#bihar separation

[mythicalwomansblog]

Religious Imageries in JJK: The Conflicting Views of Shinto and Buddhism.

Disclaimer: This is not an explanation post, this is an observer post. I will try to sum up what I have observed so far.

Let's begin with the definition and history of both Shinto and Buddhism.

Shinto [神道]: Combined with the kanji of God/Kami (神) and Road /Michi(道), Shinto literally means The way of the God(s). It is the indigenous religion of Japan and is as old as Japan itself.

Shinto belief is polytheist and animistic as it has almost 8 million gods that are derived from nature and natural things. This religion revolves around "Kami". Kami can be manifested from anything, but the most important Kami are the natural ones.

Sun, Rain, Earth etc. The most important central Kami is Amaterasu the Kami of the Sun. The exact history of Shinto is untraceable but it was mentioned in the Yayoi Period (300 BCE to 300 CE) of text.

Shinto describes the world as a inhabitant of the human and the kami they worship. It describes the world as founded by the kami and once humans/ living beings pass away they become kami as well.

It is safe to say that Shinto belief described humanity as living being as a whole, where even after death they don't living. The idea of morality or immorality is also absent from it. The existence of Kami is the manifestation of humanity itself and not separated from human beings.

Fun Fact: Chinese indigenous religion 'Dao' has the same characters as Shinto's kanji. So it might be possible that Shinto actually comes from Chinese Daoism.

Buddhism: Buddhism is an Indian religion. It revolves around the teaching of Buddha. Buddha is no myth. Even though convoluted, early texts gives his name as "Gautama" and he lived around 5th to 6th Century BCE.

In India his name is mostly known as "Siddharth". He was born in Lumbini in present day Nepal and grew up in Kapilavastu. The border of India and Nepal, a town of the Ganges plain of present day Bihar and Uttar Pradesh.

The most notable person who helped spread Buddhism around India so much that it was spread in the NEA and SEA is Emperor Asoka (304-232 BCE) from the Maurya Empire (322-180 BCE).

Buddhism circles around the suffering of human, the circle of life and Karma (deed). Where a soul is constant as it is being born in this world as human, it goes through the cycle of life (suffering) and it dies.

It also talks about Dharma as the ultimate truths, also that humans are born to fulfill a certain role. Moksha: The liberation from the earthly desire which should be the ultimate goal of a human being.

It also draws the line between God and humans as Gods are separated from the earthly matters and pushes the idea of Gods creating the universe and the creating the humanity.

The Mix of both Religion:

Though the idea of Shinto and Buddhism is pretty contradicting it existed with each other for centuries.

Even though Buddhism entered in japan in Yayoi Period (250-538 AD), it became popular in Asuka Period (538-710) due to buddhist sect taking the rein of the country. Initially Buddhism and Shinto coexisted and even mixed with each other. It was called Shinbutsu-Shougou. However, later it was forcefully separated by Japanese nationalists in Meiji Era (1868-1912) and Shinto became the state religion of Japan with the Emperor being worshipped as Kami the descendants of Amaterasu.

Cursed Spirit: The reason I am writing this is not because the obvious depiction of buddha, Buddhist shrines and mention of clans and sects etc. What caught my interest was that the idea of "Cursed Spirit".

The textbook explanation of Cursed Spirit is that the reaction of human emotions but as we see it is actually the manifestation of human existence. As long as humans will exist, curses will also exist.

Which pretty much resembles the idea of Kami.

The timeline: The golden era of jujutsu was Heian Era which historically existed between 794-1185 AD. Almost a century after Buddhism was introduced in Japan. Also in that era Sukuna rose up as the king of curses. Which may indicate the clans existed even before and Sukuna existed throughout.

Characters like Kenjaku and Tengen their birth and living timeline are unknown but they might just as be as old as Japan, like Shinto.

Getou and Megumi are the only two people who can control curses as Shikigami. Which is another japanese Shinto belief that has also been associated with "Curses" during Heian Era.

The people who used to control Shikigami were called Onmyoji (Yin-Yang Master).

Both of them were either antagonised or villfied by the jujutsu society at one point.

Also the most important part that made me think about this is...Sukuna's domain.

This resembles an average Shinto shrine...

The Tori is missing.

Insanity.

Anyways. I am not saying that Gege is making one religion look bad and another look good. It's not true and actually far from it. Though contradiction, Gege shows the good and bad of both sides. Kenjaku is bad and the higher ups are as worse as him.

Personally I think this is a battle of belief of the world with a main character emerges with no beliefs at all. Itadori Yuuji hates Sukuna but not by the virtue of being Gojo's student but his own opinion about him. In the latest chapter he says "Human beings are not a tool, so nobody's existence is premediated." Which contradicts the idea of "Dharma".

The message might be "If you want to change the world, you have to diverge from the existing path and forge your own."

[novaae]

@timetravellingkitty

okay to fix bihar first of all we need to separate it from india

then we kill nitish kumar

and then we make bihar join with nepal to create akhand bihar and then we rebuild nalanda by stealing money from adani and ambani. patna will be renamed to patliputra yet again.

what to do next, i will think of later

[i-should-have-studied]

Mod 3: Gymnosperms

Pinus Needle T.S.

It is circular in outline in P. monophylla, semicircular in P. sylvestris and triangular in P. longifolia, P. roxburghii, etc.

Outermost layer is epidermis, which consists of thick-walled cells. It is covered by a very strong cuticle.

Many sunken stomata are present on the epidermis.

Each stomata opens internally into a substomatal cavity and externally into a respiratory cavity or vestibule.

Below the epidermis are present a few layers of thick-walled sclerenchymatous hypodermis. It is well developed at ridges

In between the hypodermis and endodermis is present the mesophyll tissue.

Cells of the mesophyll are polygonal and filled with chloroplasts. Many peg-like infoldings of cellulose also arise from the inner side of the wall of mesophyll cells.

Few resin canals are present in the mesophyll, adjoining the hypodermis. Their number is variable but generally they are two in number.

Endodermis is single-layered with barrel-shaped cells and clear casparian strips.

Pericycle is multilayered and consists of mainly parenchymatous cells and some sclerenchymatous cells forming T-shaped girder, which separates two vascular bundles. Transfusion tissue consists of tracheidial cells.

Two conjoint and collateral vascular bundles are present in the center. These are closed but cambium may also be present in the sections passing through the base of the needle.

Xylem lies towards the angular side and the phloem towards the convex side of the needle.

Idk where to find xeric nature info

Williamsoniaceae

Occurrence of Williamsonia

Williamsonia belongs to family Williamsoniaceae of Bennettiales.

It has been reported from Upper Triassic period but was more abundant in Jurassic.

This was earlier discovered under the name Zamia gigas by Willamson in 1870 but has now been named as Williamsonia.

Professor Birbal Sanhi (1932) described W. sewardiana from Rajmahal Hills of Bihar (India).

External Features of Williamsonia

Williamsonia resembled Cycas in appearance, but its best-knows species is W. sewardiana. The plant had an upright, branched, and stout stem covered by persistent leaf bases.

A terminal crown of pinnately compound leaves was present. For the stem genus Bucklandia, Sharma (1991) opined that features of leaf bases such as their shape, size and arrangement pattern are of taxonomic significance.

He observed that leaves in Williamsoniaceae show syndetocheilic stomata with rachis possessing collateral endarch vascular bundles.

Reproduction in Williamsonia

The fructifications of Williamsonia were large and attained a diameter of about 12 cm.

They were borne on a peduncle.

Many spirally arranged bracts were present around the base of the floral axis.

In W. gigas the cones were present among the crown of leaf bases while in W. sewardinia they were present on the short lateral branches.

Williamsonia plants were unisexual.

Female Flower

The female 'cones' of W. gigas and W. sewardiana have been investigated in detail. Instead of 'strobili' or 'cones', Sporne (1965) proposed to use the term 'flower'.

The conical receptacle was surrounded by many perianth-like bracts. The ovules were stalked.

The apex of the receptacle was naked and sterile. The nucellus was surrounded by a single vascularize integument, which was fused with the nucellus. The nucellus had a well-marked beak and a pollen chamber. In young ovules the micropylar canal was long and narrow.

In mature ovules, the canal widened because of the formation of nucellar plug and disappearance of interlocking cells. In the apical part of the endosperm, Sharma (1979) observed 2 or more archegonia.

Male Flower

Male flowers consisted of a whorl of microsporophyll's which were united to form a more or less cuplike structure. In majority of the investigates species the sporophylls were un-branched but in some species they were also pinnately branched.

Sitholey and Bose discovered W. santalensis from Upper Gondwana, and observed that microsporophyll's in the species were bifid.

One of the branches of microsporophyll was fertile while the other was sterile. The fertile part has finger-like structures called synangia. Each synangium had two rows of chambers enclosing microsporangia.

The fertile branch of the bifid sporophyll possessed many purse-like capsules, in each of which there were present many monocolpate pollen grains.

Cycadeoideaceae

Classification:

Division - Cycadeoidophyta

Order - Cycadeoideales

Family - Cycadeoideaceae

Genus - Cycadeoidea

Introduction:

Cycadeoidea is the only genus of family Cycadeoidaceae, represented by thirty species. They are entirely extinct and resemble cycads in the outward stumpy appearance of trunk and an apical crown of pinnate compound leaves. This fossil group of plants flourished during the Triassic to Cretaceous periods of the Mesozoic era. They are reported from various places in the world, in India the Cycadeoidales are found in Rajmahal Hills in Bihar. The petrified trunks of C. entrusca are the oldest fossil ever collected by man.

External Features:

The genus Cycadeoidea had a short, branched, or unbranched spherical, conical, or irregular trunk. The diameter of the trunk is 50cm and the highest rarely reached a meter except in C. jenneyana, it attended the height of several meters. These trunks are covered by rhomboidal leaf bases having multicellular hairs in between. Crown of 10ft long pinnate compound leaves are present at the top.

Anatomy of Stem:

The transverse section of the stem shows roughly a circular outline. The epidermis is not very distinct due to the presence of heavy armor of leaf bases. The cortex is parenchymatous and traversed by mucilage canals and numerous leaf traces. The primary vascular structure consists of a ring of endarch, collateral, conjoint, and open vascular bundles encircling the pith. Pith is wide and parenchymatous. A ray-like extension passes between the vascular bundles that make their appearance discrete.

There is a cambium ring with a thin zone of secondary wood. The secondary wood encircles the primary xylem and consists of tracheids with scalariform and bordered pits. The secondary medullary rays traverse the secondary xylem and secondary phloem.

The C-shaped leaf traces arise singly from the primary vascular strand and entering the cortex divided into several masarch strands and enters straight into the leaf.

Anatomy of Leaf:

The pinnules show xerophilous structure. The upper and lower epidermis is heavily cutinized and thick walled. The mesophyll cells are distinguished into palisade and spongy parenchyma. The vascular bundles are mesarch and surrounded by bundle sheath.

