#amrita university

[luckymathur]

Best Private Engineering Colleges in India

Engineering has always been one of the most popular career choices for students in India, driven by the growing demand for skilled professionals in various sectors such as technology, manufacturing, and research. While prestigious institutions like the Indian Institutes of Technology (IITs) and the National Institutes of Technology (NITs) often come to mind when thinking about engineering education, the landscape has expanded significantly in recent years. Today, many private engineering colleges in India have carved out a reputation for academic excellence, state-of-the-art facilities, and strong placement records. If you’re looking for the best private engineering colleges in India, this guide will help you navigate the top choices available.

Why Opt for Private Engineering Colleges in India?

Private engineering colleges have emerged as strong contenders to traditional public institutions for various reasons. Here’s why students are increasingly choosing private colleges for their engineering studies:

1. Quality of Education

Many private colleges offer programs that are designed to meet industry standards, with updated curricula that align with current technological advancements. They often focus on practical training, research opportunities, and hands-on learning.

2. State-of-the-Art Infrastructure

Private colleges are known for their modern campuses, well-equipped laboratories, smart classrooms, and advanced research centers. These facilities play a crucial role in providing an optimal learning environment for students.

3. Smaller Class Sizes and Personalized Attention

Private institutions typically have smaller student-to-faculty ratios compared to larger public universities. This allows for more personalized attention, better interaction with faculty, and a more supportive learning experience.

4. Strong Placement Records

Private colleges often collaborate with top companies and industries, creating ample opportunities for internships and placements. This helps students gain practical knowledge and start their careers on a strong footing.

5. Diverse Specializations

Private colleges offer a wide range of engineering specializations, from core disciplines like Mechanical and Civil Engineering to emerging fields such as Data Science, Artificial Intelligence, and Bioinformatics.

Top Private Engineering Colleges in India

Here are some of the most reputable private engineering colleges in India that stand out for their academic programs, infrastructure, and placement opportunities:

1. Birla Institute of Technology and Science (BITS), Pilani

Location: Pilani, Rajasthan

Overview: BITS Pilani is often regarded as one of the top private engineering colleges in India. Its commitment to academic excellence and world-class facilities make it a preferred choice for aspiring engineers.

Programs Offered: B.Tech in Computer Science, Mechanical Engineering, Electrical and Electronics, Chemical Engineering, and more.

Highlights: The BITSAT entrance exam is highly competitive, ensuring that only the most talented students are admitted. BITS Pilani boasts a robust placement record with top recruiters such as Google, Microsoft, Amazon, and other global tech giants.

2. VIT University, Vellore

Location: Vellore, Tamil Nadu

Overview: VIT is known for its strong emphasis on academic excellence and student-centric approach. The VIT Engineering Entrance Examination (VITEEE) is known for its rigorous selection process, attracting top-tier students from across India.

Programs Offered: B.Tech in Computer Science, Mechanical, Civil, Biotechnology, Electrical Engineering, etc.

Highlights: VIT’s impressive infrastructure, extensive research facilities, and vibrant campus life contribute to its reputation as one of the best private engineering colleges in India. The university has also maintained excellent placement records over the years, with companies like Intel, Amazon, and Infosys visiting the campus.

3. Shiv Nadar University (SNUS), Greater Noida

Location: Greater Noida, Uttar Pradesh

Overview: SNUS has quickly gained recognition for its research-driven approach and interdisciplinary programs. It focuses on fostering a collaborative learning environment and encourages students to engage in projects and research.

Programs Offered: B.Tech in Computer Science, Electrical Engineering, Mechanical Engineering, Data Science, and more.

Highlights: SNUS stands out for its innovative teaching methods and strong faculty, many of whom hold Ph.Ds from prestigious institutions. The university has solid industry connections, making it easier for students to secure internships and job placements.

4. Amrita Vishwa Vidyapeetham

Location: Coimbatore, Tamil Nadu

Overview: Amrita University is known for its emphasis on research, academic excellence, and community outreach. It is consistently ranked among the top private universities in India for engineering.

Programs Offered: B.Tech in Computer Science, Electrical Engineering, Civil Engineering, Aerospace Engineering, and more.

Highlights: Amrita has an impressive research culture with numerous centers focusing on areas like sustainable energy, robotics, and healthcare. The university’s placement cell is active, with top companies such as Infosys, TCS, and Cognizant frequently visiting the campus.

5. Manipal Academy of Higher Education (MAHE), Manipal

Location: Manipal, Karnataka

Overview: Manipal is one of the most established private universities in India, with a reputation for quality education and holistic development. The university’s engineering programs are highly regarded and offer a variety of specializations.

Programs Offered: B.Tech in Mechanical, Electrical, Computer Science, Civil, and many more.

Highlights: The university has a robust network of alumni, global collaborations, and a well-equipped campus. The placement cell is known for maintaining strong relationships with top employers, ensuring high job placement rates for graduates.

6. SRM Institute of Science and Technology (SRMIST), Chennai

Location: Chennai, Tamil Nadu

Overview: SRMIST is another leading name among the best private engineering colleges in India. It has a diverse range of engineering courses and an impressive placement record.

Programs Offered: B.Tech in Software Engineering, Robotics, Computer Science, Mechatronics, and more.

Highlights: SRMIST conducts its entrance examination, SRMJEE, which is competitive and well-regarded. The university places a strong emphasis on practical learning, research projects, and collaboration with industry leaders.

7. Lovely Professional University (LPU), Phagwara

Location: Phagwara, Punjab

Overview: LPU is one of the largest private universities in India, known for its diverse range of programs and vibrant campus life. It has consistently ranked high for its engineering courses.

Programs Offered: B.Tech in Civil, Electrical, Computer Science, Biotechnology, and more.

Highlights: The university is known for its infrastructure, experienced faculty, and excellent placement support. LPU has strong collaborations with industry partners, making it easier for students to gain internships and jobs.

How to Choose the Best Private Engineering College in India

Selecting the right engineering college requires thorough research. Here are some factors to consider when looking for the best private engineering colleges in India:

1. Accreditation and Affiliation

Ensure the college is recognized by the University Grants Commission (UGC) and has the required accreditation for its engineering programs. Accreditation signifies that the college meets high educational standards.

2. Placement Records

Review the placement statistics, average salary packages, and major recruiters visiting the campus. Colleges with strong placement support indicate a good reputation and effective training programs.

3. Faculty Qualifications

Look for colleges with experienced and highly qualified faculty members who have advanced degrees and a strong research background.

4. Infrastructure and Facilities

The quality of infrastructure can greatly impact your learning experience. Ensure the college has modern classrooms, well-equipped labs, and a conducive environment for studying and extracurricular activities.

5. Industry Exposure and Research Opportunities

Colleges with active research centers and industry partnerships offer students opportunities for internships, live projects, and collaborations that prepare them for real-world challenges.

Conclusion

The best private engineering colleges in India offer not just top-notch education but also excellent opportunities for research, internships, and employment. Institutions such as BITS Pilani, VIT, Amrita University, and SRMIST are recognized for their academic rigor, state-of-the-art infrastructure, and successful placement records. When choosing a college, consider key factors like faculty expertise, placement records, infrastructure, and research opportunities to ensure that you make the best decision for your career and future. The right college can set the stage for a rewarding engineering career that opens doors to both national and international opportunities.

[merakicharm]

studying in an Amrita University is just pain on so many different levels.

Got insulted by the warden for violating the dress code apparently (ever heard of personal choice ma'am? istg these people see skin and get all up people's faces) but been telling them about the rat scampering up and down my corridor and so far nil action taken.

smh.

