Liberal.

The main argument of the Bhagavad Gita is often seen as unassailable. Proponents of various Hindu sub-religions interpret it as illuminating their perspectives, partly because the Gita explains Karma yoga, Jnana yoga, and Bhakti yoga as interconnected paths. The Vedas align with this, encouraging devotion and worship to focus the mind on God. Acharya Vedanta Desika captures human fallibility with the analogy of an elephant repeating errors despite guidance, just as people often repeat mistakes. He prays for divine grace, drawing a parallel to Lord Krishna guiding and blessing Arjuna through His grace.

Valayappettai Sri Ramachariar emphasised that Lord Krishna’s advice to Arjuna centres on the Charama sloka: Sarva Dharman Parityajya (Chapter 18 — Verse 66): “Completely relinquish all dharmas and seek Me as refuge; I will free you from all sins.” Acharya Ramanuja clarifies that authentic relinquishment means letting go of control, ownership, and attachment to outcomes, not abandoning devotional practices. The core teaching is to dedicate one’s actions to God, with the individual acting as His instrument. Any rewards belong to God, not the agent. Krishna assured Arjuna that He would free him from all obstacles incompatible with the path, such as doing what should not be done and neglecting what should be done. When Arjuna doubted whether he could begin Bhakti yoga, the Lord instructed him to renounce all dharmas. Here, dharmas means expiatory duties. The Lord said He is always compassionate to those who depend on Him.

We are all born to render service to Him. But our sins prevent us from rendering the same. Moksha will eventually come if sins are removed. Through a mere surrender, a person can derive the blessings of God and attain liberation.

Grand Guruvayur.

 Narayaneeyam is a stotra composed by Narayana Bhattathiri. Stotra means explaining and highlighting the prevailing good characteristics in someone. Vedas say Devas love it when yagnas are conducted, while pitrus are pleased when their descendants pray to them. It is human nature to revel in being praised as a good person. However, not everyone remains good constantly. God alone has that unique trait, which is why He is celebrated by staunch devotees such as Bhattathiri, said B. Damodhara Deekshithar.

We love to listen to scriptural discourses because we believe that God will come to our aid, as He has done for countless others. It is not possible to see God, only experience Him. Why so? The first sloka of Narayaneeyam offers an answer. The Supreme Reality, the Brahma Tatwa, which is not easy to grasp in the beginning, (we cannot see this God through our human eyes), but the realisation of which is the highest purushartha, shines right in (concrete form) as Sri Krishna at the Guruvayur temple. Wonderful indeed is the good fortune of those who seek His Grace, says Bhattathiri. If God chooses, He will appear to His true devotee, as He did to Arjuna. Chapter XII of the Bhagavad Gita says that having decided to show His Viswaroopam to Arjuna, Krishna says, “Let me empower you to see My form,” after which Arjuna is able to behold the Divine Form.

One may wonder why if He is the Brahma Tatwa, the deity at Guruvayur has such a defined form: glistening like sunrise, with long eyes that stretch nearly to the ears, reeking of kindness, teeth like pearls, neck adorned with precious garlands and necklaces, with Mahalakshmi gracing His chest. This form of the idol is said to have been in worship and when Krishna was ready to depart, He instructed Guru and Vayu to carry the idol and install it at a sacred spot. As they journeyed with the idol, Lord Siva, whose form was installed at the very place where Sri Krishna now stands in Guruvayur, instructed Guru and Vayu to leave the idol there as it was the purest place He Himself decided to move His sojourn a few metres away, in order to help devotees pray to Krishna in peace.

Time free zone.

 Sommarøy, also known as “Summer Island” in northern Norway—an enchanting fishing village embraced by pristine white beaches, turquoise waters, and the surreal beauty of Arctic light.

Sommarøy, Norway 

Sommarøy is a small fishing village situated approximately 36 km west of Tromsø in Troms County, Northern Norway. It spans the island of Store Sommarøya and parts of the neighboring Hillesøya and nearby islets, connected to Kvaløya and Hillesøya via scenic bridges .

