Now should I not call Gopalakrishnan only as afool muttal? Quora vomit stinks; this is history recorded and by vomiting what does he mean? All because you people are watching a roam ring game so villainy alone is seen out KR IRS 7724 8724 Some one else another was writing questionable? Who was he?
On Sun, 7 Jul 2024 at 07:47, 'gopala krishnan' via KeralaIyers < [email protected]> wrote: > Sir, > > There is total vomission of not only Tamilnadu,Andhra Pradesh, West bengal > all are vomitted. We cannot expect more in a copy paste posting. > Gopalakrishnan > > On Sunday, 7 July, 2024 at 05:05:22 pm IST, Narayanaswamy Iyer < > [email protected]> wrote: > > > > Dear folks > > While the babbling brook K RAJARAM ex-IRS 6724 7724 merrily stumbles and > staggers along with exposition of the Jains' soothrams, he omits totally > mention of our most prominent three devis and their kshethrams -- > Kaamaakshi Amman of Kaanchi, Meenaakshi Amman of Madurai, and Vishaalaakshi > Amman of Kaashi. > > A totally l blind uneducated useless idiot groping for a non-existent > black cat on a dark night in a darkened room. > > S Narayanaswamy Iyer > > On Sun, Jul 7, 2024 at 10:35 AM Rajaram Krishnamurthy < > [email protected]> wrote: > > Bhāgavatī (Devanagari: भगवती, IAST: Bhagavata), is an Indian epithet of > Sanskrit origin, used as an honorific title for goddesses in Hinduism and > Buddhism. In Hinduism, it is primarily used to address the goddesses > Lakshmi and Parvati. In Buddhism, it is used to refer to several Mahayana > Buddhist female deities, like Cundā. The male equivalent of Bhagavatī is > Bhagavān. The term is an equivalent of Devi and Ishvari. > > Bhagavati Temples in Indian subcontinent > > Maharashtra > > Bhagavati temples can also be found all over Mumbai, for example, > > Bhagavati Devi Sansthan Deosari, Umarkhed, Yavatmal District, Maharashtra. > > Bhagavati temple at Ratnagiri, Maharashtra > > Uttar Pradesh > > Bhagawati Temple at Reotipur, Uttar Pradesh. > > Bhagawati Temple at Mirzapur, Uttar Pradesh. > > Karnataka > > Bagavathi temple Sasihitlu Mangalore. Famous temple in Karnataka on the > bank of Arabian sea. Guliga is the main Daiva here. > > Bhagavathi temple in Ullal, Mangalore > > Attukal temple > > Kerala > > Shrines of these goddesses are referred to as Bhagavati Kshetram in > Kerala. Some popular Bhagavati temples in Kerala are, > > Attukal Temple > > Kalluvettu Kuzhikkal Bhagavati Kshetram at Karaparamba, Calicut > > Punnasseri Bhagavati Kshetram at Athanikkal, Kozhikode. > > Areekulangara Devi Kshetram at Kattangal-Mavoor Rd., Kozhikode. > > Chakkulathukavu Temple > > Chottanikkara Temple > > Chettikulangara Devi Temple > > Madayi Kavu > > Kodungallur Bhagavathy Temple > > Paramekkavu Bhagavathi Temple, Thrissur > > Sankarankulangara Bhagavathi Temple, Thrissur > > Olarikkara Bhagavathi Temple, Thrissur > > Sree Kattukulangara Bagavathy Temple, Mampad, Palakkad > > Meenkulathi Bagavathy Temple, Pallasena, Palakkad > > Peroor Kavu Bhagavathi > > Kadampuzha Devi Temple > > Pisharikavu > > Kavaserry Bhagavathi Temple > > Mangottu Bhagavathi Temple > > Mondaicaud Bhagavathi Temple in Kolachal, Kanyakumari district, Tamil Nadu > > Lokanarkavu (Lokamalayar kavu) temple in Vatakara, Kozhikode District > > Kalayamvelli temple, Kozhikode District > > Uthralikkavu Bhagavati Temple, Thrissur District > > Shree Sasihithulu Bhagavathee Temple, Haleyangadi, Karnataka > > Kuttiyankavu Bhagavati Temple, Minalur, Athani, Thrissur District > > Thechikkotukavu temple, Peramangalam, Thrissur District > > Thachanaathukaavu temple, Parlikad, Wadakanchery, Trichur District > > Tiruvaanikkaavu bhagawati temple, Machaad, Wadakanchery, Trichur District > > Tirumandaamkunnu temple, Angaadipuram, Perinthalmana, Malappuram > > Kottuvally Kavu Bhagavathy temple, Koonammavu, Ernakulam > > Sree Emur Bhagavathy Hemambika temple Kallekulangara, Palakkad > > Kechery Parappukkavu Bhagavathi Temple, Thrissur > > Naxal Bhagwati, Kathmandu > > Kalinchowk Bhagwati Temple > > Goa > > Many Bhagavati temples are found in Goa, where the deity is mainly > worshipped in the form of Mahishasuramardini by the Goud Saraswat Brahmin, > Daivadnya Brahmin, Bhandari communities. Bhagavati is also worshipped as > one of the Panchayatana deities in most of the Goan temples. Shrines > specially dedicated to Bhagavati are: > > Bhagavati (Pernem) > > Bhagavati Haldonknarin (Khandola, Goa) > > Bhagavati Chimulakarin (Marcela, Goa) > > Bhagavati (Parse, Goa) > > Bhagavati (Mulgao, Goa) > > Dhavali,Bhagavati temple > > Chinnamasta Bhagawati Temple, Nepal > > Nepal > > Shobha Bhagawati(शोभा भगवती मन्दिर), Kathmandu > > Naxal Bhagawati Temple, Kathmandu > > Chinnamasta Bhagawati Temple, Saptari