Thyagaraja Temple, Tiruvottiyur Tiripura sundari
Thyagaraja Temple (also called as Vadivudai Amman Temple) is a Hindu
temple dedicated to Hindu god Shiva. It is located in Tiruvottiyur in the
northern part of Chennai, Tamil Nadu, India. The temple is revered by the
Tevaram hymns of Saiva nayanars, the 7th century Tamil saint poets and
classified as Paadal Petra Sthalam. All the Three of Thevaram Moovar (Appar,
Samandar and Sundarar) has rendered Thevaram songs in this temple. HOWEVER,
THE SURPRISE ELEMENT IS THAT THIS TEMPLE HAD THE VISIT OF ADI SHANKARA WITH
A PURPOSE. A temple not so popular as Tirupathi or Chidambaram or Kanchi
Meenalshi but contemporary to all of them .
The temple is closely associated with the saint poet Sundarar and
Pattinathar. The temple has been in vogue from the Pallava times of the 7th
century and widely expanded by Chola kings during the 11th century. The
temple has a seven-tiered gateway tower, a tank, with the overall temple
area covering 1 acre. The temple is administered by the Hindu Religious and
Endowment Board of the Government of Tamil Nadu. The temple draws parallel
with the Thygaraja temple in Tiruvarur as both the temples were expanded by
Rajendra Chola I and both have the same dance poses of Shiva. The temple is
one of the 51 Sakthi Peetams in the country.
The temple is also one of the Sakthi triad in the region of
Tondaimandalam, the other two being the Kodiyidai Amman Temple or
Masilamaniswara Temple at Thirumullaivoyal and the Thiruvudai Amman Temple
or Thirumanangeeswarar Temple at Minjur.
Shrine of Vadivudai Amman
Brahma is the Hindu god of creation and one of the three primary gods
of Hinduism, the other two being Vishnu, god of preservation and Shiva, god
of destruction. He created the Devas (Gods) and Asuras (Demons) and Daityas
- both these groups fight against each other. While the antigods, called
asuras use muscle power, the Gods called devas use the power of Veda, the
sacred texts. Once, two asuras, Madhu and Kaithaba tricked the gods to
steal the Veda, chopped it to pieces and hid it in the bottom of the sea.
Vishnu fought the demons, but could not defeat them. He prayed to Shiva and
Parvati and with the accomplishment, he was able to defeat the demons. He
took the form of Matsya, a fish to search the Veda. The recovered Veda from
the bottom of the sea was brought to the deity at this temple, who reunited
and purified it. The wishing tree of gods, makizha tree, became the sacred
tree of the temple.
Shrine of Tiruvoteeswarar located behind the main shrine in the
second prcinct
The temple was the centre of learning, with the halls inside the temple
acting as venue for religious discourses in subjects like vyakarna
(translation), Somasiddantha (philosophy) and Panini's grammar. There was a
hermitage attached to the temple during the 9th century, presided over
by Caturananas
Pandithar The temple also had philosophical discourses and expositions on
grammar. There are references to recital of Prabhakara, Rudra, Yamala,
Purana, Sivadharma, Panchanga and Bharata] Lands were granted to learned
scholars and their generation like Vedavritti, Bhattavriti, Vaidyavritti
and Archanavritti.
Several stories about the name of this place, and we share those
stories to you knowledge.
a) Long back a King sent a tax circular (manuscript in a palm leaf) to
all the places in Tamilnadu but an additional line surprisingly appeared in
the tax circular and stating that “Ivvannai Ottiyur Neengala” (இவ்வாணை
ஒற்றியூர் நீங்கலாக கொள்க), “Excluded Ottiyur from this tax”, Hence this
place called Thirvottiyur and because of this the main deity of this temple
know as “Yezuthuthariyum peruman”
(எழுத்தறியும்பெருமான்).
b) Once Brahma meditating (Thavam) in this place towards lord Shiva,
and finally Lord Shiva appeared and gave a boon to Brahma that he can be in
Sathiya logha and do the creation activity.
After that Lord Shiva transform himself and stayed here as Suyambu*
form.*Suyambu naturally a form of energy in the stone coming out of the
surface.And later this place is know as Tiruvottiyur
c) Once a huge destruction happened to this world (Pralayam) during
that time the sea tides didn’t touch this place and that’s why this place
called “Ottriyur” Lord Shiva is here hence respectful form of Thiru added
in prefix and now its “Thiuvottiyur”.Based on the history this temple
belongs to 7th century constructed by Pallavas,After that in 11th century
Cholas renovated this temple. In various period so many emperors
contributed to this temple for renovation.
