In A Time Of Universal Deceit, Telling The Truth Becomes A Revolutionary Act. (Orwell)
ALL TRUTH PASSES THROUGH THREE STAGES; FIRST, IT IS RIDICULED, SECOND, IT IS VIOLENTLY OPPOSED, THIRD, IT IS ACCEPTED AS BEING SELF-EVIDENT.(Arthur Schopenhauer)
I WILL TELL YOU ONE THING FOR SURE. ONCE YOU GET TO THE POINT WHERE YOU ARE ACTUALLY DOING THINGS FOR TRUTH'S SAKE, THEN NOBODY CAN EVER TOUCH YOU AGAIN BECAUSE YOU ARE HARMONIZING WITH A GREATER POWER. (George Harrison)
THE WORLD ALWAYS INVISIBLY AND DANGEROUSLY REVOLVES AROUND PHILOSOPHERS.(Nietzsche)
This is the story of a donkey. A donkey who was walking along when night fell. He was not sure what his destination was and how to reach it. And what made it worse was that he could hear the sounds of wild animals in the forest, where he had been grazing all day. It was too dark for the donkey to see beyond his nose. Fear gripped the donkey as he peered into the darkness ahead to see if he could make something of it.
Just as the donkey ambled about directionless, an owl from a
treetop hooted out to him, “Buddy! You cannot see at night, but I can;
maybe I should become your guide and show you the path.” The donkey
could not have asked for anything better. He guffawed with joy and
invited the owl to sit on its back.
With the owl perched delicately
on his back, the duo made their way through the forest. The owl gave
directions, and the donkey followed them. All night, the arrangement
worked out well. They managed to avoid wild animals and see the light of
day. The sun rose as the team reached the forest's edge, and a new day
was born. In the sunlight, the donkey could see very well, but the owl
was blinded by the light.
For a few minutes, there was confusion, but
the owl, having donned the guide's hat, was reluctant to give up the
leadership role. The owl was too attached to his seat on the donkey’s
back and the power it gave him. So, even though the owl could see
nothing, he continued to give directions.
The donkey did not think
much about the arrangement that was well-suited to the night but
defective during the day. He did not realise that he could see and did
not need owl’s help navigating the forest. Even though he did not
require a visual guide now, he continued to accept the owl as his guide.
He never attempted to use his head or eyes and perceive that he could
see during the day, hence he did not need a guide. He continued to
follow the owl’s directions, which were not based on knowledge of the
path ahead.
At one point, the owl instructed the donkey to turn
left and immediately right. The donkey could see a deep, fast-moving
river down the cliff. But he was following the guide and not thinking,
so he did just as he was told. The donkey fell directly into the river
and drowned.
We learn two things from this incident. There are times
when we need guides, and no guide can be greater than the dharma guru or
the spiritual teacher. However, it does not mean we stop seeing
ourselves or examining things critically. All great seers have
encouraged us to look for the Truth ourselves. They have also said to
choose your guide after consideration.
Most ancient texts
emphasise that both the teacher and the taught should fulfil certain
qualifications. Indeed, the donkey did not have a choice during the
night. However if he was alert during the day, he would have known that
his guide was not helping him. In our lives, too, the same guide may not
work for all occasions. Hence, Mahavir said appana sachame secche –
search for the truth yourself.
Uttara Kanda, the 7th part of Ramayana is generally attributed to Maharshi Valmiki.
Ramayana was originally composed as itihaasa in 6 kanda (parts).
Bala Kanda of original ramayana describes Valmiki composing twenty four
thousand verses and taught them to Lava and Kusha, the sons of Rama and
Seetha. The two youngsters sing the ballad among the assemblages of
sages and saints, and win laurels. Rama on seeing the boys singing on
the streets and king’s ways of Ayodhya, brings them to his palace, and
summons all his brothers and ministers to listen to the ballad. Rama
himself is put to the turmoil, for the ballad sung by these youngsters
narrates the legend of Seetha. But he himself collecting his calm, Rama
paid his attention to listen the ‘Legend of Seetha‘ (seethaayaH charitam mahat) as Valmiki calls Ramayana.
Valmiki with observed sacred vows has rendered the entire epic in the name of ‘Ramayana‘, ‘Sublime Legend of Seetha‘ (seethaayaH charitam mahat) and ‘elimination of Ravana‘ (poulyastha vadha).
These 2 names were initially considered before Ramayana was finalized.
Towards the end of Yuddha Kanda (6th part), Valmiki descibes Rama’s
coronation as the King of Kosala Kingdom and very briefly about the
happy life of the people under his reign.
All the people were endowed with excellent characteristics. All were
engaged in virtue. Rama was engaged in the kingship thus for few tens of
years.
(Here Sahasra does not actually mean 1000, but multiple).
In the fag end slokas of Yuddha Kanda PHALA SRUTI, the result of reading Srimad Ramayana, was described.