Covering just 0.41 km², Sommarøy is home to around 304 residents as of 2023, making it a tightly-knit community surrounded by dramatic landscapes . Its charm lies in its ocean-moderated subarctic climate—with mild temperatures even above the Arctic Circle—pristine beaches, and a striking view of islands like Håja rising sharply from the sea .

Fishing remains Sommarøy’s backbone, with a vibrant local fleet and associated fish-processing operations . Tourism has blossomed alongside, with offerings including a local hotel, cozy cabins, a small museum, and a church whose design echoes the silhouette of Håja .

Daylight Extremes & the "Time-Free" Myth

From May 18 to July 26, Sommarøy experiences 69 consecutive days of midnight sun—unbroken daylight—followed by long polar nights from November to January . In 2019, a publicity campaign famously claimed that the residents wished to eliminate clocks and civil time altogether—declaring Sommarøy the world’s first "time-free zone." Though earnest in tone, it was later revealed to be a clever PR effort by Innovation Norway aimed at drawing global attention to the island’s extraordinary conditions 

Sommarøy offers immersive Arctic experiences—kayaking under the midnight sun, wildlife and RIB boat tours, hiking (like the trail up Ørnfløya), and breathtaking beach strolls on coral-sand shores . Travelers can also unwind in saunas and hot tubs with sweeping ocean views . Reviewers share that even in high season, the island retains a tranquil, almost otherworldly calm .

Why Sommarøy Stands Out

1. Ethereal Light: The interplay of midnight sun and polar night gives your sense of time a brand-new meaning.

2. Raw Beauty in Solitude: Untouched beaches and crystal-clear water envelop a peaceful, nature-first lifestyle.

3. Authentic Community: A resilient fishing community with thoughtful tourism—less commercial, more character.

4. A Symbol of Time No More: The "time-free island" myth—though orchestrated—reflects a deeper truth about Sommarøy’s surreal relationship with time and light.

Whether as a poetic metaphor or a literal campaign gambit, Sommarøy has captured imaginations worldwide—and invites travelers to experience a place where time itself seems to lose its grip.

Avahan

 Gange cha Yamune chaiva

Godavari Saraswati

Narmade Sindhu Kaveri

Jalesmin sannidhim kuru

Kaveri Yamune chaiva

Goda Krishna Saraswati

Bhagirathi Alakananda

Jalesmin sannidhim kuru

Tungabhadre cha Bhimarathi

Varada Venya cha Mandakini

Payasvini Tamraparni

Jalesmin sannidhim kuru

Kapila Vedavati chaiva

Malapaharini Tatha

Phalgu Gandaki chaiva

Jalesmin sannidhim kuru

Sarayu cha Mahanadi cha

Kshipra Bahuda Pushpavati

Kumudvati Maharnava cha

Jalesmin sannidhim kuru

Six in a row.

 The Planetary Parade Has Begun! 🌌

The rare alignment of six planets is already gracing skies in parts of the world — and now, as the Earth turns, morning is approaching in other regions too. Soon, skywatchers across the globe will have their chance to see Mercury, Venus, Jupiter, Saturn, Uranus, and Neptune lined up in a dazzling arc before sunrise.

From Asia to Europe to the Americas, this cosmic spectacle will march westward with the dawn. If it’s still night where you are, look toward the eastern horizon about an hour before sunrise — the brighter planets will shine to the naked eye, while binoculars reveal the fainter ones.

A reminder: the next time such a parade returns will be years away. If you can see the pre-dawn sky, now is your moment.

4 for salvation.

Yamunacharya’s Chatushloki (“Four Verses”) is a short but profound Sanskrit hymn composed in praise of Goddess Lakshmi, the divine consort of Lord Vishnu.

It consists of only four ślokas, yet each one distills deep Sri Vaishnava philosophy. Yamunacharya (also called Ālavandār) focuses entirely on Lakshmi’s divine nature, her inseparable union with the Lord, and her boundless compassion for devotees.

Core ideas in the four verses:

1. Inseparability from the Lord – Lakshmi is always united with Vishnu, like fragrance in a flower or light in the sun, never apart from Him in any state—past, present, or future.

2. Mediatrix for grace – She is the merciful mediator who intercedes for the devotee, making the Lord’s grace accessible.