Temple structure and sannadhis:
When entering in to the temple we can see three sanathis
1.Shri Vinayagar know as Sithi Vinayagar
2.Shri Balasubramaniyar
3. Shri Surya Bhavan
4. Shri Jagadambigai along with Shri Jagannathar
(Note: visitors unable to see Jagannayagi that why they kept a reflection
mirror in the left side from there we can view ammbal.)
5. Shri Adhipuriswarar (Shri Thyagaraja Swami)
6. Shri Vadivudail Amman
7. Shri Mahavishnu
8. Shri Dhakshinamoorthy
9. Shri Koulieeswarar
10. Shri Meenakshi Sundareeswar
11. Shri Thirvottiseewarar
12. Shri Asithanga Bhairavar (without Vahan)
13. Shri Kouzideeswarar (Blessing for Infant boon)
14. Shri Kalatheeswarar
15. Shri Sagasara lingam (1000 lingams accompany in one form)
16. Shri Ramanadhar
17. Shri Egambaranatha
18. Shri Jambulingeeswarar
19. Shri Annamalayara
20. Shri Natarajar
21. Shri Nadavanaeeswarar (Worshiped by Shri Lavan)
22. Shri Akasha lingam
23. Shri Durgai
24. Shri Vattaparai Amman
25. Shri Nagalingaswarar
We can see two Flag pole in front one for Shri Adhipureeswarar, second for
Shri Vadivudi amman, The third flag pole for Shri Vattaparai Amman (Totally
3 Dwajasthambam in this temple.
Saint Shri Pattinathar felt the sweetness in the sugar cane when he reached
this place. He attained Samadhi near to this temple which also close to Bay
of Bengal
And next we can see Famous Four in Saivam (Nalvar sanathi) (Thirunayanna
Sambandar (Appar), Manikavasagar, Thirunavukkarasar, Sundarar along with
his spouse Sangili Nachiyaar*)
In this temple Sundarar and Sangili Nachiyaar got married in front of Lord
Shiva.
After that we can see the Koshala (cowshed).
The next sannadhi is Thiruottrisear, while entering into that sannathi
spare some time in mandapam hall since each and every pillar has lot of
saint statue showcasing (63 nayanmargaml, God and Godess with their names).
Towards yoga there is a display in the celling showcasing the 6 chakaras,
it’s a rare scenario in this temple.
https://youtu.be/C_jiipAwvlM ou tube of temple.
Kaliya Nayanar
There was a merchant who lived in this place called Kaliya Nayanar. He pour
oil for all the lamps in the temple as a regular practice with his own
earnings. After some time he is not affordable to make it. He want to
continue his service hence he slit his throat and pour the blood to
lightening the lamp. Lord Shiva stopped him and adopted him. Next we see
Vatta parai amman sannathi. (Vatta parai in front of Amman) The next
sannadhi is Moolavar “Adhi purisvarar”.
Lord Adhi Purisvarar has seven names: Padampakkanathar, Ottreeswarar,
Adhi Purisvarar, Puttridam Kondar,
Ezhuthu Ariyum Perumal, Karanividangar, Thyagaraja,
Serprent Vasuki worshiped Adhi purisvarar as per Saint Ubamanyu instruction
and finally its merged with lord Shiva. Hence the deity called as
“Padampakkanathar”
Adhi Shankarar idol is placed in back side of moolasthanam.
This main tower (Vimahanam) for moolavar is know as GajaPurushta Vimana
constructed its in the form of elephant back portion.
Once come out to the sanadhi we can see Bhairava Sannathi (There are 64
forms of Bhairavas) This one known as Asithanga Bhairava.
After that we can see a pond this know as Brahma teertham (it was created
by Bhrama when he came here for mediation. (outside the temple there is one
more pond called “Gunalya Theertam” is there).
And finally, we will see Sthala Nayagi “Vadivudai Amman sannathi”.
Even all significance holding by Main deity Adhi pursivarar, this place
became famous because of Goddess Vadivudai Amman and her grace.