District, Nepal > > Palanchok Bhagawati Temple, Kavrepalanchok District > > Kalinchowk Bhagwati Temple, Kalinchowk Rural Municipality > > Bhagwati Bahal Temple (भगवती बाहल मन्दिर), Thamel, Kathmandu > > Bindhyabasini Temple, Pokhara > > Argha Bhagwati temple, Arghakhanchi District > > Taleju, Hanumand Dhokha, Kathmandu > > Taleju, Patan > > Taleju, Bhaktapur > > Bhadrakali > > Palpa Bhagawati > > --------------------------------------------- > > 1. Chettikulangara Devi Temple One of the most popular Durga temples in > Kerala, and second to only Shabarimala as far as the income is concerned, > Chettikulangara Devi Temple is the temple of Bhadra kali that is located at > Chettikulangara in the district of Alappuzha in Mavelikkara taluk. The > temple receives collections worth several crores of rupees annually. > Sometimes a single-day collection runs more than one crore rupees. > Prosperity and salvation in life is what they attain after worshipping her, > as per a local legend. Vedic Agama worship is not followed here. The > Shabarimala temple prasadams such as Appam, Aravana, etc., are made there > from the offerings of Nellu (paddy) made at the Bhagavathi temple. The > income from the temple is widely used to take care of pujas, etc at other > temples under the Travancore Devaswom Board. She is an embodiment of holy > trinity and responsible for activating the Kundalini shakthi in her > devotees as well. > > Festivals Observed: A number of important festivals such as Kumbha > Bharani, Parayeduppu, Aswathy Ulsavam, Ethirelpu Ulsavam, etc are > celebrated in a grand manner here. Known as the most favourite tourist > destination in india, this temple was built by none other than the sixth > avatar of Lord Vishnu, the Parashuram, Upadevathas like Ganapathi, Balakan, > and Yakshini, also receive worship here. A significant feature of this > temple is the mammoth oil lamp by name Kuthuvilakku, that is made of > granite and filled with a thousand wicks. Your Face's Heat Patterns Can > Reveal More Than You Can Imagine, Can Also Give Clues About Your Health > > 2. Paramekkavu Bagavathi Temple One of the largest Bhagavathy temples in > Kerala, the Paramekkavu Bagavathi Temple located in the midst of Thrissur, > towards the east of the renowned Vadukkunathan Temple, is an architectural > slice of heaven on the gods own country. Dating back to 1000 years in time, > this shrine is governed by the presiding deity Goddess Bhagavathi who is an > incarnation of Goddess Durga and the traditional Panchavadyam called > Palachottil Melom is famous the nation over. It is one of the largest and > oldest Bhagavathy temples of Kerala that dates back to thousand years. It > is known as a centre for the famous Thrissur Pooram festival. This temple > is a regular witness to a vibrant procession of people and animals that > gather from 15 different temples here. This procession that starts here, > ends at the Vadakkunathan temple. During the times of Thrissur Pooram, this > temple, is no less in splendour to that of the temple of Thiruvambady. The > temple complex has two demarcated shrines, one is Paramekkavu and the other > is Melakkavu. The idol of Paramekkavu Bhagavathy, was initially made of > wood which was found to be damaged some time later and hence a new wooden > idol was made. A sacred farewell was conducted to the old idol before > accepting the new wooden idol as the deity for worship. Blood sacrifice of > animals to the Goddess is an ongoing tradition here, which was stopped due > to the governmental interference. But after a long time, the priests > decided to perform the sacrifice only on the festival days of Kodungallur > Bhagavathy temple. The deity was later consecrated at a place where the > blood sacrifice was being performed. > > Festivals Observed: This temple has the privilege of participating in the > famous Thrissur Pooram festival during which fifteen decorated elephants > are brought in procession from Paramekkavu to the Vadakkumnathan temple to > celebrate the Pooram festival. Navarathri, Makara Chowa, Shivaratri are the > other important festivals. Ashadha Amavasya 2024 Horoscope: Planet Saturn > Will Form Shash Rajyoga, These 3 Zodiac Signs Will Get Benefits > > 3. Attukal Bhagavathy Temple: The Attukkal Bhagavathy temple in South > Kerala brings together an annual gathering of lady devotees at Pongala > Mahotsavam which is why this temple has come to be known as 'Sabarimala of > Women'. Attukal Bhagavathy Amman Temple is one of the famous shrines in > south Kerala. It is situated in Trivandrum City. It is the place where > Millions of women annually gather together for the famous Attukal Pongala > Festival held in February/March. This