धर्मयं यशस्यमायुष्यं राज्ञां च विजाअवहम् ||
आदिकाव्यमिदं चार्षं पुरा वाल्मीकिना कृतम् |
पठेद्यः शृणुयाल्लोके नरः पापात्प्रमुच्यते || (Yuddha Kanda 128 Sarga 107-108 Slokas)
Translation :
In this world, whoever person reads and listens to this foremost lyric
derived from the speech of a sage, which is endowed with righteousness,
conferring fame and longevity, fetching victory to kings and as written
at first by Valmiki, that person is delivered from all misfortune.
Translation :
On hearing this epic of Ramayana and all the episode of victory of
Rama, who was unweary in his actions, a person gets longevity to life.
विनायकाश्च शाम्यन्ति गृहे तिष्ठन्ति यस्य वै |
विजयेत महीं राजा प्रवासि स्वस्तिमान् भवेत् || (Yuddha Kanda 128 Sarga 116 Sloka)
Translation :
Whoever carefully listens to the epic in his house, all obstacles come
to an end. A king conquers the earth. A person staying away from home,
fares well.
Valmiki composed Ramayana with approximately 24000 slokas in Anustup chhand (meter in sama veda music).
All parayana books end with Phala Sruti, which describe the result of reading a Sacred Text.
This phala sruti is at the end of composition, not in the middle.
If Valmiki intended to write Uttara Kanda at later stage, he would not have added phala sruti in the end of Yuddha Kanda.
The incident of Rama’s sons Kusa and Lava growing up at Valmiki
hermitage and learning to Sing Ramayana is true as it was described by
Valmiki himself at begining of Bala Kanda.
But there are many stories in Uttara Kanda, which prove that it is a Prakshipta (edited and added at later date).
To add more spice to a fictitious story, cinema and TV series have added
more drama. The scene of fight between Washerman and his wife, where he
blames Rama for bringing back seetha from lanka, does not even exist in
Uttara Kanda of Ramayana.
One
day seetha herself expresses desire to spend few days at a hermitage,
far away from city. Rama agrees to send her to Valmiki ashram next day.
Same night Rama learns from his spies (Bhadra) about people discussing
in general, how Rama could bring his wife back after she lived for 1
year in Lanka.
Seetha is sent with Lakshmana, who leaves her on the opposite bank of river Ganga in Valmiki ashram.
Seetha reaches Valmiki ashram with gifts for men and women living there.
She is pregnant at that time and is sent well prepared to stay there.
After
few days, Rama’s younger brother Satrughna decides to attack
Lavanasura, who killed their ancestor Mandhata and was ruling Madhuvan.
Satrughna, on his way reaches Valmiki hermitage and stays there for a night.
Same time, Seetha delivers twin kids. Valmiki wipes them with kusa grass (dharbha) and names with Kusa (grass root) and Lava (grass tip).
Satrughna forms city of Mathura
Satrughna offers clothes and gifts for new born kids and leaves towards Madhuvan (forest).
He kills Lavanasura, forms a new city in the name of dead asura as Madhura (Mathura) and rules for 12 years.
When he desires to visit his brother Rama, he stops at Valmiki hermitage on the way.
By this time, Kusa and Lava are 12 year old kids, who learnt to sing Ramayana.
He listens to their singing and takes them to Ayodhya, where they enter by singing it in streets.
Satrughna brings them to Rama, who listens to his own story and says Srimad ().
Kusa
and Lava stay back with Rama, who decide to perform Aswamedha Yagna
(Horse worship). Few editions and misinterpretations have tried to
conclude that Aswamedha is horse sacrifice or animal sex, just to
generate self-hatred among vedic followers.
Rama performs Aswamedha Yagna, towards the end of which Seetha is
brought back to Ayodhya, and she decides to leave permanently to Rasatala (not into the earth as shown in cinema/TV).
Many cinema and TV series tried to project fake stories such as Lava
Kusa catching the Horse and later all 4 brothers (Rama, Lakshmana,
Bharata, Satrughna) along with Hanuman fighting and losing against them!
When Satrughna knew them from valmiki ashram, how will he again fight without recognising them?
Also, how will 12 year old kids defeat warriors who killed thousands of asuras in forest and Lanka.
In later parts, Rama and Lakshmana discuss backstories of Vaali, Ravana etc.
In Sundara Kanda (5th part), Vibhishana trying to stop Ravana in
ordering killing of Hanuman, says there was no precedence, of killing
messenger.
वैरूप्याम् अन्गेषु कश अभिघातो |
मौण्ड्यम् तथा लक्ष्मण सम्निपातः |
एतान् हि दूते प्रवदन्ति दण्डान् |
वधः तु दूतस्य न नः श्रुतो अपि || (Sundara Kanda 52 Sarga 15 Sloka)
Translation :
Some of the punishments to an envoy are-deforming the limbs, striking
with a whip, shaving the head and impressing marks on the body. Indeed,
we have not heard at any time of killing a messenger.
Vibhishana
was saying just One month before Great Battle that took place in Lanka.
He was saying that till then there was no precedence of Killing a
messenger.
But, 13 th Sarga of Uttara Kanda describes about killing of the messenger of Kubera by Ravana.