Reproduction:

The reproductive structure is represented by flowers. In most of the species, the flowers are bisexual and arise in the axil of each leaf.

Structure of Flower:

The flowers are bisporangiate, stalked, and partially sunken in the leaf base armor. Rach such mature flower is 5-10cm in diameter and 10cm long. From the base of such flowers about 100 to 150 hairy bracts arise in close spiral little below the apex. These bracts formed a perianth like structure and protect the megasporangiate and microsporangiate parts of a flower. The microsporophyll or androecium forms a whorl united at the base into a sheath. The megasporophyll or gynaecium consists of numerous stalked ovules born around a central receptacle. Between the ovules, interseminal scales with expanded tips are present. These expanded tips fused to form a continuous surface with pores, through which the micropyle of ovules extended. The vascular supply of flowers consists of many branches from leaf traces.

Microsporophyll or Androecium:

The microsporophyll is 10-12cm long, consists of a central rachis bearing numerous pinnae. The pinnae bear two rows of bean-shaped shortly stalked pollen capsules or synangia. These pollen capsules are born on the trabeculae within the fertile region of microsporophyll. A line of dehiscence is also visible at the base of each microsporophyll. This suggest that the entire microsporophyll might have been shed as a unit. The pollen capsule or synangia measures about 3.5x2.5mm and its wall is several layers thick, the outer layer made up of palisade like cells, and the inner layer is made up of thin-walled cells followed by a tapetum. The tapetum was not demarcated. A ring of microsporangia arranged around the periphery of each synangium. The microsporangia dehisce longitudinally and release the microspores into the synangial cavity. At maturity, the synangia liberate these microspores outside by an apical opening that splits into two valves. The liberated microspores or pollens are oval, measures up to 68µ that represents the male gametophytes. Pollen grains of Cycadeoidea are multicellular.

Megasporophyll or Gynoecium

The gynoecium consists of a spherical or conical receptacle that bears numerous stalked orthotropous ovules and interseminal scales. Each ovule is about 1mm long and consists of the single integument that fused with the nucellus except at its apex.

According to Lignier, in C. morieri, nucellus is free from the integument. Each ovule has a pollen chamber and a nucellar beak. This nucellar beak is the extension of the integument. The ovules also have long micropyle, extended from the flat surface of interseminal scales. The fused tips of interseminal scales form an external protective covering or pericarp surrounding the seeds.

Crepet and Delevoryas discovered many of bisporangiate cones from the Cretaceous of black hills. They studied the structure of these ovules in detail. These ovules are urn-shaped and resemble with the ovules of C. wellsii. According to them the micropyle of these ovules are funnel-shaped due to the constriction below the flaring. The inner wall of the micropyle is lined with large cells, considered to be epidermal cells. The integument has three distinct layers. The outer fleshy layer of radially elongated cells, the middle stony layer made up of thick-walled cells, and the inner layer is fleshy.

The young nucellus is made up of thin-walled cells. The cells at the micropylar end are much elongated (80µ long) in comparison to the cells of the chalazal end. The cell at the nucellar tip is pointed up tp whereas cells on either side are bend outward to give the nucellus a distinct shape.

Crepet and Delevoryas reported a linear tetrad or row of three cells in the center of the nucellus.

The seeds are somewhat elongated or oval and possessed two cotyledons.

[santmat]

We Are Birds of Heaven Journeying Back to Our Beloved - Spiritual Awakening Radio Podcast

At the beginning of today's satsang podcast, some reflections on how we can be spiritually transformed by associating with the eternal truths and realities, focusing our undivided attention upon these teachings. This association and merger with Truth is called "satsang" by the masters. Different levels of satsang are also defined. On the positive influence of satsang upon our meditation practice, Shahi Swami once said: "It requires air in the form of satsang to ignite the fire of meditation."

We Are Birds of Heaven Journeying Back to Our Beloved - Spiritual Awakening Radio Podcast @ YouTube: 

https://youtu.be/_aRz4VIuUlA

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Then we explore the theme of 'We Are Birds of Heaven Journeying Back to Our Beloved' about hansas, birds of heaven, the souls making their journey back to God, featuring readings from the mystic poetry of Sant Dariya Sahib of Bihar, the Sar Bachan Radhaswami Poetry of Swami Ji Maharaj of Agra, a hymn from Prem Bani Radhasoami by Huzur Maharaj Rai Saligram Bahadur, passages from Baba Somanath and Sant Kirpal Singh, then a satsang by Baba Ram Singh. During a recent satsang discourse that took place at a spiritual retreat in India for satsang gatherings, initiations and meditations, Baba Ram Singh described the journey of the soul, how the swan-soul was part of God -- in it's true essence remains part of God -- but as individualized drops from the Divine Ocean, souls have incarnated into various bodies in the diverse planes of creation, eventually reaching the astral realm, and finally incarnating into physical bodies, living various lives in the material plane. He speaks of the soul as having forgotten it's true home, it's true origin, but through the meditation practice it can remember again. One may place their attention within, and make the journey back to God. Swan-souls, hansas long parched for many lifetimes, may once again drink the divine milk, meaning the divine ambrosia, the heavenly nectar or amrit, spiritual sustenance, divine intoxication or bhakti (spiritual love), by going within and communing with God during meditation practice, transitioning away from the illusion of separateness from God, back to the state of Oneness in the Timeless Eternal Realm of Sach Khand, The Ocean of Love, Radhaswami Desh. Then we conclude with a mystic poem of Satguru Kabir: "O Swan-Soul, Where Are You Going?"

We are all hansas or hansas-to-be as we journey back to the Beloved, the Supreme Being in the Ocean of Love and Oneness.

In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhasoami,

James Bean

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A Satsang Without Walls

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[loverandservantoftheahlulbayt]

🍃🕊🍃 Fifteen Whispered Prayers

One of the valuable works of Imam Zayn al-‘Abidin (as)

Fifteen Whispered Prayers, which is among the spiritual sources in the world of Islam. With them the Imam treated many psychological problems as well as he opened with them brilliant horizons to communicate with Allah, the Exalted. He supplicated Him with a heart full of hope and expectation, pleaded to Him humbly, melted before His mightiness, hoped Him with the hope of the sincere and those who turned to Him in repentance, and turned his heart and feelings toward Him, hence he saw none other than Him. He supplicated Him with lowliness and humbleness asking Him for pardon and forgiveness. His whispered prayers moved the hearts of the Allah-fearing and the righteous from among the followers of the members of the House (ahl al-Bayt), peace be on them, so they supplicated Allah in the sacred places at dark night and besought His care and favors.

Ascribing these whispered prayers to Imam Zayn al-‘Abidin, peace be on him, has become famous. For example, al-Majjlisi, a researcher, has written them in his book ‘Bihar al-Anwar’. The scholars who wrote about the supplementary supplications regarded them as some items of al-Sahifa al-Sajjadiya. Shaykh ‘Abbas al-Qummi, a researcher, has mentioned them in his book ‘Mafatih al-Jinan. The scholars took great care of them, and ordered them to be translated into foreign languages, for instance, they were translated into Persian by Sartib Rushdiya. They have been written in decorated, golden scripts, and printed in Tehran. They are found in great number in the Islamic world. A wonderful copy of them is in the Library of Imam Amir al-Mu’minin, peace be on him, holding number (2098). These whispered prayers are as follows:

The First Whispered Prayer

This whispered Prayer is better known as the Whispered Prayer of the Repenters. In it the Imam turned to Allah in repentance asking Him for mercy and forgiveness. This is its text:

“O Allah, offenses have clothed me in the garment of my lowliness, separation from You has wrapped me in the clothing of my misery! My dreadful crimes have deadened my heart, so bring it to life by a repentance from You! O my hope and my aim! O my wish and my want! By Your might, I find no one but You to forgive my sins and I see none but You to mend my brokenness! I have subjected myself to You in repeated turning, I have humbled myself to You in abasement. If You cast me out from Your door, in whom shall I take shelter? If You repel me from Your side, in whom shall I seek refuge? O my grief at my ignominy and disgrace! O my sorrow at my evil works and what I have committed! I ask You, O Forgiver of great sins, O Mender of broken bones, to overlook my ruinous misdeeds and cover my disgraceful secret thoughts!

At the witnessing place of the Resurrection, empty me not of the coolness of Your pardon and forgiveness, and strip me not of Your beautiful forbearance and covering! My Allah, let the clouds of Your mercy cast its shadow upon my sins and send the billow of Your clemency flowing over my faults! My Allah, if remorse for sins is a repentance, I by Your mightam one of the remorseful! If praying forgiveness for offenses is an alleviation, I am one of those who pray forgiveness! To You I return that You may be well pleased! My Allah, through Your power over me, turned toward me, through Your clemency toward me, pardon me, and through Your knowledge of me, be gentle toward me! My Allah, You are He who have opened a door to Your pardon and named it ‘repentance’, for You said, Repent to Allah with unswerving repentance.

What is the excuse of him who remains heedless of entering the door after its opening? My Allah, though the sins of Your servant are ugly, Your pardon is beautiful. My Allah, I am not the first to have disobeyed You, and You turned toward him, or to have sought to attain Your favor, and You were munificent toward him. O Responder to the distressed! O Remover of injury! O Knower of everything secret! O Beautiful through covering over! I seek Your munificence and Your generosity to intercede with You, I seek Your side and Your showing mercy to mediate with You, so grant my supplication, disappoint not my hope in You, accept my repentance, and hide my offense, through Your kindness and mercy, o Most Merciful of the merciful!”

It is certain that Imam Zayn al-‘Abidin, peace be on him, obeyed Allah throughout his lifetime and did not commit any sin before Him. He was among the leading members of this community in guidance, piety, and reverential fear. He whispered to Allah with these whispered prayers and others to teach the community and show it the way to good and righteousness. He summoned it to repentance, that it might purify itself from crimes and sins, and obtain Allah’s forgiveness and good pleasure.

The Second Whispered Prayer

It is better known as the Whispered Prayer of the Complainers. In it the Imam, peace be on him, complained to Allah of himself asking Him to set it right completely. This is its text:

“My Allah, to You I complain of a soul commanding to evil, rushing to offenses, eager to disobey You, and exposing itself to Your anger. It takes me on the roads of disasters, it makes me the easiest of perishers before You; many its pretexts, drawn out its expectations, when evil touches it, it is anxious, when good touches it, grudging; inclining to sport and diversion, full of heedlessness and inattention, it hurries me to misdeeds and makes me delay repentance.

“My Allah, I complain to You of an enemy who misguides me and a satan who leads me astray. He has filled my breast with tempting thoughts, and his suggestions have encompassed my heart. He supports caprice against me, embellishes for me the love of this world, and separates me from obedience and proximity!