[mysterioushimachal]

Sobha Singh Art Gallery Palampur: A Brush with Heritage and Elegance

In the heart of Palampur, Himachal Pradesh, lies the Sobha Singh Art Gallery, a sanctuary of artistic brilliance dedicated to the renowned Sikh painter Sobha Singh. Situated in Andretta village, just 14 kilometres south of Palampur, this gallery pays homage to the legendary artist and showcases an exquisite collection that echoes the rich cultural heritage of Punjab. Delve into the profound world…

[umeacademy1]

Amrita University Online Courses

Amrita Vishwa Vidyapeetham is a private university located in Coimbatore, India. It currently has seven campuses with 16 primary schools in the Indian states of Tamil Nadu, Kerala, Andhra Pradesh, and Karnataka, with its headquarters in Ettimadai, Coimbatore, Tamil Nadu. Apart from regular courses, this university also offers online courses. Amrita University online courses are recognized by UGC.

[admissionjagran]

Direct Admission in Amrita Vishwa Vidyapeetham University: Your Path to Excellence. Amrita Vishwa Vidyapeetham University is a symbol of academic excellence and innovation. In this article, we will unravel the direct admission process at Amrita Vishwa Vidyapeetham University, focusing on the numerous advantages it offers to aspiring students.

[talonabraxas]

“Tantra is the science of transforming ordinary lovers into soul mates. And that is the grandeur of Tantra. It can transform the whole earth; it can transform each couple into soul mates.” — Rajneesh

Vajrasattva Yab-Yum Talon Abraxas

Yab Yum (father-mother) is the symbolic sexual relationship between the masculine and feminine visualized deity in Tibetan Buddhist iconography. Yab Yum symbolizes the union of method and wisdom.

Feminine Principle in Tantra

Feminine principle is the principle of wisdom. It is the most primordial essence of the universe. The wisdom mind is the self-existing reality. It is awareness that knows its own nature. Feminine principle is related strongly to jnana, or the insight that knows reality itself, the self-existing reality of all things.

It is also called the mother, as it gives birth to the Buddhas. Feminine principle is the liberating method. Through wisdom, the practitioner of this yoga is liberated from the stream of samsara.

The female deity is most frequently depicted with a kapala (skull cup) containing amrita in her left hand. In her right hand is typically a flower, symbolizing compassion, or a kartika (hook knife) symbolizing cutting through to innate purity of reality.

In Vajrayana Buddhism, the kapala, often held by deities like mahasiddhas and dakinis, symbolizes wisdom and knowledge. Practices involving the kapala include the melting of moon drops in the skull, creating a blissful sensation. The kapala is also a representation of lineage transmission during empowerments. Drinking blood from it, often associated with impurity, symbolizes non-discrimination and the yogi’s breakthrough into non-dualism. The dakini’s image, delighting in consuming blood, signifies a perfected yogi dwelling in non-duality, experiencing the union of emptiness and bliss— the highest enlightenment in Vajrayana Buddhism.

The kartika, with its distinctive crescent shape, is a ritual implement used in various Vajrayana practices. Its curved blade symbolizes the severance of attachment and delusion, cutting through the bonds that bind individuals to cyclic existence. In the context of the feminine principle, the kartika is often associated with the dakini, a mystical and enlightened feminine energy.

Dakinis, portrayed as fierce and compassionate, use the hook knife to cut through ignorance and ego, guiding practitioners towards spiritual awakening. The symbology of the kartika emphasizes the transformative power of the feminine principle in Tibetan Buddhism, depicting the dakini’s ability to remove obstacles, liberate beings, and reveal the path to enlightenment through the compassionate act of severing attachments.

Masculine Principle in Tantra

Masculine principle is upayas or skillful means. They are the manifestation of the Mahayana principle of compassion. When compassion enters the Vajrayana, it becomes skillful means. This is the method to liberate other beings, to wake them up to reality, to help them understand the trap of samsara and the path to liberation.

In Tantric Buddhism, the masculine principle is symbolized through ritual implements that play a crucial role in transformative practices. One such implement is the phurba, a ritual dagger or three-sided peg. The phurba, with its blade representing wisdom and its three faces embodying the trikaya (the three bodies of the Buddha), serves as a powerful symbol of the masculine energy’s capacity to conquer obstacles and pierce through ignorance.

Ritual implements, including the vajra and bell, are often used together to embody the union of the masculine and feminine principles in Tantric rituals. The vajra, representing indestructible and compassionate wisdom, is held in the right hand, symbolizing skillful means, while the bell, held in the left hand, symbolizes the feminine wisdom of emptiness. The harmonious use of these ritual implements in Tantric Buddhism signifies the integration of both masculine and feminine energies, leading practitioners towards a profound understanding of reality and the path to enlightenment.

[ausetkmt]

Her name was Julia Chinn, and her role in Richard Mentor Johnson’s life caused a furor when the Kentucky Democrat was chosen as Martin Van Buren’s running mate in 1836.

She was born enslaved and remained that way her entire life, even after she became Richard Mentor Johnson’s “bride.”

Johnson, a Kentucky congressman who eventually became the nation’s ninth vice president in 1837, couldn’t legally marry Julia Chinn. Instead the couple exchanged vows at a local church with a wedding celebration organized by the enslaved people at his family’s plantation in Great Crossing, according to Miriam Biskin, who wrote about Chinn decades ago.

Chinn died nearly four years before Johnson took office. But because of controversy over her, Johnson is the only vice president in American history who failed to receive enough electoral votes to be elected. The Senate voted him into office.

The couple’s story is complicated and fraught, historians say. As an enslaved woman, Chinn could not consent to a relationship, and there’s no record of how she regarded him. Though she wrote to Johnson during his lengthy absences from Kentucky, the letters didn’t survive.

Amrita Chakrabarti Myers, who is working on a book about Chinn, wrote about the hurdles in a blog post for the Association of Black Women Historians.

“While doing my research, I was struck by how Julia had been erased from the history books,” wrote Myers, a history professor at Indiana University. “Nobody knew who she was. The truth is that Julia (and Richard) are both victims of legacies of enslavement, interracial sex, and silence around black women’s histories.”

Johnson’s life is far better documented.

He was elected as a Democrat to the state legislature in 1802 and to Congress in 1806. The folksy, handsome Kentuckian gained a reputation as a champion of the common man.

Back home in Great Crossing, he fathered a child with a local seamstress, but didn’t marry her when his parents objected, according to the biography “The Life and Times of Colonel Richard M. Johnson of Kentucky.” Then, in about 1811, Johnson, 31, turned to Chinn, 21, who had been enslaved at Blue Spring Plantation since childhood.

Johnson called Chinn “my bride.” His “great pleasure was to sit by the fireplace and listen to Julia as she played on the pianoforte,” Biskin wrote in her account.

The couple soon had two daughters, Imogene and Adaline. Johnson gave his daughters his last name and openly raised them as his children.

Johnson became a national hero during the War of 1812. At the Battle of the Thames in Canada, he led a horseback attack on the British and their Native American allies. He was shot five times but kept fighting. During the battle, the Shawnee chief Tecumseh was killed.

In 1819, “Colonel Dick” was elected to the U.S. Senate. When he was away in Washington for long periods, he left Chinn in charge of the 2,000-acre plantation and told his White employees that they should “act with the same propriety as if I were home.”

Chinn’s status was unique.

While enslaved women wore simple cotton dresses, Chinn’s wardrobe “included fancy dresses that turned heads when Richard hosted parties,” Christina Snyder wrote in her book “Great Crossings: Indians, Settlers & Slaves in the Age of Jackson.”

In 1825, Chinn and Johnson hosted the Marquis de Lafayette during his return to America.