This was done when Ravana occupied Lanka from Kubera and was at war with many kingdoms at his younger age.
How can Vibhishana mention that a doot (messenger) was never killed in
history. This proves that a fake incident was inserted in Uttar Ramayan
by someone later.
Fag end slokas of Yuddha Kanda described that
While Rama was ruling the kingdom, people survived for many years, with
multiple progeny, all free of illness and grief. And, old people did not
perform obsequies concerning youngsters.
निर्दस्युरभवल्लोको नानर्थः कन् चिदस्पृशत् |
न च स्म वृद्धा बालानां प्रेतकार्याणि कुर्वते || (Yuddha Kanda 128 Sarga 100 Sloka)
Translation :
The world was bereft of thieves and robberies. No one felt worthless
nor did old people perform obsequies concerning youngsters.
Any father performing last rites of his kids is considered as lack of
dharma in kingdom. Valmiki Ramayana says that no such incident happened.
But Uttara Kanda of Ramayana (73 – 76 sargas) mentions an incident where
a Brahmin walks in with his dead son and blames Rama for lack of
‘Dharma’ in his rule.
Upon premature death of his son, the bereaved father carried his body to
the gate of Rama’s court, and placing it there, cried aloud and
bitterly reproached Sri Rama for the death of his son, saying that it
must be the consequence of some sin committed within his realm, and that
the king himself was guilty if he did not punish it; and finally
threatened to end his life there by sitting on a dharana (hunger-strike)
against Sri Rama unless his son was restored to life.
Sri Rama thereupon consulted his council of eight learned Rishis, and
Narada amongst them told him that some Sudra among his subjects must
have been performing Tapasya (ascetic exercises), and thereby going
against Dharma !
His ministers and rishis conclude that only Brahmins have right to do tapasya and any Soodra doing it will cause such adharma.
Rama goes out in his Vimana and finds a sudra named Sambooka, who was doing tapasya while hanging upside down from a tree.
Rama enquires about his details and then beheads him!
This
incident was inserted at later date, when someone wanted to create
self-hate among vedic practitioners and convert them into some other
faith.
Manu Smriti 2.136 states that one earns respect due to wealth, company,
age, actions and knowledge in increasing order. There is no mention of
family, gotra, caste, lineage and other non-factors to demand or earn
respect.
Manu Smriti 10.65 asserts that Brahmin can become Shudra and Shudra can
become Brahmin. Similarly Kshtariyas and Vaishyas can also change their
Varnas.
So, varna was not constant that stays till end of life. One can change
varnas by their actions. There are many who did tapasya irrespective of
their birth.
Even asuras did tapasya and got boons.
To add more spice to his story, the writer even inserted that once
Sambooka was beheaded at a distant place down south, the dead Brahman
boy in distant Ayodhya began to breathe again ! Such a miracle was not
even imagined by cinema writers.
To add further, gods rained flowers on the king from their joy at his
having prevented a Shudra from gaining admission to their celestial
abode through the power of the Tapasya which he had no right to perform.
But, animals, insects, reptiles could attain higher abodes and even salvation (SriKalaHasti), whereas a human is unfit to do so.
There are multiple names given to children born from parents of
different varnas. Brahmin father – Kshatriya mother gives birth to suta
(who writes and maintain books).
Vaisya father – sudra mother gives birth to karaNa.
Dasaratha was cursed by one rishi, whose karaNa kid died due to his
arrow. If king Dasaratha had rights to kill a non-brahmin for doing
tapasya, then curse would be invalid.
But he took the curse and felt sorry for his actions.
This incident proves that any varna born can do tapasya.
Sabari was a tribal lady, who became an anchoress and was performing tapasya in anticipation to meet Rama.
This Sambooka story was just inserted to create differences and self
hatred, which can help in internal division and religious conversions.
In the same way, Rama did not get ‘Brahma Hatya Patakam‘ by killing Ravana.
This Ravana was born to a rishi Visravasa and unmarried kshatriya lady
Kaikasi. He took up ruling a kingdom like his maternal relatives.
So he was concluded to be a Kshatriya ruler.
In Mahabharata, Vidura was born to rishi Vyasa and a maid. He was
neither treated as a brahmin, nor as kshatriya, but only as a servant by
his brothers.
He was made minister/advisor for his knowledge.
Same way, Paandu and Dhritarashtra were considered kshatriyas because of
their mothers, but their biological father Vyasa was never considered.
Rama installed a Siva Linga at Rameswaram before commencing the war. If there was ‘Brahma Hatya Dosha‘,
he would have immediately installed one more in Lanka or on the way.
But he never did and was in a hurry to reach Nandigrama to prevent
Bharata from committing suicide after completion of 14 years.
In
Mahabharata, 272-289 Sections of Vana Parva, the story of Sri Rama was
narrated to Yuddhistara by Sage Markandeya. Though the story contains
minor variations compared to the story told in the Srimad Ramayana,
those episodes describe the story of Sri Rama in full.
