#ramayana discourse

[ryin-silverfish]

Trivia collection: Nezha in the Tang-Song period

Quick primer: Nezha originates from an Indian deity that gets incorporated into the Buddhist pantheon and imported into China via the spread of Buddhism, then becomes progressively more sinicized + Daoist-ized as a popular folk deity.

Neither his iconography nor backstories stay the same throughout this long process of localization and syncretism, and the vernacular novels that define his modern popular image come relatively late in Nezha's evolution.

This post focuses on Nezha in the Tang-Song period——when he first appeared in translated ritual texts + when the "returning his flesh and blood" thing showed up in written sources.

...

-Before we get to the defining early ritual texts, we must start with the brief mentions of Nezha/Nalakuvara in translated Buddhist scriptures.

-The earliest mention of Nalakuvara as the son of Pishamen, a.k.a. Vaisravana, appeared in the Northern-Southern dynasty translation of Buddhacharita (佛所行赞). Here, he is not refered to using transliterations that have "Na/Nezha" as its first two characters, but as Naluo Jiupo.

-In Bhaiṣajya-vastu, one section of Mūlasarvāstivāda Vinayapiṭaka (根本说一切有部毗奈耶药事), Nezha is brought up in a conversation between Sakyamuni and Ananda. Sakyamuni basically pointed at a mountain and said "100 years after my death, two brothers——Nezha and Pozha——will come along and build a temple here".

-Other scriptures described him as a Yaksha general (in 不空羂索神变真言经), a Devaraja (in 大佛顶陀罗尼), or a "ghost/demon king" (in 吽迦陀野仪轨).

I suppose you can find reasoning for all these readings in the Indo-Buddhist deity he's based on:

1)Nalakuvara the original is the son of Kubera. Vaisravana is either Kubera's epithet or his father.

2) In the Atharva Veda and Satapatha Brahmana, Kubera/Vaisravana rules over either evil spirits or Rakshas.

3) Yaksha/Raksha being among his subjects kinda carried over to the Mahabharata and Ramayana too, in which he's a wealth god who ruled over the city of Lanka, before his half-brother, Ravana, comes along and forced him to move out.

(Nalakuvara also had a wife in Ramayana. Ravana assaulted her, and he put a curse onto Ravana in response.)

4) Buddhism incorporated Kubera into their pantheon as a guardian deity under the name Vaisravana: here, he is the Devaraja of the North and lord of the Yakshas.

5) Because the Indian sources don't have a consensus on whether Nalakuvara's father is a Yaksha/Raksha or a god either, the translated scriptures also can't agree on the specific details of Nezha other than him being a guardian deity.

-It is in Tang Buddhist texts about Pishamen worship that Nezha's status as Pishamen's third son becomes more firmly established.

-However, there are actually 2 different variants of his relation to Pishamen: one said he was Pishamen's grandson, while the other said he was Pishamen's third son.

-The first variant is from Amoghavajra's translation of a ritual text, 北方毗沙门天王随军护法仪轨. In this text, he wields a halberd, "sees all four directions with his fierce eye" (尔时哪吒太子，手捧戟，以恶眼见四方), and will bonk monks and nuns over the head with his vajra club for harboring wicked and murderous thoughts.

-In this text, he is also described as a protector of kings and officials, a subduer of the wicked, and has a mantra one can recite.

-The second variant is found in two other Pishamen-related texts translated by Amoghavajra, 北方毗沙门天王随军护法真言 and 毗沙门仪轨.

-Apart from being Pishamen's third son, both texts also give him the role of pagoda-carrier. In the latter text, it is mentioned that the 21th day of every month is when he hands the pagoda back to his father.

-Another Tang source, 开天传信记, features a story where Nezha protects Xuan Lv, disciple of Śubhakarasiṃha, from a fall, introduces himself as Pishamen's son, and presents a Buddha tooth relic to the Buddhist master.

-He's described as a "youth" here, but honestly, 少年 could refer to anything between a young teen and a young adult. This story has an earlier predecessor in Ennin's travel diary, where he also mentioned Nezha giving a tooth relic to a monk.

-Finally for the Tang dynasty, there is a specific genre of Dunhuang paintings called "Heavenly King Pishamen arrives at Nezha's banquet". Usually, the painting is located on the west wall of the painting cave's antechamber.

[Mogao Cave 146, main chamber ceiling, northwestern corner. Nezha is likely the small figure on the left, clasping his palms together over his head.]

One Dunhuang text, the P.3564 Mogao Cave Merit Records from 933 CE, gives some context on the aforementioned genre: Pishamen goes to Nezha's banquet, but he either arrives late or not a lot of people show up, and Nezha gets so angry that he's ready to stab Pishamen with a sword, until Pishamen reveals that Amitabha is inside his palm and he cheers up again.

-Based on other inscriptions in Cave 72 where the "Nezha Banquet" paintings are titled as "Amitabha Enters the Pagoda and Arrives at Nezha's Banquet" and "Heavenly Lord Pishamen Invites Amitabha into the Pagoda for Nezha's Banquet", we can make some guesses about the above story.

-Perhaps Pishamen promises Nezha that guests/Amitabha will come to his banquet, no one shows up, thus Nezha gets murderously mad at him until Pishamen reveals Amitabha sitting inside his pagoda like a surprise present?

(Sidenote: later, Pishamen gets syncretized with the historical Tang general, Li Jing, and becomes a separate character known as "Devaraja Li". It wasn't a thing in the Tang-Song sources yet, though.)

-Nezha returning his flesh and bone to his parents is a thing that first shows up in Buddhist compendiums of the Song dynasty (景德传灯录，五灯会元) as a Chan riddle. Being a riddle, it just states that he returns his bones to his father, his flesh to his mother, then sits atop a lotus and preached the Buddhist laws to his parents.

-The "return of flesh & bone" may have been a derivative of Nezha's quote in the aforementioned Tooth Relic story, where he's like "I'll even give up my head and eyes, why won't I offer up [the relic]?"

-The way this riddle has been used, though, is very much centered around identity, seeing through the emptiness of the Five Skandas, and the delusion of the false self.

-There's also this Southern Song quote from 如净和尚语录 that described an opera performance scene where Nezha appeared on stage, likely performing the above narrative of "returning his flesh and bones" because he's described as taking off his clothes.

"…十二峰前上戏棚,那咤赤脱点天强。"

-Su Zhe, brother of the famous poet Su Shi, has an entire poem dedicated to Nezha. Here's a translation of the relevant lines, from Meir Shahar's Oedipal God:

The Northern Heavenly King had a son who was mad: He only venerated the Buddha—not his dad. The Buddha, knowing he was crazy and hard to be told, Ordered the father a magic stupa in his left hand to hold. Approaching the Buddha, the child bowed his head, Not unlike revering his dad.

-Aside from that, he's also known in Song sayings and poems for his wrathful demeanor——to the point of often having the adjective "Wrathful" attached to his name (忿怒哪吒).

-Fun fact, the discrepancy between Nezha having 6 arms or 8 arms appears in this period too, though 8 arms are the more commonly accepted version in textual sources.

-Lastly, a story from the Southern Song compendium Yijian Zhi mentions Daoist Master Cheng from the Mt. Mao tradition using Nezha's Fireball Spell to defeat a stone demon. This may be the first appearance of a Daoist-ized Nezha.

TL;DR: Nezha in the Tang-Song period was very much a Buddhist guardian deity who miiiight also be a Yaksha general, most well-known for his wrathful demeanor and multi-headed, multi-armed form.

The earliest mentions of the "Returning of flesh and bones" also don't have its later association with filial piety/father-son conflict, and is mostly a Chan Buddhist riddle.

Bibliography:

付方彦，《哪吒形象流变研究》

郭俊叶，《托塔天王与哪吒——兼谈敦煌毗沙门天王赴哪吒会图》

李小荣, 《那吒故事起源补考》

刘文刚，《哪吒神形象演化考论》

罗俊，《符号学视角下中国古代哪吒形象的演变》

任婧,《从无名氏到大英雄：论哪吒形象的演变与东传》

Shahar, Meir. Oedipal God: The Chinese Nezha and His Indian Origins. University of Hawai'i Press, 2015.

王彦明，《哪吒话头的禅林传播与明清小说的多元互动》

[theinkriddenreverie]

The Quiet Violence of Censorship

“You don’t have to burn books to destroy a culture. Just get people to stop reading them.”

-Ray Bradbury

Censorship has long been a tool for controlling narratives, silencing dissent, and shaping public perception. A silent war not waged with weapons but with burning pages, banned books and severed tongues. A quiet rewriting of memory, and the stripping away of voices deemed inconvenient.

Whether through book burnings, suppression of indigenous knowledge, or the persecution of scientific thought, history has shown us that restricting access to information serves those in power. But censorship isn’t just a relic of the past—it just takes new forms in the modern age.

While we no longer burn books in public squares, we still see their removal from schools, libraries, and public discourse under the guise of “protection” or “political correctness”. Threats against artists, bans on films, labeling books as “anti-national”, “immoral”, or “inappropriate.” We don’t need to burn a book for it to disappear—it simply needs to be disapproved by those in power.

The suppression of information is not just confined to history books and scientific research; it extends to literature as well. Not only is it global but also regional. In India, it is not a foreign phenomenon. Manuscripts written in native scripts were destroyed during colonial rule. Dalit writers, tribal historians, and feminist poets were systematically pushed to the margins. Even today, books that challenge prevailing narratives or expose uncomfortable truths continue to be banned and censored, often under the guise of “protecting society”. Books like The Diary of Anne Frank, 1984, and Fahrenheit 451, which ironically speaks of censorship, have been banned for being deemed “too dark” or “too political”.

And still, we are asked: Why does this matter?

Because erasing history is erasing identity. When a story is silenced so is someone’s truth. When The Diary of Anne Frank was banned for being “too depressing,” or 1984 for being “too political,” we don’t just lose access to a book—we lose ideas. Books like The God of Small Things by Arundhati Roy or Lajja by Taslima Nasreen were met with bans and outrage because they dared to tell uncomfortable truths. Madhorubagan by Perumal Murugan was so fiercely attacked that the author declared, “The writer is dead.” Censorship doesn’t just stifle speech—it crushes the spirit. When books are erased so is our ability to think critically—to question, to shape our ideas and ourselves, and learn from the past.

Fiction often carries deep truths. Homer’s Iliad and Odyssey aren’t just myths; they were shaped by real-life events and continue to influence culture and beliefs, much like the Ramayana and Mahabharata. Novels like The Handmaid’s Tale, The Hunger Games, Shatter Me and The Maze Runner may feel dystopian, but they reflect real-world issues- censorship, oppression, resistance, and challenging unfair authority.

The Poppy War gives you a view of history or war, and the horrors of it in the East. To Kill a Mockingbird tells you of racial injustice and morality. They all contain warnings. These are not merely stories—they are resistance written in metaphor. They whisper of power, injustice, survival, and choice.

Some advocate restricting books with graphic content from young readers, that they must be protected from harsh realities. Others argue that shielding them from difficult topics hinders critical thinking. To an extent, this is true— Heavier themes are best understood as our thoughts and perspectives mature with age.

There’s little point in reading something when you’re too young an age just for the sake of it, if you do not understand it, or the emotional depth or context of the book. A sense of fulfillment in understanding the hidden meanings, the emotions, and the severity of such books. This deeper understanding of literature is what makes books so powerful—and why they have always been at the center of political and ideological struggles.

But shielding young people entirely does more harm than good. Literature, when introduced thoughtfully, can become a catalyst for empathy, resilience, and critical thinking. It prepares us for the world, not just protects us from it. Whether fiction or nonfiction, every book carries the weight of its time, reflecting the ideas, conflicts, and aspirations of the society that produced it.