“My Allah, to You I complain of a heart that is hard, turned this way and that by tempting thoughts, clothed in rust and the seal, and of an eye too indifferent to weep in fear of You and eagerly seeking that which gladdens it! My Allah, there is no force and no strength except in Your power, and no deliverance for me from the detested things of this world save through Your preservation. So I ask You by Your far-reaching wisdom and Your penetrating will not to let me expose myself to other than Your munificence and not to turn me into a target for trials! Be for me a helper against enemies, a coverer of shameful things and faults, a protector against afflictions, a preserver against acts of disobedience! By Your clemency and mercy, O Most merciful!”

In this whispered prayer the Imam, peace be on him, spoke about man’s soul. He took about the diseases and evil inclinations which turned man away from remembering Allah and throw him into great evil. The following is an example of these dangerous diseases:

A. Rushing to sins and offenses.

B. Exposing to Allah’s displeasure and anger.

C. Drawn out expectations.

D. Inclining to sport and diversion.

E. Heedlessness of remembering Allah.

F. Delaying repentance.

G. The hardness of heart, tempting thoughts, and craving.

These diseases make man walk on the path of inclinations and obey the accursed Satan, we seek refuge in Allah from him.

The Third Whispered Prayer

This whispered prayer is better known as the Whispered Prayer of the Fearful. In it the Imam, peace be on him, showed his great fear of Allah. It is as follows:

“My Allah, what think You? Will You chastise me after faith in You, drive me far away after my love for You, deprive me while I hope for Your mercy and forgiveness, forsake me while I seek sanctuary in Your pardon? How could Your generous face disappoint me?! Would that I knewDid my mother bear me for wretchedness? Did she nurture me for suffering? Would then that she had not borne me and had not nurtured me! Would that I had knowledgeHave You appointed me one of the people of felicity? Have You singled me out for Your nearness and neighborhood? Then would my eyes be gladdened, and in that my soul reach serenity.

“My Allah, do You blacken faces which fall down in prostration before Your mightiness? Do You strike dumb tongues which speak in laudation of Your glory and majesty? Do You seal hearts which harbor Your love? Do You deafen ears which take pleasure in hearing Your remembrance according to Your will? Do You manacle hands which expectations have raised to You in hope of Your clemency? Do You punish bodies which worked to obey You until they grew thin in struggling for You? Do You chastise legs which ran to worship You? My Allah, lock not toward those who profess Your Unity the doors of Your mercy, and veil not those who yearn for You from looking upon the vision of You beauty!

“My Allah, a soul which You have exalted by its professing Your Unityhow will You burn it in the heat of Your fires? My Allah, give me sanctuary from Your painful wrath and Your mighty anger! O All-loving, O All-kind! O Compassionate, O Merciful! O Compeller, O Subduer! O All-forgiver, O All-covering! Deliver me through Your mercy from the chastisement of the Fire and the disgrace of shame when the good are sent apart from the evil, forms are transformed, terrors terrify, the good-doers are brought near, the evildoers taken far, and every soul is paid in full what it has earned, and they shall not be wronged!”

In this whispered prayer the Imam, peace be on him, opened a door to conversation with Allah, the Exalted. He conversed with Him politely and humbly, asking Him not to chastise the believers and the monotheists and not to let the Fire touch their bodies. It is impossible for Allah to chastise the faces which prostrate in prayer for His mightiness, the tongues which always praise Him, the ears which enjoy remembering Him, and the hands which are raised for supplicating Him, hoping for His affection and mercy. Surely Allah will chastise His criminal, disobedient enemies.

The Forth Whispered Prayer

This whispered Prayer is better known as the Whispered Prayer of the Hopeful. In it the Imam, peace be on him, hoped for Allah’s munificence and His bestowals upon him. It reads as follows:

“O He who gives to a servant who asks from Him, takes him to his wish when he expectantly hopes for what is with Him, brings him near and close when he approaches Him, covers over his sin and cloaks it when he shows it openly, and satisfies and suffices him when he has confidence in Him!

“My Allah, who is the one who has come before You seeking hospitality, and whom You have not received hospitably? Who is the one who has dismounted at Your door hoping for magnanimity, and to whom You have not shown it? Is it good that I come back from You door, turned away in disappointment, while I know of no patron qualified by beneficence but You? How should I have hope in other than You, when the goodall of itis in Your hand? How should I expect from others, when Yours are the creation and the command? Should I cut off my hope for You, when You have shown me of Your bounty that for which I have not asked? Would You make me have need for my like? But I hold fast to Your cord! O He through whose mercy the strivers reach felicity and through whose vengeance the seekers of forgiveness are not made wretched! How should I forget You, while You never cease remembering me? How should I be diverted from You while You are my constant watcher?

“My Allah, I have fastened my hand to the skirt of Your generosity, I have stretched forth my expectation toward reaching Your gifts, so render me pure through the purest profession of Your Unity, and appoint me one of Your choice servants! O He who is the asylum of every fleer, the hope of every seeker! O Best Object of hope! O Most Generous Object of supplication! O He who does not reject His asker or disappoint the expectant! O He whose door is open to His supplicators and whose veil lifted for those who hope in Him! I ask You by Your generosity to show kindness toward me through Your gifts, with that which will gladden my eye, through hope in You with that which will give serenity to my soul, and through certainty with that which will make easy for me the afflictions of this world and lift from my insight the veils of blindness! By Your mercy, O Most Merciful of the merciful!”

In this whispered prayer the Imam, peace be on him, expressed his great hope in Allah’s pardon and his firm faith in His ample mercy which includes all those who beseech Him, the Imam and others are the same.

The great Imam devoted himself to Allah. In all of his affairs he did not hope any creature, for he thought that hoping what was in their hands was a mirage and expecting what was with them was a mere play and loss.

The Fifth Whispered Prayer

This whispered prayer is better known as the Whispered Prayer of the Beseechers. In it the Imam beseeched what was with Allah and renounced what was with other than Him.

“O Allah, though my stores for traveling to You are few, my confidence in You has given me a good opinion. Though my sin has made me fear Your punishment, my hope has let me feel secure from vengeance. Though my misdeed has exposed me to Your penalty, my excellent trust has apprised me of Your reward. Though heedlessness has put to sleep my readiness to meet You, knowledge has awakened me to Your generosity and boons. Though excessive disobedience and rebellion have estranged me from You, the glad tidings of forgiveness and good pleasure have made me feel intimate with You.

I ask You by the splendors of Your face and the lights of Your holiness, and I implore You by the tenderness of Your mercy and the gentleness of Your goodness, to verify my opinion in expecting Your great generosity and You beautiful favor through nearness to You, proximity to You, and enjoyment of gazing at You! Here am I, addressing myself to the breezes of Your freshness and tenderness, having recourse to the rain of Your generosity and gentleness, fleeing from Your displeasure to Your good pleasure and from You to You, hoping for the best of what is with You, relying upon Your gifts, utterly poor toward Your guarding!

“My Allah, Your bounty which You have beguncomplete it! Your generosity which You have given mestrip it not away! Your cover over me through Your clemencytear it not away! My ugly acts which You have come to knowforgive them! My Allah, I seek intercession from You with You, and I seek sanctuary in You from You! I have come to You craving Your beneficence, desiring Your kindness, seeking water from the deluge of Your graciousness, begging rain from the clouds of Your bounty, requesting Your good pleasure, going straight to Your side, arriving at the water-place of Your support, seeking exalted good things from Your quarter, reaching for the presence of Your beauty, wanting Your face, knocking at Your door, abasing myself before Your mightiness and majesty! So act toward me with the forgiveness and mercy of which You are worthy! Act not toward me with the chastisement and vengeance of which I am worthy! By Your mercy, O Most Merciful of the merciful!”

In this whispered prayer the Imam, peace be on him, showed his good opinion in Allah’s pardon, his great hope in His generosity, his faith in His plentiful boons. He clung to Him and dictated himself to Him, asking Him for mercy and pity. He pleaded to Allah and showed humbleness and submission to Him.

The Sixth Whispered Prayer

It is better known as the Whispered Prayer of the Thankful. In it the Imam showed gratitude to Allah, the Exalted, for His plentiful good and excellent boons. After the basmala (in the Name of Allah, the All-merciful, the All-compassionate), he said:

“My Allah, uninterrupted flow of Your graciousness has distracted me from thanking You! The flood of Your bounty has rendered me incapable of counting Your praises! The succession of Your kind acts has diverted me from mentioning You in laudation! The continuous rush of Your benefits has thwarted me from spreading the news of Your gentle favors! This is the station of him who confesses to the lavishness of favors, meets them with shortcomings, and witnesses to his own disregard and negligence. You are the Clement, the Compassionate, the Good, the Generous, who does not disappoint those who aim for him, nor cast out from His courtyard those who expect from Him! In Your yard are put down the saddlebags of the hopeful and in Your plain stand the hopes of the hope-seekers! So meet not our hopes by disappointing and disheartening and clothe us not in the shirt of despair and despondency!

“My Allah, my thanksgiving is small before Your great boons, and my praise and news-spreading shrink beside Your generosity toward me! Your favors have wrapped me in the ropes of the lights of faith, and the gentleness of Your goodness have let down over me delicate curtains of might! Your kindnesses have collared me with collars not to be moved and adorned me with neck-rings not to be broken! Your boons are abundantmy tongue is too weak to count them! Your favors are manymy understanding falls short of grasping them, not to speak of exhausting them! So how can I achieve thanksgiving? For my thanking You requires thanksgiving. Whenever I say, ‘To You belongs praise!’, it becomes thereby incumbent upon me to say, ‘To You belongs praise’!

“My Allah, as You have fed us through Your gentleness and nurtured us through Your benefaction, so also complete for us lavish favors, repel from us detested acts of vengeance, and of the shares of the two abodes, give us their most elevated and their greatest, both the immediate and the deferred! To You belongs praise for Your good trial and the lavishness of Your favors, a praise conforming to Your good pleasure and attracting Your great goodness and magnanimity. O All-mighty, O All-generous! By Your mercy, O Most Merciful of the merciful!”

In this whispered prayer the Imam, peace be on him, teaches us how to thank Allah, the Most High, for His lavish boons, and great favors. Indeed whatever man thanks Allah he falls short of thanking Him.

The Seventh Whispered Prayer

It is better known as the Whispered Prayer of the Obedient Toward Allah. This is its text:

“O Allah, inspire us to obey You, turn us aside from disobeying You, make it easy for us to reach the seeking of Your good pleasure which we wish, set us down in the mist of Your Gardens, dispel from our insights the clouds of misgiving, uncover from our hearts the wrappings of doubt and the veil, make falsehood vanish from our innermost minds, and fix the truth in our secret thoughts, for doubts and opinions fertilize temptations and muddy the purity of gifts and kindnesses! O Allah, carry us in the ships of Your deliverance, give us to enjoin the pleasure of whispered prayer to Your, make us drink at the pools of Your love, let us taste the sweetness of Your affection and nearness, all as to struggle in You, and purify our intentions in devoting works to You, for we exist through You and belong to You, and we have no one to mediate with You but You! My Allah, place me among the chosen, the good, join me to the righteous, the pious, the first to reach generous gifts, the swift to come upon good things, the workers of the abiding acts of righteousness, the strivers after elevated degrees! You are powerful over everything and disposed to respond! By Your mercy, O Most Merciful of the merciful!”