However, the sage Markandeya ends the story of Sri Rama in 289 Section
of Vana Parva of Mahabharata with the coronation of Sri Rama as the king
of Kosala Kingdom. No mention was made therein the story of UTTARA
KANDA !
Another insertion in Uttara Kanda is Dog-Brahmin story.
One day a bleeding dog walks into Rama’s court and complains that a monk
named Sarvardhasiddha hit him on head without any reason.
Brahmin monk is called upon, who says that he did not get any Bhiksha
(alms) since morning, so hit the dog on his way in frustration.
Rama asks Vasishta, Kasyapa, Angirasa, Bhrigu, Kutsa etc rishis in his
court and they conclude that brahmin should not be punished.
Dog asks Rama to appoint Sarvardhasiddha as Kulapati (head of a shrine/mutt) in Kalanjar.
Minister think this not a punishment but promotion to that brahmin.
Dog concludes that it held similar post in its past life.
Dog says : “After performing daily pooja activities, donating to servants, feeding the guests, i used to eat.
Also i used to protect the money of organization (Mutt) sincerely.
If a honest mutt owner like me becomes dog in next life, imagine what
can an impatient and angry man like sarvardhasiddha become in his next
life.
This is the punishment i want for him.
If you want someone and their next 7 generations to suffer, give them ownership of a mutt of temple maintenance duty”
This is also a forced insertion, as the story conflicts with Ramarajya.
Valmiki describes that nobody felt hungry and food was always available to everyone under the rule of Rama.
Then how can a brahmin sanyasi get frustrated for lack of food and hit a dog?
Also the concept of mutt, maintenance of mutt or peetham, kulapati etc started during Adi Sankaracharya era, when he formed mutts in different directions of country.
He did so when Buddhism was at peak and most kings were converted.
To preserve vedas and vedic lifestyle, he started 4 mutts in 4
directions (Sringeri, Dwaraka, Puri, Badrinath) and gave 1 veda each to
follow.
Prior to kaliyuga, the concept of building temples everywhere was
non-existent. Idol worship was very much limited durin Treta yuga as
most of them worshipped at home.
As Sankaracharya went against Buddhism and
tried to re-establish vedic religion, buddhists or jain monks must have
inserted this dog-monk-mutt story to create self hatred among brahmins.
The concept of sanyasi was very rare as most rishis were married in those days.
And no sanyasi was allowed to stay at one place for more than a night.
He was supposed to wander and not own or maintain any organizations.
This bhikshu (begging monk) were frequently seen after many turned to buddhism and became lazy.
Everyone thought that just by becoming a monk, one would get free food and kingdom would take care of them.
Sankaracharya was against it as created more lazy people, kings started
appeasement of one religion followers and this created imbalance in
society.
If everyone begs, who is going to cultivate and produce food ?
So he tried to re-establish vedic varna system, where everyone is guranteed work as per their skill and also food.
Some jealous buddhist monk must have inserted this story to make brahmins hate themselves and also others hate them.
Till date, such fake stories are used by abrahamic religions and atheists to spread differences between hindus and convert them.
Similarly
stupid stories like conflict between Owl and Eagle are inserted to
prove that Rama had solved such silly issues to become famous.
Eagle claims a nest which he built when humans started inhabiting earth.
Owl claims that it built when Trees started growing on earth.
Rama concludes that nest belongs to owl as Trees grew before humans were born.
Why do they need a king like Rama to solve a simple question. Even a school kid can answer this.
Yuddha Kanda describes one incident where Rama sends Vaali’s son Angada as messenger to Ravana, just before begining of war.
Angada goes to Ravana’s court and announces himself but Ravana without
recognizing his father’s name, asks his men to capture Angada.
Uttara Kanda describes a story where Vaali grabs Ravana and performs
sandhya vandanam in 4 different oceans. Ravana is atonished by Vaali’s
strength and asks him to be his friend.
If Ravana knows Vaali as a stronger man and a friend already, why would he not recognize when Angada takes his father’s name ?
Ramayana travelled towards east but there is no uttara kanda in Thailand or Indonesian Ramayana.
It travelled towards west and distorted versions with Lava-Kusa capturing the horse.
An ancient painting found in Italian home showing Lav and Kusa driving away a captured royal sacrificial horse (Aswamedha Yaga) belonging to their father Rama.
This is ascribed to brothers Remus and Ramulus, which are latter-day variations of the Hindu name Rama.
Bhadrachala Ramadasu
(Kancharla Gopanna) who lived during 1620-1680 CE, was arrested by
Abdullah Qutb Shah in 1662 CE and released by Tana Shah in 1674 CE.
Tyagaraja composed a song in early 19th century which made popular a
story that Lord Rama and Lakshmana came to Tanashah as Ramoji and
Lakshmoji at midnight to pay dues and release Ramadasu.
Kancharla Gopanna (Telugu : కంచర్ల గోపన్న), populaly known as
Bhadrachala Ramadasu was born in Nelakondapalli village of Khammam
district (erstwhile Hyderabad State and present Telangana).
