Man and G

 https://youtu.be/17bzlWIGH3g

A must watch. 

JDK

 YOUR DAILY LIVING, when you look at it very deeply, has no meaning. You are striving, wanting money, position, prestige, and when you do have it, what is it? You have not found out for yourself if life has real meaning. You ask what the purpose or goal of life is, rather than the meaning. The purpose can be invented by clever people, or you can invent purpose out of your misery, confusion and conflict. But the purpose is not the meaning. The meaning is to find out for yourself by looking at yourself, the depth of your heart, the depth of your feelings, the depth of your thought.

So, when you look at your life, the petty quarrels, the shallow mind, argumentative, brutish, narrow, when you look at all that, do you not feel shattered and shocked? Don’t you feel the life you are living daily, going to work from morning till night for forty or fifty years, coming home, quarrelling, tired out, sleeping with your wife or husband, has really no meaning? So, can you look at it without getting depressed, without wanting to change it? If you want to change it, you will change it to another pattern which will be equally confusing. When your mind is confused and out of that confusion you choose, what you choose must be the result of your confusion. This is your life, your daily travail, your anxieties, your hurts, your pain. Just look at it.

Krishnamurti in Bangalore 1974, Talk 3

Audio: Can Thought Reveal the Meaning of Life?

The Cessation of All Search

MOST OF US have many problems. The solution to these problems lies not in searching for the solution but in listening to the actual content of the problem. We are all seeking happiness at different levels; we want permanency, security, someone to take us to the other side, to a permanent state of bliss. We are searching for something, and that is our life, moving from one object of search to another, never satisfied. Consciously or unconsciously, we are pursuing and searching. The background of this search, if we go into the process, is the urge to find satisfaction, permanency or happiness. We have made searching as inevitable as breathing, and we say life has no meaning if we do not seek. So we are everlastingly pursuing, looking for something at different levels.

We have made searching as inevitable as breathing.

As long as we are seeking, we must create authority; we must follow or have a following. It seems to me that this is one of the most crucial points: whether there is anyone – a saviour, a master, an enlightened one, it doesn’t matter who it is – who can lead us to reality. That is what each one of us is seeking, and we have accepted the search as inevitable. Without seeking, we say life has no meaning, but we never go behind that word to find out the whole significance of this urge to seek. You have been told that if you seek, you will find. But your search, if you go into the process of it, is the outcome of a desire to find security, hope or fulfilment, a bliss, a continuity in which there is no frustration. As long as you are seeking, you must create authority, the authority that will take you over, that will lead you and give you comfort.

Is it not important to ask ourselves if there is anyone, any authority who can give us that truth which we think will be satisfactory? We have never asked ourselves what the state of mind is if all search ceases. Search implies a process of time, so we use time as a means of understanding something which is beyond time. Search implies continuity, and continuity means time, a series of experiences which we hope will lead us to truth. If those experiences do not take us to that which we are seeking, we turn to somebody else; we disregard the old and take on a new leader, teacher or saviour.

Small yet beautiful.

 Flowers have the tiniest life span stil they give their best fragrance colour symmetry looks . It does not matter to them in their little life they give their best live in the present and are at the highest of their performance.  

Same can be said by the cake makers of Austria they take so much care to make their work the best. It does not matter if they are cut and devoured in no time. They are all works of the present. And most beautiful.

Lessons to learn are to live in the present to give each moment of your day your best. Small effort yet beautiful. I am often reminded of my mom she did everything with so much interest and things turned out so beautiful. She had immense talent. Be it cooking playing the sitar, singing bajans doing works of art her shell collection from her regular visits to pondicherry her shell dolls were amazing, her sloka  and songs recitations as she prayed still ring in my ear.systematic timetable, any time of the day you could simply imagine what she would be doing. They had so much time yes before the TV and computer age. 

Living in the moment giving your best.

