#koushalya

[blackknight-100]

Hi dear. Thank you for your lovely answers. May you please write something really angsty on Uttarkand about Sita and Ram along with a short resolution. Thanks again.

Hello! Thank you for the ask, here you go! I hope you like reading this:

1.

He learns it in the morning. It is bare five minutes past breakfast, five minutes since Sita put her arms around his neck and offered him pieces of chopped areca, five minutes of missing the sweetest woman in all the three worlds. Five minutes till his life is uprooted once more, like that fateful day so many years ago.

“Forgive me, My King,” says the messenger. He bows low, shoulders bent close to his hip. He is also quivering, for who would not when given the unenviable task of speaking to the king of the dishonor of a wife so dearly loved?

Rama turns away from the man. He is a god, even unawares, his Queen divine and divine-born. What should the complaints of mortal men mean to them? And yet so it does, as it did to his father, and their fathers before him. And so Rama, well-read in Dharma and the duties of Kings, bends his godly head to the whims of a washerman.

“So be it,” he says.

 

By the end of the night, Ayodhya’s royal family is in tatters. The most loyal of brothers spends his night howling at the king, deeming his orders an injustice. The most virtuous of wives sees the morning sun through the eaves of the forest, and the childing mother weeps.

 

2.

Koushalya has never been anything less than selflessly kind – and Rama has never shied away from making use of it. So he did when Dasharatha sent her only son away, so he did when Sita left her bereft of a daughter in her old age, and so he did when he refused to go with Bharata and dashed her hopes of a loving reunion. And Koushalya, who has never sought any joy for herself, Koushalya, daughter of Kosala – the greed for which kingdom is the root of all ills – bent her head to wills of her son and her daughter and her king, and asked no more.

Perhaps that is why Rama is so surprised when she insists on him remarrying. Why does she not understand that he cannot love another woman the same way she could never love any man other than Dasharatha?

“That is not true,” his mother says. “I learned to love your father out of duty, as he did as well. So too will you.”

“That is a terrible thing to say.”

“It is not, Rama. Not every man has beheld his bride in a fragrant garden, not every woman has walked the length and breadth of Aryavarta for her exiled groom. Most of us wedded in duty, for the king and kingdom that fed us and named us daughter and queen. It makes our love and loss no less. Such is the nature of things. So I have stood beside your late father with two sister-wives, and so I have held my Kosala close and dear, and loved her as I have loved you all. And so you shall now as well, for the kingdom that names you King.”

Rama hears this long speech and hears her interspersed sighs. He is King – by virtue of his birth and his mother’s as well – and a hundred thousand men in Ayodhya alone send him tribute for it. His raiment is ever sparkling and yellow-gold, his table groans under food. All men exalt him, from the foot of the mountains to the tip of seas, more than they even do Indra, King of Gods – is his loss of love not meagre payment?

And Rama, god-king, turns away and bows. “So be it,” he says and bends his head.

By noon, a sculptor is summoned, a hundred ingots of gold collected, and a thousand golden coins offered. By the time the fires of the Ashwamedha Yajna is lit, the Queen’s empty place at Rama’s side is filled by a golden mockery of the greatest woman on Aryavart.

 

3.

Sita of the forest is much changed, and yet she is still the same. Before her hermit’s attire Rama and his silks appear cheap; her garlands of flowers make mockery of his gold and jewels. Even Surya, father of Ikshvaku’s Clan, bends his rays around her curves, shamed by the light in her eyes.

Come back, he wants to say, please, come back with me.

And yet Rama is King where Sita is no longer queen, and will never be unless every man in Ayodhya knows of her innocence. Lanka knew, as did Kishkinda, for Rama would not allow any tarnish upon the name of Raghu’s scions. From his own people he had sought more trust, to his own folly.

She looks at him quietly, clutching at wild children who should have known palaces, with tears in eyes that should have never seen such sorrow.

But Rama has bowed his head to the will of his people, has heard their charges and said, “So be it.”

 

And thus under the eaves of a forest sister to Dandaka, Sita’s chastity is questioned again. And thus, the King strikes the innocent once more, punishing where he should have shielded, being the judge where he should have been the guard, and the ransom for a Queen’s return is named.

 

+1.

Gentle is the land of Mithila, sweet are her songs. Wise is her sagely King, and blessed are her people. And so she has passed these virtues unto her daughter, as all good mothers do, for the land has borne Sita long before any man could lay claim upon her.

To scorn her is to scorn the loyal, the hapless and the earthbound; to forsake her is to forsake the daughter and the mother and the wife. Kosala, the kingdom that called itself Dasharatha’s for all that Koushalya was its child, has done just that – a land of raving men that seeks to destroy those who have borne and raised them.

Sita has been wife for nigh two decades, is even now a mother. And yet she is woman, and her kin are those with curved hips and gentle hands – beautiful features that would be sought and lusted after like leopards lust for calves. And as the farmer bemoans the trembling calf that strayed from the herd, so too would the world bemoan the women who fall into the jaws of men, would say: why did she not run away, why did she not fight; why did she not slay herself, that now one must doubt her husband’s might?