actually has set a record and finds a > place in the Guinness Book of Records. The gopuram exhibits a blend of both > Tamil and Kerala architectural styles. You must have heard of Kannagi's > legendary story (she is the heroine of Ilanko Adikal's 'Silapathikaaram'.) > and here is where she has come to be enshrined as Attukal Bhagavathy Amman, > the story of which is engraved in the sculptures here. The main deity of > the temple is Kannagi who coexists with other Upadevathas of the temple > such as Madan Thampuran. A temple for Chattambi Swamikal, a famous Social > reformer who chose this temple for his meditative pursuit can be found > here. Festival Observed: Sweet Pongal is the dish that is offered to > Goddess as Prasad. It is made of rice, jaggery, coconut and water. The > Attukal Pongala Festival goes on for 10 days, in the month of > February/March. The festival lasts for 10 days. Attukal Pongala is > conducted on the 9th day of the Pongala festival. Women from all over the > globe take part in this festival. Nearly 5 km of the area around the temple > is occupied and earmarked for the Pongala celebration. To participate in > the Pongala festival, you need to qualify by observing a vrat of nine days > prior to the festival. The entire ten-day-long festival is dedicated to > singing the epic of Kannagi and the right to sing this epic song belongs to > a particular family. Villakku Kettu is another kind of offering that is > given to goddesses during these ten days. Thalappoli and Kuthiottam are two > types of rituals observed by girls under 10 years and boys below 12 years > of age in order to pray for the well being and prosperity of their > families. Devi is taken out in a colourful procession to visit her brother > the Dharmashasta. This entire festival ends with a blood sacrifice for the > deity. Attukal Devi fulfils every wish that is made in deep earnest and > faith. > > 4. Iringole Bhagavathy Temple Iringole Forest Temple otherwise popularly > known as Iringole Kavu is a renowned Bhagavathy temple, located amidst the > dense forest in the Pattal Village. The temple is about 35kms away from > Ernakulam on the Aluva - Munnar road. This temple is believed to be around > 2746 years old. It became an active centre for pujas and devotee visits > around 1200 years ago. In Dwapara Yuga, prior to the birth of Krishna, his > parents were imprisoned by the Demon Kamsa who feared that the 8th child of > Devaki and Vasudeva, the parents of Lord Krishna would kill Kamsa. So when > the 7th girl child was born the demon Kamsa, in an attempt to kill her, > swung her to the sky. She glided from his hands and shone like a bright > star and disappeared. This place which witnessed her light and glow came to > be called Irnnol which gradually changed to Iringole whose deity idol > appeared in a self-manifested form. The offerings to this deity are > jaggery, thick payasam or kheer with jaggery, ghee and a special payasam > named Chathussatham made of wheat. Marriages, Ganapati homam or reading of > Ramayana scriptures are not held at the temple. Fragrant flowers or women > wearing flowers are not allowed inside the temple. Only female elephants > are allowed to carry the deity's effigy. The huge trees surrounding the > temple are believed to be the Devas who came to pray to the Goddess for her > blessings and stood there praising her and hence they are not felled for no > reason and even a wood branch that falls on its own isn't used for any > purpose. Festival Observed: During the annual temple festival season, the > deity is given a sacred bath called 'aarattu' every day. It is believed > that on the day of Karthika in the Malayalam month of Vrischikam, visiting > her would be of great benefit as it will ensure longevity for them and for > their spouses as well. Unmarried would ensure a good alliance. > > 5. Chottanikkara Bhagavathy Temple The Chottanikkara (modified > pronunciation of Jyotiannakkara) Devi Temple is dedicated to Sri Bhagavathy > or Mother Shakti. This Goddess ‘Keezhkkaavu devi' is believed to be the > ‘Bhadrakali' (Mahakali), herself in her fierce or ‘ugra' form. She > originated from the third eye of Lord Shiva with the intention of killing > the demon Daruka. This Rajarajeshwari temple, is the abode of Sree > Bhagavathi who takes on the form of Maha Saraswati in the morning, Maha > Lakshmi in the noon and Maha Durga in the evening., this temple, located in > Chottanikkara, a southern suburb of Kochi in Kerala, is one of the most > popular temples in the state. This temple shares architectural excellence > with the temple of Sabarimala. She also resides along with the supreme lord > Shiva, Ganesh & Lord Dharmasastha (Ayyappa) whose