In the mid-1820s, Johnson opened on his plantation the Choctaw Academy, a federally funded boarding school for Native Americans. He hired a local Baptist minister as director. Chinn ran the academy’s medical ward.

“Julia is as good as one half the physicians, where the complaint is not dangerous,” Johnson wrote in a letter. He paid the academy’s director extra to educate their daughters “for a future as free women.”

Johnson tried to advance his daughters in local society, and both would later marry White men. But when he spoke at a local July Fourth celebration, the Lexington Observer reported, prominent White citizens wouldn’t let Adaline sit with them in the pavilion. Johnson sent his daughter to his carriage, rushed through his speech and then angrily drove away.

When Johnson’s father died, he willed ownership of Chinn to his son. He never freed his common-law wife.

“Whatever power Chinn had was dependent on the will and the whims of a White man who legally owned her,” Snyder wrote.

Then, in 1833, Chinn died of cholera. It’s unclear where she is buried.

Johnson went on to even greater national prominence.

In 1836, President Andrew Jackson backed Vice President Martin Van Buren as his successor. At Jackson’s urging, Van Buren — a fancy dresser who had never fought in war — picked war hero Johnson as his running mate. Nobody knew how the Shawnees’ chief was slain in the War of 1812, but Johnson’s campaign slogan was, “Rumpsey, Dumpsey. Johnson Killed Tecumseh.”

Johnson’s relationship with Chinn became a campaign issue. Southern newspapers denounced him as “the great Amalgamationist.” A mocking cartoon showed a distraught Johnson with a hand over his face bewailing “the scurrilous attacks on the Mother of my Children.”

This political cartoon was a racist attack on Johnson because of his relationship with Julia Chinn. (Library of Congress)

Van Buren won the election, but Johnson’s 147 electoral votes were one short of what he needed to be elected. Virginia’s electors refused to vote for him. It was the only time Congress chose a vice president.

When Van Buren ran for reelection in 1840, Democrats declined to nominate Johnson at their Baltimore convention. It is the only time a party didn’t pick any vice-presidential candidate. The spelling-challenged Jackson warned that Johnson would be a “dead wait” on the ticket.

“Old Dick” still ended up being the leading choice and campaigned around the country wearing his trademark red vest. But Van Buren lost to Johnson’s former commanding officer, Gen. William Henry Harrison.

Johnson never remarried, but he reportedly had sexual relationships with other enslaved women who couldn’t consent to them.

The former vice president won a final election to the Kentucky legislature in 1850, but died a short time later at the age of 70.

His brothers laid claim to his estate at the expense of his surviving daughter, Imogene, who was married to a White man named Daniel Pence.

“At some point in the early twentieth century,” Myers wrote, “perhaps because of heightened fears of racism during the Jim Crow era, members of Imogene Johnson Pence’s line, already living as white people, chose to stop telling their children that they were descended from Richard Mentor Johnson … and his black wife. It wasn’t until the late 20th century that younger Pences, by then already in their 40s, 50s, and 60s, began discovering the truth of their heritage.”

[luminantrondo]

Vesperia Roleswap AU

I currently lack the artistic skills to bring them to life visually, but been thinking on roleswapping the main characters in Vesperia, but instead of the more common ones (like I've seen Flynn swap with Estelle), wanted something more "out there":

Yuri

If we wanted to keep Yuri as the main character, I think he'd have to stay the same. However, you could

swap him with Estelle and get the whole "Royals Who (Try To) Actually Do Something". But the more I thought on this, the more I think it'd be interesting if Yuri swapped with Raven. By doing this, you get to keep the whole "Yuri was once a knight" thing and also keep that he's an older protagonist as well. Not as old as Raven, but he wouldn't be the typical JRPG protag age range (17). I've seen plenty of ideas with Yuri having a blastia heart because of something postgame, but I feel it would have the most potential if he swapped with Raven. You don't even have to have him as old as Raven either, you could have him be an experiment of blastia hearts and that's what ultimately pushes him to leave the knights like in canon.

Estelle

This one had me Think, and I considered "just swap her with canon!Yuri"... but what if we took Estelle's indecisive flaw and swapped her with Karol? Karol was hopping guilds prior to BV, and Estelle's indecisiveness could substitute well (imo) in a roleswap with Karol. And given how much Vesperia makes room for Karol's character development, Estelle would be right at home since I feel she's one of the characters that needed it the most. (note: one of). Plus, Estelle having more freedom than she would in the Palace leaves for different conflict and growth, but ultimately keeps core to who she is. The drawback to this is her whole Child of the Full Moon schtick, where we know that Alexei wants to exploit that, and it'd be a little harder to do so if she wasn't controlled by the Empire. But maybe that gives him an excuse to call for war between the capital and Dahngrest? Who knows.

Repede

You can keep him with Yuri, and I don't think it'd change much. I do, however, think you could potentially have him with another character mentioned below, aka the character I think should swap with Yuri. Doing so frees up another character (Ba'ul)...

Karol

I swapped Karol with Patty because there's enough adventure to stick with Karol in an AU, but enough from Patty's backstory that can be used to fuel Karol's own conflicts. I don't think the amrita thing is necessary, but if we think about it, Karol and Patty are two characters that don't have the greatest rep in Act 1/2 of Vesperia. Patty is universally disliked cause her "grandfather" was a tyrant, and Karol has a bad rep for guild-hopping. Imagine Karol struggling to reform a pirate crew because he lost his old group/was kicked out of it? You could even make Siren's Fang the members of the Hunting Blades instead.

Raven

I would really like to see Raven swap with Rita. While he's not as associated with ALL blastia the same way Rita is, he's tied to the blastia hearts. Imagine if he were an ex-knight (like Yuri) but knew about blastia hearts and that was the drive for all his research. And Aspio seems to like to keep to itself, so I can see them ostracizing Raven just as much as they do Rita. I also like the idea of anyone looking at Raven and automatically assume he's not smart enough to understand blastia, but he does, actually.

Rita

I considered swapping Rita with Patty, but actually, I want to swap her with Flynn. As mentioned, Aspio mages are employed by the Empire. In the game, Flynn goes to Rita for her help with the tree in Halure, but Rita brushes him off. As Sodia states in Yumanju, this is not professional and would result in legal trouble with the Empire since they are the ones ensuring Rita has everything she needs to do her research. Fortunately for Rita, Flynn was nice enough to let her stay put and research to her heart's content. Rita's refusal to go along is how Flynn ended up with Witcher in his brigade. While I can't see Rita being a textbook knight like Flynn, the game teases the idea of Rita being in the Flynn Brigade had she just followed orders. Rita even implies (in her own "tsundere" way) to Flynn that she may or may not consider helping him next time if he needed it. You could see this as gratitude for Flynn letting her do as she pleased. I also think Rita swapping with Flynn would also keep the core of her familial relationship with Judith, who...

Judith

...I initially thought of swapping her with Estelle, but Judith's free-spirited nature is so tied into her character that it's very difficult to separate. So, I think Judith should swap with Yuri. It also gives her an excuse to keep Ba'ul if we really wanted some consistency. Unfortunately, this does conflict with who swaps with Judith (more on that in the next section). You could also keep Repede out of the roleswap, and just have her be Judith's companion instead of Ba'ul. I mean, Repede liked Judith, remember? Anyway, Judith isn't as torn up about the unfairness of the Empire like Yuri is, but she certainly doesn't want to be tied down by strict rules and I don't think she's one to turn a blind eye to those being mistreated by the ones in power. I imagine Judith, who had to crawl her way up from nothing from square one (cause despite the tragedy of Temza, she did have a roof over her head and a loving father), would be less tolerant of the Empire, and it could put some conflict between her and Rita, esp if they grew up together in the lower quarter. Imagine Judith's frustration with the Empire growing tenfold because Rita kinda had "no choice" but to work with the knights who were more than willing to turn a blind eye to those in need of help? You also forget that Judith's father, Hermes, also worked with the knights even if he wasn't technically of the Empire. I'm getting more ideas on this one, so I'll stop yammering. And no, since she's swapping with Yuri, I don't think Judith would be a Krityan in this AU.