D

Examine the role of dharma in the belief and practice of HinduismDharma is said to be the law and order that applies to all human beings; within themselves and between other human beings and nature, as well as to all inanimate objects, and to all the cosmos in the universe. Effectively, everything has its own Dharma. For a Hindu, this may be somebody’s duty to act according to religious and social codes. Dharma includes not only the religious duties, but also the moral rights and duties for an individual. This gives the groundworks for ethical rights and beliefs for individuals. In Hinduism, it is also believed that everything around us has a dharma. For example, it is the dharma of the bee to make honey, of cow to give milk,of sun to radiate sunshine, or of the river to flow. (1) The word dharma is derived from the Sanskrit root work ‘dhr’, which means to uphold or sustain. Within Hinduism, there are many different beliefs about the purpose and use of dharma. It is seen by many as a moral and ethical law, and can teach people the eternal right way of living, and prevents them from leading a sinful life and keeps them on the right path. Dharma is also seen by many as the one truth. ‘Verily, that which is Dharma is truthTherefore, they say of a man who speaks truth, “He speaks the Dharma,”or of a man who speaks the Dharma, “He speaks the Truth”Verily, both these things are the same’ (2)Hindus believed that Dharma can be fulfilled in many ways. One of these ways is through worship, for example home Puja. As a woman, this is a very good way of earning dharma, otherwise known as stridharma. There are also other ways a Hindu can earn dharma, such as having a priest come into their home and perform puja with the deities, or attending worship at a temple along with other devotees. In Hinduism, it is believed that Rta is the principle of natural order, and within it the universe and everything within it is regulated and co-ordinated. As seen in the earliest Vedic texts, Rta as an ethical principle is ‘linked with the notion of cosmic retribution.’(3) A large concept of one of the Vedas, the Rgveda, is that all beings have a path set for them by the ordinances of Rta, and failure to follow these would result in different forms of calamity and suffering. The importance of Rta can be seenin he Vedas, where it says ‘the absolute truth which is Rta, is the only true knowledge’. (4)It is believed that there are many different types of dharma in Hinduism; the first ofwhich being Sanatana dharma. This is seen to Hindus as the means to base theiractions and morals, as the right way of living. It is believed to Hindus that everythingin the universe comes from sanatana dharma, except from Brahmin, who in himselfresides outside of the universe. It is also believed that all other religions, includingBuddism and Christianity, stem from Hinduism, and in fact there is the same ‘god’for all religions, who is just seen in many different forms.

Dharma is your natural, inborn, inherent function, nature or property. In a broader sense Dharma or Dhamma is a body of spiritual knowledge about how a person should live upon earth and regulate his life according to the best of the moral and spiritual percepts. In a limited sense it denotes virtue, mortality, religious duties and spiritual practice. Currently, Dharma is also interpreted to mean a religion or a philosophy in the western sense.

Hindus believe God is the source and the upholder of Dharma. Buddhist consider the Buddha as the source of their Dhamma. Life is considered in both traditions to be a battle between good (dharma) and evil (adharma). In ancient times, the religious traditions of India were called Dharma. For example, Vaidika Dharma, Shaiva Dharma, Vaishnava Dharma, Jaina Dharma and Buddha Dharma were the most popular dharmas of ancient India.

 

All the diff.

 

D For D

 Dushasana drags Draupadi to the Kaurava court and tries to disrobe her, but she surrenders to Krishna, who saves her from being shamed. But none in the august assembly has protested against Dushasana’s conduct, although many of them, like Bhishma, Drona and Kripacharya are well learned in the Sastras. They sit with their heads bent in shame. Draupadi questions their silence, said Kidambi Narayanan, in a discourse.

Dharma is not something visible to the eye. But it shows its presence, when righteous conduct eventually is rewarded, and wickedness is punished, says Draupadi. Those who know dharma, know this. It is said “ dharma eva hato hanti dharmo rakshati rakshitah.” What this means is that if a person tries to crush dharma, dharma hits back at him. If dharma is protected, then dharma protects the one who protected it. An assembly is respected only when great men are a part of it. What determines this greatness? They must be people who speak of dharma. What is dharma? Truth is dharma. What is Truth? That which lacks deceit is truth. Vidura says that Dushasana’s act is an insult to dharma. The learned men in the court hall criticise Dhritarashtra for remaining silent when such atrocious things happen in his court. Bhishma says in answer to Draupadi’s questions that dharma is not understood even by the educated.

In this world, sadly, might is right. When a rich man points to adharma and says it is dharma, the world does not question him, but accepts his words. Bhishma says that the Kaurava clan is soon going to be wiped out. Vidura says further that insulting a woman is even worse than gambling. The Kauravas have done something unthinkable, and they will lose everything they own. What is worse is Dhritarashtra not checking his sons, but allowing them to do as they please.