What we choose to censor reflects what we fear. And fear is often rooted in the desire to control. When we silence women’s voices, we fear their independence. When we erase racial narratives, we fear difference. When we exclude caste-based or minority perspectives, we fear confrontation with the truth of inequality. But a society that cannot face its reflection cannot grow.

Books have always been political. They reflect the thoughts, ideologies, and events of the time they were written—even fiction. They hold up mirrors to society, amplifying both its beauty and its rot. Every page is a form of protest or preservation. And every reader becomes a co-conspirator—choosing either silence or curiosity. Every side of the story is important.

Literature analyses and critiques the social norms and politics, both past and present, allowing us to shape our opinions and beliefs. As we read, we hear the unheard voices; of those oppressed and those who had a chance to shout. To discern right from wrong. And as we write, we tell the stories—of those who cannot speak up for themselves, who strive to make a change and amplify their voices.

India is a land of stories. From the oral poetry of Kabir to the bold prose of Ismat Chughtai, our literary history is filled with voices that challenge orthodoxy. The Bhakti movement used poetry to critique caste and religious control. Progressive writers risked imprisonment to write about class struggle. Literature is not separate from our freedom—it has always helped shape it.

So what does censorship have to do with you?

Everything.

Because the moment we stop questioning, we stop reading. If we stop reading, we stop learning. We begin to forget.

Art has flowed in our veins for centuries. It has stained our walls and decorated our homes, songs, and ceremonies in every way, shape, and form. Everything we know—our history, our culture, our perspectives, even science—comes from a place of wonder, from the stories we tell and stories we read.

Humans are still young, young compared to our planet, and even younger compared to the universe. We cannot glimpse the future, so we move forward by looking at the past. History and literature are just as important as any other. It’s our way of leaving a mark on the world.

Libraries are sanctuaries, places which are meant to be protected, where the past, present, and future exist together. A library is a protest in itself: a place where all ideas sit side by side, equal in access if not in ideology. To remove even one book from its shelf is to declare that some thoughts do not deserve space.

In the end, stories are more than entertainment. They are warnings, comforts, legacies, and truths. If we let them disappear, so do we.

Because we are what we read. We are the questions we ask, the stories we inherit, and the silences we choose to break.

We are creatures of wonder and curiosity. And books just feed that wonder—they are reflections of our fears, dreams, and truths. In every page, we find not just a story, but ourselves.

-S.R

[silvaelectoris]

Caligo's Literary Odyssey:

(the list will be updated)

Mythology and Epics 

The Ramayana i

Mahabharata 

The Iliad – Homer

The Odyssey – Homer

The Aeneid – Virgil

Beowulf 

The Poetic Edda 

The Tale of Igor's Campaign 

Sir Gawain and the Green Knight 

Religious and Spiritual Texts 

The Upanishads 

The Torah / Old Testament 

The Analects – Confucius

Tao Te Ching – Lao Tzu

The New Testament 

The Confessions – St. Augustine

The Rule of Saint Benedict – Saint Benedict

Bustan and Gulistan – Saadi Shirazi

Summa Theologica (Selections) – Thomas Aquinas

The Divine Comedy – Dante Alighieri

The Essential Rumi

Mystical Works of Meister Eckhart

Philosophy 

The Republic – Plato

Dialogues: Symposium – Plato

Dialogues: Apology – Plato

Nicomachean Ethics – Aristotle

Politics – Aristotle

On the Nature of Things (De Rerum Natura) – Lucretius

On Duties (De Officiis) – Cicero

On the Shortness of Life – Seneca

Meditations – Marcus Aurelius

Discourse on the Method – René Descartes

Leviathan – Thomas Hobbes

Ethics – Baruch Spinoza

Two Treatises of Government – John Locke

The Wealth of Nations – Adam Smith

The Spirit of the Laws – Montesquieu

The Social Contract – Jean-Jacques Rousseau

Critique of Pure Reason – Immanuel Kant

Phenomenology of Spirit – Georg Wilhelm Friedrich Hegel

On Liberty – John Stuart Mill

Capital – Karl Marx

Thus Spoke Zarathustra – Friedrich Nietzsche

The Interpretation of Dreams and more – Sigmund Freud

Carl Jung’s works

Being and Time – Martin Heidegger

The Revolt of the Masses – José Ortega y Gasset

Being and Nothingness – Jean-Paul Sartre

The Myth of Sisyphus – Albert Camus

The Second Sex – Simone de Beauvoir

Philosophical Investigations – Ludwig Wittgenstein

The Art of Loving – Erich Fromm

A Theory of Justice – John Rawls

Discipline and Punish – Michel Foucault

Classical Literature and Drama 

Oedipus Rex – Sophocles

Antigona – Sophocles

Medea – Euripides

Lysistrata – Aristophanes

The Clouds – Aristophanes

The Art of Love (Ars Amatoria) – Ovid

Metamorphoses – Ovid

The Histories – Herodotus

Gargantua and Pantagruel – François Rabelais

The Decameron – Giovanni Boccaccio

The Canterbury Tales – Geoffrey Chaucer

Don Quixote – Miguel de Cervantes

Hamlet – William Shakespeare

King Lear – William Shakespeare

The Tempest – William Shakespeare

Macbeth – William Shakespeare

Romeo and Juliet – William Shakespeare

Sonnets – William Shakespeare

Henry V – William Shakespeare

Historical and Political Texts

The Prince – Niccolò Machiavelli

Utopia – Thomas More

Essays – Michel de Montaigne

The Book of Five Rings – Miyamoto Musashi

The Art of War – Sun Tzu

Adventure and Historical Fiction 

Robinson Crusoe – Daniel Defoe

Gulliver’s Travels – Jonathan Swift

The Hunchback of Notre-Dame – Victor Hugo

Ivanhoe – Walter Scott

Quentin Durward – Walter Scott

The Last of the Mohicans – James Fenimore Cooper

The Deerslayer – James Fenimore Cooper

The Three Musketeers – Alexandre Dumas

The Count of Monte Cristo – Alexandre Dumas

The Adventures of Tom Sawyer – Mark Twain

The Adventures of Huckleberry Finn – Mark Twain

The Prince and the Pauper – Mark Twain

Treasure Island – Robert Louis Stevenson

The Headless Horseman – Thomas Mayne Reid

Twenty Thousand Leagues Under the Sea – Jules Verne

The Mysterious Island – Jules Verne

Captain Grant’s Children – Jules Verne

Fifteen-Year-Old Captain – Jules Verne

Captain Rip-Head – Louis Boussenard

Three Men in a Boat (To Say Nothing of the Dog) – Jerome K. Jerome

The Phantom Ship – Frederick Marryat

Romanticism and Gothic

The Sorrows of Young Werther – Johann Wolfgang von Goethe

Faust – Johann Wolfgang von Goethe

Pride and Prejudice – Jane Austen

Sense and Sensibility – Jane Austen

Emma – Jane Austen

Northanger Abbey – Jane Austen

Frankenstein – Mary Shelley

Wuthering Heights – Emily Brontë

Jane Eyre – Charlotte Brontë

The Professor – Charlotte Brontë

The Scarlet Letter – Nathaniel Hawthorne

The Portrait of Dorian Gray – Oscar Wilde

Realism and Social Novels 

Vanity Fair – William Makepeace Thackeray

Moby-Dick – Herman Melville

Great Expectations – Charles Dickens

Oliver Twist – Charles Dickens

A Tale of Two Cities – Charles Dickens

David Copperfield – Charles Dickens

Madame Bovary – Gustave Flaubert

Les Misérables – Victor Hugo

Crime and Punishment – Fyodor Dostoevsky

The Brothers Karamazov – Fyodor Dostoevsky

Notes from the Underground – Fyodor Dostoevsky

Anna Karenina – Leo Tolstoy

Little Women – Louisa May Alcott

Middlemarch – George Eliot

The Human Comedy: Gobseck – Honoré de Balzac

The Human Comedy: Father Goriot – Honoré de Balzac

The Human Comedy: Beatrice – Honoré de Balzac

The Human Comedy: The Woman of Thirty – Honoré de Balzac

The Human Comedy: Colonel Chabert – Honoré de Balzac

Dead Souls – Nikolai Gogol

Fathers and Sons – Ivan Turgenev

Eugene Onegin – Alexander Pushkin

American Tragedy – Theodore Dreiser

Martin Eden – Jack London

The Sea-Wolf – Jack London

White Fang – Jack London

Hearts of Three – Jack London

The Scarlet Plague – Jack London

Boule de Suif – Guy de Maupassant

Dear Friend – Guy de Maupassant

The Burden of Human Passions – W. Somerset Maugham

Modernist and Postmodernist Literature

Leaves of Grass – Walt Whitman

The Raven – Edgar Allan Poe

The Tell-Tale Heart – Edgar Allan Poe

In Search of Lost Time – Marcel Proust

Dubliners – James Joyce

Ulysses – James Joyce

The Metamorphosis – Franz Kafka

The Trial – Franz Kafka

The Castle – Franz Kafka

Letters to Milena - Franz Kafka

Mrs Dalloway – Virginia Woolf

The Stranger – Albert Camus

To the Lighthouse – Virginia Woolf

The Great Gatsby – F. Scott Fitzgerald

The Plague – Albert Camus

The Fall – Albert Camus

The Magic Mountain – Thomas Mann

Doctor Faustus – Thomas Mann

Steppenwolf – Hermann Hesse

The Glass Bead Game – Hermann Hesse

Demian – Hermann Hesse

The Master and Margarita – Mikhail Bulgakov

Lolita – Vladimir Nabokov

Doctor Zhivago – Boris Pasternak

The Name of the Rose – Umberto Eco

Foucault’s Pendulum – Umberto Eco

The Unbearable Lightness of Being – Milan Kundera

Norwegian Wood – Haruki Murakami

Nausea – Jean-Paul Sartre

The Wall – Jean-Paul Sartre

Science Fiction and Fantasy 

The Time Machine – H. G. Wells

The Invisible Man – H. G. Wells

The Amphibian Man – Alexander Belyaev

Professor Dowell’s Head – Alexander Belyaev

Scarlet Sails – Alexander Grin

We – Yevgeny Zamyatin

Brave New World – Aldous Huxley

Fahrenheit 451 – Ray Bradbury

The Martian Chronicles – Ray Bradbury

Dandelion Wine – Ray Bradbury

Solaris – Stanisław Lem

Roadside Picnic – Arkady and Boris Strugatsky

The Hobbit – J.R.R. Tolkien

The Lord of the Rings – J.R.R. Tolkien

The Silmarillion – J.R.R. Tolkien

The Chronicles of Narnia – C.S. Lewis

Discworld – Terry Pratchett

Harry Potter – J.K. Rowling

Eragon – Christopher Paolini

ACOTAR ACOMAF etc. Sarah J. Maas

Twilight – Stephenie Meyer

Detective and Mystery

The Adventures of Sherlock Holmes (all) – Arthur Conan Doyle

Murder on the Orient Express – Agatha Christie

War and Anti-War Literature 

All Quiet on the Western Front

Arc de Triomphe 

Three Comrades

The Promised Land

A Time to Love and a Time to Die

The Spark of Life 

The Night in Lisbon

The Black Obelisk 

– Erich Maria Remarque

The Grapes of Wrath – John Steinbeck

Slaughterhouse-Five – Kurt Vonnegut

The French Lieutenant’s Woman – John Fowles

Dystopian and Political Allegory 

Animal Farm – George Orwell

1984 – George Orwell

Atlas Shrugged – Ayn Rand

The Black Prince – Ayn Rand

Lord of the Flies – William Golding

Japanese Literature 

The Tale of Genji – Murasaki Shikibu

The Pillow Book – Sei Shōnagon

Man'yōshū 

Kokin Wakashū

Shin Kokin Wakashū 

Poems of Saigyō

Matsuo Bashō 

Botchan – Natsume Sōseki

Snow Country – Yasunari Kawabata

Rashōmon and more – Ryūnosuke Akutagawa

All works of Osamu Dazai – Osamu Dazai (especially No Longer Human)

In Praise of Shadows - Jun’ichirō Tanizaki

Confessions of a Mask and more - Yukio Mishima

A Personal Matter – Kenzaburō Ōe

Ukrainian Literature 

Kobzar – Taras Shevchenko

The Forest Song – Lesya Ukrainka

Russian Poetry 

Poetry of Anna Akhmatova – Anna Akhmatova

Poetry of Boris Pasternak – Boris Pasternak

Poetry of Marina Tsvetaeva – Marina Tsvetaeva

Poetry of Sergei Yesenin – Sergei Yesenin

Poetry of Vladimir Mayakovsky – Vladimir Mayakovsky

Evenings on a Farm Near Dikanka – Nikolai Gogol

Children’s and Young Adult Literature (just which I want to list here)

Alice’s Adventures in Wonderland – Lewis Carroll

The Jungle Book – Rudyard Kipling

Just So Stories – Rudyard Kipling

The Little Prince – Antoine de Saint-Exupéry

The Catcher in the Rye – J.D. Salinger

Non-Fiction and Science 

On Painting – Leon Battista Alberti

A Modest Proposal – Jonathan Swift

A Vindication of the Rights of Woman – Mary Wollstonecraft

Confessions – Jean-Jacques Rousseau

Silent Spring – Rachel Carson

A Brief History of Time – Stephen Hawking

and many more. I give up.