He was the nephew of the Madanna and Akkanna brothers who were ministers at the court of both Abdullah Qutb Shah and his successor son-in-law Abul Hasan Qutb Shah (Tana Shah) of the Qutb Shahi Dynasty in Golconda.
Gopanna was hired as the Tehsildar of Palvancha Taluk around 1660 CE by
Abdullah Qutb Shah, who ruled Golconda during 1626–1672 CE.
According to Valmiki Ramayana, in the Treta Yuga, Rama (avatar of the
god Vishnu), along with his wife Seetha and brother Lakshmana, stayed in
the Dandaka forest (present Maharashtra, Telangana, Andhra,
Chattisgarh) as a part of their fourteen-year exile.
Legend has it that the son of Meru and Menaka, Bhadra, performed
penances towards Rama here and Rama appeared to him at this place along
with Seetha and Lakshmana.
During mid 17th century CE, Pokala Dhammakka, a tribal woman living in
Bhadrareddypalem, found the central icon of Rama in an anthill. She
dissolved the anthill using the water from the Godavari River. With the
help of the villagers, Dhammakka constructed a mandapam (hall) and
offered prayers to the deities.
Following Abdullah Qutb Shah’s orders, Gopanna enforced the Jaziya tax, a
penalty designed to make Hindus pay for not adopting Islam. Observing
the dilapidated state of the temple, Gopanna decided to build a temple
for the deity by raising donations.
In the initial attempt, Gopanna received harsh criticism from the local Hindus for enforcing the tax.
Dejected by numerous rebuffs, Gopanna decided to use a portion of the
tax collected to build the temple and face the consequences.
Abdullah Qutb Shah (1626-1672 CE)
The temple was built by Gopanna in 1662 CE with a cost of nearly six lakh varahas (coins).
Abdullah Qutb Shah summoned upon Gopanna, who had no proper answer for misusing kingdom’s funds.
He was thrown into jail to teach a lesson to others who try to misuse government funds.
Akkanaa and Madanna tried to convince the ruler, but he was firm on setting an example to everyone.
Gopanna, during his fund raising, charities and temple building was
named as ‘Ramadasu’ (Servant of Rama) by by Kabirdas, a Muslim saint who
was impressed with his work and devotion.
Ramadasu remained in Golconda jail during 1662-1674 CE.
During his regime, Abdullah Qutub Shah encouraged poets from all languages.
After Aurangzeb took control of Hyderabad during his father Shah Jahan’s
regime, Abdullah Qutb Shah was restricted within Golconda fort.
After multiple negotiations, Abdullah’s daughter was married to Aurangzeb‘s
eldest son, Muhammad Sultan Mirza in 1656 CE. She was his first wife,
and so the chances of her progeny becoming Mughal emperor were great.
However, it did not happen as Auragzeb jailed his own son for supporting aurangzen’s elder brother Shah Shuja.
Sultan Mirza died in jail later.
Tana Shah (Abul Hasan Qutb Shah or Tanishah) (1672-1686 CE)
Abul
Hasan was a distant relative of Abdullah Qutb Shah and was never
focussed on education or learning warfare since his childhood.
He was leading a luxurious life at Golconda palace. At the age of 14, in
a drunk state, he misbehaved with queen and was kicked out of palace.
He had nowhere to go, so joined a sufi saint Shahraz Qattal.
Shahraz let Abul Hasan stay with him, where Abul used to sing sufi songs everyday.
Moved by his sweet voice, innocent face and devotion at teenage, Shahraz named him as Tana Shah (Child Saint).
When Abul Hasan was in his 20s, Shahraz Qattal thought of blessing him
with a luxurious life for serving his all through these years.
Shahraz proposed Abul Hasan’s marriage with Sultan Abdullah Qutb Shah’s 3rd daughter, for which Abdullah could not refuse.
As his son-in-law Sultan Mirza (Aurangzeb’s son) died in Jail, Abdullah Qutb Shah was looking for heir.
Abdullah had 3 daughter and his 2nd son-in-law Nizamuddin was from Mecca.
He wanted to get complete grip over Golconda and tried to get his aide
Sayyed Ahmed to marry Abdullah Qutb Shah’s 3rd daughter. Engagement was
also performed.
But after that, Sayyed Ahmed started behaving independently, which was
not liked by Nizamuddin, who tried to cancel the engagement.
On the marriage day, Sayyed Ahmed was replaced on horse by Abul Hasan.
Sayyed Ahmed ran away to Aurangzeb and married his Subedar of Bengal, Mir Jumla II’s daughter to settle there.
Abul Hasan (Tana Shah) got married in 1660 CE and while he was back into
the palace, his old habits of alchoholism and musical/dance concerts
restarted.
This made many administrators get close to him.
He used his wife’s money to buy few soldiers and form a private army.
When Abdullah Qutb Shah was sick in 1672 CE, Tana Shah went to see him, but was stopped at entrace by Nizamuddin’s soldiers.
He complained to his close aide and commander-in-chief Sayyed Muzaffar, who arrested Nizamuddin and threw him in jail.