In Hinduism, dharma is one of the four components of the Puruṣārtha, the aims of life, and signifies behaviours that are considered to be in accord with Ṛta, the order that makes life and universe possible. It includes duties, rights, laws, conduct, virtues and "right way of living".

the first verse speaks of the daily study of the Vedas (‘Vedho nithyamadheeyatham’). We shouldn’t ask what’s the benefit of reciting the Vedas. We have to perform duties as ordained in the Vedas. Hearing Vedic sound and inhaling the smoke of homa will cleanse our sins. We have to try to develop knowledge of the soul.

The second verse concerns “sathsangam” — the benefit of being in the company of good people. Sage Narada says in the Bhakti Sutram that only the company of pious people will help develop bhakti and help us cross the sea of samsara. It is said that we should never be perfidious to the pious.

The third verse speaks of renouncing pride and giving up delusory misconceptions (vaakyarthascha vicharyatham). Let us try to think “I am Brahmam” and forsake the belief that “I am the body”. 

The fourth verse says to live in contentment, not beg for delicious food, and swallow daily the medicine that’s in the form of alms (kshudh vyadischa).

The last verse points to quietening one’s mind in the Supreme Lord (ekanthe sukham aasyathem). Let us fix our mind in the ultimate truth of the soul, Brahmashree Sundarkumar said in a discourse.

Dharma-sutra, (Sanskrit: “righteousness thread”) any of several manuals of human conduct that form the earliest source of Hindu.law. They consist chiefly of sutras  (“threads” or “strings”) of terse rules containing the essentials of law concerning interpersonal relations and the relationship between people and the state. The maxims deal with the practical rules of caste and of human beings in their social, economic, and religious relations. Formulated in prose, they were intended to be committed to memory and expounded orally by teachers—thus forming, as it were, epitomes of class lectures. Eventually these rules came to be interspersed with stanzaic verses in various metres, each generally giving the substance of the rule immediately preceding it. The verses themselves became increasingly popular and ultimately led to the appearance of works entirely in verse. These metrical versions of previously existing Dharma-sutras came to be called Dharma shastras though in modern times that term more commonly is used to denote the whole body of customary rules and observances governing Hindu religious and social life.  that set of obligations incumbent on each as a member of one of the four social classes  and engaged in one of the four stages of life . It contains 12 chapters of stanzas, which total 2,694. It deals with cosmogony; the definition of the dharma; the sacraments; initiation  and the study of the Vedas (the sacred texts of Hinduism); marriage, hospitality, funeral rites, dietary restrictions, pollution, and means of purification; the conduct of women and wives; and the law of kings. The last leads to a consideration of matters of juridical interest, divided under 18 headings, after which the text returns to religious topics such as charity, rites of reparation, the doctrine of karma the soul and hell. The text makes no categorical distinction between religious law and practices and secular law. Its influence on all aspects of Hindu thought, particularly the justification of the caste system, has been profound.

Panjara stotram.

 I salute lord Vishnu who is away from nature,

Existing alone, existing secretly in several ways,

Existing everywhere, existing in all beings ,

Which move and also which do not move,

And who is the only Lord of the world.

2.Vishnu pancharakam divyam sarva dukha nivaranam,

Ugra thejo maha veeryam sarva shathru nikrunthanam.

The holy armour of Vishnu cures all sorrows,

Has great light and is very powerful and destroys all enemies.

3.Tripuram daha manasya harasya brahmanoditham ,

Thadaham sampravakshyami Athma rakshakaram nrunaam.

This was taught by Lord Shiva who burnt the three cities to Lord Brahma,

And it provides protection to the soul of man and I would tell it now,

4.Padou rakshathu Govindo , jange chaiva trivikrama,

Ooru may Kesava pathu , katin chaiva Janardhana.

Let my feet be protected by Govinda and knees by Trivikrama,

Let my thighs be protected by Kesava and my hips by Janardhana.

5.Nabhinchavachyutha pathu guhyam chaiva thu Vamana,

Udharam Padma nabhascha prushtam chaiva thu Madhava.

Let my stomach be protected by Achyutha ,

Let my private parts be protected by Vamana,,

Let my navel be protected by Padmanabha,

And let my behind be protected by Madhava.

6.Vama parswam sthathadha vishnur , dakshinam Madhu soodhana,

Baahu vai vasudevascha hrudhi Dhamodhara sthadhaa.