worship is carried on > alongside. The temple is known for curing mental illness and disorders due > to evil spirits. Guruthi Puja or blood sacrifice which is done to invoke > Kali is being conducted every day. Festival Observed ‘Chottanikara ‘Makam > thozhal' is the famous religious temple festival observed here. The area in > which the temple is situated was once a dense jungle that was a regular > home to vampires called yakshis and raktharakshas. After the ritualistic > bath of "Devi" in ceremonial pond [Onak Kuttichira] she is accompanied by > Lord Sastha on the back of seven caparisoned elephants that reach the point > of "Pooraparambhu" where they remain till 11 a.m. At the noon, the door of > Sanctum Sanctorum closes for ucha pooja and then again reopens at 2 pm for > the "Makam Darsanam." At this time, Devi appears in her fullest glory and > splendour, which is when those who take a glimpse of her, would be blessed > with fulfilment of their long-standing desire and prayers. During earlier > days the darshan was the prerogative of only the upper classes. But now it > is being extended to all cross sections of the society. > > --------------------------------------------------------------------- > > Bhagavatī (भगवती).—The words Bhagavān and Bhagavatī mean Paramātmā > (universal self) and Prakṛti (Nature and its modifications) respectively. > Prakṛti is also called by the name Śakti. The following elucidation once > given by Mahāviṣṇu about Bhagavān and Bhagavatī is greatly illuminating. > > Time, space, atmosphere and the universe (Brahmāṇḍam) are, just like > Paramātmā, eternal. This is the truth and reality. Below this eternal > Gokula exists Vaikuṇṭhaloka, which also is, like the former, eternal. Just > like this, Prakṛti, which is a sport to Brahmā and is also without > beginning or end (Sanātanī) too is eternal. In the same manner as flame > exists in fire inseparable from it, moonlight in moon, beauty in the lotus > flower and brightness in the sun, so does nature exist in soul inseparable > therefrom. In the same way as the goldsmith cannot make gold ornaments > without gold and the potter cannot make pots without clay, the Paramātmā > will not in the least be able to function unaided by Prakṛti. Prakṛti > (Nature, Devī) is all powerful. 'Para' becomes powerful enough to do > everything when he joins the Devī. (See full article at Story of Bhagavatī > from the Puranic encyclopaedia by Vettam Mani) > > Bhagavatī (भगवती) is another name for Śivā: the Goddess-counterpart of > Śiva who incarnated first as Satī and then Pārvatī, according to the > Śivapurāṇa 2.1.16:—“[...] the great goddess Śivā is of the three natures. > Śivā became Satī and Śiva married her. At the sacrifice of her father she > cast off her body which she did not take again and went back to her own > region. Śivā incarnated as Pārvatī at the request of the Devas. It was > after performing a severe penance that she could attain Śiva again. Śivā > came to be called by various names [such as Bhagavatī,...]. These various > names confer worldly pleasures and salvation according to qualities and > action. The name Pārvatī is very common. > > ------------------------------------------------------------- > > The Bhagavatī Sūtra contains 41 Śatakas, each comprising 10 Uddeśakas, > which for the present work have been called Books and Chapters > respectively. The text, according to Law, follows “the uddesa and niddesa > methods, the first implying the presentation of the thesis and the second > their elucidation.” A Śataka starts with a couplet which gives in a precise > form the contents of the 10 Chapters following, takes note of the time, > place and occasion of the dialogue/discourse, mentions personalities taking > part in it, and points to their inner cohesion, so that, it would appear, a > single thread runs not only through the Uddeśakas making a Śataka, but also > through the Śatakas themselves. Śramaṇa Bhagavān Mahāvīra apart, the most > dominant personality in the Sūtra is Indrabhūti Gautama, the first > Gaṇadhara of the Śramaṇa Bhagavān, a profound scholar and master of four > types of knowledge. Indrabhūti asks questions in all humility and > curiosity, while the Śramaṇa Bhagavān provides answers with extreme > patience, affectionately addressing his dear disciple on each occasion as > ‘Goyama’. At times, other personalities have been brought in, for instance, > Ārya Roha, Kālāsavesiyaputra who was a follower of Pārśva, the > lay-followers at Tuṅgikā, the celebrated Skandaka, in the present volume, > and these have provided the much needed relief to the reader. > > The standpoint of Jainism as presented in the Bhagavatī Sūtra is in no > way different