There are a number of inscriptions inside the temple dating back to
Pallava period. *Sankaracharya, scholar* in the advaita school of Hinduism
is believed to have visited the temple to put down the power of evil. The
temple was originally built by Pallavas and later rebuilt by Rajendra Chola
I.[However the original temple was different which weree expanded in
acreage by the Pallavas and Cholas] The inscription dating 954 CE, the
fifth year of the Chola king Gandaraditya indicates 90 sheep for burning
lamps and ilavilaku, a lamp made in Sri Lanka). The inscriptions dating
from 1046 CE reveal that There were equal number of dancing girls called
Devadasi in the temple, who were divided into two groups - the valankai
dasis danced for Thyagaraja, while the idangai dasis danced for
Vadivudaiamman{kr Right and Left dasis} During the reign of the Malik
Kafur, much of the temple was destroyed and the bronze idols present now in
the temple were installed during the Vijayanagara period of the 15th century
A 13th-century inscription indicates the practise of animal sacrifice to
the goddess, which continued along with offering intoxicating drink till
the early 2000s.[shows the hands of geographical located people} Hence was
not so popular with the Brahmins though stala visited by Adi shankara and
Nambutris play a paret there] Famous saints like Pattinathar, Topeswamigal
and Ramalinga swamigal lived in this town and prayed Thyagaraja in this
temple. This place is also home to Thiruvottiyur Thyagayyar who is a
carnatic composer and poet. The temple had been a centre of learning as
seen from the inscriptions in the temple. The inscriptions indicate
specific subjects like Purvamimansa styled as Pravahakarma. There were also
provisions made for feeding and maintaining for teachers and students.
The Temple
The gopuram of the temple
The presiding deity is Aadhipureeswarar is in the form of a mud mound
covered by armour. On the day of the full moon of the Tamil month
karthigai, the armour is removed and the representation of the god is
visible to devotees. The Lord is anointed with punugu, javvadhu, and
sampirani oils. There is a Durga shrine in the northern side of the temple.
Inside the main temple complex, opposite the main shrine, is Nataraja
shrine and in the koshta is the Ganapati shrine. The Ganapati is known as
Gunalaya Ganapati (abode of bliss) and there is also the idol of Adi
Shankara, just behind the main shrine inside the complex. There are also
deities like Subrahmanya installed there. The Dakshinamurthy statue is in
the northern Koshta facing south there is also the subcomplex shrine of
Kali. Adi Shankara is said[by whom?] to have installed a chakra to calm
down the Devi and to make her Sowmya roopi (calm and resplendent). To this
day, a select group of Nampoothiri families perform the pooja and aradhana
to this Lord and Goddess as desired by Adi Shankara.
Why at the end please.
The name of the goddess at this temple is Vadivudaiamman alias
Tripurasundari. The goddess is housed in a separate shrine inside the
Temple complex. The temple with Vadivudai Amman as its chief goddess is the
third of the Sakthi temple triad in the region of the Tondaimandalam,
namely, Thiruvudai Amman (also known as Ichchaa Sakthi, the goddess who
fulfills devotees' wishes), Vadivudai Amman (also known as Gnaana Shakti,
the goddess who blesses with gnana or knowledge), and Kodiyidai Ammam (also
known as Kriya Shakti, the goddess who assists in all actions). The
Kodiyidai Amman shrine is at Thirumullaivoyal while the Thiruvudai Amman
shrine is at Melur (Minjur)
Other deities in the temple include Agasalingam, Thiruvotrieswarar,
Thiruputheeswarar (between Vattaparaiman and Durga shrines), Kuzhandhai
Eesar, Kalyana Sundarar, Jaganadhar, Annamalayar, Ramanathar, Suryan,
Chandran, Nalvars, Jambukeswarar, Nagalingar, Meenakshi, Sundareswarar,
Sahasralingam, Amirthakandeesar, Gowlieeswarar, and Ekapaadhar, Gunalaya
Vinayagar, Aruljothi Murugan, Valar Kali. The twenty-seven stars of Tamil
calendar are believed to have worshipped Shiva in this temple.