Without knowledge of all these developments, Abdullah Qutb Shah died in
same year, which made Abul Hasan as default heir to the Golconda
kingdom.
How Tana Shah became Tanishah
Tana Shah (Child
Saint), now started ruling Golconda from 1672 CE and due to his brought
up with sufi saint Shahraz Qattal, he was tolerant of all religions.
He donated 14 Jagirs to his sufi guru, which were rejected.
He promoted everyone who helped him reach this position.
Army chief Sayyed Muzaffar was made Prime Minister. One more commander
inside fort, Moosa Khan who helped him with inside news, was made as
army chief.
Sayyed Muzaffar had 2 secretaries in his office and they were Akkanna, Madanna.
When French attacked an island in Pulicat Lake (border of Andhra-Tamil Nadu), a local commander, Tupaki Krishna defeated them.
He also captured Santhome fort (present Mylapore, Chennai).
French, while negotiating about release of their fort, attacked Golconda’s ships and destroyed them.
Moosa Khan attacked them with huge army.
Muzaffar expected Moosa Khan to become a threat for his position. He
called Moosa Khan back to Hyderabad abruptly and auditioned funds spent
on this war.
Moosa khan got angry and attacked Muzaffar’s house.
Upon complaint of Muzaffar, Tana Shah got Moosa Khan arrested. This made Muzaffar think that Sultan is under his control.
When Muzaffar tried to advise Tana Shah about controlling expenses etc, differences erupted between them.
To control Muzaffar, Tana Shah promoted Madanna as Revenue Minister.
Madanna worked effienciently and earned sultan’s appraisal.
After few months, Sultan revealed about Muzaffar’s reality in court and removed him from prime minister post.
Instead of hanging him, he was sent as representative to a small
province. Madanna was promoted as Prime Minister and his brother Akkanna
was made Revenue Minister.
As Prime Minister, Madanna repoened mines and increased revenue.
Earlier, few zamindars were auctioning areas for collecting taxes.
Later, they used to collect extra taxes and harrass farmers,
businessmen.
Akkanna and Madanna abolished this system and appointed revenue collectors with fixed tax percentage system.
They also increased army strength to six lakh soldiers.
In next 2 years, they gained respect of people and sultan.
Due to good administration, Tana Shah was called as Tanishah (benevolent
ruler). This Tanishah/Tanashah is wrongly interpreted as dictator these
days.
His successors continued the title of Tanishah.
In 1674 CE, they proposed to Tana Shah to released their nephew Gopanna,
who was in Jail for 12 years and promised to pay those 6 lakh Varahas
he spent for building Bhadrachalam Temple in 1662 CE along with
interest.
Benevolent Sutan (Tanishah) agreed for this proposal as Ramadasu never tried to escape jail and almost became a saint by singing bhajans about Lord Rama.
In 1674 CE, Akkanna and Madanna paid his debt and got him released.
RamaTanka Gold Coins given to Tana Shah are still in display at Bhadrachalam Temple.
Ramadasu was not in a position to think about how this happened. He lived in Bhadrachalam for another 6 years and died.
Already muslims in golconda court were unhappy with a hindu Madanna
becoming prime minister. So, it is possible that Ramoji, Lakshmoji story
was created to convince both Ramadasu and others.
The same story was shown in cinema and other media.
In early 19th century, Tyagaraja composed a kriti (song) Kshirasagara Sayana, and told this Ramoji, Lakshmoji story in the stanza Dhirudau Ramadasuni Bandhamu.
But people assume that Tanishah is one person and he jailed Gopanna for
misuse of funds and later had darshan of Rama and Lakshmana in the form
of Ramoji, Lakshmoji.
How will two strange youngsters enter a king’s palace under tight security at midnight, pay huge money and disappear !!
In the bhakti movement, history, dates and names were ignored.
Akkanna, Madanna
were secretaries to prime minister during Abdullah Qutb Shah rule and
their position only helped Gopanna get a post as Palvancha Tahsildar.
Only after they gained respect and faith of next Sultan Abul Hasan Qutub
Shah (Tana Shah), and after Madanna became his prime minister, they
could dare to ask for Ramadasu release.
None of us have seen actual soul(spirt) that lives in our body with our naked eye.
The Svetasvatara Upanishad (श्वेताश्वतरनोपनिषद् or Śvetāśvataropaniṣad) explains the actual dimension or size of soul.
Śvetāśvataropaniṣad
is associated with the Krishna Yajurveda and contains 113 mantras in 6
chapters. It is estimated to have been composed around 4th century BCE.
Most of this Upanishad is attributed to Sage Svetasvatara (Sveta-Asvatara i.e the one owing a white mule).
Other commentators are Adi Sankaracharya, Vijnanatma, Shankarananda and Narayana Tirtha.