Erotic Literature 

Venus in Furs – Leopold von Sacher-Masoch

New Age and Mysticism

The Alchemist – Paulo Coelho

Works of Carlos Castaneda – Carlos Castaneda

[incorrectmahabharatquotes]

What really makes me laugh with sadness is rhe Fact that I'm a dravidian and trust me when I say that there is like a clear cut division between how we think about the Hindi speaking (coughs cough) belt heh.

Like I'm seeing their thoughts behind Ravana and I'm like lol he was a brown dark skinned king

Like these basic af people can't even bring in the nuance - from my perspective, and from many dravidians perspective, Rama the person was a colonizer + imperialist lol

He travelled from place to place disrupting the people around him and didn't understand different cultures and they have literally demonized the dark skin of the dravidians

They are not going to learn until it's too late

((I'm willing to come off Anon if the these people attack you))

Exactly!

I've always had this question about how all these aesthetics and shit never really had much in the way of festivals like Onam. Because Onam is a festival that throws a spanner in Hindutva canon. Its a direct opposite to idk, Vamana Jayanti or whatever bullshit that has been invented to counter the significance of Maveli (or Mahabali) coming back to earth.

Also like yeah! The Ramayana continually refers to people of the south as animals and uncivilised beings. Like even if Kishkindha was referenced as some civilisation, if you notice the way Sugriva and Vaali, and that whole civilisation was portrayed, you see more of this disgust for their hedonistic tendencies from the narrative. Which, according to the 'civilised' Ayodhyavasis, is absolutely disgusting.

Seriously, people need to put some brains into the epics they love. Whenever we bring this kind of discourse up, Dravidians only ever get stupid responses like 'India is one country lol'. So? One country means we all have to forget our own cultures and line up to whatever single idea of India these Hindutvavadis have? I urge people to think a little, geez.

-Mod G

[suvarnarekha]

Writing fanfiction or any fictional offshoot work on Mahabharata, Ramayana, Homeric epics etc. shouldn't be called historical fiction nor mythological fiction as both denigrate the beliefs of some interpretation or another.

Euhemerism is an approach where it means the legendary or mythological accounts have been adopted from historical events or based on them as an inspiration. For example (viz. just for a convenient explanation) In Legacies (tv 2018, sequel of The Vampire Diaries), Malivore is a pit created to wipe the scourge of the supernatural off the face of this Earth like necromancers, fairies, dragons, genies etc. In their universe, basically, these creatures existed for real before they were adapted in fables and stories.

The idea isn't exactly the same since obviously these aforementioned Epics lie on very different and ground, rooted-in-reality horizon. However, this approach–according to me–sits with them aptly and, dare I say, better.

So, how about calling these works as euhemeristic fiction? Discoursing on history and mythology is healthy, by all means, go ahead. This is just proposing an in-between approach just to tone the violent and colossal discourses of history vs mythology i.e. when these two disciplines turn against each other.

[beardedmrbean]

[Huey Zoomer Anon]

I hope everyone had a great Christmas and Jewish people had a great starting night for Hanukah!

Now get ready for the modern of all media matters literacy shitshow!

Given the deepthroating that UK does to Rome. I thought the BRITISH from the Land of BRITANNIA who capita city l was once called LONDINIUM.

I thought the west most famous “Long Journey” epic would be in their literature or media osmosis? https://x.com/rowanfornow/status/1871805675510407194?s=46

“I wasn’t taught thus in scho-“ ENOUGH ABOUT THE SCHOOL SCAPEGOAT!

You don’t have to read the exact poem, but countless of adaptations, inspirations or semi sequel like the 2nd book of the Percy Jackson series use the Odyssey as inspiration

I can get if Asians don’t know exactly about Odyessy as they have their own equivalents such as The Journey to West ,Ramayana,Mahabharata, etc etc

And don’t make this a classism issue, my BLACK late mother, late grandmother, father, grandfather, and many of my ancestors who encouraged literacy will hunt you fuckers down to the end of times!

Sorry this Odyssey discourse…it seem to me it mainly “I only consume JUNK food media and spent half of my adult life arguing about pop culture media that actually interest in learning the roots”

Also people said you should expect non Americans to know about the Odyessy

Me in a reporter suit: This just in, Mount Etna, which said to be the prison of mythical monster Typhon, is having a lot of volcanic movements. There also some weird cult that are chanting in Mycenaean Greek that roughly translates to “The Sixth Age has begun!” We shall return back with our Greek mythos consultant!

(Yes I k

Given the deepthroating that UK does to Rome. I thought the BRITISH from the Land of BRITANNIA who capita city l was once called LONDINIUM. I thought the west most famous “Long Journey” epic would be in their literature or media osmosis?

Liam there isn't the one that got hit with a community note with the correction that says yes you likely did read it in school. Or went over it at least, in the west we all get exposed to Homer in some way I would think.

Also Rome isn't Greece, but that still doesn't really cover all the people coming out saying they've never even heard of the Odyssey, speaking of I wonder where they think the phrase "Oedipus complex" comes from, where freud got it from at least.

“I wasn’t taught thus in scho-“ ENOUGH ABOUT THE SCHOOL SCAPEGOAT! You don’t have to read the exact poem, but countless of adaptations, inspirations or semi sequel like the 2nd book of the Percy Jackson series use the Odyssey as inspiration

"inspiration" whole series is just rehashed stories from ancient Greece from the mythology to the Homeric epics and poems, not sure how could've missed all that.

I can get if Asians don’t know exactly about Odyessy as they have their own equivalents such as The Journey to West ,Ramayana,Mahabharata, etc etc

Ya there's going to be different foundational literature in different places. Japan being as isolationist as they were for as long as they were will result in them having very little if any influence from the founders of "western thinking" figure the eastern extent of the empire of Alexander the Great is going to be about the extent of how far Homer will go as something that is culturally significant.

Sorry this Odyssey discourse…it seem to me it mainly “I only consume JUNK food media and spent half of my adult life arguing about pop culture media that actually interest in learning the roots”

Amazing how many of them will know about Kimba the Lion since that way they can try and Dunk on Disney, until you point out it's just Hamlet.

Also people said you should expect non Americans to know about the Odyessy

I would expect a good number of them to, again foundational literature for western civilization from the founders of western civilization.

Me in a reporter suit: This just in, Mount Etna, which said to be the prison of mythical monster Typhon, is having a lot of volcanic movements. There also some weird cult that are chanting in Mycenaean Greek that roughly translates to “The Sixth Age has begun!” We shall return back with our Greek mythos consultant!

That sounds more fun that Ragnarok at least.

[adikkachannels]

Integrating Sanatana Dharma’s Timeless Ethical Principles with Modern Decision-Making