from that presented in other Āgamas. The fundamental > principle of Jainism is ahī nsā [ahiṃsā], and to get into its true spirit, > one must have a complete understanding of the karma theory which has been > discussed at length in it. Among the traditional scholars, the Jainas are > credited with having taken a hylozoistic view of nature which means that > there is nothing formed in the world of matter, that nothing exists in > space and time, which is not some form of a living organism. And it takes > us further to believe, as has been done by Darwin for contemporary science, > that all these organisms are in a process of development or evolution in > their physical structures, modes of generation, intake of food and drink, > deportments, behaviour, action, thought, ideas, knowledge, intelligence and > the like. The Jaina belief in the multiplicity of souls each one of which > is endowed with a consciousness and is the master of his own actions, pious > as well as impious, karma-acquiring as well as karma-exhausting, is unique > in the sense that the soul has been accredited with, and recognised as, an > active principle, and is not merely passive, as is presumed in some other > Indian systems. Another unique thing about the Jaina belief is that in it, > even though soul and matter transform and undergo change due to change in > circumstances, both have an eternality because of which any idea of > original creation or destruction is rendered completely nugatory. The Jaina > system necessitates a careful consideration of the cosmical, biological, > embryological, physical, mental and moral positions of the soul in all > parts of the Sphere. This has been done in the Bhagavatī Sūtra in an > exhaustive manner. > > The translation of the work has been a surprisingly pleasant experience > for the translator. Three things that have, in particular, impressed him > are its methodology, its terminology, and its illustrations. Its > methodology is scientific in so far as the term would convey anything in > ancient times. Illustrations of most difficult concepts have been taken > from most commonplace things. For instance, the cohesion of soul and matter > is illustrated by the example of a leaky boat which is submerged at the > bottom of water. When laboratory tests were unknown, such commonplace > examples made even the most difficult concepts easy for understanding. The > Bhagavatī Sūtra is rich in terminology, a good part of which may be useful > in the production of scientific treatises in the Indian languages. > > The Bhagavatī Sūtra has a philosophical content of a high degree but it has > also many anticipations of modern science. To note one or two, there is a > complete anticipation of the atomic theory in the Sūtra, as there is an > exhaustive analysis of matter. There are many other things relevant to > Mathematics, Physics, Cosmology, Biology, Astronomy, etc. But this rich > treasure we left behind in the past and managed to forget all about it. For > centuries, therefore, we did not know that we had had such a rich heritage. > But thanks to the pioneering work of the western Orientalists and > Indologists, Indology as a branch of knowledge has already carved a place > for itself, and during the past half a century, even Jainology is striving > hard to take shape. It is heartening that Jainology now attracts scholars > all over the world, and important works on Jaina canonical texts are coming > up very fast. But what has not happened is that we have not yet been able > to pick up the thread from where we dropped it in the past and to give it a > really ‘big push’. Within a short time, the world at large, and this > country in particular, is going to celebrate the 2500th anniversary of the > nirvana of Śramaṇa Bhagavān Mahāvīra, and that would indeed be a great > occasion for us to pick up the thread from where we dropped it and go > further ahead. The Bhagavatī Sūtra of the Jainas is not the only text of > the kind that deals with science and philosophy. There are many others, > mostly interlinked in kinship, the Paṇṇavaṇā, the Jīvābhigama, the Uvavāi, > etc., which are deserving of our attention in matter of their > representation through a convenient medium. The present translation of the > Bhagavatī Sūtra has been put up in the genuine expectation that in the next > decade or so, Jaina scholarship will concentrate on translating all the > important scientific works of the Jainas into English so that we, as well > as scholars outside, may know where we really stand. Once we are able to > take stock of our position, it may perhaps be easy for us to break our > age-old stagnation. 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