Śvetāśvataropaniṣad is the earliest textual exposition of a systematic philosophy of Saivism, for the first time elevating Rudra to the status of Īśa (Lord), a god with cosmological functions such as those later attributed to Siva.
balagra sata bhagasya
satadha kalpitasya ca
bhago jivah sa vijneyah
sa canantyaya kalpate || Svetasvatara Upanishad (5.9)
Translation
: When the upper tip of a hair follicle is divided into one hundred
parts and again each of such parts is further divided into one hundred
parts, each such part is the measurement of the dimension of the spirit
soul.
Similar description has been made in Chaitanya Charitamrita by Swami Prabhupada.
Translation
: The soul is atomic in size and can be perceived by perfect
intelligence. This atomic soul is floating in the five kinds of air
(prana, apana, vyana, samana and udana), is situated within the heart,
and spreads its influence all over the body of the embodied living
entities. When the soul is purified from the contamination of the five
kinds of material air, its spiritual influence is exhibited.
Also
Prana (Life) moves between Eye, Heart and Throat while we are awake,
sleeping and dreaming (3 states of mind explained as Tri-Puras).
At the quantum scale, what we do in the present can impact what happens in the past. This is shown through what's known as the quantum delayed choice, or quantum eraser experiment.
One of the founding fathers of quantum theory, Max Planck, who is often credited with originating quantum theory - a feat that won him the Nobel Prize for Physics in 1918 - once stated: "I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness."
Fast forward to today and there are several experiments in multiple fields showing that Planck was right. Consciousness is fundamental and it is directly intertwined with what we call physical material matter. It may even be required for matter to exist. You cannot explain consciousness in terms of the existing fundamentals like space, time, mass, and charge. As a result, the logical thing to do is postulate whether consciousness itself is something fundamental to the existence of reality, to view consciousness itself as one of these fundamentals, but I digress.
A classic experiment used to examine the role of consciousness and its relationship to matter is the quantum double-slit experiment. In this experiment, tiny bits of matter (photons, electrons, or any atomic-sized object) are shot toward a screen that has two slits in it. When there is no measuring device placed on the screen, the tiny bits of matter act as a "wave" and create an "interference" pattern on the other side where a wall is placed to catch the pattern.
Because there was no measuring or observation device used to see what slit the matter went through, we cannot know what path it took. When the pattern on the wall is examined to see what path it took, it represents a wave of possibilities, meaning the matter (particle) went through both slits, and one slit, and interfered with itself, which should be physically impossible. Welcome to the wacky world of quantum physics.
The kicker is, however, when an observation device is set up to observe what slit the particles go through, the particle then only goes through one, thus collapsing the wave pattern and forming a pattern that is representative of the particle only going through one slit.
Here is a great visual clip of the experiment from the controversial documentary, What The Bleep Do We Know.
In other words, the behaviour of the matter changes when we decide to measure it, almost acting as if it is aware that it's being watched.
“Observations not only disturb what has to be measured, they produce it...We compel (the electron) to assume a definite position...We ourselves produce the results of the measurement. (M. Mermin, Boojums All the Way Through: Communicating Science in a Prosaic Age.” (Cambridge University Press, Cambridge, UK, 1990, referenced by Dr. Dean Radin, From A paper published in the peer-reviewed journal Physics Essays explaining how this experiment has been used multiple times to explore the role of consciousness in shaping the nature of physical reality.)
If this isn't already mind-altering enough for you, one famous theoretical physicist, John Archibald Wheeler, pondered what would happen if we don't interfere with the photons on their way through the slits. What would happen if we didn't set up a measuring device to observe what slit the matter went through, and instead, what if behind the back wall, there were detectors?
One detector is focused on each slit, and just before the particle lands on the screen after it has passed through the slit device, the detectors are pulled away. When no one could detect which slit the photon had gone through, there was a wave pattern, but when the detectors were in place, there was no wave pattern, similar to observing the particles before they went through the slit. No observation produced an interference pattern, and observation formed a one-line, one-slit pattern.
If they collapse to a state of particles from a wave at the moment of detection, after they have gone past the slit device, this means that even though they went through the slit unobserved and should produce a wave (interference) pattern, the very act of observing, still, instantly transforms them into particles and collapses the wave function.
This begs the question, how could these detectors interfere with something that had already happened? It would mean that what happened in the present changed the past. The very act of detecting the particles after they go through the slit determines how they went through the slit, either as a wave or as particles. How is this possible? In other words, again, what we chose to do in the present with regards to the detection of the tiny bits of matter, changed how the tiny bits of matter behaved in the past, in this case, how they went through the double slit screen.
Like the quantum double slit experiment, the delayed choice/quantum eraser has been demonstrated and repeated multiple times. For example, physicists at the Australian National University (ANU) have conducted John Wheeler’s delayed-choice thought experiment, and the findings were published in the journal Nature Physics.
In 2007 (Science 315, 966, 2007), scientists in France shot photons into an apparatus and showed that their actions could retroactively change something that had already happened.
“If we attempt to attribute an objective meaning to the quantum state of a single system, curious paradoxes appear: quantum effects mimic not only instantaneous action-at-a-distance but also, as seen here, the influence of future actions on past events, even after these events have been irrevocably recorded.” (Asher Perez. Israel Institute of Technology, Department of Physics).