Flynn

Hear me out, but I would like to see Flynn swapped with Judith. And no, that's not my bias speaking. Both characters have things in common and enough contrasts in their backstories that it can make for something interesting. In canon, it's implied in the DE/PS3 version that Flynn, despite his accomplishments, is pretty damn lonely. He doesn't have friends the same way Yuri does. While Sodia and Witcher are loyal to him, the Yumanju scene makes it clear they struggle to put aside Commandant Flynn and Flynn (the person). Judith herself is very lonely despite having a companion in Ba'ul, and this is reinforced even more in Ryuutsukai (vol. 2). I think the loneliness would make it fitting to have Flynn and Judith swap in an AU, but also because of their deceased fathers. Judith destroys Hermes blastia because her father made them and it was harming the environment. Maybe Finath isn't an inventor like Hermes in this roleswap!AU, but I could definitely see Flynn taking on a solo mission to "clear" his father's name (Judith's reasoning is "because I wanted to", not for anything "noble" like clearing a name, or so she says). One thing that could make this challenging is Flynn's views on the law. Technically, breaking blastia is a crime, and if Flynn's as a stickler for the rules in this AU as he is in canon, then that can create some Trouble. I do think it'd be interesting that instead of joining a guild like Judith joins Brave Vesperia, he would lean more towards the knights to keep some consistency with his canon counterpart. Another issue I found is Ba'ul. Would Flynn have a companion in Ba'ul, or would it be some other Entelexeia that's just kinda There for a mutual mission? I humored Khroma, because she's got enough off screen time to leave shit up to interpretation in canon, but enough that she wouldn't be completely on Flynn's side either. However, Khroma would still become Sylph, which would mean they would part ways for good if she were Roleswap!Flynn's Entelexeia buddy.

Patty

Admittedly, Patty is the one I put the least amount of thought into, and it's a shame cause she's definitely in my top 5 list of Vesperia characters. But I'm swapping her with Estelle purely for the whole one-off line that Patty was once a noble (mentioned by Jim in one of the Capua towns). I think Patty also being a victim of Alexei's schemes makes it easy to slide her into Estelle's role. I imagine if we keep Patty's whole "amrita" bs, then the Empire would undoubtedly want to discover how and where she found it, even if Patty herself doesn't remember.

tl;dr

Yuri -> Raven

Estelle -> Karol

Karol -> Patty

Rita -> Flynn

Raven -> Rita

Judith -> Yuri

Repede = Repede

Ba'ul = Ba'ul (kind of)

Flynn -> Judith

Patty -> Estelle

[iphigeniacomplex]

লিখি লোৱা, মই এজন মিঞা ("Write Down 'I am a Miyah'", 2016) by Hafiz Ahmed, translated from Assamese to English by Shalim M. Hussain, began a movement of resistance poetry among Assamese Muslims of Bengali descent, referred to as Miya Poetry after a slur used to describe this community. From Abdul Kalam Azad, for Indian Express ("Write...I am a Miya", 2019):

This poem went viral and other young poets started responding to him through poems. The young poets also started reclaiming “Miya”, a slur used against us, as our identity with pride. This chain of Facebook posts continued for days, reiterating the violence, suffering and humiliation expressed by our community. As time passed, more poets wrote in various languages and dialects, including many Miya dialects. The nomenclature ‘Miya Poetry’ got generated organically but the poets and their associates have been inspired by the Negritude and Black Arts movements, and queer, feminist and Dalit literary movements, where the oppressed have reclaimed the identity which was used to dehumanise them. The trend transcended our community. Poets from the mainstream Assamese community also wrote several poems in solidarity with the Miya poets while some regretted not being poets. Gradually, this became a full-fledged poetry movement and got recognised by other poets, critics and commentators. The quality and soul of these poems are so universal that they started finding prominence on reputed platforms. For the first time in the history of our community, we had started telling our own stories and reclaiming the Miya identity to fight against our harassers who were dehumanising us with the same word. They accused us of portraying the whole Assamese society as xenophobic. The fact is we have just analysed our conditions. Forget generalising the Assamese society as ‘xenophobic’, no Miya poet has ever used the term ‘xenophobic’ nor any of its variants. The guilt complex of our accusers is so profound that they don’t have the patience to examine why we wrote the poems.

Amrita Singh, writing for The Caravan ("Assam Against Itself", 2019), detailed the political backlash against Miya Poetry, in particular the above poem.

On 10 July this year, Pranabjit Doloi, an Assam-based journalist, filed a complaint at Guwahati’s Panbazar police station accusing ten people of indulging in criminal activities “to defame the Assamese people as Xenophobic in the world.” Doloi claimed that the ten people were trying to hinder the ongoing updation of the National Register of Citizens, a list of Assam’s Indian citizens that is due to be published on 31 August. The premise of Doloi’s complaint was a widely-circulated poem called, “Write down I am Miya,” by Hafiz Ahmed, a school teacher and social activist. “Write. Write down I am a Miya/ A citizen of democratic secular republic without any rights,” Ahmed wrote. The police registered a first information report against Doloi’s complaint, booking all ten persons for promoting enmity between groups, among other offences. [...] At the press conference, Mander emphasised that people in Assam are in distress because of the NRC’s arbitrary and rigid procedures. “One spelling mistake when you are writing a Bengali name in English … that is enough for you to be in a detention center, declared a foreigner,” Mander said. “If you are not allowing this lament to come out in the form of poetry, then where is this republic of India going?”

Ahmed's poem is influenced in structure by "Identity Card", a 1964 poem by by Palestinian poet Mahmoud Darwish which uses the symbolic figure of the Palestinian working man to confront Israeli occupiers. Darwish's identity card, a symbol of Israeli subjugation transformed into a cry of Palestinian national identity, is reshaped by Ahmed into the National Register of Citizens for Assam and the accompanying fear of statelessness and disenfranchisement for the Miya people.

This solidarity between writers from oppressed groups is, of course, not one that ends with Darwish and Ahmed, nor with the Black, queer, feminist, and Dalit influences of Miya Poetry. As long as there is oppression, there will be companionship and recognition reflected in art and activism. On December 13, 2023, Black Agenda Report reprinted Refaat Alareer's "If I Must Die", acknowledging the connection between Alareer's poem and "If We Must Die" by Claude McKay, written in 1919 in response to the Red Summer white supremacist riots. In 2000, Haitian community activist Dahoud Andre translated "If We Must Die" into Kreyòl, and the Black Agenda Report editorial honors Alareer in a similar way, reprinting "If I Must Die" with an accompanying Kreyòl translation. (POEM: If I Must Die, Refaat Alareer, 2023.)

Transcripts under the cut.

[Hafiz Ahmed Transcripts (Assamese and English):

লিখি লোৱা, মই এজন মিঞা

লিখা, লিখি লোৱা মই এজন মিঞা এন. আৰ. চিৰ ক্রমিক নং ২০০৫৪৩ দুজন সন্তানৰ বাপেক মই, অহাবাৰ গ্ৰীষ্মত জন্ম ল’ব আৰু এজনে তাকো তুমি ঘিণ কৰিবা নেকি যিদৰে ঘিণ কৰা মোক?