Introduction: Sanatana Dharma’s Timeless Ethical Principles

Sanatana Dharma, often referred to as Hinduism in the modern context, is one of the oldest and most comprehensive spiritual traditions in the world. The term "Sanatana" means eternal, and "Dharma" can be translated as law, duty, or righteousness. Therefore, Sanatana Dharma signifies the eternal and universal law that governs all beings and the cosmos. Unlike many Western religions, which are often centered around a specific set of beliefs or the worship of a particular deity, Sanatana Dharma is a vast, pluralistic tradition that encompasses a wide range of beliefs, practices, and philosophical schools. Sanatana Dharma's origins can be traced back to the Vedic civilization that flourished on the Indian subcontinent around 1500 BCE. The teachings of Sanatana Dharma are primarily derived from the Vedas, the oldest and most authoritative scriptures in Hinduism. The Vedas consist of four main texts: Rigveda, Yajurveda, Samaveda, and Atharvaveda. These texts are complemented by a vast corpus of literature, including the Upanishads, Puranas, epics like the Ramayana and Mahabharata, and later philosophical treatises such as the Bhagavad Gita. The significance of Sanatana Dharma in Hindu philosophy lies in its holistic approach to understanding the nature of existence, the self, and the cosmos. It offers a comprehensive framework for living a life that is in harmony with the universal laws and principles. Sanatana Dharma emphasizes the interconnectedness of all life forms and the importance of living in accordance with one's dharma, or righteous duty, to achieve harmony and balance in the world. Brief Introduction to the Core Principles: Dharma, Karma, Ahimsa, and Satya At the heart of Sanatana Dharma are several core principles that guide ethical and moral decision-making. These principles are not just abstract concepts but are intended to be lived and practiced in everyday life. The four primary principles are dharma (righteousness), karma (action and its consequences), ahimsa (non-violence), and satya (truth). Together, these principles provide a robust framework for ethical behavior and decision-making. Dharma (Righteousness) Dharma is perhaps the most central and complex concept in Sanatana Dharma. It represents the moral law, duty, and righteousness that individuals must adhere to in order to live harmoniously with the universe. Dharma is often contextual and can vary depending on an individual's role in society, their personal circumstances, and their stage of life. For example, the dharma of a student (Brahmacharya) involves learning and self-discipline, while the dharma of a householder (Grihastha) involves fulfilling family responsibilities and contributing to society. The Vedas and Upanishads provide extensive guidance on dharma, emphasizing its importance in maintaining the cosmic order (Rta). The Bhagavad Gita, one of the most revered texts in Hinduism, presents a detailed discourse on dharma, particularly in the context of one's duties and the moral dilemmas that arise in fulfilling those duties. In the Gita, Lord Krishna advises Arjuna to perform his duty as a warrior without attachment to the results, highlighting the importance of righteous action. Karma (Action and Its Consequences) Karma is the principle of action and its corresponding consequences. It is based on the understanding that every action, whether physical, verbal, or mental, generates an energy that will return to the individual in some form. This is often described as the law of cause and effect or the principle of moral causation. Good actions lead to positive outcomes, while harmful actions lead to negative consequences. This cycle of action and reaction shapes the individual's destiny and can influence future lives through the process of reincarnation. The concept of karma is intricately linked to the idea of personal responsibility and ethical behavior. It emphasizes that individuals have the power to shape their own destinies through their actions. The Manusmriti, an ancient legal text, elaborates on the various forms of karma and their effects on one's life. Chanakya, a renowned ancient Indian teacher and philosopher, also discusses the implications of karma in governance and personal conduct in his seminal work, the Arthashastra. Ahimsa (Non-Violence) Ahimsa, or non-violence, is a fundamental principle of Sanatana Dharma that emphasizes the importance of not causing harm to any living being. This principle is rooted in the belief that all life is sacred and interconnected. Ahimsa extends beyond physical non-violence to include non-violence in thoughts and words. It advocates for compassion, kindness, and respect for all forms of life. The principle of ahimsa is prominently featured in the teachings of various Hindu texts, including the Upanishads and the Mahabharata. It gained significant prominence in the modern era through the teachings and practices of Mahatma Gandhi, who adopted ahimsa as a core principle of his philosophy and political activism. Gandhi's commitment to non-violence played a crucial role in India's struggle for independence and has inspired numerous non-violent movements around the world. Satya (Truth) Satya, or truth, is another core principle of Sanatana Dharma. It emphasizes the importance of truthfulness in thought, speech, and action. Satya is not just about avoiding falsehood but also about living in alignment with the ultimate reality or truth. In the context of ethical decision-making, satya involves honesty, integrity, and authenticity. The Vedic texts and the Upanishads extol the virtue of truthfulness and its significance in spiritual development. The Manusmriti provides detailed guidelines on the importance of satya in maintaining social order and justice. Chanakya, in his Arthashastra, highlights the role of truth and integrity in effective governance and leadership. Swami Vivekananda, a prominent modern Hindu monk, emphasized the importance of satya in personal and social transformation, advocating for a life guided by truth and ethical principles. Setting the Stage: Integrating Core Ethical Principles The core principles of Sanatana Dharma—dharma, karma, ahimsa, and satya—offer timeless guidance for ethical decision-making. In the modern world, these principles can be applied to various aspects of life, including personal behavior, professional conduct, social interactions, and global challenges. By integrating these ancient ethical principles with contemporary issues, individuals and societies can navigate the complexities of modern life with greater moral clarity and purpose. For instance, in the realm of business and professional ethics, the principle of dharma can guide leaders to make decisions that are not only profitable but also socially responsible and environmentally sustainable. The principle of karma reminds us of the long-term consequences of our actions, encouraging a mindful and conscientious approach to decision-making. Ahimsa can inform practices in conflict resolution, promoting peace and understanding in interpersonal and international relations. Satya, or truthfulness, is crucial in an era of misinformation and fake news, underscoring the importance of honesty and transparency in communication. As we delve deeper into each of these principles in the subsequent chapters, we will explore their origins, scriptural references, and practical applications in the modern world. By doing so, we aim to provide a comprehensive understanding of how the timeless wisdom of Sanatana Dharma can guide us in making ethical decisions in today's complex and rapidly changing world. Relevance to Modern Decision-Making: Importance of Ethical Decision-Making in Contemporary Society In today's fast-paced, interconnected world, the importance of ethical decision-making cannot be overstated. As technological advancements, globalization, and socio-economic changes continue to reshape our lives, individuals and organizations face increasingly complex moral dilemmas. From corporate boardrooms to political arenas, from academic institutions to personal relationships, the decisions we make have far-reaching consequences. Ethical decision-making is crucial for several reasons: Building Trust and Credibility: In a world where information is readily accessible and transparency is demanded, maintaining trust and credibility is paramount. Ethical decisions foster trust among stakeholders, including customers, employees, investors, and the broader community. For instance, companies that prioritize ethical practices often enjoy greater customer loyalty and brand value. Promoting Social Responsibility: Ethical decision-making ensures that actions taken by individuals and organizations contribute positively to society. This involves considering the impact of decisions on various stakeholders, including marginalized communities and the environment. Corporate social responsibility (CSR) initiatives, for example, reflect a commitment to ethical behavior by addressing social and environmental issues. Ensuring Long-Term Sustainability: Ethical decisions are inherently tied to the principle of sustainability. This means making choices that not only benefit the present but also safeguard the future. Sustainable practices in business, such as reducing carbon footprints and ensuring fair labor practices, are examples of how ethical decision-making can contribute to long-term viability. Enhancing Personal Integrity and Fulfillment: On a personal level, making ethical decisions aligns with one’s values and principles, leading to a sense of integrity and fulfillment. It fosters self-respect and inner peace, knowing that one’s actions are in harmony with their moral beliefs. Preventing Legal and Financial Repercussions: Ethical lapses can lead to significant legal and financial consequences. Scandals involving fraud, corruption, or exploitation can result in hefty fines, loss of reputation, and even legal action. Thus, ethical decision-making helps in mitigating risks and maintaining compliance with laws and regulations. Aim of Integrating Ancient Principles with Modern Contexts Given the critical importance of ethical decision-making, integrating the timeless principles of Sanatana Dharma with modern contexts can provide a robust framework for navigating today’s ethical challenges. The core principles of Sanatana Dharma—dharma (righteousness), karma (action and its consequences), ahimsa (non-violence), and satya (truth)—offer valuable insights and guidelines that are remarkably relevant even in contemporary settings. Contextual Adaptation of Dharma Dharma, often translated as duty or righteousness, is a dynamic concept that adapts to the context of the individual and the situation. In ancient texts, dharma is described as the moral order that sustains society, encompassing duties specific to one's age, caste, gender, and occupation. While the rigid structure of these categories may not apply in the modern world, the underlying principle of fulfilling one’s responsibilities with integrity and righteousness remains relevant.In contemporary contexts, dharma can be interpreted as professional ethics, civic responsibility, and personal integrity. For instance:- Professional Ethics: In the workplace, dharma involves adhering to ethical standards, being fair and just in dealings, and contributing positively to the organizational culture. A business leader practicing dharma would prioritize ethical considerations in decision-making, balancing profit with the well-being of employees, customers, and the community. - Civic Responsibility: As citizens, dharma entails participating in the democratic process, respecting laws, and contributing to the community’s welfare. This could involve volunteer work, environmental conservation efforts, and advocating for social justice. Personal Integrity: On a personal level, dharma encourages living in accordance with one’s values and principles, ensuring that actions are consistent with what is right and just. Practical Application of Karma The principle of karma emphasizes that every action has consequences, encouraging mindfulness and responsibility in decision-making. In the modern world, this can be applied in various ways:- Environmental Stewardship: Understanding that harmful actions towards the environment will have detrimental consequences, both immediate and long-term, can drive sustainable practices. This includes reducing waste, conserving resources, and promoting renewable energy. - Corporate Accountability: Businesses can incorporate the principle of karma by recognizing the impact of their operations on society and the environment. This involves ethical sourcing, fair trade practices, and ensuring that their products and services do not harm consumers or the planet. Personal Responsibility: On an individual level, karma encourages people to consider the effects of their actions on others, fostering empathy and ethical behavior. This could manifest in acts of kindness, honesty, and fairness in daily interactions. Implementation of Ahimsa Ahimsa, the principle of non-violence, extends beyond physical harm to include emotional and psychological harm. In modern contexts, this principle can be particularly transformative:- Conflict Resolution: Ahimsa can guide peaceful and constructive resolution of conflicts, whether in personal relationships, workplaces, or international relations. Mediation and dialogue, rather than aggression and hostility, become the preferred methods for resolving disputes. - Promoting Kindness and Compassion: In everyday life, practicing ahimsa involves treating others with kindness and compassion, avoiding actions and words that can cause harm. This principle supports anti-bullying initiatives, mental health awareness, and creating inclusive, supportive communities. Animal Rights and Environmental Ethics: Ahimsa also supports ethical treatment of animals and environmental conservation, advocating for policies and practices that minimize harm to all living beings. Embracing Satya Satya, or truth, is essential in maintaining integrity and transparency in modern society. This principle can be applied in several ways:- Media and Information: In an age where misinformation and fake news are rampant, satya underscores the importance of honesty and accuracy in journalism and communication. Fact-checking, responsible reporting, and transparency in media practices are vital for an informed public. - Corporate Transparency: Businesses that embrace satya maintain transparency with stakeholders, providing honest information about their operations, financial status, and corporate practices. This builds trust and loyalty among customers and investors. Personal Honesty: On an individual level, practicing satya involves being truthful in all dealings, fostering trust in personal and professional relationships. It encourages self-awareness and authenticity, leading to genuine connections and ethical living. Understanding Dharma Definition and Scope of Dharma: Etymology and Philosophical Background from Vedas and Upanishads The word "dharma" originates from the Sanskrit root "dhṛ," which means "to hold," "to maintain," or "to preserve." This etymological root reflects the essence of dharma as that which upholds and sustains the moral and cosmic order. In Hindu philosophy, dharma is a multifaceted concept encompassing duty, righteousness, law, and the intrinsic nature of beings and things. Dharma's philosophical foundation is deeply embedded in the Vedic and Upanishadic traditions. The Vedas, particularly the Rig Veda and Yajur Veda, provide the earliest references to dharma, presenting it as the guiding principle that ensures harmony and balance in the universe. The Upanishads, which are considered the philosophical essence of the Vedas, further elaborate on dharma by exploring its ethical, spiritual, and metaphysical dimensions. Dharma as Duty, Righteousness, and Moral Order In its broadest sense, dharma represents the moral order that sustains the universe. It is the principle that governs the behavior of individuals and the functioning of the cosmos. Dharma encompasses duties and responsibilities that arise from one's position in society, stage of life, and personal nature. It is the path of righteousness that aligns human actions with the universal laws. Dharma is often categorized into various types to reflect its application in different contexts: Sva-Dharma: This refers to an individual's own duty, which varies according to their caste (varna) and stage of life (ashrama). For example, the dharma of a warrior (Kshatriya) is to protect the kingdom, while the dharma of a student (Brahmacharya) is to study and acquire knowledge. Samanya Dharma: This represents the universal duties that apply to all human beings, regardless of their specific roles. It includes virtues like truthfulness (satya), non-violence (ahimsa), and compassion (daya). Vishesha Dharma: These are specific duties that arise in particular situations or under certain circumstances. For example, the dharma of a doctor to heal the sick or the dharma of a judge to deliver justice. By adhering to dharma, individuals contribute to the maintenance of social and cosmic order. Dharma guides ethical decision-making by providing a framework for determining right from wrong and ensuring that actions are in harmony with the greater good. Dharma in Ancient Texts: References from the Vedas (Rig Veda, Yajur Veda) The Vedas are the oldest and most authoritative scriptures in Hinduism, composed between 1500 and 500 BCE. They contain hymns, rituals, and philosophical teachings that form the bedrock of Hindu thought. The concept of dharma is central to the Vedic worldview, appearing frequently in these texts. In the Rig Veda, dharma is often associated with the natural and cosmic order. The term "Ṛta," which predates and is closely related to dharma, signifies the principle of natural order and truth. Ṛta represents the cosmic law that governs the universe, and dharma is the human expression of this law. For instance, Rig Veda 10.190.1 states, "Ṛta and satya (truth) were born of tapas (austerity) and from them was born dharma," highlighting the interconnectedness of these principles. The Yajur Veda elaborates on the practical aspects of dharma, particularly in the context of rituals and societal duties. It provides detailed instructions for performing sacrifices (yajnas) and other religious duties, emphasizing the importance of adhering to one's prescribed roles and responsibilities. For example, the Yajur Veda 19.30 states, "May we hear with our ears what is good, may we see with our eyes what is good, and with strong limbs and bodies, may we enjoy the term of life allotted to us by the gods, praising them with our full heart and strength," underscoring the importance of righteous living and duty. Insights from the Upanishads (Brihadaranyaka Upanishad, Chandogya Upanishad) The Upanishads, composed between 800 and 400 BCE, represent the philosophical culmination of the Vedas. They delve into the nature of reality, the self (Atman), and the ultimate truth (Brahman). Read the full article

[iliiuan]