Let my left side be protected by Vishnu,

Let my right side be protected by killer of Madhu,

Let my hands be protected by Vasudeva,

And let my heart be protected by son of Vasudeva.

7.Kandam rakshtathu Varaha , Krisnascha mukha mandalam,

Madhava karna mole thu Hrishikesascha nasikaam.

Let Lord Varaha protect my neck,

Let Lord Krishna protect my face,

Let Madhava protect my ears

And let Hrishikesa protect my nose.

8.Nethre Narayano Raksheth, lalatam Garudadwaja,

Kapalou Kesavo Rakshedh Vaikunta sarvathodhisam.

Let Lord Narayana protect my eyes,

Let the God with Garuda in his flag protect my forehead,

Let my cheeks be protected by Kesava ,

And let all the directions be protected by Vaikunta.

9.Sri vathasangascha sarvesham anganaam rakshako bhaveth,

Poorvasyaam pundarikaksha aagneyaam Sridhara sthadha.

Let he who has Srivathsa protect everywhere as well as all limbs,

Let he who has lotus like eyes protect my east,

Let my south east be protected by Sridhara.

10.Dakshine Narasimhascha Nairyathyaam Madhavo aavathu,

Purushothamo may varunyam , Vayayancha Janardhana.

Let my south be protected by Narasimha ,

Let my south west be protected by Madhava,

Let my west side be protected by Purushothama,

Let my north west be protected by Janardhana.

11.Gadhadarasthu koubheryaam , eesanyaam pathu Kesava,

Akase cha gadhaa pathu , Patale cha sudarshanam.

Let he who holds the mace protect my north side,

Let my north east protected by Kesava,

Let he who keeps the mace in his hand protect the sky,

Let he who holds he Sudarsana protect the patala*

*nether world.

12.Jale rakshathu Varaha , Sthale rakshthu Vamana,

Adavyaam Narasimhaschs , Sarvadha pathu Kesava

In the water let me protected by Varaha,

On the ground let me protected by Vamana,

In the forest let me be protected by Narasimha

And let Lord Kesava protect me everywhere.

13.Divaa rakshathu maam Suryo, Rathrou rakshathu chandrama,

Pandhaanaam durgaam rakshesth sarvameva Janardhana.

Let Sun protect me in the day and moon at night,

Let in all paths which are difficult , Janardhana protect me.

14.Jale Vishnu , Sthale Vishnu , Vishnu parvatha masthake,

Jwalamala kule Vishnu , sarvam Vishnu mayam Jagad.

Let Vishnu protect me in the water, in the shore and on top of mountain,

Let Vishnu protect me in the middle of fire as the entire world is full of Vishnu.

15.Sannadha sarva gathreshu pravishto Vishnu Panjara,

Vishnu panjara vishtoham vicharaami mahee thale.

The armour of Vishnu has entered all my limbs ,

And being fully filled with Vishu’s armour I am travelling all over the world.

16.Raja dware apadhe ghore sangrame shathru sangate,

Nadheeshu varane chaiva chora vyagra bhayeshu cha,

Dakini pretha bhootheshu bhayam thasya na jayathe.

Either in the palace gate , or in the middle of terrible war or when confronted by enemies,

In River or confronted by elephant or by thieves or fear due to tiger,

Or in presence of Dakini, ,ghost or devil, there would be no fear.

17.Roga vighna hathaschaiva brahmahaa guru thalpagaa,

Sthree hanthaa Bala ghathi cha surappoo vrashalipathi,

Muchyathe sarva papaebhyo ya padennathra samasya.

There is no doubt whatsoever that , he who reads this would get freedom,

Of the sins leading to diseases ,sin killing of Brahmin , sin raping the teacher’s wife,

Sins of Killing of women, Killing of children , drinking alcohol and taking wife from other caste.

18.Aputhro labhathe puthram , Dhanarthi labhathe dhanam,

Vidhyarthi labhathe Vidhyam , Mokshathi labhathe gathim.

He who does not have son will get a son, he who wants money will get money,

He who wants knowledge will get knowledge and he who wants salvation will get salvation.

19.Aapadho harathe nithyam , Vishnu sthothrartha sampada,

Yasthwidham padathe sthothram Vishnu panjaramuthamam,

Muchyathe sarva papebhyo , Vishnu lokam cha gachathi

He who reads this Vishnu Panjara prayer according to rules,

Understanding the meaning of this prayer would get rid of dangers daily ,

And he would get rid of all sins and go to the world of Vishnu.