The inscription park at the temple has about 20 inscriptions from the time
of the Chola kings installed
Thyagaraja Cult
Though the presiding deity of the temple is Adipuriswarar, the temple is
closely associated with the Thyagaraja cult of Saivism. Somaskanda is the
iconic form of Thyagaraja and is believed to have emerged from the 10th
century, the period coinciding Raja Raja Chola. The 8th-century saint
Sundarar is believed to have spread the cult from Tiruvarur to the temple
here. The Lord tricked him by making him take a vow that he would never
leave Tiruvottriyur, but he breaks the promise and becomes blind. The Lord
of Tiruvottriyur and Tiruvarur are the same in terms of religious
experience, but on the pilgrim tradition, Tiruvottriyur is affronted
because Sundarar abandons and goes back to Tiruvarur. The event is
celebrated every year in the temple.
The seven dance forms of Thyagaraja, the Sapthavitankam, is represented in
the cultic network comprising Thyagarajar Temple in Tiruvarur,
Dharbaranyeswarar Temple in Tirunallar, Kayarohanaswamy Temple in
Nagapattinam, Kannayariamudayar Temple in Thirukarayil, Brahmapureeswarar
Temple in Thirukkuvalai, Vaimoornaathar Temple in Tiruvaimur and
Vedaranyeswarar Temple in Vedaranyam. The Tiruvottiyur temple is placed at
the centre of a similar network comprising Marundeeswarar Temple in
Tiruvanmiyur, Accalpuram in Sirkali and Tirukachoor near Singaperumalkoil,
treated closest to the myth of Tiruvarur Both the Tiruvarur and
Tiruvottriyur temples are believed to have the same dance poses by Shiva,
as asserted by Tiruvorriyurpuranam. The dance pattern of the temple is
called Padamanatanam, a continuation of Tiruvarur temple - Vishnu is
believed to have gone berserk and missed the dance at Tiruvarur, and
Thyagaraja asked him to go to Tiruvottriyur where he said he promised to
perform the same dance.
Literary mention
The temple is reverred in the verses of Tevaram, the 7th century saivite
canonical work by the three saint poets namely, Appar, Sundarar and
Sambandar.
"வெள்ளத்தைச் சடையில் வைத்த வேதகீ தன்றன் பாதம்
மெள்ளத்தா னடைய வேண்டின் மெய்தரு ஞானத் தீயால்
கள்ளத்தைக் கழிய நின்றார் காயத்துக் கலந்து நின்று
உள்ளத்து ளொளியு மாகு மொற்றியூ ருடைய கோவே."
translating to"People of this world!if you want to reach the feet of the
Lord who sang the Vētams and who placed the flood of the Kaṅkai on his
head,patiently listen to the way by which you can attain them.being united
in the body of those who have burnt with the help of the fire of spiritual
wisdom which grants the ultimate reality, all evil thoughts.the king of
Oṟṟiyūr is the light in the hearts of such people".
The temple was the home of the Hindu saint Pattinathar and the location
where he attained samadhi in the form of a lingam. It is the birthplace of
Kaliya Nayanar, one of the 63 Nayanars. This temple of yore finds a
definitive place in Tamil Saivite history as this is the place where the
Marriage of Sree Gnanasambandar was supposed to happen but concluded in
Sree Gnanasambandar being absorbed with several others into the jyothi
before the marriage could be solemnised. The Carnatic composer Tyagaraja
visited this temple and composed the Thiruvottiyur Pancharatna or 5 Gems in
praise of the Goddess Sree Tripurasundari. Tiruvorriyur Mummanikovai is a
work in praise of the deity in the temple Tiruvorriyur Antathi is a
19th-century work by Gnanasampathavaran in praise of the deity of the
temple. Tiruvorriyur Moovar Tamil is an extract of Tevaram specific to the
temple. Tiruvorriyur Nadana Sarithram is a historic depiction of dance in
the temple Vadivudaiampal Asiriyavirutham by Rama Mudaliar, Vadivudaiamman
Kummipadal, Vadivudaiamman Navarattinam and Vadivudaiamman Panssarathinam
by Kanniappa Uvattiyayar are 19th century works glorifying Vadivudaiamman,
the prime consort of the primary deity of the temple.
The Nineteenth century Saint Shri Ramalinga Adigalar was a daily visitor to
this temple during his younger days and has sung many poems in praise of
this Lord. The other important Saint associated with this temple is Shri
Topeswamy.