লিখি লোৱা, মই এজন মিঞা পতিত ভূমি, পিতনিক মই ৰূপান্তৰিত কৰিছোঁ শস্য-শ্যামলা সেউজী পথাৰলৈ তোমাক খুৱাবলৈ মই ইটা কঢ়িয়াইছোঁ তোমাৰ অট্টালিকা সাজিবলৈ, তোমাৰ গাড়ী চলাইছোঁ তোমাক আৰাম দিবলৈ, তোমাৰ নৰ্দমা ছাফা কৰিছোঁ তোমাক নিৰোগী কৰি ৰাখিবলৈ, তোমাৰে সেৱাতে মগন মই অনবৰত তাৰ পিছতো কিয় তুমি খৰ্গহস্ত? লিখা, লিখি লোৱা মই এজন মিঞা গণতান্ত্ৰিক, গণৰাজ্য এখনৰ নাগৰিক এজন যাৰ কোনো অধিকাৰ নাইকিয়া মাতৃক মোৰ সজোৱা হৈছে সন্দেহযুক্ত ভোটাৰ যদিও পিতৃ-মাতৃ তাইৰ নিঃসন্দেহে ভাৰতীয়

ইচ্ছা কৰিলেই তুমি মোক হত্যা কৰিব পাৰা, জ্বলাই দিব পৰা মোৰ খেৰৰ পঁজা, খেদি দিব পাৰা মোক মোৰেই গাঁৱৰ পৰা, কাঢ়ি নিব পাৰা মোৰ সেউজী পথাৰ মোৰ বুকুৰ ওপৰেৰে চলাব পাৰা তোমাৰ বুলড্‌জাৰ তোমাৰ বুলেটে বুকুখন মোৰ কৰিব পাৰে থকাসৰকা (তোমাৰ এই কাৰ্যৰ বাবে তুমি কোনো স্তিও নোপোৱা) যুগ-যুগান্তৰ তোমাৰ অত্যাচাৰ সহ্য ��ৰি ব্ৰহ্মপুত্ৰৰ চৰত বাস কৰা মই এজন মিঞা মোৰ দেহা হৈ পৰিছে নিগ্ৰো কলা মোৰ চকুযুৰি অঙঠাৰ দৰে ৰঙা সাৱধান! মোৰ দুচকুত জমা হৈ আছে যুগ যুগান্তৰৰ বঞ্চনাৰ বাৰুদ আঁতৰি যোৱা, নতুবা অচিৰেই পৰিণত হ’বা মূল্যহীন ছাইত!

Write Down ‘I am a Miyah’ Hafiz Ahmed, 2016 trans. Shalim M. Hussain

Write Write Down I am a Miya My serial number in the NRC is 200543 I have two children Another is coming Next summer. Will you hate him As you hate me?

write I am a Miya I turn waste, marshy lands To green paddy fields To feed you. I carry bricks To build your buildings Drive your car For your comfort Clean your drain To keep you healthy. I have always been In your service And yet you are dissatisfied! Write down I am a Miya, A citizen of a democratic, secular, Republic Without any rights My mother a D voter, Though her parents are Indian.

If you wish kill me, drive me from my village, Snatch my green fields hire bulldozers To roll over me. Your bullets Can shatter my breast for no crime.

Write I am a Miya Of the Brahamaputra Your torture Has burnt my body black Reddened my eyes with fire. Beware! I have nothing but anger in stock. Keep away! Or Turn to Ashes.

]

[Mahmoud Darwish Transcripts (Arabic and English):

سجِّل أنا عربي ورقمُ بطاقتي خمسونَ ألفْ وأطفالي ثمانيةٌ وتاسعهُم.. سيأتي بعدَ صيفْ! فهلْ تغضبْ؟ سجِّلْ أنا عربي وأعملُ مع رفاقِ الكدحِ في محجرْ وأطفالي ثمانيةٌ أسلُّ لهمْ رغيفَ الخبزِ، والأثوابَ والدفترْ من الصخرِ ولا أتوسَّلُ الصدقاتِ من بابِكْ ولا أصغرْ أمامَ بلاطِ أعتابكْ فهل تغضب؟ سجل أنا عربي أنا اسم بلا لقبِ صَبورٌ في بلادٍ كلُّ ما فيها يعيشُ بفَوْرةِ الغضبِ جذوري قبلَ ميلادِ الزمانِ رستْ وقبلَ تفتّحِ الحقبِ وقبلَ السّروِ والزيتونِ .. وقبلَ ترعرعِ العشبِ أبي.. من أسرةِ المحراثِ لا من سادةٍ نُجُبِ وجدّي كانَ فلاحاً بلا حسبٍ.. ولا نسبِ! يُعَلّمني شموخَ الشمسِ قبلَ قراءةِ الكتبِ وبيتي’ كوخُ ناطورٍ منَ الأعوادِ والقصبِ فهل تُرضيكَ منزلتي؟ أنا اسم بلا لقبِ! سجلْ أنا عربي ولونُ الشعرِ.. فحميٌّ ولونُ العينِ.. بنيٌّ وميزاتي: على رأسي عقالٌ فوقَ كوفيّه وكفّي صلبةٌ كالصخرِ... تخمشُ من يلامسَها وعنواني: أنا من قريةٍ عزلاءَ منسيّهْ شوارعُها بلا أسماء وكلُّ رجالها في الحقلِ والمحجرْ فهل تغضبْ؟ سجِّل! أنا عربي سلبتُ كرومَ أجدادي وأرضاً كنتُ أفلحُها أنا وجميعُ أولادي ولم تتركْ لنا.. ولكلِّ أحفادي سوى هذي الصخورِ... فهل ستأخذُها حكومتكمْ.. كما قيلا!؟ إذنْ سجِّل.. برأسِ الصفحةِ الأولى أنا لا أكرهُ الناسَ ولا أسطو على أحدٍ ولكنّي.. إذا ما جعتُ آكلُ لحمَ مغتصبي حذارِ.. حذارِ.. من جوعي ومن غضبي!!

Identity Card Mahmoud Darwish, 1964 trans. Denys Johnson-Davies

Put it on record. I am an Arab

And the number of my card is fifty thousand I have eight children And the ninth is due after summer. What's there to be angry about?

Put it on record. I am an Arab

Working with comrades of toil in a quarry. I have eight children For them I wrest the loaf of bread, The clothes and exercise books From the rocks And beg for no alms at your door, Lower not myself at your doorstep. What's there to be angry about?

Put it on record. I am an Arab.

I am a name without a title, Patient in a country where everything Lives in a whirlpool of anger. My roots Took hold before the birth of time Before the burgeoning of the ages, Before cypress and olive trees, Before the proliferation of weeds.

My father is from the family of the plough Not from highborn nobles.

And my grandfather was a peasant Without line or genealogy.

My house is a watchman's hut Made of sticks and reeds.

Does my status satisfy you? I am a name without a surname.

Put it on record. I am an Arab.

Color of hair: jet black. Color of eyes: brown. My distinguishing features: On my head the `iqal cords over a keffiyeh Scratching him who touches it.

My address: I'm from a village, remote, forgotten, Its streets without name And all its men in the fields and quarry. What's there to be angry about?

Put it on record. I am an Arab.

You stole my forefathers' vineyards And land I used to till, I and all my children, And you left us and all my grandchildren Nothing but these rocks. Will your government be taking them too As is being said?

So! Put it on record at the top of page one: I don't hate people, I trespass on no one's property.

And yet, if I were to become hungry I shall eat the flesh of my usurper. Beware, beware of my hunger And of my anger!