The Imam, peace be on him, implored Allah to turn him aside from disobeying Him, to make it easy for him to reach the seeking of His good pleasure and nearness to Him, to purify his intention in devoting works to Him, and to place him among those who were swift to come upon good things, the workers of the abiding acts of righteousness.

The Eighth Whispered Prayer

It is better known as the Whispered Prayer of the Devotees to Allah. It is among his outstanding whispered prayers. It is as follows:

“Glory be to You! How narrow are the paths for him whom You have not guided! How plain the truth for him whom You have guided on his way! My Allah, so make us travel on the roads that arrive at You and set us into motion on the paths nearest to reaching You! Make near for us the far, and make easy for us the hard and difficult! Join us to Your servants, those who hurry to You swiftly, knock constantly at Your door, and worship You by night and by day, while they remain apprehensive in awe of You! You have purified their drinking places, taken them to the objects of their desire, granted their requests, accomplished their wishes through Your bounty, filled their minds with Your love, and quenched their thirst with Your pure drink. Through You have they reached the pleasure of whispered prayer to You, and in You have they achieved their furthest goals.

O He who comes toward those who come toward Him and grants gifts and bestows bounty upon them through tenderness! He is compassionate and clement toward those heedless of His remembrance and loving and tender in drawing them to His door! I ask You to place me among those of them who have the fullest share from You, the highest station with You, the most plentiful portion of Your love, and the most excellent allotment of Your knowledge, for my aspiration has been cut off from everything but You and my desire has turned away toward You alone. You are my object, none other; to You alone belongs my waking and my sleeplessness. Meeting You is the gladness of my eye, joining You the wish of my soul. Toward You is my yearning, in love for You my passionate longing, in clinging toward You my fervent craving.

Your good pleasure is the aim I seek, vision of You my need, Your neighborhood my request, nearness to You the utmost object of my asking. In whispered prayer to You I find my repose and my ease. With You lies the remedy of my illness, the cure for my burning thirst, the coolness of my ardor, the removal of my distress. Be my intimate in my loneliness, the releaser of my stumble, the forgiver of my slip, the acceptor of my repentance, the responder to my supplication, the patron of preserving me from sin, the one who frees me from my neediness! Cut me not off from You! and keep me not far from You! O my bliss and my garden! O my this world and my hereafter! O Most Merciful of the merciful!”

In this whispered prayer the Imam, peace be on him, devoted himself to Allah. Hence he saw none other than Him. He sincerely asked Him to make him travel on the roads which arrived at Him, to set him into motion on the paths nearest to reaching Him, and to join him to His righteous servants, who did not speak before Him and worked according to His commands.

The Ninth Whispered Prayer

It is better known as the Whispered Prayer of the Lovers, and it is as follows:

“My Allah, who can have tested the sweetness of Your love, then wanted another in place of You? Who can have become intimate with You nearness, then sought removal from You? My Allah, place us with him whom You have chosen for Your nearness and Your friendship, purified through Your affection and Your love, given yearning for the meeting with You, made pleased with Your decree, granted gazing upon Your face, shown the favor of Your good pleasure, given refuge from separation from You and Your loathing, settled in a sure sitting place in Your neighborhood, singled out for true knowledge of You, made worthy for worship of You, whose heart You have captivated with Your will, whom You have picked for contemplating You, whose look You have made empty for You, whose breast You have freed for Your love, whom You have made desirous of what is with You, inspired with Your remembrance, allotted thanksgiving to You, occupied with obeying You, turned into one of Your righteous creatures, chosen for whispered prayer to You, and from whom You have cut off all things which cut him off from You!

O Allah, place us among those whose habit is rejoicing in You and yearning for You, whose time is spent in sighing and moaning! Their foreheads are bowed down before Your mightiness, their eyes wakeful in Your service, their tears flowing in dread of You, their hearts fixed upon Your love, their cores shaken with awe of You. O He the lights of those holiness induce wonder in the eyes of His lovers, the glories of whose face arouse the longing of the hearts of His knowers! O Furthest Wish of the hearts of the yearners! O Utmost Limit of the hopes of the lovers! I ask from You love for You, love for those who love You, love for every work which will join me to Your nearness, and that You make Yourself more beloved to me than anything other than You and make my love for You lead to Your good pleasure, and my yearning for You protect against disobeying You! Oblige me by allowing me to gaze upon You, gaze upon You with the eye of affection and tenderness, turn not Your face away from me, and make me one of the people of happiness with You and favored position! O Responder, O Most Merciful of the merciful!”

In this whispered prayer the Imam, peace be on him, expressed his sincere love and affection for Allah, the Exalted, asking Him to place him with those whom He had chosen for His nearness and given yearning for the meeting with Him, to free his breast for His love, and to make him love every work that would draw him nigh to Him.

The Tenth Whispered Prayer

It is better known as the Whispered Prayer of those Asking for Mediation. In it the Imam, peace be on him, asked Allah, the Exalted, for mercy and good pleasure. It is as follows:

“O Allah, I have no mediation with You but the tender acts of Your clemency, nor any way to come to You but the gentle favors of Your mercy, and the intercession of Your Prophet, the prophet of mercy, who rescued the community from confusion. Make these two my tie to attaining Your forgiveness and let them take me to triumph through Your good pleasure! My hope has dismounted in the sacred precinct of Your generosity, my craving has alighted in the courtyard of Your munificence. So actualize my expectation from You, seal my works with good, and place me among Your selected friends, those whom You have sent down in the midst of Your Garden, and settled in the abode of Your honor, whose eyes You have gladdened by gazing upon You on the day of meeting You, and whom You have made heirs to the sure stations in Your neighborhood! O He none more generous than whom is reached by the reachers and none more merciful than whom is found by the aimers! O Best of those with whom the lonely are alone, O Tenderest of those with whom outcasts seek haven! Toward the expanse of Your pardon have I extended my hand, upon the skirt of Your generosity have I fastened my grasp! Show me no deprivation and afflict me not with disappointment and loss! O Hearer of supplications! O Most Merciful of the merciful!”

In this whispered prayer the Imam, peace be on him, pleaded to Allah to provide him with the tender acts of His clemency, and the intercession of His Prophet, (Allah bless him and his Household), to make these two his tie to attaining His forgiveness and good pleasure, to seal his life with good, to settle him in the abode of His honor, and to place him among His chosen servants.

The Eleventh Whispered Prayer

It is better known as the Whispered Prayer of the Utterly Poor. In it the Imam showed his poverty and neediness before Allah, saying:

“My Allah, nothing will mend my fracture but Your gentleness and loving care, free me of my poverty but Your affection and beneficence, still my fright but Your security, exalt my abasement but Your sovereignty, take me to my hope but Your bounty, remedy my lack but Your graciousness, accomplish my need other than You, relieve my distress other than Your mercy, remove my injury other than Your clemency, cool my burning thirst but reaching You, quench my ardor but meeting You, damp my yearning but gazing upon Your face, settle my settling place without closeness to You, allay my worry but Your repose, cure my illness but Your medicine, eliminate my grief but Your nearness, heal my wound but Your forgiveness, remove the rust on my heart but Your pardon, banish the confusing thoughts from my breast but Your command! O Utmost Hope of the hopers! O Ultimate Demand of the askers! O Furthest Request of the requesters! O Highest desire of the desirers! O Patron of the righteous! O Security of the fearful! O Responder to the supplication of the distressed! O Storehouse of the destitute! O Treasure of the pitiful! O Helper of the help-seeker! O Accomplisher of the needs of the poor and the miserable! O Most Generous of the most generous! O Most Merciful of the merciful! To You is my humble subjection and request, to You my pleading and imploring! I ask You to let me attain the repose of Your good pleasure, and to make constant toward me the favors of Your kindness! Here am I, standing before the gate of Your generosity, opening myself up to the breezes of Your goodness, holding fast to Your strong cord, clinging to Your firm handle!

“My Allah, have mercy upon Your lowly slave of silent tongue and few good works, obligate him through Your plentiful graciousness, shelter him under Your plenteous shade! O Generous, O Beautiful, O Most Merciful of the merciful!”

The Imam, peace be on him, adored His Lord, the Creator of the universe and Giver of life. He set all his hopes on Him, asking Him to accomplish all his affairs.

The Twelfth Whispered Prayer

It is better known as the Whispered Prayer of the Knowers, and it is as follows:

“My Allah, tongues fall shorting of attaining praise of You proper to Your majesty, intellects are incapable of grasping the core of Your beauty, eyes fail before gazing upon the glories of Your face, and You have assigned to Your creatures no way to know You save incapacity to know You!

“My Allah, place us among those within the gardens of whose breasts the trees of yearning for You have taken firm root and the assemblies of whose hearts have been seized by the ardor of Your love! They seek shelter in the nests of mediation, feed upon the gardens of nearness and disclosure, drinks from the pools of love with the cup of gentle favor, and enter into the watering-places of warm affection. The covering has been lifted from their eyes, the darkness of disquiet has been dispelled from their beliefs and their innermost minds, the contention of doubt has been negated from their hearts and their secret thoughts, their breasts have expanded the verification of true knowledge, their aspirations have ascended through precedent good fortune in renunciation, their drinking is sweet from the spring of devotion to good works, their secret thoughts are delicious in the sitting place of intimacy, their minds are secure in the place of terror, their souls are serene through the return to the Lord of the worlds, their spirits have reached certitude through triumph and prosperity, their eyes have been gladdened through gazing upon their Beloved, their settling place has been settled through reaching the request and attaining the expectation, and their commerce has profited through the sale of this world for the next!

My Allah, how agreeable for hearts are the thoughts inspiring Your remembrance, how sweet traveling to You through imagination upon the roads of the unseen worlds, how pleasant the taste of Your love, how delightful the drink of Your nearness! So give us refuge from Your casting out and Your sending far, and place us among the most elect of Your knowers, the most righteous of Your servants, the most truthful of Your obeyers, the most sincere of Your worshipers! O All-mighty, O Majestic, O Generous, O Endower! By Your mercy and kindness, O Most Merciful of the merciful!”

Indeed Imam Zayn al-‘Abidin is the lord of the monotheists and leader of those who know Allah. His worship to Allah was not traditional; rather it resulted from his perfect knowledge of Him, the Most High.

In this whispered prayer the Imam, peace be on him, expressed that tongues fell shorting of attaining praise of Allah proper to His majesty, and intellects were incapable of grasping the core of His beauty. How can the possible being, limited in understanding, encompass the knowledge of the Necessary Being, Who is the Originator of the universe?