To make the experiment easier to understand, Wheeler used a cosmic scale explanation. Imagine a star emitting a photon billions of years ago, heading in the direction of planet Earth. In between, there is a galaxy. As a result of what’s known as gravitational lensing, the light will have to bend around the galaxy to reach Earth. It has to take one of two paths, going left or going right. Billions of years later, if one decides to set up an apparatus to “catch” the photon, the resulting pattern would be an interference pattern, as explained above in the double-slit experiment. This demonstrates that the photon took one way, and it took the other way. A "wave" of possibilities, but the way it took has not been defined.
One could also choose to “peek” at the incoming photon, setting up a telescope on each side of the galaxy to determine which side the photon passed to reach Earth. The very act of measuring or “watching” which way the photon comes in means it can only come in from one side. The pattern will no longer be an interference pattern representing multiple possibilities, but a single clump pattern showing “one” way.
What does this mean? It means how we choose to measure “now” affects what direction the photon took billions of years ago. Our choice in the present moment affected what had already happened in the past.
My mind is blown just writing this article, I can't stop thinking about it and what it could mean, and how factors associated with consciousness are, in more ways than one, intertwined with what we perceive to be our physical reality.
“The day science begins to study non-physical phenomena, it will make more progress in one decade than in all the previous centuries of its existence.” ― A quote often attributed to Nikola Tesla
Why does all of this matter? Because it's one of multiple experiments showing a strong connection between consciousness and physical matter. What does this mean at the classic physics scale? What does it mean about the way we think, feel, and perceive? What does it mean when we are talking about solutions to problems we are facing on our planet? If human consciousness could be so fundamental with regard to the 'creation of our reality', why aren't we talking about it more? What impact would changing the way we look at our world have on the human experience? What would happen if we started to see things in a different light?
“We choose to examine a phenomenon which is impossible, absolutely impossible, to explain in any classical way, and which has in it the heart of quantum mechanics. In reality, it contains the only mystery.” – Richard Feynman, a Nobel laureate of the twentieth century (Radin, Dean. Entangled Minds: Extrasensory Experiences In A Quantum Reality. New York, Paraview Pocket Books, 2006.)
There Are Deep Spiritual Lessons During This Time of Upheaval.
Times like these are the perfect "ferment" to dive into the Great Work for alchemical inner transmutation - facing your fears, owning your triggers, taking full self-responsibility, and getting out of your head into your body - to stay grounded, never giving in to either hope or fear [two sides of the same coin.]
It's about staying centered, not being attached to anything but in full surrender to the Divine trusting the Divine plan, not any human-made plan - and acting as servants of the Divine expressed in your unique purpose.
All of that is way easier said than done, of course, and I fall off the wagon myself sometimes and need to re-align on this roller coaster called life - the ascent and descent at the same time.
But I do know if I [my ego-personality] grasp for a certain outcome, I know I’m not aligned anymore. All there is are lessons.
When I’m grounded in my true Self, there is no grasping or hoping for any particular outcome, nor fear of any dreaded outcome, because my true Self KNOWS that whatever happens needs to happen according to Divine Will and couldn’t be any other way.
This is the true meaning of Faith: trusting God’s Will even if we don’t know where it’s all leading.
I’m not talking about some sort of external religious dogmatic "guy in the sky" kind of "god" on whom we have projected human qualities, human morality, and human judgment.
This surrender doesn't imply sitting back in non-action. That idea of surrender is a very common misconception.
Far from it. Conscious action is required in alignment with Divine Will, which expresses itself through your true Self - your essence that can never be touched or destroyed.
But it is buried behind all our wounds, traumas, unconscious shadows, beliefs, programs, and all kinds of conditioned personality masks we have put on and mistakingly identify with.
Despite how bleak the world may look to you at times, there is a silver lining and amazing opportunity right now, right here, to step up in your true self and create a new world - not the dystopian world "they" want to create for us [i.e., "Great Reset"].
But it does require your participation and necessity to connect with people who are collinear, with the same intention and aim - together - engaging in inner and outer work, helping and supporting each other as the spiritual warriors we've been called to be.
Most importantly, don’t forget the universal law of “as within so without, as without so within.” Everything you see in the new world “out there” on the global stage or in your personal life is a reflection of the collective consciousness and unconscious - the collective shadow. Your personal shadow is part of it.
In other words, it’s useless to complain or waiting for the world to change or via a savior, political, or institutional change.
You also won’t be able to vote yourself out of this.
If human consciousness doesn’t change, nothing changes, and we may experience the same fate as Atlantis did in a previous cycle, as the Divine will press the ultimate “Great Reset” button…until we learn the lesson and find the Kingdom within.
"A mood of universal destruction and renewal has set its mark on our age. This mood makes itself felt everywhere, politically, socially, and philosophically.
We are living in what the Greeks called the kairos- the right moment for a "metamorphosis of the gods" of the fundamental principles and symbols.
This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious human within us who is changing.
Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science.
So much is at stake, and so much depends on the psychological constitution of the modern human."