]

[vindelllas]

mars, ego death, and “b*mbofication” ❤️‍🔥

❤️‍🔥 heidi montag (popular y2k singer, mtv reality tv star, and model): dhanishta chandra and kuja amatyakaraka

💳 before we divulge further into the y2k b*mbo aesthetic, i think it is best to further divulge in the process’s meaning and origin. the aesthetic’s overall ditzy demeanor is symbolic of the benefits one receives from the absence of overthinking and prevention of needing to justify their behaviors and actions to others, especially those opinions who they do not truly value. thus, resulting in a jovial and advantageous attitude towards both themself and their life. the act of removing care, letting go, and radically surrendering to what comes and leaves in your life is an “ego death”. in engaging in abandoning care for frivolous occurrences and surrendering to the unknown, you are slowly encouraging ketu to enter your life, as he is said to have no head (thus, no ego, no face, no sensing, no thinking, or no expressions). a common misconception is that ketu denies, however ketu is not the embodiment of denial but rather indifference. this is why the house ketu resides in in your chart represents the aspects in your life in which you will remain indifferent towards, as you have already experienced the triumphs and tribulations of this house in a previous lifetime. in turning away from caring or indulgence, the item/person you once valued/desired now craves to win your attachment more. this is why individuals popular in this aesthetic seem to live unabashedly and frivolously and continue to receive bouts of wealth. in becoming a blank canvas or black hole (also linked to ketu), you are inviting the universe to bestow various paints (people or items) to adorn yourself with. this is ultimately why kuja (mars: the graha of rage, celibacy, determination, and power) needs to learn from the elderly presence of ketu (neutrality and disassociation) in order to abide in the graha’s naturally youthful energy.

❤️‍🔥 victoria’s secret angel’s bombshell campaign models: candace swanepoel: chitra surya and dhanishta chandra; doutzen kroes: dhanishta chandra conjunct kuja; josephine skriver: possible aries surya and kuja atmakaraka/amatyakaraka depending on time of birth; and lindsay ellingson: scorpio surya and potential chitra chandra

* note that the majority of vs angels themselves are influenced by kuja. the founder of vs (roy raymond) is an aries surya and dhanishta chandra atmakaraka as well

🪞 in addition to martian natives’ frequent adaptations of ketu’s care free attitudes, their frequently attractive looks are often what draws the adoration of the masses to them. this is because kuja is the son of bhumi (earth) and varaha (the boar). while i have detailed bhumi’s prevalence in depth in previous explorations, i will explore the relationship between the two deities here. bhumi, being the embodiment of the earth, is fertility and divinity. her iconography traces back to the beginning of the zodiac in aries (as she is often depicted with ashwini’s emblems of elephants and horses). her overall earthy nature and varaha’s ether elemental nature combines within the mrigashira, chitra, and dhanishta nakshatras. as each nakshatra lies in the zodiac transitional stage from earth to air (ex. taurus-gemini, virgo-libra, and capricorn-aquarius). this is because varaha was mythologized to have lifted the earth (bhumi) out of the cosmic ocean. the cosmic ocean is the container of amrita, immortality. in greek mythology, said immortality is said to be bestowed in the four horses of aries (the realm of bhumi). when the asura hiranyaksha (attacker, k*dnapper, and obstructor) stole bhumi and hid her in the primordial waters, vishnu appeared as varaha to rescue her. varaha slew the asura, and retrieved the earth from the ocean, lifting it on his tusks, and restored bhumi to her place in the universe. in a similar fashion, so too do the public respond to martian individuals. the majority of worshipping men wish to serve as each kuja woman’s varaha: saving her, idealizing her, lifting her up to the highest places in society. this is why uttara ashadha, the most masculine nakshatra, is symbolized by the similar tusks to that of aries and varaha. these tusks convey masculine power and leadership, in worshipping, adoring, and obsessing over these women, men are more called to feel powerful and energized, as evidenced by large, male-dominated corporations that are geared towards women (such as victoria’s secret).

❤️‍🔥 khloe and kim kardashian (both are considered american socialites, media personalities, businesswomen, and had heavily publicized s*x lives). kim: scorpio lagna conjunct kuja and chitra surya. khloe: mrigashira chandra, dhanishta lagna, and kuja amatyakaraka

🍹 whereas, it is often women who serve as asura hiranyaksha in the earthly plane, behaving as jealous or aggressive towards martian women (whether they are also kuja natives or not). this accumulation of ill will, whether subconscious or conscious, is often more harmful for the projector and not the attempted receptor. when a person chooses to become a blank canvas and chooses the impressions that may last upon them, they are able to choose to not receive or regurgitate the energy they do not align with. this usage of reflection is why kuja must learn from its proneness to accidents/tragedy and begin to reject said accidents/tragedy via reflection and indifference and not be consumed by them. this jealousy and projection is an extreme prohibitory measure in the female path. this act of feminine division is unknowingly engaging one’s rahu: the graha of difference and duality, as the aggressor/projector is dividing themselves from the martian woman (instead of being inspired and finding amrita within).

❤️‍🔥 emma roberts (actress known for her portrayal of a multitude of “exaggerated” mean girl characters in “scream queens”, “american horror story”, “wild child”, “we’re the millers”, etc.): dhanishta surya conjunct kuja and scorpio lagna

🛍️ in chinese practices, it is often said that when men frequently interact together in friendships, they tend to reduce their yang, individualistic nature around one another. when men are in the presence of women, they increase their yang, as varaha did with bhumi. whereas, when women frequently interact together, they increase yin in one another and garner greater beauty. this is due to the feminine, yin, watery nature of each other. the beauty and personality of a woman is said to be denoted by their chandra and kuja placements. this is why these grahas are used to analyze one’s behavior, nature, and qualities. thus, water signs are considered to be of 100% water, however the martian nakshatra’s are considered to be of a 1/4 water (with dhanishta being an exception and being 100% water, as it is designed to be the total, healed representation of martian energies). therefore, in positively engaging with martian individuals, who have some or all properties of water, one is heightening their prevalence of yin within the body.

❤️‍🔥 rachel mcadams (best known for her acting in romantic films and her iconic character in “mean girls”) and lindsay lohan (co-star in “mean girls”, popular y2k actress, and well-known star of the “b*mbo summit”. rachel: mrigashira chandra, scorpio surya, and chitra lagna. lindsay: mrigashira lagna, aries chandra, and kuja amatyakaraka

* note that the film was directed by tina fey (a chitra chandra and kuja amatyakaraka native and co-starred amanda seyfried (a scorpio surya and kuja atmakaraka/amatyakaraka native, depending on the exact time in which she was born) and lacey chalbert (potential dhanishta chandra)

🍒 the act of refusing to allow the jealousy and self-preservation to intrude your mind and put to rest your ego is considered a form of goddess worship. goddesses, such as the lakshmi-aspect bhumi, are infinitesimally beautiful than that of human beings. contrary to the principles of hate or jealousy many harbor against martian natives, people worship them and strive to embody that beauty themselves. in turn, they are gradually merging their image/beauty to align with her. if goddesses were regarded with the same envious treatment of most women on this earthly plane, we would be drastically divided from them. the more beauty one immerses themself in, the more your own physical vessel begins to beautify/purify, as water adds to water. this is why it is often said that you are the company you keep, you are the canvas, but who do you choose to hold the paint brush?