Temple administration
During 1786 to 1831 CE, there were frequent clashes between the right-hand
castes comprising handicraft people and poor and the left-hand castes
comprising wealthy and parsimonious merchants. It was the practise of
British administrators to bestow the office of chief administrator of the
temple to rich merchants. Following the custom, Lingi Chetti headed from
1754 CE, and after his death, his family inherited the post. The right-hand
caste people were highly irritated that the post was inherited by the
left-hand caste. In August 1786, the left-hand caste submitted a petition
to the Governor and the council of Fort St. George claiming the right-hand
caste had no right over the administration of the temple and were indulged
in attack of one of the left-hand person. The English sidestepped by ruling
that both had liberty to perform their ceremonies according to the
respective customs. It was also announced that the heads of each would be
responsible for offenders. While the left-hand caste abided by the order,
the right-hand caste stopped their practises. There were intermittent
clashes initiated by both the parties and once resulted in attacking the
sepoys involved in protection. The dissension cropped once more during 1828
when the officiating priest complained about the chief administrator. In
1831, there were renewed complaints against the chief administrator over
the authority of dancing girls and his right in administering the temple
stating financial irregularity. The dancing girls were immediately removed
from the temple. The collector upheld the action against the dancing girls
and ruled that Arunachala Chetti of the left-hand would be the rightful
administrator of the temple. It also suggested to the right-hand caste that
no complaints would be entertained unless specific instances were shown
where the right-hand moved away from customs.
KR And Adishankara’s linga prathistais are known to many. But there is
one SOUNDARYA LAHARI IN THE NAME OF Adi shankara. Virtually Adi shankara
got as gift from Tripura sundari the 1000 slokas original of Soundarya
lahari. When HE was coming out of Kailasam, he was barred by Nandi and
Nandi exceeded the power; he snatched the pa;lm leaves; and the resultant
was only 41 slokas the first 41 of Tripura sundari was with HIM. 59 was
torn. Then on being told by the Raja Rajeswari, Adi shankara revived the
balance 59 on his own. Then with 100 verses HE CAME TO THIS TEMPLE. And
before vadivudai Tripura sundari, placed it and invoked for the first time.
Then alone Soundarya lahari was known to the world. Thus, the temple
oldeby >2500
years. So reciting the verses in the Navaratri is aboon.
Later when saktham was misunderstood and kalamuka worship prevailed, the
temple mgmt became worse. K Rajaram IRS 3 10 24
On Wed, 2 Oct 2024 at 20:45, Jambunathan Iyer <[email protected]> wrote:
>
> Sri Rajarajeswari temple is one of the oldest temples in Nanga Nallur, and
> the area got its name from the Goddess. ‘Nanga Nallai’ means ‘place of
> good-natured women,’ and it later became Nanganallur. This is a private
> temple and is also known as Sarvamangala Rajarajeswari Ashram. The temple
> has two floors and is located on 16th street at Thillaiganga Nagar.
>
> The presiding deity here is Goddess Rajarajeshwari, an incarnation of
> Goddess Shakti. Her idol supposedly came from the Homa Kundam. This temple
> is quite unique, as devotees should circumambulate it only in the
> anti-clockwise direction, unlike in other temples.
>
> The Presiding Deity of this Temple is Goddess Rajarajeshwari and She is
> considered to be an incarnation of Goddess Sakthi. This place is named as
> Nanganallur after the Goddess. It is believed that the Idol of the
> Presiding Deity came out of the Homa Kundam.
>
> There are nearly 16 steps to reach the Sanctum Sanctorum of this Temple
> and each step has it's specific meaning. The Devotees are requested to buy
> pooja articles from the Temple only.
>
> The idol was shifted to the current location in 1970 (an Ambal temple
> supposedly existed since ancient times at the same place where a new temple
> was built). The temple was built not as per Agama. The Poojas are conducted
> as per Sri Vidya tradition. Sri Rajagopala Swamigal trained his disciples
> to perform the Pooja. The belief is that Agasthiyar and Thirumoolar
> worshipped this Ambal when the old temple existed.
>
> The main deity of this temple emerged in a Homa kundam. Rajagopala
> Swamigal, the founder of Rajarajeswari temple, was performing homam to the
> Goddess on Navarathri Friday, on Vishaka Nakshatra in 1957, in a mini
> yagasala atop his house in George Town, Chennai. Hundreds of devotees were
> at the house to seek the blessings of the goddess. The Swamigal completed
> Poornahuti and gave Prasadam to everyone. Suddenly, one of his aides
> emerged from the Pooja room and pointed to some stones glinting in the agni
> of the Homa kundam.