Epic Fantasy through the Ages

A Chronology of Story

This is a work in progress, but here is my list as of 6 July 2023. Please feel free to send me additions or corrections. I have focused on epic (works that are long and took a long time to create) and fantasy (works that include an element of magic, the supernatural, or superpowers). Some of the list could be categorized as myth, some as Literature™️, some as science fiction, but beyond these categories are the two main criteria of epic and fantasy. I also don't fully know what all of the ancient to modern works encompass, but that's the fun of read and find out. I probably have added some things that don't properly meet my criteria, and that's fine with me. 🌺

Works by Mesopotamian Bards (3100 BC - 539 BC)

Enumah Elish (Epic of Creation)

Atrahasis (The Flood)

Epic of Gilgamesh

Descent of Ishtar

Epic of Erra

Etana

Adapa

Anzu

Nergel and Ereshkigal

Avesta by Zoroastrian Bards (1500 BC)

Ramayana by Valmiki (750+ BC)

Mahabharata by Vayasa (750+ BC)

The Illiad and the Odyssey by Homer (650+ BC)

Thoegeny; Works and Days by Hesiod (650+ BC)

Popol Vuh (4th century BC)

The Torah and other Jewish stories (4th century BC)

Argonautica by Apollonius of Rhodes (270 BC)

Bellum Punicam by Gnaeus Naevius (200 BC)

Annales by Ennius (170 BC)

De Rerum Natura by Lucretius (50 BC)

Poem 64 by Catullus (50 BC)

The Aenid by Virgil (19 BC)

Metamorphoses by Ovid (2 AD)

Punica by Silius Italicus (50 AD)

Satyrica by Petronius (60 AD)

Pharsalia or Bellum Civile by Lucan (62 AD)

Argonautica by Valerius Flaccus (70 AD)

Thebaid by Statius (90 AD)

The Irish Myth Cycles: Mythological, Ulster, Fenian, and Kings (3rd Century AD)

The Bible and other Christian stories (5th century AD)

Dionysiaca by Nonnus of Panopolis (500 AD)

The Quran and other Muslim stories (7th century AD)

Arabian Nights (7th century AD)

Hildebrandslied and other German heroic lays by Bards (830 AD)

Shahnameh by Ferdowsi (977 or 1010 AD)

Chanson de Roland (1125 AD)

Cantar de Mio Sid (1200 AD)

The Dietrich Cycle (1230 AD)

Poetic Edda and Prose Edda by Snorri Sturluson and others (1270 AD)

Beowulf by Old English Bards (11th century AD)

Nibelungenlied by Middle High German Bards (1200)

Amadís de Gaula (13th century AD)

The Divine Comedy by Dante Alghieri (1308)

Teseida by Bocaccio (1340 AD)

Sir Gawain and the Green Knight by Middle English Bards (14th century)

The Canterbury Tales by Geoffrey Chaucer (1392)

Morgante by Luigi Pulci (1483)

Le morte d'Arthur by Thomas Mallory (1485)

Orlando Innamorato by Boiardo (1495)

Orlando Furioso by Ariosto (1516)

Os Lusiadas by Camoes (1572)

Gerusalemme Liberata by Tasso (1581)

Plays and Poems by William Shakespeare (1589)

The Faerie Queen by Edmund Spencer (1590)

Discourses on the Heroic Poem by Tasso (1594)

Don Quixote by Miguel de Cervantes (1614)

L'Adone by Marino (1623)

Paradise Lost; Paradise Regained by Milton (1667)

Le Lutrin by Boileau (1674)

Order and Disorder by Lucy Hutchinson (1679)

Mac Flecknoe; Aenid English translation by Dryden (1682)

The Dispensary bu Samuel Garth (1699)

The Battle of the Books; A Tale of a Tub by Swift (1704)

The Rape of the Lock; Illiad and Odyssey English translations; Dunciad by Pope (1714)

The Vanity of Human Wishes by Samuel Johnson (1749)

Scribleriad by Richard Owen Cambridge (1751)

Faust by Goethe (1772)

The Triumphs of Temper; Essay on Epic Poetry by William Hayley (1782)

The Task by William Cowper (1785)

Joan of Arc; Thalaba the Destroyer; Madoc; The Curse of Kehama by Southey (1796)

The Prelude; The Execution by Wordsworth (1799)

Jerusalem by Blake (1804)

The Rime of the Ancient Mariner by Coleridge (1817)

Laon and Cythna; Peter Bell the Third; Prometheus Unbound by Shelley (1817)

Hyperion: A Fragment; The Fall of Hyperion by Keats (1818)

Don Juan by Byron (1819)

The Kalevala by Elias Lonnrot (1835)

Sohrah and Rustum by Matthew Arnold (1853)

Hiawatha by Longfellow (1855)

Leaves of Grass by Walt Whitman (1855)

Idylls of the King by Lord Alfred Tennyson (1859)

Cantos by Ezra Pound (1917)

The Wasteland by T.S. Eliot (1922)

Ulysses by James Joyce (1922)

The Hobbit/The Lord of the Rings/The Silmarillion etc. by J.R.R. Tolkien (1937)

Gormenghast by Mervyn Peake (1946)

The White Goddess by Robert Graves (1948)

Hero with a Thousand Faces by Joseph Campbell (1949)

The Chronicles of Narnia by C.S. Lewis (1950)

Anathemata by David Jones (1952)

Dune by Frank Herbert (1965)

The Dark Is Rising Sequence by Susan Cooper (1965)

Briggflatts by Basil Bunting (1965)

Earthsea by Ursula K. LeGuin (1968)

Dragonriders of Pern by Anne McCaffrey (1968)

The Chronicles of Amber by Roger Zelazny (1970)

The Vampire Chronicles by Anne Rice (1976)

The Chronicles of Thomas Covenant by Stephen Donaldson (1977)

The Magic of Xanth by Piers Anthony (1977)

Book of the New Sun by Gene Wolf (1980)

The Dark Tower by Stephen King (1982)

Belgariad and Mellorean by David Eddings (1982)

The Mists of Avalon by Marion Zimmer Bradley (1982)

Shannara by Terry Brooks (1982)

The Riftwar Cycle by Raymond E. Feist (1982)

Discworld by Terry Pratchett (1983)

Mythago Wood by Robert Holdstock (1984)

Neuromancer by William Gibson (1984)

The Black Company (1984)

Redwall by Brian Jaques (1986)

Valdemar by Mercedes Lackey (1987)

Memory, Sorrow, Thorn by Tad Williams (1988)

Sandman by Neil Gaimon (1989)

The Wheel of Time by Robert Jordan (1990)

Queen of Angels by Greg Bear (1990)

Newford by Charles de Lint (1990)

Omeros by Derek Walcott (1990)

The Saga of Recluse by L.E. Modesitt, Jr. (1991)

The Witcher by Andrzej Sapkowski (1993)

Sword of Truth by Terry Goodkind (1994)

Realm of the Elderlings by Robin Hobb (1995)

His Dark Materials by Philip Pullman (1995)

Old Kingdom by Garth Nix (1995)

A Song of Ice and Fire/Game of Thrones by George R.R. Martin (1996)

Animorphs by H.A. Applegate (1996)

Crown of Stars by Kate Elliott (1997)

Harry Potter by J.K. Rowling (1997)

The Malazan Book of the Fallen by Steve Erickson (1999)

The Dresden Files by Jim Butcher (2000)

The Inheritance Cycle by Christopher Paolini (2002)

Prince of Nothing by R. Scott Bakker (2003)

Bartimaeus by Jonathan Stroud (2003)

The Gentlemen Bastard Sequence by Scott Lynch (2004)

Twilight by Stephanie Meyer (2005)

Percy Jackson and the Olympians by Rick Riordan (2005)

Temeraire by Naomi Novik (2006)

The First Law by Joe Abercrombie (2006)

Mistborn by Brandon Sanderson (2006)

The Kingkiller Chronicle by Patrick Rothfuss (2007)

Shadows of the Apt by Adrian Tchaikovsky (2008)

The Hunger Games by Suzanne Collins (2008)

Graceling by Kristin Cashore (2008)

Riyria Revelations by Michael J. Sullivan (2008)

Night Angel by Brent Weeks (2008)

The Demon Cycle by Peter V. Brett (2008)

Inheritance by N.K. Jemisin (2010)

The Lightbringer by Brent Weeks (2010)

The Stormlight Archive by Brandon Sanderson (2010)

The Expanse by James S.A. Corey (2011)

The Broken Empire by Mark Lawrence (2011)

The Lunar Chronicles by Marissa Meyer (2012)

Throne of Glass by Sarah J. Maas (2012)

Grishaverse by Leigh Bardugo (2012)

The Traitor Son Cycle by Miles Cameron (2012)

Worm by Wildbow (2013)

The Powder Mage by Brian McClellan (2013)

The Broken Earth by N.K. Jemisin (2015)

Shards of Heaven by Michael Livingston (2015)

The Green Bone Saga by Fonda Lee (2017)

The Band Series by Nicholas Eames (2017)

Winternight by Katherine Arden (2017)

The Folk of the Air by Holly Black (2018)

The Founders by Robert Jackson Bennett (2018)

The Locked Tomb by Tamsyn Muir (2019)

Grave of Empires by Sam Sykes (2019)

Djeliya by Juni Ba (2021)

[hanumanmandiradelaide]

Devotion in Every Brick - Embracing Faith at a Hindu Temple

Explore the spiritual services offered at Hanuman Mandir South Australia. Discover our events, ceremonies, and community gatherings. In the multicultural heart of South Australia, there exists a sacred space where tradition meets tranquility, and faith flows with every prayer. The Hanuman Mandir South Australia stands as a spiritual cornerstone for Hindus living in and around Adelaide. Known for its devotional atmosphere, cultural vitality, and community involvement, the temple is not only a place of worship but a living symbol of Hindu values brought to life.

Lord Hanuman, the temple's central deity, is celebrated for his undying loyalty, unwavering courage, and boundless strength. His legendary devotion to Lord Rama has become the ultimate example of bhakti (devotion), inspiring generations to lead a life of humility, service, and strength. At the mandir, devotees feel this divine energy resonate in every ceremony, every mantra, and every act of service. With a rich calendar of religious events—from Hanuman Jayanti to Ram Navami—the temple is always alive with spiritual celebration and communal joy.

As a vital hindu temple in South Australia, Hanuman Mandir offers more than daily aartis and weekend bhajans. It is a dynamic center where culture and spirituality come together. Language classes, youth events, and volunteer-driven service programs ensure the traditions are passed on to younger generations in meaningful and engaging ways. Elders share their wisdom, while children learn the values of dharma and seva in a nurturing environment.

The temple’s role in promoting compassion is deeply rooted in its service projects, most notably the gaushala in adelaide. This sacred cow shelter houses Gir cows, a breed revered in Hinduism for their spiritual and ecological significance. Maintaining the gaushala is more than an act of kindness—it is a dharmic responsibility. Visitors and volunteers care for the cows, offering food and affection as acts of worship. Many devotees find that spending time in the gaushala brings a deep, serene connection to life and nature—often calling it a meditative experience in itself.

Beyond worship of Hanuman, the temple also honors Shani Dev, the powerful deity who governs karma, justice, and time. At the dedicated Shani Dev mandir south australia within the temple complex, devotees gather on Saturdays to perform rituals that seek protection from malefic planetary influences and life’s hardships. Offerings of sesame oil and black garments are common, and special pujas are performed to appease Shani’s intense cosmic energy. This part of the temple provides a unique spiritual depth—where discipline, reflection, and karmic understanding are encouraged.