20.Go sahasra phalam thasya vaja peya sathasya cha,

Aswamedha sahasrasya phalam prapnothi manava,

Sarva kamam labhed asya padennathra samsaya.

He who reads this without any doubt,

Would get the effect of giving away one thousand cows,

Doing one hundred Vajapeayas and one thousand Aswamedhas,

And also all his wishes would be fulfilled.

opposite

 The pairs of opposites like positive and negative are important in our life. Negatives are to be eschewed and positives are to be adhered. All general rules such as helping others, remaining free from evil thoughts, speaking truth are common to all irrespective of caste, creed or religion.

When the neighbours of Yasodha complained in a shivering chill about the pranks of Krishna to her, she decided to hand out punishment to Him. When chased by Yasodha, Krishna scampering and ducking for cover sneaked into Dadhipandan — a potter’s house. He begged the potter to hide him under a pot and the potter cupped Him under a big pot. Asked whether Krishna is here, Dadhipandan told Yasodha in negative with a blatant lie.

Whether the potter was correct and whether he could utter a lie? In times of emergency and under the exigencies of circumstances it is said we can exceptionally deviate from the common rules. Pleased with his help, Krishna offered Dadhipandan all material things, but he wanted moksha. To get normal release, Krishna had to give the real release.

The eyes of the Lord are with redness (s emmai) and whiteness ( venmai). He is called ‘Senthamaraikannan’. Red for fieriness, indicating His intent to extend punishment to us for our negative doings ( nigraham) and white for coolness — indicating His readiness to pardon us and extend His blessings for our positive deeds ( anugraham). If we pray His divine consort, God becomes cool through Her mercy towards us and automatically showers on us His Benign blessings, said His Holiness Sri Srinivasa Gopala Mahadesikan, the jeer of Poundareekapuram Ashramam in an Anugraha Bashanam.

PA.

 The Pancharatra theology developed over time. It presents a dualistic theory on how creation manifested from a godhead, as the Purusha-Prakriti and as the masculine-feminine manifestations of the divine. It states that the creation emerged through vyuhas (arrangements). In the beginning, states Pancharatra doctrine, there was only Vāsudeva-Krishna (Vishnu-Narayana, Vāsudeva literally means "indwelling deity") as the highest changeless god. It arranged into Saṅkarṣaṇa (Balarama) as the lord over all life, then Pradyumna creating mind, and Aniruddha as ego (ahamkara). Thereafter, Brahma emerged from Aniruddha who created the empirical universe. Thus, the divinity was and is everywhere in Pancaratra, but in different aspects, one form or phase emerging from the previous.

During the 11th century CE Ramanuja, a founder of Sri Vaishnava traditions of Vaisnavism had established the Pancharatra system of Vaisnavism for his followers. His philosophy of worship of Narayana was based on the pancaratric teachings.

Ramanuja taught that the deity absolute, Parabrahman, manifests in five possible aspects: Para, Vyuha, Vibhava, Antaryamin, and Archa. Living beings can interact with the divine through one or another of these five:

• Para: the invisible, eternal supreme ;
• Vyuha: the invisible, impermanent supreme in form;
• Vibhava: also called the Avatharam, are the incarnations of the supreme in various yuga (eras in Hindu cosmology) such as the Dashavatara;
• Antaryamin: not directly perceptible but can be inferred, the aspect of supreme whose presence can be felt by the devotee;
• Archa: visible icon form, filled with symbolism, consecrated in temples or revered images inside home (Shalagrama, conch shell, festive decorations), a means to remember and meditate on the supreme.

To worship Lord in temples- The ancient civilization systematically developed cities, towns and villages according to the scriptures written with Vedic knowledge and build temples to consecrate the Idol of lord and prescribed the rules to worship, offering, to do festivals by bring people together from all walks of life with all civic sense. Interestingly, while doing festivals the scriptures insist clean environment and maintaining of medical, stay and food facilities for pilgrimage visit the festival.