>
> Swamigal tried to collect the stones from the Homa kundam on a tray. The
> stones felt very heavy, and the tray tilted to one side, unable to bear the
> weight. The next day the Swamigal showed the stones to Kanchi Paramacharya.
> The latter promptly identified the big stone as Ambal and the other small
> stones as Siddhi Manigal.
>
> Within a year, the big stone was sculpted in the form of Goddess
> Rajarajeswari holding a Shankh (conch), Chakram (discus), sugarcane bow and
> pushpa baanam (flower arrows). Rajagopala Swamigal, by divine instruction,
> built the temple and ashram in Thillai Ganga Nagar, Nanganallur. He then
> consecrated the idol of Goddess Rajarajeswari, which is the presiding deity.
>
> There are 43 Yantras of Shakti deities installed in the temple. Sixteen
> steps lead to the sanctum sanctorum, and each has its own significance. At
> the entrance of the steps, Sanganidhi and Padmanidhi bless devotees.
>
> The temple faces east, with an entrance from the north. At the entrance
> Prakara, one can see the idols of Ashtadikpalakas. One can see the shrines
> for Dattatreya and Bhairavar immediately after the entrance on both sides.
> The main sanctum is at an elevation. To reach the main shrine, one has to
> circumambulate from left to right after worshiping Ganesha and Durga.
>
> On the ground floor is the temple for Sri Lakshmisametha Satyanarayana
> Swamy. Here, the Lakshmi’s image is on the chest of Perumal. Devotees
> perform Satyanarayana Vratham here. Unlike in other Vishnu temples, one can
> see the Navagrahas on the wall in a straight line. The devotees go around
> the temple in the anti-clockwise direction. First, they receive the darshan
> of Vinayaka and Durga. Later, they get the darshan of the Goddess, who is
> on the second floor.
>
> The Goddess is installed on Mahameru with Yantras. The special Pooja here
> is the Kunguma Pooja. Devotees get the Kunmkum (vermilion) along with
> Archana and they deposit it in the Box along with their name, birth star,
> Thithi, and Tithi Nithya. They can buy the Archana Kumkum only in the
> temple.
>
> The Dhwajasthambam and Simha vahanam are seen before the entrance of the
> main sanctum steps. There are 16 steps on the Purva paksha (ascending side)
> and 16 steps on the Amara paksha (descending side). While descending, we
> can see 15 stucco idols of Thithi Devatas (representing 15 lunar phases and
> 15 letters of Mahashodasi Mantra) on the wall, with Agasthya Muni’s hymn
> engraved below each idol.
>
> Goddess Rajarajeswari is seen in a sitting posture on the Meru Yantra,
> holding a discus, conch, sugarcane bow, and flower arrows in her four arms.
> Covered in beautiful ornaments, she looks resplendent in the glow of oil
> There are shrines for Dattratreya, Bhairava, Ganesha, Dhanvantri, and Durga
> inside the temple complex. Stucco images that depict the female forms of
> deities like Brahma, Vishnu, Shiva, Indra, and Kartikeya adorn the entrance
> of the temple. There are many other stucco images, too, which make the
> temple appear colorful and vibrant.
>
> Varuna Dhanvantari Theertham is a well within temple premises. The water
> from this well can supposedly cure diseases. The rays from the sun fall on
> the Goddess’ feet during Maasi and Magha months. Special poojas are held at
> this time.
>
> The temple is 4 km from Meenambakkam Airport and 7 km from Chennai
> International Airport. One can get a cab to the temple from here.
>
> By Train : Pazhavanthangal is the nearest railway station and is 1 km
> away. One can get an auto to the temple.
>
> By Road: The temple is 13 km from the Tambaram bus stand and 14 km from
> the Koyambedu bus terminus. It is well connected by MTC buses to other
> parts of Chennai.
>
> Temple Timing: 6 AM to 11 AM and 5:30 PM to 8:30 PM
>
> N Jambunathan Rengarajapuram-Kodambakkam-Chennai-Mob:9176159004
>
> *" What you get by achieving your goals is not as important as what you
> become by achieving your goals. If you want to live a happy life, tie it to
> a goal, not to people or things "*
>
>
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