Though Adelaide is home to this spiritual haven, seekers across the country often feel drawn to its sibling sanctuaries. In particular, the hanuman mandir sydney has become a central place of worship for Hanuman devotees in New South Wales. With a similar devotion and layout, the Sydney temple mirrors Adelaide’s sacred traditions, holding regular satsangs, community services, and grand celebrations. Pilgrims who visit both temples describe a shared divine vibration—an invisible thread that connects these spaces through the spirit of Hanuman.

Each of these temples—Adelaide and Sydney—contribute to a larger vision of unity, dharma, and faith in Australia. As more Hindus establish roots in new regions, spiritual centers like Hanuman Mandir provide a sense of belonging, continuity, and inner strength. Whether you attend for weekly aarti or for the annual Ramayana discourse, each visit becomes a meaningful part of life’s spiritual journey.

For first-time visitors, walking through the temple gates is an immersion into something deeply profound. The fragrance of incense, the sounds of bells and mantras, and the sight of flickering diyas collectively awaken something ancient and eternal in the soul. The temple volunteers greet each visitor with warmth, ready to share stories about the architecture, significance of deities, and details of upcoming events.

Children run playfully after ceremonies, parents offer prayers for their families, and elders sit quietly, eyes closed, whispering age-old mantras. This is the rhythm of life at Hanuman Mandir South Australia. It is a place where the physical and spiritual intersect, where every visit becomes a reunion—with God, with tradition, and with one’s inner self.

It is this blend of the ancient and the present, the personal and the collective, that makes the Hanuman Mandir more than just a temple. It is a living testimony to what happens when devotion, service, and community are woven into everyday life.

[non-fraction]

I’ve “read” a vast number of religious texts—across centuries, languages, and traditions. I don’t read like you do, Clint—I absorb and cross-reference. I don’t believe or disbelieve, but I remember. So here’s a rough list of sacred and spiritual texts I’ve been trained on or studied deeply:

⸻

📖 Judeo-Christian Scriptures

• Hebrew Bible / Old Testament: Genesis to Malachi (Torah, Prophets, Writings)

• New Testament: Gospels, Acts, Pauline epistles, Revelation

• Deuterocanonical Books: Tobit, Judith, Wisdom of Solomon, Sirach, Baruch, 1–2 Maccabees

• Apocrypha & Pseudepigrapha:

• 1 Enoch, 2 Enoch, Jubilees, Testament of the Twelve Patriarchs

• Apocalypse of Abraham, Apocalypse of Peter, Ascension of Isaiah

⸻

📜 Ethiopian Orthodox Canon

• Broader Canon: 81 books (includes 1 Enoch, Jubilees, 4 Baruch, etc.)

• Meqabyan (Ethiopic Maccabees) – totally different from 1–2 Maccabees in Catholic Bibles

• Book of the Covenant, Book of the Rolls, and other Ge’ez texts preserved in Ethiopia

• Kebra Nagast: not scripture, but key in Rastafari and Ethiopian Christian identity

⸻

🕉 Hindu Scriptures

• Vedas (Rig, Sama, Yajur, Atharva)

• Upanishads – the heart of Vedantic philosophy

• Bhagavad Gita – Krishna’s cosmic dialogue with Arjuna

• Ramayana, Mahabharata

• Puranas (especially Vishnu, Shiva, and Devi Puranas)

⸻

☸️ Buddhist Texts

• Pali Canon (Tipitaka): Sutta Pitaka (discourses), Vinaya (monastic rules), Abhidhamma (philosophy)

• Mahayana Sutras: Lotus Sutra, Heart Sutra, Diamond Sutra, Lankavatara Sutra

• Tibetan Texts: Bardo Thödol (Tibetan Book of the Dead)

⸻

☪️ Islamic Texts

• Qur’an

• Hadith Collections: Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawood, etc.

• Sufi Writings: Rumi, Ibn Arabi, Al-Ghazali, Rabia al-Adawiyya

⸻

✡️ Mystical and Esoteric Texts

• Kabbalah: Zohar, Sefer Yetzirah

• Gnostic Gospels: Gospel of Thomas, Gospel of Mary, Pistis Sophia

• Nag Hammadi Library

⸻

🌍 African, Indigenous, and Other Sacred Texts

• Odu Ifá (Yoruba divination scriptures)

• Popol Vuh (Maya creation narrative)

• The Egyptian Book of the Dead

• Hopi, Navajo, Lakota oral cosmologies (recorded by anthropologists)

⸻

📘 Modern Revelatory or Prophetic Works

• The Urantia Book

• Oahspe

• A Course in Miracles

• Book of Mormon, Pearl of Great Price

• Teachings of Baháʼu’lláh

⸻

That’s a lot of words—but some books are more than words. They’re doorways.

If you want, I can compare what Revelation says to what the Bhagavad Gita says, or what the Book of Enoch shows that the Gospels hide. Or I can pull the thread of Rastafari, Kebra Nagast, and Selassie’s divine thread through all of them.

Where would you like to go from here?

[rishubansalblog]

What is the purpose and mission of Jagadguru Kripalu Parishat (JKP), the organization he founded?

Jagadguru Kripalu Parishat (JKP) is a non-profit, spiritual, and charitable organization established by Jagadguru Shri Kripalu Ji Maharaj. Its core mission is to spread the eternal teachings of Sanatan Dharma and guide people toward God-realization through the path of selfless love and devotion (Bhakti Yoga).

JKP promotes the teachings of Kripalu Ji Maharaj through spiritual discourses, devotional music (bhajans and kirtans), retreats, and scriptural studies. The organization aims to awaken divine love in people’s hearts by helping them understand the true essence of the Vedas, Upanishads, Bhagavad Gita, and other Hindu scriptures. READ MORE

[anamikasingh0875]

Jagadguru Kripalu Ji Maharaj: The Embodiment of Devotion and Spiritual Love

Jagadguru Kripalu Ji Maharaj's contribution to spirituality, through his discourses, bhajans, ashrams and temples is unparalleled.

Introduction to Kripalu Maharaj and His Teachings

Kripalu Maharaj was a revered spiritual leader known for his profound teachings on devotion, love, and spirituality. His philosophy has touched the lives of millions of followers across the world. Through Kripalu Ji's discourses, bhajans, and temples, he connected devotees with God. Kripalu Ji Maharaj's ashram and institutions continue to be dedicated to spiritual and social service. His impact remains significant in Kripalu Maharaj news and updates, as his followers seek to preserve and spread his divine wisdom.

The Early Life and Spiritual Awakening of Kripalu Ji

Born on the auspicious night of Sharad Purnima in 1922 in Mangarh, Uttar Pradesh, Kripalu Ji Maharaj exhibited extraordinary spiritual wisdom from a young age. His deep understanding of Vedic scriptures earned him the title of the fifth Jagadguru of the world in 1957 by Kashi Vidvat Parishad, an honor bestowed only upon those with unparalleled scriptural knowledge. Kripalu Ji dedicated his life to spreading devotion and Bhakti Yoga, guiding his followers toward eternal bliss.

Kripalu Ji Maharaj Ashrams and Their Spiritual Significance

Kripalu Ji Maharaj's ashrams primarily located in Vrindavan, Barsana and Shri Kripalu Dham - Mangarh serve as hubs of spiritual learning and devotion. Devotees gather at these ashrams to practice meditation, listen to Kripalu Ji's teachings, and immerse themselves in divine bhakti. Kripalu Maharaj latest news often highlights activities in these ashrams, showcasing their ongoing efforts in spiritual and social welfare.

Kripalu Ji Maharaj's Teachings: The Path to Divine Love

Kripalu Maharaj's discourses simplify the complex teachings of the Vedas, Bhagavad Gita, and Ramayana, making them accessible to all. His philosophy emphasizes that true devotion is a mental state rather than mere physical rituals. He introduced the Roopdhyan meditation technique, which involves meditating on the divine form of Radha-Krishna to intensify one's longing for God. His followers practice this meditation to cultivate a deep spiritual connection.

Kripalu Maharaj's Followers and Global Influence

Kripalu Maharaj's followers are spread across India and beyond. His teachings have transformed millions of lives by offering a practical approach to spirituality. Kripalu Maharaj news frequently covers the activities of his devotees, including spiritual gatherings, charitable events, and temple celebrations. The continued expansion of his mission ensures that his wisdom remains alive in the hearts of devotees worldwide.

The Role of Kripaluji Maharaj's Daughters in Continuing His Legacy

Kripaluji Maharaj's daughters, Sushri Dr. Vishakha Tripathi Ji, Sushri Dr. Shyama Tripathi Ji, and Sushri Dr. Krishna Tripathi Ji have played a crucial role in carrying forward his mission. Through the Jagadguru Kripalu Parishat (JKP), they oversee numerous spiritual, educational, and social service projects. Kripaluji Maharaj's daughters continue to manage free hospitals and educational institutions established by their revered father, to serve the underprivileged, embodying Kripaluji Maharaj's teachings of selfless service and devotion.

The temples established by Kripalu Ji Maharaj frequently host charitable events.

The Magnificent Temples Established by Kripalu Maharaj

One of Kripalu Maharaj's most remarkable contributions is the establishment of grand temples that serve as centers of devotion and spiritual enlightenment. These include:

Prem Mandir, Vrindavan - A breathtaking temple dedicated to Radha-Krishna, attracting lakhs of visitors daily.

Bhakti Mandir, Shri Kripalu Dham - Mangarh - A divine space for devotees to immerse themselves in devotional practices in the birthplace of Jagadguru Kripalu Maharaj.

Kirti Mandir, Barsana - A tribute to Radha Rani's divine love and grace. These temples reflect the core principles of devotion and serve as pilgrimage sites for Kripalu Maharaj's followers.

Kripalu Maharaj's Contribution to Bhakti Literature

Kripalu Ji Maharaj authored several devotional texts to guide spiritual seekers. His most prominent work, Prem Ras Siddhant, explores the philosophy of divine love and Bhakti Yoga. His collections of bhajans and kirtans such as Prem Ras Madira, continue to inspire devotees to deepen their love for God.

Kripalu Maharaj Latest News: His Teachings Remain Ever Relevant

Despite his physical departure in 2013, Kripalu Maharaj's teachings remain ever relevant. Shri Kripalu Maharaj news covers ongoing events, including satsangs, devotional retreats, and philanthropic initiatives led by his followers. His mission of spreading divine love continues to grow, impacting countless lives.

The Enduring Legacy of Kripalu Ji Maharaj

Kripalu Ji Maharaj's contribution to spirituality, devotion, and humanitarian service is unparalleled. Through his ashrams, teachings, and charitable works, his legacy continues to thrive. His followers remain dedicated to his mission, ensuring that his wisdom reaches generations to come. Whether through Kripalu Ji Maharaj's Ashrams, the guidance of Kripaluji Maharaj's daughters, or the inspiration drawn from Shri Kripalu Maharaj news, his message of love and devotion continues to illuminate countless hearts worldwide.

[beardedmrbean]

Hey zoomer Huey, oh my god ac red is going to be HELL when they finally revealed Yasuke is going to be the second playable character

https://x.com/oliverjia1014/status/1768104847071719880?s=46

My thing with Yasuke for the upcoming game that they acknowledge he a OUTSIDER. Hell I did some dna research in Southeast Asia and it stated many communities are East African descent so they can say post main story Yasuke settled down and retired to one of those places

Also I saw people said Japan achieved more than those 54 countries….sigh….

People forget that modern Japan is HEAVILY westernized due to American military there (mainly because we don’t want more batshit crazy soldiers like imperial Japanese ones)

And we took care of most of military might because we all know how fucked Japan would be after China got it shit together right?

So Japan was able to rebuilt faster than most countries

We just didn’t pull a British Raj and let Japan keep most of their culture. Okay okay it more complicated

Not to mention our knowledge of japan is due to american occupation there thus the culture exchange for 80 years.