❤️‍🔥 jennifer aniston (one of the highest paid actresses of all time, frequent of 90s tabloids, and known for her portrayal of “rachel” on “friends”): chitra lagna conjunct kuja atmakaraka, scorpio chandra, and dhanishta surya

🎀 shri vidya states that beauty is equal to truth; that which is beautiful is aligned with harmony, rather than chaos or disorder. the more women allow beauty into our lives, contrary to meeting it with jealousy, the more they embody harmony and beauty itself. i am not saying all women are prone to jealousy, but it is often a feeling we all have experienced once or another. i am simply stating that we should always strive to bring ourselves closer to beauty, instead of attempting to demonize and mitigate it. beauty is exhibited in a multitude of forms other than the physical life form, from photography and painting to crocheting and engineering. i call women who are prone to jealousy to embrace other’s beauty cosmically and become inspired. this may be an act as simple as following along to someone’s makeup routine or looking to incorporate painting techniques from others into their self-portrait. inspiration is an essential part of the feminine existence, it illuminates the areas in life we can beautify and improve in in order to become more aligned with symmetry and harmony. in sanskrit, when you have a vision of a goddess, it is deemed as darshan. darshan occurs when one has pleased the deity through a certain amount of devotion (via prayer, mantra, etc.) and is aided by having a strong fire element (contrary to watery elemental nature of beauty itself, it is of ketu, the ultimate spiritual fire, relating to the power of vision and removing impurities in your perception, in order to see the truth). in engaging in jealousy, you are rejecting the goddess through the women around you, thus eliminating your chances of experiencing the great pleasure of darshan. you are rejecting inspiration, blessings, and overall beautification.

❤️‍🔥 marilyn monroe (the most popular s*x symbol of the 50s/60s, an emblem of the era’s s*xual revolution, and known for her comedic portrayal of “blonde bombshell” characters): dhanishta chandra and kuja amatyakaraka

🪐 according to dreamgirlarchive on here, popular symbols within this aesthetic include “designer sunglasses, playboy bunny necklaces, big watches, and silver everything”. interestingly enough, silver is said to remedy rahu, as if one is said to be facing the wrath of rahu, they are advised to drink water in a silver glass. in vedic literature, it is additionally advised to consume basil water within said glass. the water acts as a purifier, immersing oneself in kapha energies, primarily that of shukra and chandra, as they are correlated to this healing measure. the additional usage of basil is symbolic of kuja. botanist and physician nicholas culpeper (mrigashira chandra and kuja atmakaraka) noted that basil is an herb of mars and under the influence of the scorpion, referring to it as basilicon. europeans would place basil in the hand of their deceased loved ones to ensure safe passage to the next plain of existence. in consuming/adorning oneself in basil/kuja, they are granted immunity and immortality in the after life, similar to the aforementioned conquest of bhumi and amrita. additionally, the covering of eyes in the darkened, coal-esque color of ketu (sunglasses) mirrors the power of vision and its emphasis in ketu’s mythology and physical aesthetics (as many ketu natives have emphasized eyes). the emphasis of designer fashion (many fashion designers are uttara bhadrapada natives) and watches call to mind the teachings of rahu’s contemporary: shani. who counters the disassociation of ketu and correlates to denial for the promise of a greater future. as it is shani himself who is also considered to be healed by silver. this is why a popular designer in the y2k aesthetic, vivian westwood, is an uttara bhadrapada surya, and designed the popular saturn-shaped necklace titled: the mini “bas”.

❤️‍🔥 paris hilton (american media personality, socialite, businesswoman, and model): dhanishta surya conjunct kuja and scorpio lagna

🌱 additionally, throughout the images enclosed in this post, you might have noticed the prevalence of kuja amatyakaraka natives. mars amatyakaraka is deemed as making an individual fit for working in the army or line of defense. this placement additionally gives success in speed-oriented tasks. this makes natives especially gifted at dealing with an influx of tenacity and harmful projections from the masses and accumulating a countering army of a following/fan base. they are additionally keen at reflecting (as i spoke about previously). perhaps the most interesting nature of this placement is its gift of time/speed (shani). while their careers and fame may be quick to rise and accumulate accolades, natives of this placement must be weary and learn to pace themselves before shani humbles them. as evidenced by the frequent rises and falls of these natives’ careers and lives. overall, there is much we can learn from the women who popularized this aesthetic, attitude, and ideology: find inspiration in adoration and admiration; learn from the feminine beings around you to discover the goddess within; and, most importantly, understand that there are teachings to learn from all grahas (not just ketu, as evidenced by the involvement of shani, rahu, chandra, and shukra in the healing of kuja, despite them being considered “enemy grahas”).

❤️‍🔥 jayne mansfield (popular playboy playmate, titled “america’s sex symbol”, nightclub entertainer, actress/singer, and well-known aficionado of publicity stunts): dhanishta chandra and aries surya

— please take the time to list below whether my next post should be on the beauty of ashwini lagna or the beauty of swati lagna? i know i speak about beautification and femininity frequently and i can understand why i’ve received questions and messages asking me, kindly and not so kindly, to branch outside of this topic. however, as for the moment and the entirety of my account so far, this has been a great source of happiness for me. if that bothers you, i encourage to follow the multitude of others who provide vedic astrology-based content. i do appreciate all of the wonderful chances i have had to read everyone’s charts (i’ve received approximately forty orders since i began offering my services) and i appreciate everyone’s patience and kindness as i grow and refine my style. much like my posts, my readings are never truly shortened or condensed. so i apologize for their immense lengthiness and i am always open to further elaborate on what i mentioned (whether you received a reading from me yesterday or several months ago). simply shoot me an email and i will reply. additionally, my google email account appears to not be sending some readings due to their length. if you have not received yours by the receive date, please contact me via email so i can resend your reading. never feel afraid to ask, as you are most certainly entitled to receiving a product you purchased. long ramblings aside, i am so grateful for each and every one of you. i promise more nakshatra explorations are in store, i tend to heavily critique each post i make but there are plenty of drafts i may assure you all. i truly am so baffled at how there are thousands of people who want to read this blog. your prevalence, beauty, and kindness amazes me <3

❤️‍🔥 christina aguilera (actress and singer known for her immense vocal range and popularization of the y2k aesthetic): dhanishta lagna, kuja atmakaraka, aries chandra, and scorpio surya

**all of these placements were found using astrotheme/.com and/or astro-charts/.com. it is important to note that some chandra (moon) placements may be off by up to 6 degrees and lagnas (risings) as well, due to the fact that many websites do not have 100% accurate birth times for the given celebrities.

xoxo, angel 💋

[proudhinduforever]

Background of Samudra Mathan and Lord Shiva consuming Haalaahala

I want to remember the story of Lord Shiva drinking poison, as it holds great significance in our Hindu tradition. It shows our Lord's compassion towards us.

The story of Samudra Manthan begins during a time of conflict between the Devas and Asuras. After being defeated, the Devas sought help from Lord Vishnu, who advised them to churn the ocean of milk to obtain amrita, the nectar of immortality. To do this, they needed the strength of the Asuras, so the Devas proposed a partnership. Mount Mandara served as the churning rod, and the serpent Vasuki was used as the rope.

As they churned, various treasures emerged, such as Kamadhenu, Airavata, Kalpavriksha, Laxmi, and Dhanvantari, who brought the pot of amrita. However, amidst these wonders, a deadly poison named Haalaahala surfaced, threatening to destroy everything. Both the Devas and Asuras were terrified and turned to Lord Shiva for assistance.

Lord Shiva answered their prayers and, realizing the gravity of the situation, decided to consume the poison to save the universe. With great resolve, he swallowed the Haalaahala, holding it in his throat to prevent it from affecting him. This act turned his throat blue, earning him the name Neelkanth.

Once Lord Shiva contained the poison, the churning continued, and eventually, the amrita was produced.

