mystery to Solve—the Five exhibit a blend of innocence and daring that continues to inspire readers. Their adventures reinforce a sense of moral clarity, where good always triumphs over evil through courage, loyalty, and friendship.
Enid Blyton’s clear, direct prose and rhythmic storytelling made the series immensely readable for children. Her focus on dialogue and action over description keeps the pace fast and engaging. Despite occasional criticism for outdated stereotypes or class attitudes reflective of the era, the books remain celebrated for their imagination, adventure, and timeless charm.
By the final book, Five Are Together Again (1963), the characters retain their youthful spirit and love for adventure, embodying an ideal of friendship and integrity that transcends time. The series’ consistent formula—a mysterious setting, a moral puzzle, and a thrilling resolution—makes each story familiar yet exciting.
Ultimately, The Famous Five endures not just as a collection of adventure tales but as a literary celebration of childhood freedom, courage, loyalty, and the joy of discovery. Blyton created a world where children, unburdened by adult interference, confront challenges with moral strength and curiosity. More than seven decades after its debut, The Famous Five continues to captivate readers across generations, offering a nostalgic glimpse into a simpler, braver, and endlessly adventurous childhood.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
******
Copyright@shravancharitymission

Posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
*
Like it and Share it
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***