The Thirteenth Whispered Prayer

It is better known as the Whispered Prayer of the Rememberers. In it the Imam showed perfect submission to Allah, the Exalted.

“My Allah, were it not incumbent to accept Your command, I would declare You far too exalted for me to remember You, for I remember You in my measure, not in Your measure, and my scope can hardly reach the point where I may be a locus for calling You holy! Among You greatest favors to us is the running of Your remembrance across our tongues and Your permission to us to supplicate You, declare You exalted, and call You holy!

“My Allah, inspire us with Your remembrance alone and in assemblies, by night and day, publicly and secretly, in prosperity and adversity! Make us intimate with silent remembrance, employ us in purified works and effort pleasing to You, and reward us with the full balance.

“My Allah, love-mad hearts are enraptured by You, disparate intellects are brought together by knowing You, hearts find no serenity except in remembering You, souls find no rest except in seeing You. You are the glorified in every place, the worshipped at every time, the found at every moment, the called by every tongue, the magnified in every heart! I pray forgiveness from You for every pleasure but remembering You, every ease but intimacy with You, every happiness but nearness to You, every occupation but obeying You!

“My Allah, You have saidand Your word is trueO you who have faith, remember Allah with much remembrance and glorify Him at dawn and in the evening! You have saidand Your word is true Remember me, and I will remember you! You have commanded us to remember You, and promised us that You will remember us thereby, in order to ennoble, respect, and honor us. Here we are, remembering You as You have commanded us! So accomplish what You have promised, O Remember of the rememberers! O Most Merciful of the merciful!”

We shake all over and become astonished when we recite the whispered prayers of the Imam, peace be on him, for he has given in them a clear, distinguished picture of his pleading to Allah, the Exalted, Who knows everything in the heaven and the earth. This great Imam thought that his great obedience to Allah was not enough, hence he humbly asked Him to accept his worship.

The Fourteenth Whispered Prayer

It is better known as the Whispered Prayer of those who Hold Fast. In it the Imam, peace be on him, showed his holding fast and clinging to Allah, the Exalted:

“O Allah, O Shelter of the shelter-seekers! O Refuge of the refuge-seekers! O Deliverer of the perishing! O Preserver of the pitiful! O Merciful toward the miserable! O Responder to the distressed! O Treasure of the utterly poor! O Mender of the broken! O Haven of the cut off! O Helper of the abased! O Granter of sanctuary to the fearful! O Aider of the troubled! O Fortress of the refugees! If I seek not refuge in Your might, in whom shall I seek refuge? If I seek no shelter in Your power, in whom shall I seek shelter? Sins have made me seek asylum in laying hold on the skirts of Your pardon, offenses have compelled me to beg the opening of the doors of Your forgiveness, evildoing has summoned me to dismount in the courtyard of Your might, fear of Your vengeance has prompted me to clinging to the handhold of Your tenderness! It is not right for him who holds fast to Your cord to be abandoned, nor proper for him who seeks the sanctuary of Your might to be surrendered or disregarded.

“My Allah, empty us not of Your defending, strip us not of Your guarding, and protect us from the roads of destruction, for we are in Your eye and under Your wing! I ask You by those whom You have singled out, Your angels and the righteous among Your creatures, to assign over us a protector through which You will deliver us from destruction, turn aside from us blights, and hide us from the striking of great afflictions, to send down upon us some of Your tranquillity, to wrap our faces in the lights of love for You, to give us haven in Your strong pillar, and to gather us under the wings of Your preservation! By Your clemency and Your mercy, O Most merciful of the merciful!”

In this whispered prayer the Imam, peace be on him, teaches us how to supplicate Allah during hardships and afflictions and how to ask Him in order to accomplish our needs. It is certain that we have no means except pleading to Him sincerely and asking Him politely. We must believe that we have neither force nor strength except in Him, and that all creatures all needy to Him, the Exalted.

The Fifteenth Whispered Prayer

It is better known as the Whispered Prayer of the Abstainers. It is among the Imam’s outstanding whispered prayers.

“My Allah, You have settled us in abode which has dug for us pits of deception, and You have fastened us by the hands of death in the snares of that abode’s treachery! In You we seek asylum from the tricks of its guile, and to You we hold fast, lest we be deluded by the glitter of its ornaments! It destroys its pursuers and ruins its settlers, it is stuffed with blights and loaded with calamities.

“My Allah, induce us to renounce is and keep us safe from it by Your giving success and Your preservation from sin. Strip from us the ropes of opposing You, attend to our affairs through Your good sufficiency, amplify our increase from the boundless plenty of Your mercy, be liberal in our gifts from the overflow of Your grants, plant in our hearts the trees of Your love, complete for us the lights of Your knowledge, give us to taste the sweetness of Your pardon and the pleasure of Your forgiveness, gladden our eyes on the day of meeting You with the vision of You, dislodge the love of this world from our spirits, just as You have done for the righteous, Your selected friends, and for the pious, those whom You have singled out! O Most Merciful of the merciful, O Most Generous of the most generous!”

With this we will end our speech about the whispered prayers of the Imam, peace be on him, to the Great Creator. They represent the spirituality of the Imam and his firm clinging to Allah.

Poetic Whispered Prayers

In the Fourth Sahifa of al-Sajjad, al-Sayyid Husayn al-Nu’ri has ascribed two poetic whispered prayers to Imam Zayn al-‘Abidin, peace be on him. He mentioned that he found them written by a religious scholar.

The First Poetic Whispered Prayer

Do You not hear, O my Hopes, through Your bounty

the supplication of one weak, afflicted, drowning in the

see of grief, sad, and captive in sins and errors?1

I call (You) through pleading every day,

diligent at imploring and supplicating.

All the earth has become narrow before me,

for the people of the earth have not known my medicine.

So help me, surely I seek sanctuary

in Your pardon. O Great! O my Hope!

I have come to You weeping, so have mercy upon my

weeping. My shame of You is more than my errors.

I have a worry, and You are the Remover of my worry.

I have an illness, and You are the Medicine for my

illness.

Hope has woken me, so I said: My Lord, my expectation

is that You accomplish my expectation.

Be kind, my Master, through pardoning me, for I am

(facing) a great affliction.

The Second Poetic Whispered Prayer

To You, O my Lord, I have directed my requests, and

I have come to Your door, O my Lord, along with my requests.

You are knowledgeable of what the mind holds,

O He who knows secrets and hidden things.

Accomplish the requests for me, my Lord, for I see that none

will accomplish my requests but You.

This poem, and in this manner, is like the previous one in the weakness and disorder of meter. I firmly believe that both the poetic whispered prayers have been fabricated against the Imam, peace be on him. For, how are such disorderly lines, which have no sign of literature, ascribed to the Imam, who is the author of al-Sahifa al-Sajjadiya, which is unique in purity and eloquence?

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🍃 Reference 🍃

1. It has been mentioned in this manner. The weakness of composition is manifest in it, so it is impossible that it is attributed to Imam Zayn al-‘Abidin, peace be on him.

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🍃🕊🍃 al-Islam.org 🍃🕊🍃

[indiejones]

HOW NEHRU CAN TRULY BE CALLED 'THE ARCHITECT OF INDIA'S BIMARU ECONOMIC STRUCTURE'. ................................................................................. - HOW NEHRU INCOMPETENTLY, & PER MANY HISTORIANS, MALICIOUSLY, RUINED EASTERN INDIAN ECONOMIES, LIKE BENGAL, BIHAR, JHARKHAND, MADHYA PRADESH, CHHATTISGARH, & ORISSA, BY HIS ONE SIDED (SUBSIDIZED/EQUALIZED FREIGHT COST OF RAW MATERIAL ONLY & NOT FOR FINISHED GOODS) FREIGHT EQUALIZATION POLICY. - HOW NEHRU IN THE GARB OF A SOCIALIST INDIA, MANAGED TO CREATED A REGRESSIVELY CAPITALISTIC INDIA INSTEAD.

Here are India's 60 yr Share of Wealth stats, from 1961-2020, taken from the 'World Inequality Database'.

Looking at which, most would be forced to ask, why is it that in a wholly socialized state like India (& heavily publicized so at that for 60 yrs)....that our Top 1% 's share in wealth goes up 3 times, Top 10%'s share goes up 1.5 times, BUT SHARE OF THE BOTTOM 50% IS LITERALLY HALVED?

The answer to this lies largely in one man, Nehru, & his policies, either incompetently unintentional or maliciously intentional, policies directly responsible for creating a deeply disparate & heavily lopsided yet overall non-flourishing economic structure, for the entire first half century of the 'Dominion (of Britain) India'.

And the biggest mishap-causing misadventure, being 1951's infamous FREIGHT EQUALIZATION POLICY.

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https://en.wikipedia.org/wiki/Freight_equalisation_policy#:~:text=Freight%20equalisation%20policy%20was%20adopted,subsidised%20by%20the%20central%20government.

☝

Above is the Russian Govt+military reaction, to Indian 'independence' in mid 1947. This article was published in the Russian central military newspaper 'Red Star' on July 31, 1947, just 2 weeks before the official date of India's so-called Independence.

"Chief economic positions still remain in British hands–railways,marine transport,port economy,irrigation systems,finance,basic part of jute,industry,almost whole mining industry etc"

“The defence of economic positions and interests is not possible without political power. That power will be secured in the person of the capitalists, landowners and businessmen who are dependent upon British capital.”

“The partition, does not affect the feudal power of the Princes who have always supported British domination.”

"The British Govt plans to artificially separate industrial from agricultural areas,turning it to a agrarian & raw material appendage of Britain." 

Exactly what Nehru's Freight Equalization Policy achieved 4 yrs later!

And to add to what y'all I assume would already have read from above, as to it's evil designs & effects, it created a reverse-reward scenario, whereby all the resource-rich states were essentially penalized for their natural advantages, by taking away all incentive for processing-industries & final transportation industries, that are a logical next step from the extraction industries, to germinate & set base in these places. Thereby creating a scenario where the South-western & western coastal states like Maharashtra, Gujarat & Tamil Nadu, & parts of Punjab in North India, were able to find logical easy base for all the processing & transportation industries in their states, for industries like steel, cement, heavy manufacturing, & power, all enabled via raw materials from the other far-off states, like iron ore, coal, limestone, bauxite, copper etc, even w/o any personal natural resources to rely on themselves, merely by virtue of being easy locations to set up ports in for exports, & w/o industries having to compromise on higher transportation & value-added processing costs, that cost aspect equalized & protected for all distances from the resource point. All this, with resource states not finding even some respite in terms of return benefits from any possibly subsidized finished product costs, finished goods not covered by this policy!