A Slight Variation in the story according to different sources:

In the story of Samudra Manthan, Parvati's involvement with the poison is often mentioned in various retellings. According to some versions, after Lord Shiva consumed the Haalaahala poison to save the universe, Parvati became concerned for his well-being.

To protect him, she is said to have grasped his throat, preventing the poison from going further into his body. This act symbolizes her role as a nurturing and protective force. This detail is found in some texts and folklore, though it may not be emphasized in all versions of the story.

I personally love the story of how Lord Shiva consumed Halahala to protect us. It shows that he is capable of absorbing all our poisons and granting the amrita of liberation. There is nothing that can equal his mercy.

[33-108]

Verse 31/32

Ayamevodayas tasya dhyeyasya dhyayi-cetasi/

Tadatmata-Samapattir icchatah sadhakasya ya//

Iyamevamrtapraptir ayamev atmano grahah/

Iyam nirvana-diksa ca siva-sadbhavadayin!//

This (identity of his Self with the whole universe) is only the manifestation of the object of meditation in the meditator's mind that the aspirant with a resolute will has the realization of his pure being.

This alone is the acquisition of ambrosia/Amrita leading to immortality; this alone is the realization of Self: this alone is the initiation of liberation leafing to identity with Siva.

It is declared here that 'one should worship Siva by becoming Siva . That alone constitutes the manifestation of the object of meditation leading to the realization of identity with the object of meditation.

As has been said by the teacher "O Lord, in this whole world which is thy own manifest form, what is that spot which is not a holy place to thy devotees and where the mantras of these devotees will not bear fruit"?. This alone is his great accomplishment that he acquires the ambrosia of the highest non-duality.

This section has been rightly entitled Sahajavidyodaya i.e., the rise of Sahaja vidya. Sahaja or Suddha vidya is that state in which in spite of the seeming difference of all that is earth, earthy, there is a running sense of unity, identity, of the Supreme I-consciousness fused with the all-of-reality. Vasugupta says- "Whether it is word or thought or object there is no state which is not Siva."

In the first section, the emphasis is on the Self-realization as Siva. In the second section, the emphasis is on the realization of the universe as Siva or in the technical language of this system on Siva-vyapti.

From the point of view of yoga, the emphasis in the first section is on nimilana-samadhi, on introversive meditation, on taking a plunge mentally in the innermost Self and realizing it as Siva. In the second section, the emphasis is on unmilana samadhi or extroversive meditation in which in spite of the senses being open to the onset of external sensation, the world appears as the materialization of the bliss of Siva. Ksemaraja rightly calls it mahasamapatti, the coup of supreme realization.

Man has been in search of ambrosia that will make him immortal. The author says that the realization of one's identity with Siva is alone the real ambrosia, for it sets one free from the whirligig of birth and death. The aspirant subjects himself to a tedious ceremony of initiation (diksa) for liberation (nirvana). The author says that which gives the realization of identity with Siva is alone the real initiation for liberation.

Utpalabhatta quotes the following verse as a definition of initiation(diksa).

"Inititaion is that which gives realization and destroys all impurities. Because it imparts that realization which awakens one from the sleep of ignorance, therefore is it called diksa. It has the characteristic of both giving (di) and destroying (ksa)".

Swamiji Lakshmanjoo-

When a yogi with this determination sits for meditation, that, “I will not leave this meditation until I realize the real truth. I won’t come out of this meditative functioning. I won’t leave this function. I won’t leave this meditation until I realize God consciousness”...

when the sādhaka-yogi sits for meditation and becomes one with God consciousness, that means, the rise of God consciousness has taken place in his thought (ayamevaudayas-tasya dhyeyasya).

The state of God consciousness is to be meditated upon. And the rise of the state of God consciousness is that

[determination].

In other words, it is the rise of the state of God consciousness.

One should meditate with this determination [that], “I will never leave it until I realize the reality of God

consciousness.” [Your very determination] means, It has risen in the background of your consciousness– that reality of God consciousness. (31)

Iyameva, this is the attainment of amṛta (nectar, supreme nectar). The supreme nectar he has attained. Ayam eva ātmano, this is the controlling of your mind, this is one-pointedness of your mind.

Iyaṁ nirvāṇa dīkṣā ca, and this is the real initiation, which sentences you to liberation, ultimate liberation, śiva sadbhāvadāyinī, which will give you śiva sat bhāva, the state of Śiva bhāva. (32)

[plumomi]

Fankids incoming

(For fanfiction purposes. Whether they all exist in the same universe or not varies. Depends on how messy I want things to get. General notes below).

Felicity (Fizzarolli/Blitzø child)

Name meaning: "happiness"

Nicknames: Lis, Lissy

Age 14 (nearing 15) by show TL. Born post-circus fire.

Fizz did not know she existed until after the events of 'Oops.' Shit's complicated... shit gets even more complicated.

Amorita (Verosika/Blitzø child)

Name meaning: Portmanteau of 'amrita' (immortality) and 'amor' (love).

Nickname: Rita, Ri, Riri

About 10 (currently). Dunno if we'll ever get canon info on how long ago Blitzø & Ver broke up, but that'll affect her age.

Verosika didn't know she was pregnant until after the breakup.

Neither she nor Blitzø had a desire to reignite the relationship, but they attempt to coparent. Goes about as well as you'd expect.

Verosika has primary custody.

Philomena (Asmodeus/Fizzarolli child)

Name meaning: "To be loved"

Just a lil baby. Not born yet via current show events

Nicknames: Pippa, Pip, Mena

Nova (Stolas/Blitzø child)

Name meaning: "New" (also has space association)

Also a baby, same boat as Pippa. Lot of drama surrounding her conception ofc though.

I regret trying to draw a side profile for her as a baby. She's the one I'm least satisfied with currently and will definitely be getting design changes.

[ghostowlattic]

Dreaming while those lotus blossoms blink, blink, blink. Lulling in the river where we sink, sink, sink. Down to that bright and weary ivy sea, under soma fountains with a banjo on my knee, singing Yippey Ki-Yay-Yay-Om, Yippey Ki-Yay-Yay-Om All them Texas girls like to swing, roll, and sway, their third eye's open wide like sapphires all ablaze. All the dancing legions, like the wings of manta rays, or the scintillating rhinestones in mandala braided lace. Yippey-Ki-Yay-Yay-Om All them Texas girls like to swing, roll, and sway Spinning for their queens on a kiss of moonlit beams do-sie-do with Kitesvara's thousand arms of light, through the veil of Maya as it’s brushed with ease aside There ain’t no place to find you love, I’ve searched down low and everywhere all above Dance like Shiva the flames of love arise , and crush the heads of babes the ignorance of mind out of mountains, steam dragon trains haul away illusion’s pain Yee-hare!! On a tiny seahorse there’s a cowboy that rides with shiny sitar pistols, and a pearl of mother’s smile A flask of old amrita, with a taste you can’t ignore and boots of Naga scales, from the waves of Meru’s shore, singing Yippey-Ki-Yay-Yay-Om, Yippey-Ki-Yay-Yay-Om This Kali Yuga’s coming round the round, down the path the breath of incarnations in the waving prairie grass, the sheafs of grain a gathered by the swinging of the scythe, neither waste of tugging early at the shoots which give it life All them Texas boys like to punch, shoot, and dip countless universes in their black tobacco spit the flowers from their navels, on an ocean milk and cream in a blinking eye, a dream, in the back of Vishnu’s jeans There ain’t no place I can find you love, I’ve searched down low and everywhere all above Dance like Shiva the flames of love arise, and crush the heads of babes the ignorance of mind out of mountains, steam dragon trains haul away illusion’s pain. Yee-hare!

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