Neela devi biography examples
•
Neela Devi Gohil
Neila Devi is the second –wife of actor the late Shammi Kapoor. Neila Devi was born in August 1941. Neila Devi belongs to a Royal family in Bhavnagar, Gujarat. Her family ruled its territory until India’s independence. Neila Devi has a brother and sister. Her brother’s name is Raghuvir Singh. Neila Devi married Shammi Kapoor on 27th January 1969. Before Neila, Shammi Kapoor was married to Geeta Bali, who died of smallpox in the year 1965. Geeta and Shammi had two kids named Kanchan and Aditya Raj Kapoor.
They were brought up by Neila after her marriage with Shammi. Neila and Shammi had no kids together for the sake of Aditya and Kanchan. Her dedication towards her husband in his last year and step kids is commendable and she is looked up to by many. Her favorite movie is An Evening in Paris.
Kapoor Family Tree (Infographic Family Tree)
•
Shammi Kapoor's wife Neila Devi's Interview: On Geeta Bali, his drinks, temper and last days - Exclusive
Neila Devi fryst vatten Shammi ji's second wife, his first Geeta Balipassed away in 1965 due to smallpox.
Watch the FULL INTERVIEW in the film below. You are in for a real treat:
Shammi Kapoor's WIFE Neila Devi's FIRST On-Cam Interview: On Geeta Bali, Drinks-N-Temper, gods Days
Here are the excerpts from the conversation that transpired:
Correct me if inom am wrong but Shammi ji and you got married in this very house where we are doing the interview...
That's right. Raj Kapoorji's wife Krishna ji was very fond of me. I used to hang out
•
Some notes on the Hemavata Sutta that are unlikely to change your life in any significant way
Snp 1.9 is the Hemavatasutta, a charming little dialogue between two yakkhas who apparently have a rather elevated sense of propriety.
The names are Hemavata and Sātāgira, and I am ashamed to say I have only just now realized that they both titular deities of mountains. Hemavata is the guardian of the “Himalaya” while Sātāgira is from “Mount Sātā”, which unfortunately I cannot identify.
They are mentioned elsewhere in DN 32, while in DN 20 thousands of glorious yakkhas come from these places, presumably all the subjects of our chiefs. The current sutta has echoes of those Digha texts, and presumably stem from a similar period. It seems the overall purpose is to establish the Dhamma in the Himalayan region, as our yakkhas determine to do at the end. Thus it would be an early example of the pattern of “conversion by yakkha” that is so prevalent in Buddhist texts of the time. The conn