These 4-5 states effectively thus became the parasites, for atleast 7 of the traditionally god-gifted states of today like Bihar, Jharkhand, Madhya Pradesh, Chhattisgarh, Orissa, Bengal & Uttar Pradesh, killing all their hope at industrial development & economic progress, & where there is economic (or lotsa times attached) spiritual hopelessness, springs leftism in all it's devious forms, giving birth to intense communism & it's shameful offsprings of caste-divide & gang-culture, literally turning these states HOUSING HALF OF INDIA'S POPULATION, into the pot-holes of the Indian Union -the BIMARU (for Bihar, Madhya Pradesh, Rajasthan, Uttar Pradesh) states of India.

Now in all of this, it's not as if the above-mentioned coastal states were turning themselves into heavens of prosperity either, merely relatively well-off & with a hopeful disposition of the future, that in itself enough to attract large-scale migration from the above BIMARU states, particularly Maharashtra with a more traditionally Hindi-friendly ambience, but also in TN, creating a new urban housing problem, giving birth anew to Mumbai's infamously gargantuan chawl (dingy hutment) lifestyle.

And the reasons for these states, given all these special privileges, not able to take off well enough, aren't directly visible, yet that we can now, on basis of our analysis of Nehru & his so-called Independent India, over innumerable blogs prior, safely interpret, to be an India yet functioning in 1950s & till mid-1960s as some sort of a vassal state of Britain. Only natural then for a supreme state in such a relationship, to not be assumed to desire nations other than itself any sorta economic or strategic base in it's territory, thus curtailing more robust foreign economic to-and-fro.

A utterly class-subservient bent, not seen just for the British race, but per historians, eg Kanchan Gupta, in his hateful sense of complex & hatred of dark-skinned & skinny Bengali community, even worse passionate Hindu Durga-lovers, & per many, all largely borne of his hatred for Bose.

And thus ends yet another inglorious chapter from the life of the self-confessed Last British Ruler of India.

The Tale of the Internal Destruction of India, & it's Premier at it.

[ahlulbaytnetworks]

🍂🥀🍂 Jabir's powerful words to Atiyyah on the Arbaeen of Imam al-Hussain (as)

Atiyyah al-Awfi said:

I left with Jabir bin Abdillah al-Ansari (ra) to visit the grave of al-Hussain bin Ali (as), and when we entered Karbala, Jabir came near the bank of River Euphrates, performed the major ablution (ghusl) and wore his clothes; then he opened his bag which contained su’d (a plant with sweet odor). He spread the perfume over his body; thereafter, he did not take a step save in the remembrance of Allah, until he neared the grave (of al-Hussain (as)

(Then) he said: “Make me touch the grave, and I made him do so. Thereupon he fell over the grave unconscious. I sprinkled some water on him, and he gained consciousness.

Then he cried three times: Ya Hussain

Addressing al-Hussain (as) he said: “Why is the beloved not responding to the call of the lover? And how can you respond, while your veins have been severed, and your body has been separated from your head? I bear witness that you are the offspring of prophets (pbbut), and the son of the master of believers, and the offspring of the companion of piety, and the offspring of guidance, and the fifth member of the people of the cloak, and the son of the master of chiefs, and the son of Fatima (sa), the mistress of women; how can you not be so, while the hand of the Leader of Apostles (S) fed you, and you were breast fed from the breast of belief, and trained in the bosoms of pious people, your weaning accompanied the state of utter submission; hence, you enjoyed a pleasant state both during your life and death; however, the hearts of the believers are sorrowful due to your separation, and do not doubt about your good position. So upon you be Allah’s peace and approval. And I bear witness that you faced what your brother (Prophet) Yahya (as) had faced.

Thereafter Jabir felt the presence around the grave and said: Peace be unto you and the spirits that have descended in the neighborhood of al-Hussain (as), I bear witness that you kept prayer steadfast and gave the zakat and you commanded the good and prohibited the forbidden and struggled against the deniers of religion and you worshipped Allah until conviction came to you.

Then he said: I swear by the One Who sent Muhammad (S) as a Prophet with truth; surely we participated with you in what you encountered. Atiyyah (not understanding this powerful statement made by Jabir) asks: How can that be possible while we did not descend on any valley, nor did we climb any mountainous area, nor did we fight with the sword, whereas the heads of the group of al-Hussain (as) have been separated from their bodies, their children made orphans, and their women made widows?

Jabir said: “O ‘Atiyyah, I heard from my beloved, the Apostle of Allah (S), say, ‘Whosoever loves a nation, would be resurrected with them, and whosoever loves the deed of a nation, would be considered one who has participated in the deed.' I swear by the One Who Sent Muhammad (S) as a Prophet in truth, surely my intention and the intention of my companions is according to the intention of al-Hussain (as) and his companions (pbbut).

Then Jabir says to ‘Atiyyah: Take me towards the houses of Kufa.

When we reached a certain point on the way, Jabir said to 'Atiyya: ‘O ‘Atiyyah, may I advise you, for I do not think that I shall meet you after this short journey? Love the lover of Aali Muhammad (S) as long as he/shes loves them, and have aversion for one who has aversion for Aali Muhammad (S) as long as he/she has aversion for them, even if he/she were to fast and stand in prayer frequently; and befriend the lover of Aali Muhammad (S), for surely if one of their feet were to slip due to excess of sin, the other foot would be firm due to love for Aali Muhammad (S), for verily the lover of Aali Muhammad (S) would return to Paradise and one who have aversion for them would return to Hell Fire.

🍂 Bihar al-Anwar 🍂

🍂 (vol. 65, pg. 131) 🍂

.

[radical-revolution]

"Vesak" - May 5, 2023, The Full Moon Day of May - The Buddha's birthday, enlightenment day and the day he passed into 'Pari-Nibbana' his final day on earth.

The significance of Vesak lies with the Buddha and his universal peace message to mankind.

As we recall the Buddha and his Enlightenment, we are immediately reminded of the unique and most profound knowledge and insight which arose in him on the night of his Enlightenment. This coincided with three important events which took place, corresponding to the three watches or periods of the night.

During the first watch of the night, when his mind was calm, clear and purified, light arose in him, knowledge and insight arose. He saw his previous lives, at first one, then two, three up to five, then multiples of them .. . ten, twenty, thirty to fifty. Then 100, 1000 and so on.... As he went on with his practice, during the second watch of the night, he saw how beings die and are reborn, depending on their Karma, how they disappear and reappear from one form to another, from one plane of existence to another.

Then during the final watch of the night, he saw the arising and cessation of all phenomena, mental and physical. He saw how things arose dependent on causes and conditions. This led him to perceive the arising and cessation of suffering and all forms of unsatisfactoriness paving the way for the eradication of all taints of cravings. With the complete cessation of craving, his mind was completely liberated. He attained to Full Enlightenment. The realization dawned in him together with all psychic powers.

This wisdom and light that flashed and radiated under the historic Bodhi Tree at Buddha Gaya in the district of Bihar in Northern India, more than 2500 years ago, is of great significance to human destiny. It illuminated the way by which mankind could cross, from a world of superstition, or hatred and fear, to a new world of light, of true love and happiness.

The heart of the Teachings of the Buddha is contained in the teachings of the Four Noble Truths, namely,

The Noble Truth of Dukkha or suffering

The Origin or Cause of suffering

The End or Cessation of suffering

the Path which leads to the cessation of all sufferings

The First Noble Truth is the Truth of Dukkha which has been generally translated as 'suffering'. But the term Dukkha, which represents the Buddha's view of life and the world, has a deeper philosophical meaning. Birth, old age, sickness and death are universal. All beings are subject to this unsatisfactoriness. Separation from beloved ones and pleasant conditions, association with unpleasant persons and conditions, and not getting what one desires - these are also sources of suffering and unsatisfactoriness. The Buddha summarizes Dukkha in what is known as the Five Grasping Aggregates.

Herein, lies the deeper philosophical meaning of Dukkha for it encompasses the whole state of being or existence.

Our life or the whole process of living is seen as a flux of energy comprising of the Five aggregates, namely the Aggregate of Form or the Physical process, Feeling, Perception, Mental Formation, and Consciousness. These are usually classified as mental and physical processes, which are constantly in a state of flux or change.

When we train our minds to observe the functioning of mental and physical processes we will realize the true nature of our lives. We will see how it is subject to change and unsatisfactoriness. And as such, there is no real substance or entity or Self which we can cling to as 'I', 'my' or 'mine'.

When we become aware of the unsatisfactory nature of life, we would naturally want to get out from such a state. It is at this point that we begin to seriously question ourselves about the meaning and purpose of life. This will lead us to seek the Truth with regards to the true nature of existence and the knowledge to overcome unsatisfactoriness.

From the Buddhist point of view, therefore, the purpose of life is to put an end to suffering and all other forms of unsatisfactoriness - to realise peace and real happiness. Such is the significance of the understanding and the realization of the First Noble Truth.

The Second Noble Truth explains the Origin or Cause of suffering. Tanha or craving is the universal cause of suffering. It includes not only desire for sensual pleasures, wealth and power, but also attachment to ideas', views, opinions, concepts, and beliefs. It is the lust for flesh, the lust for continued existence (or externalism) in the sensual realms of existence, as well as the realms of form and the formless realms. And there is also the lust and craving for non-existence (or nihilism). These are all different Forms of selfishness, desiring things for oneself, even at the expense of others.

Not realizing the true nature of one's Self, one clings to things which are impermanent, changeable and perishable. The failure to satisfy one's desires through these things; causes disappointment and suffering.

Craving is a powerful mental force present in all of us. It is the root cause of our sufferings. It is this craving which binds us in Samsara - the repeated cycle of birth and` death.

The Third Noble Truth points to the cessation of suffering. Where there is no craving, there is no becoming, no rebirth. Where there is no rebirth, there is no decay. no, old age, no death, hence no suffering. That is how suffering is ended, once and for all.

The Fourth Noble Truth explains the Path or the Way which leads to the cessation of suffering. It is called the Noble Eightfold Path

.

The Noble Eightfold path avoids the extremes of self-indulgence on one hand and self-torture on the other. It consists of Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.

These path factors may be summarized into 3 stages of training, involving morality, mental culture and wisdom.

Morality or good conduct is the avoidance of evil or unwholesome actions -- actions which are tainted by greed, hatred and delusion; and the performance of the good or wholesome actions, - actions which are free from greed, hatred and delusion, but motivated by liberality, loving-kindness and wisdom.

The function of good conduct or moral restraint is to free one's mind from remorse (or guilty conscience). The mind that is free from remorse (or guilt) is naturally calm and tranquil, and ready for concentration with awareness.

The concentrated and cultured mind is a contemplative and analytical mind. It is capable of seeing cause and effect, and the true nature of existence, thus paving the way for wisdom and insight.

Wisdom in the Buddhist context, is the realization of the fundamental truths of life, basically the Four Noble Truths. The understanding of the Four Noble Truths provide us with a proper sense of purpose and direction in life. They form the basis of problem-solving.

The message of the Buddha stands today as unaffected by time and the expansion of knowledge as when they were first enunciated.