The Vyuha-related Pancharatra theology is a source of the primary and secondary avatar-related doctrines in traditions of Hinduism, particularly Sri Vaishnavism. According to Barbara Holdrege, a professor and comparative historian of religions, the Pancharatra doctrines influenced both Sri Vaishnavism and Gaudiya Vaishnavism, albeit a bit different. In Sri Vaishnavism, Vishnu-Narayana is supreme, while Vāsudeva, Samkarsana, Pradyumna and Aniruddha are the four Vyuhas. In Gaudiya Vaishnavism, the Vyuha theory is more complex, Krishna (Vāsudeva) is "Svayam Bhagavan" (the ultimate or Para Brahman) who manifests as Vyuhas, and he along with Samkarsana, Pradyumna and Aniruddha are the Vyuhas and the Purusha-avataras of the material realm.

 in Srirangam Sri Ranganatha Swamy temple "Sri Paramesvara Samhita", a variant of paushkara samhita is followed and in practice.

In Sri Kanchipuram Varadaraja Swamy temple "Sri Jayakhya Samhita" is followed and in practice. In Sri Melukote Cheluva Narayana Swamy temple "Sri Ishwara samhita" is followed and in practice. In Tiruvellarai Sri Pundarikaksha Swamy Temple "Sri Paadma Samhita" is followed and in practice. In Tirukkudantai (kumbakONam) Aravamudhan Sarngapani is worshipped with "Sriprasna samhita". Rest of the places use Padma samhita or its variants. Gaudiya Vaishnavas follow Brahma Samhita and "Naradiya Samhita".

The Pancharatra texts are samhitas and tantras which both classify as Agama due to subject matter. The Agamas are predominantly divided into Saiva, Sakta and Vaishnava Agamas. The Vaishnava Agamas are Pancharatra Agama and Vaikhanasa Agama and they conclude Brahman as Narayana or Vishnu. The Mahabharata subscribes to the Pancharatra philosophy in its Narayaniya section. Author Vishnulok Bihari Srivastava says, "Pancharatra has been discussed in the Narayanopakhyana section of Mahabharata. It has been mentioned that Narada had imbibed the essence of this tantra from the Sage Narayana. It has been accepted as part of Veda named Ekayana. As many as 215 Pancharatra Samhitas have been mentioned in Kapinjala Samhita".^[35] Given are a list of Samhitas, mainly based on the list of the Sanskrit texts from the H. Daniel Smith Agama Collection, Cleveland, Ohio:

• Agastya-Samhita
• Aniruddha-Samhita
• Ahirbudhnya Samhita
• Brihat-Brahma-Samhita
• Isvara-Samhita
• Kapinjala-Samhita
• Gautama-Samhita
• Citrasikhandi-Samhita
• Jayakhya-Samhita
• Jayottara-Samhita
• Nalakubara-Samhita
• Naradiya-Samhita
• Pancaprasna-Samhita
• Parama-Samhita
• Paramapurusa-Samhita
• Parasara-Samhita
• Padma-Samhita
• Paramesvara-Samhita
• Prakasa-Samhita
• Purusottama-Samhita
• Pauskara-Samhita
• Bharadvaja-Samhita
• Bhargava-Tantra
• Mayavaibhava-Samhita
• Markandeya-Samhita
• Laksmi Tantra
• Varaha-Samhita
• Vasistha-Samhita
• Visva-Samhita
• Visvamitra-Samhita
• Visnutattva-Samhita
• Visnu Tantra
• Visnu-Samhita
• Visvaksena-Samhita
• Vihagendra-Samhita
• Vrddha-Padma-Samhita
• Sriprasna-Samhita
• Sanatkumara-Samhita
• SattvatSamhita
• Shesha-Samhita
• Hayasirsa-Samhita

v t e Pāñcarātra system
	Vyūhas	Image	Attributes	Symbol		Direction	Face		Concept
Narayana Vishnu	Vāsudeva		Chakra Wheel Gadā Mace Shankha Conch	Garuda Eagle		East	Saumya (Placid/ benevolent)		Bala Strength
	Samkarsana		Lāṅgala Plough Musala Pestle Wine glass	Tala Fan palm		South	Simha Lion		Jṅāna Knowledge
	Pradyumna		Cāpa Bow Bāṇa Arrow	Makara Crocodile		West	Raudra Kapila		Aiśvaryā Sovereignty
	Aniruddha		Carma Shield Khaḍga Sword	Ṛṣya (ऋष्य) White-footed antelope		North	Varaha Boar		Śakti Power