3. All-pervading and eternal – Though dwelling with Vishnu, she pervades all worlds, sustaining and nurturing beings.

4. Refuge and protector – She is the ultimate refuge; even the unworthy find shelter in her motherly compassion.

In Sri Vaishnava tradition, the Chatushloki is treasured because it beautifully blends devotion (bhakti) with Vedantic understanding, affirming that Lakshmi is not merely the Lord’s consort but an equal, eternal, divine principle in salvation.

Verse 1 (आलम्बना: Divine Attributes & Majesty)

कान्तस्ते पुरुषोत्तमः फणिपतिः शय्यासनं वाहनं

वेदात्मा विहगेश्वरः यवनीका माया जगन्मोहिनी ।

ब्रह्मेशादिसुरव्रजः सदयितस्त्वद्दासदासीगणः

श्रीरित्येव च नाम ते भगवति ! ब्रूमः कथं त्वां वयम् ॥१॥

O Goddess Sri (Lakṣmī), Your consort is the Supreme (Puruṣottama), whose bed is the serpent (Shesha) and whose chariot is Garuda, the embodiment of the Vedas. Maya—Your veil—enchants the cosmos. The gods and their attendants (like Brahmā and others) are charmed and lovingly serve at Your feet. Your name “Sri” itself is auspicious; how can mere words do justice to praising You? 

Oh Sri, Your beloved is the Supreme Being (Puruṣottama), resting on the serpent Adiśeṣa, and riding upon Garuḍa—the Lord of Vedas. Your veil is Māyā that enchants all creation. Even the gods, from Brahmā onward, are lovingly bound as Your attendants. Your name Sri itself embodies auspiciousness—yet how can mere words ever truly praise You?

Verse 2: Highlights her unmatched brilliance—radiance so divine that even celestial beings cannot fully grasp it. She is sovereign in her own right, not just secondary to Vishṇu.

Your brilliance outshines all—beyond the grasp of even gods. You are the sovereign of Lakṣmī, unrivaled and peerless. Your glory radiates in all realms, and none can match the splendor of Your being. Even the Lord Himself delights in Your majesty.

Insight: This verse paints a picture of supreme beauty and dignity—not as equals in a hierarchy, but as counterparts in brilliance.

Verse 3 (श्री-कृपा – Infinite Mercy and Graciousness)

The third stanza extols Lakṣmī’s boundless grace and compassion—how she showers infinite mercy on her devotees, guiding and protecting them with motherly love .

As the cherished consort of Lord Viṣṇu, You stand as the supreme embodiment of auspiciousness. You oversee the cosmos with infinite compassion, guiding devotees with motherly grace. You are the gracious intermediary, who bridges the gap between mortals and the divine.

Insight: This reflects Sri’s role as the compassionate mediator—she hears the devotee’s plea and brings it to the Lord, ensuring that grace flows through her.

Verse 4 (रूप – Her Resplendent Form & Unity with Vishṇu)

This final verse speaks of her resplendent, divine form—immeasurable beauty inseparable from Lord Viṣṇu, affirming her equally supreme and eternal nature .

I bow endlessly to You, O Sri, seeking Your boundless mercy. You and Your Lord alone are the source of compassion—none else can match the depth of Your kindness. In You alone do the helpless find absolute refuge.

Insight: The concluding verse affirms absolute surrender (prapatti) and reliance on Sri’s nurturing compassion as the pathway to divine grace.

1 Majesty, attributes, and cosmic presence of Lakṣmī

2 Her incomparable glory, beyond praise

3 Her infinite grace and compassion

4 Her divine form and inseparable unity with the Lord

Yamunacharya’s Chatushloki (“Four Verses”) is a short but profound Sanskrit hymn composed in praise of Goddess Lakshmi, the divine consort of Lord Vishnu.