So, Sita lifts her head where it had been bowed, blinks tears away from her eyes.

“That cannot be,” she tells the King, for no longer is Rama husband and lover, and shakes her head.

“Mother!” she calls. Divine she is, and divine-born, and the earth, her mother, rends apart for her. Her children scream, her once-husband howls. But Sita is no longer mother and wife. It is time for her to be a daughter.

(By noon, Lav-Kusha are motherless where they once had no father, and Kosala is orphaned again. The kingdom laments and wails, but Sita is gone. Forgiveness, even from a goddess lasts only so far. And yet centuries later her tale is still told, for it is a woman’s fate to be bloody, but may she ever be unbowed.)

[fruitcage]

Tucked Away, Koushalya Karthikeyan

[life-spire]

@ koushalya-karthikeyan

[cheaprv]

Panama City Beach, Florida. Photo by Koushalya Karthikeyan.

[ghostlycreatorconnoisseur]

Baishi Pahacha Odia Book By Pandita Daityari

Baisi Pahacha is a mix of two words 'Baisi' and 'Pahacha'. In nearby Odia language 'Baisi' signifies '22' and 'Pahacha' signifies 'Step', so 'Baisi Pahacha' signifies '22 Stages'. These 22 stages found at the 'Simha Dwara', the Lion's entryway of Master Jagannath sanctuary, Puri. Subsequent to entering the Lions' door of the sanctuary, lovers need to climb these 22 sacred moves toward arrive at the second internal entryway (known as Baisi Pahacha Gumuta), in the wake of passing the second entryway they will arrive at the patio from where they can get into the fundamental sanctuary to see Ruler Jagannath.

According to belief, all sins of the devotees disappear who touch these steps even once, so devotees usually touch these 22 steps in hand while climbing them and also allowed their children to slowly roll over these steps from the top to the bottom in expectation of spiritual bliss. Pilgrims get a sense of fulfillment after putting a fleck of dust from the surface of these 22 steps on their forehead. Width of the middle 15 steps varies from 5 feet 10 inches to 6 feet 3 inches and the rise is 6 inches to 7 inches. The size of the remaining 7 steps is smaller in length and width. A black color stone known as 'Yama Shila' is engraved in the middle of the 3rd step. As per the belief, devotees must step on this stone while going up the steps because it frees themfrom 'Yama Danda' (Punishment of Yama, the God of death), ' but must not step on this stone on their way back since it will take away all the 'Punya' (values collected after visiting Lord Jagannath temple).

Various holy activities and rituals are performed on these 22 steps throughout the year, out of those 'Sradha' ritual is the most important one. Sradha is the annual Pinda Daana ritual of Hindus, a ritual in which food is offered to the ancestors, is usually performed on both sides of these 22 steps. The ancestral souls are believed to be satisfied by it. There is a small stone on the 7th step known as 'Pitru Shila'. Devotees offer Anna Mahaprasad, the holy rice of the temple that has been offered to Lord Jagannath, to this stone for feeding their ancestors to liberate their departed souls. It is also believed that during the annual car festival several Gods, Goddesses, Demi Gods, other heavenly bodies, the souls of the ancestors (near the Pitru Shila), Chitragupta and Yamadootas (near the Yama Sihla)came to these steps to see the grand Pahandi ceremony of Lord Jagannath. Madana Mohana, the representative idol of Lord Jagannath, offers Pinda Daana on these steps to his ancestors (Nanda and Yashoda, Devaki and Vasudeva, Koushalya and Dasaratha). Another ritual known as 'Badabadia Daka' (call the elders) is performed on these steps on the day of Deepavali. Devotees burn kaunria kathis (bundle of a particular kind of sticks which easily catch fire) on these steps on the Deepavali day to light up the path of their ancestral souls. The idols of Kasi Biswanath, Lord Rama, Nursingha and Ganesha have been installed on the southern side of the Baisipahacha.

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[slphotoshoots]

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[m-n-naik]

ಎಂ ಎನ್ ನಾಯಕ್, ಚೆನ್ನಪ್ಪ ಮರಡೂರ, ರಾಜು ತರ್ಲಘಟ್ಟ, ಮುತ್ತು ಗುಡಗೇರಿ, ನೂರ್ ಅಹಮದ್ ಮಲ್ಲ, ಜಾಕೀರ್ ಅರಳಿಮರದ, ಹಾವೇರಿ ಜಿಲ್ಲೆ ಹಿರೇಕೆರೂರು ತಾಲೂಕಿನ ಅಧ್ಯಕ್ಷರಾದ ಮಹಾದೇವಪ್ಪ ಮಾರಮ್ಮನವರ ಏರ್ಪಡಿಸಿದ್ದ ಕೌಶಲ್ಯ ಕರ್ನಾಟಕ ಉದ್ಘಾಟನಾ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ ಪಾಲ್ಗೊಂಡಿರುವ ದೃಶ್ಯಗಳು......M N NAIK & team participated in Koushalya karanataka opening ceremony , Haveri district , hirekerur taluk . organized by mahadevappa malamanavar. #hirekerur #karnataka #koushalyakarnataka #mnnaik #haveri #opningceremony #farmersprotests (at Hirekerur) https://www.instagram.com/p/CWCoz3pJciX/?utm_medium=tumblr