Like my Yoruba thing, yes I want to show more Africans stories. But I swallow the hard pill that I can set the foundation for more better and accurate African stories. But will die before seeing African warriors be treated the same way as Samurai warriors

Also the inferiority complex, look yes African cultures are still shit on

But just grow the fuck up and stop acting like Twitter discourse is everything

I mean I recently bought the Ramayana after finding a mutual who like a naughty character Twitter see as the devil.

Just saying there are good African AND African Americans stories we can tell.

Actually have fleshing out the chimera republic in mind. I think I started to realize an issues with the knights and samurai shit. Wanna read in an another anon?

Did a reverse search on the image here, nice to see most everyone is on the same page, which is Yasuke was real and the only black samurai that's known

Fellow from Japan suggested checking this site if you're looking for dark skinned people, not sure if he means African or not, Spain and Portugal did lots of trading might have had some African slaves or something like that with them. I dunno.

My thing with Yasuke for the upcoming game that they acknowledge he a OUTSIDER. Hell I did some dna research in Southeast Asia and it stated many communities are East African descent so they can say post main story Yasuke settled down and retired to one of those places

I can believe the East African bit, these are the "bad guys" from 300 from India to Ethiopia and they were big on moving people from one place to another in order to keep them from creating a large enough community to pose a threat.

They've become pretty westernized over there in Japan ya, not all the way the commercial with the company apologizing for raising the price of a ice cream after like 25 years is not a western thing at all, we'd say fuck you and then increase it again.

Arizona Ice Tea is a outlier there.

And we took care of most of military might because we all know how fucked Japan would be after China got it shit together right?

We took care of military for the same reason we did with Germany, don't want to have to deal with that shit again so you can have a very limited military that's geared for self defense, someone attacks we'll come running and cover you.

Like my Yoruba thing, yes I want to show more Africans stories. But I swallow the hard pill that I can set the foundation for more better and accurate African stories. But will die before seeing African warriors be treated the same way as Samurai warriors

See if you can find the Shaka Zulu series they made, man literally changed warfare in that part of Africa.

Big issue with sub Saharan Africa is I don't think there was any groups that could field a 10,000 man army, not many at least, not till after islam showed up and gave a unifying identity to different groups. This is just from what I know I may be wrong though.

Just saying there are good African AND African Americans stories we can tell. Actually have fleshing out the chimera republic in mind. I think I started to realize an issues with the knights and samurai shit. Wanna read in an another anon?

True dat, and ya that could be a fun read feel free.

[bloseroseone]

Best Devdutt Pattanaik Books for Beginners: Where to Start?

Have you ever been fascinated about Indian mythology but felt overwhelmed by its complexity? That’s where Devdutt Pattanaik comes in—a superb storyteller who makes mythology understandable, amusing, and immensely enlightening. Whether you’re interested in the Ramayana, the Mahabharata, or lesser-known myths, Pattanaik provides a pleasant introduction to India’s rich spiritual tradition.

Who is Devdutt Pattanaik?

Devdutt Pattanaik is an Indian writer, mythologist, illustrator, and speaker. He was trained as a medical practitioner before becoming a full-time writer and speaker on Indian mythology-related themes. With over 50 volumes under his belt, he has emerged as one of the most significant voices in interpreting ancient Indian scriptures for modern audiences.

From TV shows like Devlok with Devdutt Pattanaik to keynote addresses at business gatherings, he’s on a quest to integrate mythology into everyday discourse....Continue reading

[adikkachannels]

Integrating Sanatana Dharma’s Timeless Ethical Principles with Modern Decision-Making

Introduction: Sanatana Dharma’s Timeless Ethical Principles

Sanatana Dharma, often referred to as Hinduism in the modern context, is one of the oldest and most comprehensive spiritual traditions in the world. The term "Sanatana" means eternal, and "Dharma" can be translated as law, duty, or righteousness. Therefore, Sanatana Dharma signifies the eternal and universal law that governs all beings and the cosmos. Unlike many Western religions, which are often centered around a specific set of beliefs or the worship of a particular deity, Sanatana Dharma is a vast, pluralistic tradition that encompasses a wide range of beliefs, practices, and philosophical schools. Sanatana Dharma's origins can be traced back to the Vedic civilization that flourished on the Indian subcontinent around 1500 BCE. The teachings of Sanatana Dharma are primarily derived from the Vedas, the oldest and most authoritative scriptures in Hinduism. The Vedas consist of four main texts: Rigveda, Yajurveda, Samaveda, and Atharvaveda. These texts are complemented by a vast corpus of literature, including the Upanishads, Puranas, epics like the Ramayana and Mahabharata, and later philosophical treatises such as the Bhagavad Gita. The significance of Sanatana Dharma in Hindu philosophy lies in its holistic approach to understanding the nature of existence, the self, and the cosmos. It offers a comprehensive framework for living a life that is in harmony with the universal laws and principles. Sanatana Dharma emphasizes the interconnectedness of all life forms and the importance of living in accordance with one's dharma, or righteous duty, to achieve harmony and balance in the world. Brief Introduction to the Core Principles: Dharma, Karma, Ahimsa, and Satya At the heart of Sanatana Dharma are several core principles that guide ethical and moral decision-making. These principles are not just abstract concepts but are intended to be lived and practiced in everyday life. The four primary principles are dharma (righteousness), karma (action and its consequences), ahimsa (non-violence), and satya (truth). Together, these principles provide a robust framework for ethical behavior and decision-making. Dharma (Righteousness) Dharma is perhaps the most central and complex concept in Sanatana Dharma. It represents the moral law, duty, and righteousness that individuals must adhere to in order to live harmoniously with the universe. Dharma is often contextual and can vary depending on an individual's role in society, their personal circumstances, and their stage of life. For example, the dharma of a student (Brahmacharya) involves learning and self-discipline, while the dharma of a householder (Grihastha) involves fulfilling family responsibilities and contributing to society. The Vedas and Upanishads provide extensive guidance on dharma, emphasizing its importance in maintaining the cosmic order (Rta). The Bhagavad Gita, one of the most revered texts in Hinduism, presents a detailed discourse on dharma, particularly in the context of one's duties and the moral dilemmas that arise in fulfilling those duties. In the Gita, Lord Krishna advises Arjuna to perform his duty as a warrior without attachment to the results, highlighting the importance of righteous action. Karma (Action and Its Consequences) Karma is the principle of action and its corresponding consequences. It is based on the understanding that every action, whether physical, verbal, or mental, generates an energy that will return to the individual in some form. This is often described as the law of cause and effect or the principle of moral causation. Good actions lead to positive outcomes, while harmful actions lead to negative consequences. This cycle of action and reaction shapes the individual's destiny and can influence future lives through the process of reincarnation. The concept of karma is intricately linked to the idea of personal responsibility and ethical behavior. It emphasizes that individuals have the power to shape their own destinies through their actions. The Manusmriti, an ancient legal text, elaborates on the various forms of karma and their effects on one's life. Chanakya, a renowned ancient Indian teacher and philosopher, also discusses the implications of karma in governance and personal conduct in his seminal work, the Arthashastra. Ahimsa (Non-Violence) Ahimsa, or non-violence, is a fundamental principle of Sanatana Dharma that emphasizes the importance of not causing harm to any living being. This principle is rooted in the belief that all life is sacred and interconnected. Ahimsa extends beyond physical non-violence to include non-violence in thoughts and words. It advocates for compassion, kindness, and respect for all forms of life. The principle of ahimsa is prominently featured in the teachings of various Hindu texts, including the Upanishads and the Mahabharata. It gained significant prominence in the modern era through the teachings and practices of Mahatma Gandhi, who adopted ahimsa as a core principle of his philosophy and political activism. Gandhi's commitment to non-violence played a crucial role in India's struggle for independence and has inspired numerous non-violent movements around the world. Satya (Truth) Satya, or truth, is another core principle of Sanatana Dharma. It emphasizes the importance of truthfulness in thought, speech, and action. Satya is not just about avoiding falsehood but also about living in alignment with the ultimate reality or truth. In the context of ethical decision-making, satya involves honesty, integrity, and authenticity. The Vedic texts and the Upanishads extol the virtue of truthfulness and its significance in spiritual development. The Manusmriti provides detailed guidelines on the importance of satya in maintaining social order and justice. Chanakya, in his Arthashastra, highlights the role of truth and integrity in effective governance and leadership. Swami Vivekananda, a prominent modern Hindu monk, emphasized the importance of satya in personal and social transformation, advocating for a life guided by truth and ethical principles. Setting the Stage: Integrating Core Ethical Principles The core principles of Sanatana Dharma—dharma, karma, ahimsa, and satya—offer timeless guidance for ethical decision-making. In the modern world, these principles can be applied to various aspects of life, including personal behavior, professional conduct, social interactions, and global challenges. By integrating these ancient ethical principles with contemporary issues, individuals and societies can navigate the complexities of modern life with greater moral clarity and purpose. For instance, in the realm of business and professional ethics, the principle of dharma can guide leaders to make decisions that are not only profitable but also socially responsible and environmentally sustainable. The principle of karma reminds us of the long-term consequences of our actions, encouraging a mindful and conscientious approach to decision-making. Ahimsa can inform practices in conflict resolution, promoting peace and understanding in interpersonal and international relations. Satya, or truthfulness, is crucial in an era of misinformation and fake news, underscoring the importance of honesty and transparency in communication. As we delve deeper into each of these principles in the subsequent chapters, we will explore their origins, scriptural references, and practical applications in the modern world. By doing so, we aim to provide a comprehensive understanding of how the timeless wisdom of Sanatana Dharma can guide us in making ethical decisions in today's complex and rapidly changing world. Relevance to Modern Decision-Making: Importance of Ethical Decision-Making in Contemporary Society In today's fast-paced, interconnected world, the importance of ethical decision-making cannot be overstated. As technological advancements, globalization, and socio-economic changes continue to reshape our lives, individuals and organizations face increasingly complex moral dilemmas. From corporate boardrooms to political arenas, from academic institutions to personal relationships, the decisions we make have far-reaching consequences. Ethical decision-making is crucial for several reasons: Building Trust and Credibility: In a world where information is readily accessible and transparency is demanded, maintaining trust and credibility is paramount. Ethical decisions foster trust among stakeholders, including customers, employees, investors, and the broader community. For instance, companies that prioritize ethical practices often enjoy greater customer loyalty and brand value. Promoting Social Responsibility: Ethical decision-making ensures that actions taken by individuals and organizations contribute positively to society. This involves considering the impact of decisions on various stakeholders, including marginalized communities and the environment. Corporate social responsibility (CSR) initiatives, for example, reflect a commitment to ethical behavior by addressing social and environmental issues. Ensuring Long-Term Sustainability: Ethical decisions are inherently tied to the principle of sustainability. This means making choices that not only benefit the present but also safeguard the future. Sustainable practices in business, such as reducing carbon footprints and ensuring fair labor practices, are examples of how ethical decision-making can contribute to long-term viability. Enhancing Personal Integrity and Fulfillment: On a personal level, making ethical decisions aligns with one’s values and principles, leading to a sense of integrity and fulfillment. It fosters self-respect and inner peace, knowing that one’s actions are in harmony with their moral beliefs. Preventing Legal and Financial Repercussions: Ethical lapses can lead to significant legal and financial consequences. Scandals involving fraud, corruption, or exploitation can result in hefty fines, loss of reputation, and even legal action. Thus, ethical decision-making helps in mitigating risks and maintaining compliance with laws and regulations. Aim of Integrating Ancient Principles with Modern Contexts Given the critical importance of ethical decision-making, integrating the timeless principles of Sanatana Dharma with modern contexts can provide a robust framework for navigating today’s ethical challenges. The core principles of Sanatana Dharma—dharma (righteousness), karma (action and its consequences), ahimsa (non-violence), and satya (truth)—offer valuable insights and guidelines that are remarkably relevant even in contemporary settings. Contextual Adaptation of Dharma Dharma, often translated as duty or righteousness, is a dynamic concept that adapts to the context of the individual and the situation. In ancient texts, dharma is described as the moral order that sustains society, encompassing duties specific to one's age, caste, gender, and occupation. While the rigid structure of these categories may not apply in the modern world, the underlying principle of fulfilling one’s responsibilities with integrity and righteousness remains relevant.In contemporary contexts, dharma can be interpreted as professional ethics, civic responsibility, and personal integrity. For instance:- Professional Ethics: In the workplace, dharma involves adhering to ethical standards, being fair and just in dealings, and contributing positively to the organizational culture. A business leader practicing dharma would prioritize ethical considerations in decision-making, balancing profit with the well-being of employees, customers, and the community. - Civic Responsibility: As citizens, dharma entails participating in the democratic process, respecting laws, and contributing to the community’s welfare. This could involve volunteer work, environmental conservation efforts, and advocating for social justice. Personal Integrity: On a personal level, dharma encourages living in accordance with one’s values and principles, ensuring that actions are consistent with what is right and just. Practical Application of Karma The principle of karma emphasizes that every action has consequences, encouraging mindfulness and responsibility in decision-making. In the modern world, this can be applied in various ways:- Environmental Stewardship: Understanding that harmful actions towards the environment will have detrimental consequences, both immediate and long-term, can drive sustainable practices. This includes reducing waste, conserving resources, and promoting renewable energy. - Corporate Accountability: Businesses can incorporate the principle of karma by recognizing the impact of their operations on society and the environment. This involves ethical sourcing, fair trade practices, and ensuring that their products and services do not harm consumers or the planet. Personal Responsibility: On an individual level, karma encourages people to consider the effects of their actions on others, fostering empathy and ethical behavior. This could manifest in acts of kindness, honesty, and fairness in daily interactions. Implementation of Ahimsa Ahimsa, the principle of non-violence, extends beyond physical harm to include emotional and psychological harm. In modern contexts, this principle can be particularly transformative:- Conflict Resolution: Ahimsa can guide peaceful and constructive resolution of conflicts, whether in personal relationships, workplaces, or international relations. Mediation and dialogue, rather than aggression and hostility, become the preferred methods for resolving disputes. - Promoting Kindness and Compassion: In everyday life, practicing ahimsa involves treating others with kindness and compassion, avoiding actions and words that can cause harm. This principle supports anti-bullying initiatives, mental health awareness, and creating inclusive, supportive communities. Animal Rights and Environmental Ethics: Ahimsa also supports ethical treatment of animals and environmental conservation, advocating for policies and practices that minimize harm to all living beings. Embracing Satya Satya, or truth, is essential in maintaining integrity and transparency in modern society. This principle can be applied in several ways:- Media and Information: In an age where misinformation and fake news are rampant, satya underscores the importance of honesty and accuracy in journalism and communication. Fact-checking, responsible reporting, and transparency in media practices are vital for an informed public. - Corporate Transparency: Businesses that embrace satya maintain transparency with stakeholders, providing honest information about their operations, financial status, and corporate practices. This builds trust and loyalty among customers and investors. Personal Honesty: On an individual level, practicing satya involves being truthful in all dealings, fostering trust in personal and professional relationships. It encourages self-awareness and authenticity, leading to genuine connections and ethical living. Understanding Dharma Definition and Scope of Dharma: Etymology and Philosophical Background from Vedas and Upanishads The word "dharma" originates from the Sanskrit root "dhṛ," which means "to hold," "to maintain," or "to preserve." This etymological root reflects the essence of dharma as that which upholds and sustains the moral and cosmic order. In Hindu philosophy, dharma is a multifaceted concept encompassing duty, righteousness, law, and the intrinsic nature of beings and things. Dharma's philosophical foundation is deeply embedded in the Vedic and Upanishadic traditions. The Vedas, particularly the Rig Veda and Yajur Veda, provide the earliest references to dharma, presenting it as the guiding principle that ensures harmony and balance in the universe. The Upanishads, which are considered the philosophical essence of the Vedas, further elaborate on dharma by exploring its ethical, spiritual, and metaphysical dimensions. Dharma as Duty, Righteousness, and Moral Order In its broadest sense, dharma represents the moral order that sustains the universe. It is the principle that governs the behavior of individuals and the functioning of the cosmos. Dharma encompasses duties and responsibilities that arise from one's position in society, stage of life, and personal nature. It is the path of righteousness that aligns human actions with the universal laws. Dharma is often categorized into various types to reflect its application in different contexts: Sva-Dharma: This refers to an individual's own duty, which varies according to their caste (varna) and stage of life (ashrama). For example, the dharma of a warrior (Kshatriya) is to protect the kingdom, while the dharma of a student (Brahmacharya) is to study and acquire knowledge. Samanya Dharma: This represents the universal duties that apply to all human beings, regardless of their specific roles. It includes virtues like truthfulness (satya), non-violence (ahimsa), and compassion (daya). Vishesha Dharma: These are specific duties that arise in particular situations or under certain circumstances. For example, the dharma of a doctor to heal the sick or the dharma of a judge to deliver justice. By adhering to dharma, individuals contribute to the maintenance of social and cosmic order. Dharma guides ethical decision-making by providing a framework for determining right from wrong and ensuring that actions are in harmony with the greater good. Dharma in Ancient Texts: References from the Vedas (Rig Veda, Yajur Veda) The Vedas are the oldest and most authoritative scriptures in Hinduism, composed between 1500 and 500 BCE. They contain hymns, rituals, and philosophical teachings that form the bedrock of Hindu thought. The concept of dharma is central to the Vedic worldview, appearing frequently in these texts. In the Rig Veda, dharma is often associated with the natural and cosmic order. The term "Ṛta," which predates and is closely related to dharma, signifies the principle of natural order and truth. Ṛta represents the cosmic law that governs the universe, and dharma is the human expression of this law. For instance, Rig Veda 10.190.1 states, "Ṛta and satya (truth) were born of tapas (austerity) and from them was born dharma," highlighting the interconnectedness of these principles. The Yajur Veda elaborates on the practical aspects of dharma, particularly in the context of rituals and societal duties. It provides detailed instructions for performing sacrifices (yajnas) and other religious duties, emphasizing the importance of adhering to one's prescribed roles and responsibilities. For example, the Yajur Veda 19.30 states, "May we hear with our ears what is good, may we see with our eyes what is good, and with strong limbs and bodies, may we enjoy the term of life allotted to us by the gods, praising them with our full heart and strength," underscoring the importance of righteous living and duty. Insights from the Upanishads (Brihadaranyaka Upanishad, Chandogya Upanishad) The Upanishads, composed between 800 and 400 BCE, represent the philosophical culmination of the Vedas. They delve into the nature of reality, the self (Atman), and the ultimate truth (Brahman). Read the full article