It consists of only four ślokas, yet each one distills 

Yamunāchārya’s Chatuḥślokī Vyākhyānam (commentary) by Periyavachchan Pillai and insights from Śrī Vedānta Deśika’s Bhashya:

Periyavachchan Pillai (in Manipravalam)

Periyavachchan Pillai’s classic commentary bridges Sanskrit precision with Tamil literary elegance (Manipravalam). Key insights include:

Verse 1: Emphasizes Lakṣmī’s cosmic sovereignty—not just as Vishṇu’s beloved but as the foundational source of auspiciousness (Sri), who commands devotion even from deities. The imagery—from her serpent-throne to Garuḍa-chariot—symbolizes her omnipresence in cosmic hierarchy. 

Verse 2: Highlights her unmatched brilliance—radiance so divine that even celestial beings cannot fully grasp it. She is sovereign in her own right, not just secondary to Vishṇu.

Verse 3: Positions Sri as the compassionate mediator. She embodies mercy, motherly care, and serves as the conduit for divine grace, taking devotees’ pleas to Vishṇu and returning with grace.

Verse 4: Underscores absolute surrender (śaraṇāgati). Sri alone, alongside her Lord, offers the sole refuge; no other entity matches her compassion and salvific power.

Commentary by Śrī Vedānta Deśika (Rahāṣya Rakṣā Bhashya)

Śrī Vedānta Deśika’s Sanskrit exegesis elevates the theological depth of the Chatuḥślokī:

He meticulously explores the symbolism—how Lakṣmī’s attributes (serpent-bed, Garuḍa, veil of Māyā) reflect her as the cosmic mediator between the seen and the unseen.

Deśika elaborates on the intimate unity of Sri and Supreme Reality: she is both distinct in personality and yet non-different in essence—integral to the Visistādvaita vision.

He reinforces that devotees attain liberation not just through surrender to Vishṇu, but through Sri’s intercession—she is the very grace that beautifully intertwines devotion and salvation. 

Why These Commentaries Shine

Periyavachchan Pillai Rich, poetic Manipravalam insights; focus on devotion, cosmology

Śrī Vedānta Deśika Philosophical depth; symbolic layers and metaphysical unity.

Together, they illuminate how Sri is not merely Vishṇu's consort—but the living essence of grace, beauty, mercy, and the devotee's ultimate refuge.

Raksha.

 The story of Rani Karnavati and the Rakhi is one of those popular tales that blends a kernel of historical fact with layers of legend, especially tied to the festival of Raksha Bandhan.

In the early 16th century, the kingdom of Mewar in Rajasthan was ruled by Rana Sanga. After his death in battle, his widow Rani Karnavati became regent for their young son, Vikramaditya Singh. Mewar was proud but vulnerable—surrounded by powerful sultanates and the rising power of the Mughal Empire.

Among Mewar’s enemies was Bahadur Shah, the Sultan of Gujarat. He had long held an eye on Chittorgarh Fort and now prepared to attack. Rani Karnavati knew her forces were brave but far smaller than the Sultan’s army. In that desperate hour, she turned to an unusual hope—an appeal for brotherly protection.

Far away, in Agra, Mughal Emperor Humayun ruled. Though the Mughals and Rajputs had often clashed, Rani Karnavati sent him a rakhi—a simple thread symbolizing sibling bond—and a plea for help. The gesture was more than ceremonial; it was a leap of faith in an age of politics and war.

When Humayun received the rakhi, he was deeply moved. Honour bound him to respond—not as an emperor to a queen, but as a brother to a sister in distress. He immediately set out with his army to aid her.

Fate, however, was cruel. Humayun’s forces were far away, and by the time they reached Mewar, Bahadur Shah had already breached Chittorgarh’s defences. Faced with certain capture, Rani Karnavati chose the Rajput path of honour—jauhar—entering the flames with the women of the fort rather than fall into enemy hands. The men rode out to their deaths in the final battle.

Humayun arrived too late to save her, but he drove Bahadur Shah’s forces out and restored the fort to her son.

Why the story is remembered:

It is often told as a symbol of Raksha Bandhan’s meaning—that the rakhi is not merely a ritual between blood siblings but a sacred bond of protection.

Historically, records suggest there was indeed correspondence between Rani Karnavati and Humayun, though the exact details of the rakhi are debated. The legend remains powerful because it turns politics into a human tale of trust, honour, and brotherhood.