No matter to what lengths increased scientific knowledge can extend man's mental horizon, there is room for the acceptance and assimilation for further discovery within - the framework of the teachings of the Buddha.

The teaching of the Buddha is open to all to see and judge for themselves. The universality of the teachings of the Buddha has led one of the world's greatest scientists, Albert Einstein to declare that 'if there is any religion that could cope with modern scientific needs, it would be Buddhism’

The teaching of the Buddha became a great civilizing force wherever it went. It appeals to reason and freedom of thought, recognizing the dignity and potentiality of the human mind. It calls for equality, fraternity and understanding, exhorting its followers to avoid evil, to do good and to purify their minds.

Realizing the transient nature of life and all worldly phenomena, the Buddha has advised us to work out our deliverance with heedfulness, as 'heedfulness is the path to the deathless'.

His clear and profound teachings on the cultivation of heedfulness otherwise known as Satipatthana or the Four Foundations of Mindfulness, is the path for the purification of beings - for the overcoming of sorrows and lamentation, for the destruction of all mental and physical sufferings, for the attainment of insight and knowledge and for the realization of Nibbana. This has been verified by his disciples. It is therefore a path, a technique which may be verified by all irrespective of caste, color or creed.

- Venerable Mahinda

…🙏🏻

[karballa]

رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أبغَضُكُم إلَى اللّه‏ِ المَشّاؤونَ بالنَّميمةِ، المُفرِّقونَ بينَ الإخْوانِ، المُلْتَمِسونَ للبُرآءِ العَثَراتِ

The Prophet (S) said, ‘The most despised, by Allah, from among you are those who roam about gossiping and separating brothers, and seeking out flaws in innocent people.’

—Bihar al-Anwar, v. 71, p. 383, no. 17

[newsriveting]

Advocates Association felicitates Advocate General of Bihar P K Shahi

Team News Riveting Patna, August 27 Advocate General of Bihar P K Shahi on Tuesday received a warm felicitation from the Advocates Association. Office bearers of the Association welcomed the decision of Bihar cabinet to upgrade the AG office into a separate department and redesignate him as head of the department. Shahi, who was earlier education minister, has been granted the status of…

[twominuts2]

"Woman Murders 3-Year-Old Daughter to Pursue Lover: Crime Patrol Inspiration"

The investigation into the discovery of a three-year-old girl's body inside a suitcase in Muzaffarpur, Bihar, has directed the police to her mother. The suspect, Kajal, has been apprehended and has confessed to the police that she was involved in an extramarital affair and wanted to separate from her husband. However, her partner did not want her daughter to accompany them. Consequently, she slit the child's throat, placed the body in a suitcase, and discarded it in a bush.

The woman has also informed the police that she plotted her daughter's killing after viewing the well-known TV series Crime Patrol.

The remains of three-year-old Misti were found in a red trolley bag in a residential area of Muzaffarpur's Minapur on Saturday. The discovery of the child's body stunned the community, prompting the police to establish a Special Investigation Team to investigate the crime.

[apparellover86]

Beautiful Ghicha Silk Sarees

What is a Ghicha Silk Saree?

Beautiful Ghicha silk sarees are a particular type of saree that are fashioned from the well-known Ghicha silk, which gives the saree exceptional comfort, elegance, and a glossy texture. Women appreciate these sarees since they are long-lasting due to the material's tough and resilient construction. Because the fabric is smooth and soft, it can be worn all year round. Its texture is almost exactly like cotton.

The Bihar district's Bhagalpur is where the majority of Ghicha silk is made. It has been manufacturing silk and sarees in this region of the nation for many years. Bhagalpur's indigenous women possess extensive training in the craft of Ghicha silk weaving. In roughly three days, they may weave up to ten meters of silk fabric.

Ghicha silk is a perfect option for nearly all traditional Indian occasions and events due to its dull golden color. They are made even more exquisite by the addition of exquisite needlework and tribal designs that draw inspiration from the natural world. Even though the Ghicha saree's fabric is extremely soft and delicate, its texture means that it doesn't need any further care or attention. Washing it at home is simple and just requires a small amount of liquid fabric detergent and conditioner. However, in order to prevent color bleeding, it is advised that the Ghicha be dry cleaned, at least initially.

It is stated that storing Ghicha silk in soft muslin bags facilitates easy breathing of the fabric, allowing air to travel through and keeping the wearer pleasant, particularly in the heat.

What is the Ghicha Silk Weaving Process?

Designing is the initial stage of the Ghicha silk saree weaving process. The drawings are initially chosen by the skilled artisans, primarily based on differences in weave and color. The preparation of the raw materials comes next. The expert laborers extract a single silk strand from the silkworms' cocoons by means of their bare thighs. We call this type of silk Ghicha silk.

Hurling

The spools are then moved to skeins following the extraction of silk from the silkworm and subsequent processing to eliminate contaminants. The skeins are rolled into bobbins to create a multi-threaded, thicker yarn when they have dried. Approximately ten skeins are twisted together.

Dyeing

The majority of natural dyes are frequently used to dye Ghicha silk. While the dyeing procedure is the same for all colors, various mordants are used for different colors. For all dyes, the initial step is usually to extract the dyes by boiling the dyeing material in water. After straining the dye solution, the dye is applied to each skein of wet yarn. The skeins are soaked in the dye for a while before being placed in a mordant solution to intensify and hasten the dye's effects. Using reetha powder to wash the yarn is the final step. After that, the wet skeins are placed in a separate dye bath for roughly 20 minutes.

Beautiful Ghicha Silk Saree

Kasis stone is a regularly used dyeing mordant that is sieved after being dissolved in simple water. After immersing the dyed skeins in this solution for around five minutes, they are removed and rinsed in a reetha solution for a further twenty minutes. Weaving the warp and weft is the first step in the weaving process. Now, the yarn must be spun in accordance with the necessary parameters prior to weaving the warp and weft. After that, the silk yarn is fastened to sizable spools that are set on a creel. The yarn is wound onto the warp beam from the creel. We call this procedure "spooling."

The cloth roll, a cylinder at the front of the loom where the warp yarns are transported, is where the warp beam is mounted during the weaving process. With the two cylinders supporting them on the loom frame, the warp yarns are prepared for the weft or filler yarns to weave them together to create the woven cloth.

Weaving involves a few basic steps, which are as follows

Shedding

Is the process carried out with the use of harnesses, which are essentially rectangular frames with numerous wires, or heddles, attached. Every single warp yarn that emerges from the beam must to fit through a heddle aperture.

Selecting

The shuttle, which has a bobbin of filling yarn within, inserts the filling yarn through the shed as the heddles are lifted with the aid of the harness, which in turn raises the warp yarn. Picking is the term for this intercrossing of wefts between the warp shed.

The cloth is removed from the loom when the weaving process is finished, cleaned with soapy water, and then let to dry in the sun. Using a spray machine, water is sprayed all over the saree once the cloth has dried. It is important to spray the saree in a manner that ensures the water is evenly distributed across its surface. After that, the fabric is correctly folded and pounded with a large hammer, or kundi. This process of beating contributes to the weave's permanence.

Now that the fabric is finished, it may be calendared, which is essentially a mechanical finish that is applied by pressing it between a number of rollers to smooth it out and help the saree look less wrinkled.

Gichha Saree Features

Texture and Appearance

The unique texture of Gichha sarees is a result of combining the smoothness of cotton with the roughness of Gichha silk. The silk's natural sheen lends a hint of elegance, while the fabric's natural slubs give it a rustic character. Natural dyes are used to enhance earthy tones found in sarees, such as beige, gold, and brown. These hues have cultural importance as well as aesthetic appeal; they stand for purity and a connection to the natural world.

Gichha silk's natural sheen is similar to Tussar silk's, which is sometimes called "wild silk" because of its raw, unpolished look. Gichha sarees are distinguished from other silk sarees by its distinct texture, which appeals to people who value both history and rustic elegance.

Comfort and Durability

Gichha sarees are useful in addition to being gorgeous. The fabric's breathability guarantees comfort, particularly in hotter regions, and its durability makes it appropriate for daily use. Gichha silk is a natural fiber that is hypoallergenic and appropriate for sensitive skin, in contrast to synthetic materials. Gichha sarees get softer with every wash over time, improving their comfort level without sacrificing their robustness. Because of this characteristic, they are a great complement to any outfit because they continue to be strong and beautiful even after years of use. These sarees' resilience is on par with Tussar silk sarees, which are renowned for their long lifespan and resilience to abrasion.

Changes and Designs

Shade and Dyeing MethodsBecause natural dyes are used, gichha sarees come in a multitude of colors. These dyes produce rich, vivid colors devoid of dangerous chemicals because they are frequently derived from plants, minerals, and other natural sources. Shades of red, orange, yellow, and green are common colors; each has a unique cultural meaning. For example, yellow is connected to fertility and is used at religious events, while crimson is symbolic of purity and is frequently worn during weddings. Gichha sarees undergo a painstaking dying procedure. For the yarn to assist the dye adhere to the fiber, it is first soaked in a mordant solution.

The yarn is dyed, and depending on the weather, it may take several days to wash and dry in the sun. The colors are guaranteed to be vivid, long-lasting, and to fade very little over time thanks to this meticulous dying procedure.

Patterns and ElaborationsGichha sarees are distinctive and eye-catching because of their elaborate patterns and embellishments. Commonly utilized traditional motifs include paisleys, peacocks, and tribal emblems. These designs are typically block-printed or hand-embroidered, giving each saree an extra touch of handmade artistry. In certain styles, zari, or metallic thread, is used to adorn the saree's border and pallu, lending an air of refinement. These sarees are appropriate for both formal and informal settings because they combine the richness of zari with the rustic charm of Gichha silk. The elaborate and detailed designs made possible by the combination of silk and cotton threads are both aesthetically pleasing and long-lasting.

Impact on the Economy and Society

Artisan Communities

A significant economic activity in rural India is the production of Gichha sarees, especially in areas like West Bengal, Jharkhand, and Bihar. In some areas, the production of silk is not only a craft but a way of life, supporting entire communities. Over 4.3 million people are employed in India's handloom industry, many of whom weave silk, according to the Textile Ministry of India. Men and women can find work in the Gichha saree business, which also helps to maintain traditional skills and foster economic stability in these areas.

Apart from its economic advantages, the Gichha saree business is essential for maintaining cultural legacy. Craftspeople contribute to the preservation of historic methods and patterns by weaving these sarees and passing them on to next generations. As a large proportion of the workforce is made up of women, the industry also helps to empower them. Women are able to manage generating an income and taking care of their families by working from home in many circumstances.

Demand in the Market and Recognition Worldwide

The demand for Gichha sarees has increased in recent years due to the growing admiration for handcrafted textiles. They have gained popularity not only in India but also in other international markets. The demand for Gichha sarees has increased due to the global fashion industry's trend towards sustainable and ethical fashion. Customers are looking for products that are socially and environmentally responsible.