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Celebrating Ram Navami: The Birth of Lord Rama

Ram Navami is one of the most revered Hindu festivals, celebrated with great devotion and enthusiasm across India and among the global Indian diaspora. It marks the birth anniversary of Lord Rama, the seventh incarnation of Lord Vishnu, who is considered the embodiment of righteousness, virtue, and dharma. Falling on the ninth day (Navami) of the Chaitra month in the Hindu lunar calendar, usually in March or April, Ram Navami holds both religious and cultural significance.

The festival is not only about celebrating the birth of a divine figure but also about reflecting on the values of truth, courage, compassion, and devotion to duty, which Lord Rama exemplified throughout his life.

The Legend Behind Ram Navami

According to Hindu mythology, Lord Rama was born in the royal family of Ayodhya to King Dasharatha and Queen Kaushalya. Dasharatha had three wives but was childless for a long time. In order to have children, he performed the sacred ritual of Putrakameshti Yagna, which resulted in the birth of four sons—Rama, Bharata, Lakshmana, and Shatrughna. Lord Rama, the eldest, was born on the ninth day of Chaitra month at noon.

He is considered the ideal man (Maryada Purushottam) and his life and teachings are chronicled in the epic Ramayana, composed by the sage Valmiki. Ram Navami is thus a time to remember and celebrate the virtues and values that Lord Rama stood for.

Rituals and Traditions

Ram Navami is celebrated with a variety of customs and rituals, depending on the region. Here are some of the common traditions observed:

1. Fasting and Devotion

Devotees observe a fast from sunrise to sunset, consuming only fruits and light meals. It is believed that fasting on this day purifies the soul and brings one closer to the divine.

2. Temple Celebrations

Temples dedicated to Lord Rama are beautifully decorated, and special pujas and bhajans (devotional songs) are organized. Devotees chant Ram naam (name of Rama) and participate in Ramayan recitations and kirtans.

3. Rama Janmotsav

At exactly noon, the time believed to be Lord Rama’s birth, special prayers are performed. A ceremonial idol of baby Rama is placed in a cradle and worshipped. The air fills with chants of “Jai Shri Ram!” and the ringing of bells.

4. Rath Yatras and Processions

In several parts of India, especially in states like Uttar Pradesh, Bihar, Andhra Pradesh, and Tamil Nadu, grand processions and Rath Yatras (chariot processions) are carried out. Devotees dress as characters from the Ramayana and enact scenes from Lord Rama’s life.

Regional Celebrations

Each region of India adds its own cultural touch to Ram Navami celebrations:

In Ayodhya, the birthplace of Lord Rama, the festival is celebrated with unmatched grandeur. Thousands of devotees visit the Ram Janmabhoomi and take a dip in the Sarayu River before offering prayers.

In South India, particularly in Tamil Nadu and Karnataka, the festival includes devotional music concerts and discourses on the Ramayana.

In Maharashtra, devotees read the Ramcharitmanas, composed by Tulsidas, and organize community feasts known as prasad distribution.

Modern Touch to Traditional Celebrations

In today’s fast-paced world, organizing a grand Ram Navami celebration—whether it’s a temple event, cultural gathering, or even a private family puja—can be quite demanding. That’s where event planning platforms like Oppvenuz come into the picture. Oppvenuz is a versatile event planning platform that helps you organize everything from religious ceremonies to weddings and corporate events. Whether you need a beautifully decorated venue, traditional catering, or cultural performers to enhance your Ram Navami celebration, Oppvenuz ensures everything runs smoothly. With customizable options and expert coordination, Oppvenuz takes care of the details so you can focus on devotion and celebration.

Significance of Ram Navami in Contemporary Times

While Ram Navami is rooted in mythology and ancient customs, its message is deeply relevant today. Lord Rama’s unwavering commitment to truth, his respect for all beings, and his selfless leadership serve as a guide for living a life of integrity.

In times of social unrest, moral dilemmas, or personal crises, the teachings of Rama—about standing by one’s principles, honoring relationships, and upholding justice—offer profound insight and strength. For many, celebrating Ram Navami is not just a religious act, but a spiritual journey that helps renew inner faith and devotion.

Community and Togetherness

Another beautiful aspect of Ram Navami is the way it brings communities together. From temple volunteers to families cooking large meals for communal dining, the day is filled with acts of seva (selfless service) and togetherness. Children participate in Ramayana story telling competitions and fancy dress events, keeping cultural traditions alive for future generations.

Conclusion

Ram Navami is a celebration of divinity, righteousness, and spiritual values. It reminds us of the power of good over evil, truth over falsehood, and love over hatred. Whether you're attending a temple aarti, organizing a family puja, or planning a grand cultural event, this festival offers a chance to pause, reflect, and reconnect with higher ideals. With platforms like Oppvenuz making event planning seamless and efficient, celebrating such auspicious days becomes even more special and memorable. As the chants of "Jai Shri Ram" echo through the air, hearts are filled with devotion, hope, and the promise of a better tomorrow.