[jknewsinfo]

A delegation led by Sh Sunny Sharma ( senior leader JK Apni party) met Sh Altaf Bukhari ( President Jk Apni Party) regarding the major issues given below:- 1.Opening of SDM office at BHQ Arnas. 2.Opening of K.V.School at Arnas. 3.Opening of Munsiff court at Arnas. 4.Local employment issue regarding engagement of local labour in all the companies working in Block Arnas. 5.Water scarcity problems at salal and it's adjoining areas,and lot of many other problems of general masses. In the meeting Smt Namrata Sharma ( Provincial President Women wing Jammu) Smt Koushalya Devi ( provincial Secretary Women wing Jammu)Smt.Sapna Devi(District President Reasi)Sh.Kulwant Singh ( District President Youth Wing Reasi) Sh.Naresh Kumar( senior leader OBC Apni party Reasi)Smt.Monika Sharma (Block President Women Wing Arnas)Smt.Fatima Begum ( Senior Leader women wing Arnas) were also present. Bukhari saab cautiously listen to the grievances,and assured to resolve all the issues by putting forward with the present LG Administration. @apniparty4jk @apnipartyonline @sunnysharma2364 https://www.instagram.com/p/CUXzz7jJWE4/?utm_medium=tumblr

[blackknight-100]

☔

for the ask game

Thank you for the ask!

☔Is there a fic concept you have that you'd like to just explain and share because you're not sure you'll ever write it? If so, what is it?

Not sure if I will ever write this fic because I have too many wips already, but I really like the idea of a Ramayana AU where Kaikeyi demands the throne for Bharata, but does not send Rama to exile.

This means Dasaratha does not die, and Bharata has significantly less guilt over Kaikeyi's maneuvering, because, as noted, his father does not die, and his brothers and sister-in-law are not sent to exile. And while he is pretty angry at her, Bharata does not disown her.

Having Rama around, however, creates great drama, and despite Rama's efforts to the contrary, fuels political discord between the queens and among the people. Koushalya does not like having her status as eldest queen and potential queen mother taken away by Kaikeyi. Kaikeyi hates that Dasaratha is gradually starting to favour Koushalya over her, shifting public opinion from her and Bharata and onto Rama's side. Dasaratha has postponed his plans to retire to the forest, in order to, as he puts it, secure my other sons' futures. Sumitra, torn between her two sons and their dual loyalty and painfully aware that neither of her sons will ever be king, is on the sidelines, waiting to pounce on a proper political opportunity.

The people are extremely divided as well - some refuse to believe that the kind and upright Bharata, who still cedes certain ceremonial functions to his elder brother, would have ever orchestrated a plot to usurp Rama. Others see him as a seasoned manipulator in cahoots with his mother, pointing out that not only does he not disown his mother, he also does not try to persuade his father to do otherwise either.

Lakshmana and Shatrughan are in a strange situation, because they're twins and always together, but they're also supportive of different brothers - so Rama's advisors and well wishers stop sharing every detail with Lakshmana (despite Rama's insistence that his brother would never wish him harm), and the same happens to Shatrughan. Their meetings are now largely seen as Sumitra and the twins arranging their chess pieces all over the board and playing both parties at once.

The tension, predictably, spills over to Mithila and Samkashya, because while Kushadwaja has never expected his daughter to be queen, Janaka has (rightfully so, because he married her to the eldest son and heir apparent of a kingdom as vast and prosperous as Kosala) and although the two brothers are still very close, there is an undercurrent of political rivalry between them now. I'm not sure how Mandavi would react to this, so her and Sita's relationship is still up in the air, unfortunately.

Ravana remains in this AU as an external hostile force eyeing the mainland, now with the added benefit of having a political turmoil for the succession to the biggest kingdom in Ayodhya. Rama's still slays Bali, earning Sugriva's loyalty and causing even more speculation and political panic in Ayodhya.

I'm not sure if I want this to end with a succession crisis or whether I want it resolved, but this seems like a fun idea to explore.

[binodkumarsposts]

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Check out Amrit Paroshe by Falguni Mitra, Shampa Dutta, Swati Roy, Koushalya Sardar, Soumili Bhattacharya, Swagata Saha, Shivprasad Chakraborty, Aditi Sarkar, Dr. Ratna Chattopadhyay, Reena Thakur, Bingsati Basu Mukhopadhyay, Rama Das, Shubhra Bandopadhyay, Stuti Das, Arunima Chowdhury, Moumita Goswami, Malvika Chakraborty, Jaya Gangopadhyay, Reenu Chowdhury, Aparna Dhar & Sharmistha Ghosh Hazra on Amazon Music

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[cheaprv]

Panama City Beach, Florida. Photo by Koushalya Karthikeyan.

[nisarshaikh1976-blog]

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[newwavesposts]

Koushalya KrishnamurtyMovie Audio Launch Event