Over the past ten years, India has steadily increased its handloom exports, particularly sarees, to major buyers in the US, Europe, and Japan. A global audience that appreciates authenticity and environmental friendliness finds the Gichha saree particularly appealing because of its blend of traditional artistry and sustainable production processes. The Indian diaspora, who value the link to their cultural heritage, is another group that loves sarees.

Fashion and Current Significance

Fashion's Versatility

Gichha sarees have become a flexible and contemporary fashion mainstay, beyond their traditional bounds. They are appropriate for a variety of situations, including formal affairs, festive festivities, and casual daywear, thanks to their distinctive fusion of rustic charm and elegance. Depending on the occasion, the saree can be dressed up or down thanks to the unique texture and gloss of Gichha silk.

Gichha sarees appear attractive but subdued when worn with basic shirts and little jewelry for daily wear. They are comfortable for extended periods of time due to their breathable fabric, particularly in India's hot and muggy weather. However, to further emphasize their traditional appeal, Gichha sarees can be dressed up for special events with bulkier accessories like bangles, bold necklaces, and embroidered blouses.

The potential of Gichha sarees in contemporary fashion has been acknowledged by fashion designers. Gichha silk is becoming a popular material among modern designers, who use it to create avant-garde fusion clothing that combines Western inspirations and traditional Indian forms. Gichha silk, for instance, has been used to create lehengas, saree dresses, and even fitted skirts and jackets. Younger generations who value the tradition of traditional fabrics but prefer a more contemporary and adaptable style are drawn to these fusion ensembles.

Upkeep and Scenario

Cleaning and Keeping in Store

Beautiful Ghicha sarees require upkeep in order to stay beautiful and long-lasting. Gichha sarees are fragile, therefore it's best to dry clean them, especially for the first few washes, to keep the colors and texture intact. It is recommended to use cold water and mild detergents while washing at home. Hand washing the sarees is the gentlest way to prevent damage to the silk fibers.

When drying, it is crucial to keep the saree out of direct sunlight to preserve its natural sheen. Alternatively, letting the fabric dry in the shade will preserve its original texture and color. Gichha sarees should be folded carefully and stored in a muslin cloth or another soft, breathable material to keep out moisture and dust. The saree can avoid mildew and musty smells by being stored in a cool, dry location.

[santmat]

Guidance For Living A Spiritual Life On Earth According to Kabir

The Kabir Satsang Book of Prayers (Sandhya Path, The Path of Realization) contains some wonderful prayers but also many insightful verses offering guidance about living a spiritual way of life on earth in this human form.

It's actually one of my all-time favorite books from the Sant tradition of India. The Kabir Book of Prayers is another spiritual classic from the same Sant Dharam Das Kabir community that gave us the Anurag Sagar (Ocean of Love) and the other volumes of the Kabir Sagar (Ocean of Kabir). As you may know from my articles and podcasts on the Origins of Sant Mat, the Five Names, and the Identity of Sant Tulsi Sahib's Guru, I trace the contemporary Sant Mat guru lineages back to Sant Dariya Sahib of Bihar and from there back to spiritual masters associated with the Sant Dharam Das Kabir community. While not as organized into a single volume such as the Adi Granth or Sikh Scriptures, there are indeed many volumes of writings associated with this line of masters that go back to Sant Dharam Das and his successors. Over time, you'll hear many of them quoted on this podcast, as I endeavor to especially be mindful of all the great poetry and prose, the banis and bhajans in the Sant Mat lineage of this Path of the Masters spanning many generations.

Today I also share from the book, Doctor by Chance, Mystic by Choice, Memoir of a Doctor’s Journey from Medicine to Spirituality, by Dr. Jagessar Das, on the vegetarian vegan ethics of Kabir.

Spiritual Awakening Radio -- Sant Mat Satsang Podcast: Guidance For Living A Spiritual Life On Earth According to Kabir - Listen, Download, Subscribe @ the Podcast Website:

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"The welfare of others is your greatest duty, the highest of all virtues. Have mercy for all beings."

"He [the Supreme Being] is from the beginning, eternal, in age after age, and Nameless [Anadi, Anami]. As a saint he left his own abode to come into the world. He came into the world and taught the way, and released the souls from Yama (death)."

"The birds, separated at night, meet again in the morning... I am Kabir, and I do not break my promise. My Word has power and is dependable. Whoever climbs onto the chariot of the Word, I will take to the Eternal Abode."

"Give up hopes on others, but have hope on God. Keep the company of holy people, and let truth saturate your entire being. Give up passions and desires, and drink the nectar of God’s name."

"The soul finds drops of nectar flowing. It longs to see God and, on being in His presence, it bathes in the river of tranquility."

-- Selections from the Kabir Book of Prayers

In Divine Love, Light and Sound, Peace Be To You,

James Bean

Sant Mat Satsang Podcasts

Spiritual Awakening Radio

https://www.SpiritualAwakeningRadio.com

Spiritual Awakening Radio (and Sant Mat Satsang Podcasts) with James Bean, heard on various community, public radio stations and the web, explores the world of spirituality, comparative religion, world scriptures and other books, East and West, God, meditation, out of body or near death experiences (inner space), the vegan diet and other ahimsa ethics -- education for a more peaceful planet.

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[loverandservantoftheahlulbayt]

🍂🥀🍂 Jabir's powerful words to Atiyyah on the Arbaeen of Imam al-Hussain (as) Atiyyah al-Awfi said:

“I left with Jabir bin Abdillah al-Ansari (ra) to visit the grave of al-Hussain bin Ali (as), and when we entered Karbala, Jabir came near the bank of River Euphrates, performed the major ablution (ghusl) and wore his clothes; then he opened his bag which contained su’d (a plant with sweet odor). He spread the perfume over his body; thereafter, he did not take a step save in the remembrance of Allah, until he neared the grave (of al-Hussain (as) (Then) he said: “Make me touch the grave, and I made him do so. Thereupon he fell over the grave unconscious. I sprinkled some water on him, and he gained consciousness. Then he cried three times: Ya Hussain Addressing al-Hussain (as) he said: “Why is the beloved not responding to the call of the lover? And how can you respond, while your veins have been severed, and your body has been separated from your head? I bear witness that you are the offspring of prophets (pbbut), and the son of the master of believers, and the offspring of the companion of piety, and the offspring of guidance, and the fifth member of the people of the cloak, and the son of the master of chiefs, and the son of Fatima (sa), the mistress of women; how can you not be so, while the hand of the Leader of Apostles (S) fed you, and you were breast fed from the breast of belief, and trained in the bosoms of pious people, your weaning accompanied the state of utter submission; hence, you enjoyed a pleasant state both during your life and death; however, the hearts of the believers are sorrowful due to your separation, and do not doubt about your good position. So upon you be Allah’s peace and approval. And I bear witness that you faced what your brother (Prophet) Yahya (as) had faced. Thereafter Jabir felt the presence around the grave and said: Peace be unto you and the spirits that have descended in the neighborhood of al-Hussain (as), I bear witness that you kept prayer steadfast and gave the zakat and you commanded the good and prohibited the forbidden and struggled against the deniers of religion and you worshipped Allah until conviction came to you. Then he said: I swear by the One Who sent Muhammad (S) as a Prophet with truth; surely we participated with you in what you encountered. Atiyyah (not understanding this powerful statement made by Jabir) asks: How can that be possible while we did not descend on any valley, nor did we climb any mountainous area, nor did we fight with the sword, whereas the heads of the group of al-Hussain (as) have been separated from their bodies, their children made orphans, and their women made widows? Jabir said: “O ‘Atiyyah, I heard from my beloved, the Apostle of Allah (S), say, ‘Whosoever loves a nation, would be resurrected with them, and whosoever loves the deed of a nation, would be considered one who has participated in the deed.' I swear by the One Who Sent Muhammad (S) as a Prophet in truth, surely my intention and the intention of my companions is according to the intention of al-Hussain (as) and his companions (pbbut). Then Jabir says to ‘Atiyyah: Take me towards the houses of Kufa. When we reached a certain point on the way, Jabir said to 'Atiyya: ‘O ‘Atiyyah, may I advise you, for I do not think that I shall meet you after this short journey? Love the lover of Aali Muhammad (S) as long as he/shes loves them, and have aversion for one who has aversion for Aali Muhammad (S) as long as he/she has aversion for them, even if he/she were to fast and stand in prayer frequently; and befriend the lover of Aali Muhammad (S), for surely if one of their feet were to slip due to excess of sin, the other foot would be firm due to love for Aali Muhammad (S), for verily the lover of Aali Muhammad (S) would return to Paradise and one who have aversion for them would return to Hell Fire.

🍂🥀🍂 Bihar al-Anwar 🍂🥀🍂

🍂 (vol. 65, pg. 131) 🍂

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[royal-digi-public-schoolrajnagar]

7th Annual Function 2024 Royal Digi Public School Rajnagar Madhubani Bihar. Best Hostel facility available for Boy and Girls.

Welcome to Royal Digi Public School Rajnagar Madhubani Bihar. Royal Digi Public school is a very ambitious project of SCP FOUNDATION. It was established keeping in view the dire necessity of good education intuition new delhi (India). It is a school with a difference.

School Facilities Our commitment to excellence extends to the facilities we provide on Royal Digi Public School campus. The infrastructure, sports arenas, music room, transport arrangements, library, …

School Bus The school offers conveyance for students residing at a distance from school.

Playground Large open area with a hard surface just outside a school building, where the school children can play and do other activities.

Hostel for Boys Separate hostel facility for boys & girls with all amenities is available for the students in our campus itself.

Computer Learn Computer Lab is equipped with computers and is open to all students from Grade 1 to Grade 10. Learn More About Our Work And Our Cultural Activities RDPS School Rajnagar Madhubani. Royal Digi Public School Rajnagar Cultural activities are of different kinds, like art and craft activities, health-related activities, music and dancing activities, drawing and painting, poetry, woodworking, pottery, etc. Some of the common cultural activities that are carried out in schools include sports, dance, music, drama, painting, art competitions, charity events, exhibitions, debates, speeches, festival celebrations, etc. School Classes Royal Digi Public School is “In the primary section, and secondry section, there are hardly 30 students in each class, so we will easily …

Royal Digi Public School Mission & Vision OUR VISION Our vision is that children leave the school with

A complement of basic skills- Linguistic, mathematical, scientific, artistic, physical & social

An enquiring & discriminating mind and desire for knowledge

Strong self-esteem and high personal expectations

Tolerance & respect for others

Spiritual and moral values

OUR MISSION Our commitment to the persistent pursuit of our goal-to nurture and raise our children to be conscientious citizens with the right values has been the very core of education at Royal Digi Public School, Rajnagar Madhubani Bihar. The mission statement of the school sums up the very spirit of being committed where each member of the Royal Digi Public School Family is