By Kamlesh Tripathi
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Happy to share my poem titled ‘In Nature’s Lap’ carried by the Shillong Times yesterday. I wrote this poem in the beautiful surroundings of The Kasauli club in Himachal Pradesh. Hope you like it.
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Happy to share my piece ‘Rainforests: Earth’s Lungs and World’s Pharmacy’ carried by The Bhavan’s Journal in their latest edition of June 2026 dated 1/6/26. This is a tribute to the World Environment Day 2026 that falls on the 5th of June, 2026. Happy reading.
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Every “Why” Has a “Wherefore”
Kamlesh Tripathi
Human life is perhaps the longest journey of questions ever undertaken. From the moment a child is born, it starts asking “why?” Why is the sky blue? Why do birds fly? Why do people laugh or cry? Behind every “why” there quietly stands a “wherefore,” a reason, a divine explanation, or sometimes even a hidden truth waiting patiently to reveal itself.
The connection between the “why” and “wherefore” forms the very foundation of human life. This connection between questions and answers does not stop in day-to-day life. Philosophers for centuries have wrestled with deeper “whys.” Why do human beings suffer? Why does happiness fade so quickly? Why is life uncertain? Very often, life refuses to provide immediate answers. Instead, it places humanity in a long queue of waiting, reflection, and experience before the “wherefore” finally arrives. Many truths become visible only with time. What once seemed cruel or meaningless later appears as a lesson, a turning point, or even a blessing in disguise. Life keeps wandering between confusion and understanding. Every debate, argument, and misunderstanding in offices, families, and societies often emerges because people question “why” but fail to understand the “wherefore.” Thus, human conflict frequently arises not from ignorance alone, but from incomplete understanding.
Great literature across the world repeatedly explores this interplay of “whys” and “wherefores.” In The Comedy of Errors, Dromio of Syracuse famously states, “Every why hath a wherefore”, meaning every action or event has a corresponding cause, reason, or explanation. Confusion arises in the play when two identical masters and two identical servants are mistaken for one another. The audience laughs at the chaos, but beneath the humour lies a deeper truth.
Prince Hamlet spends much of the time in the play ‘Hamlet’ asking profound “whys” about revenge, morality, death, and human existence. His famous dilemma, “To be or not to be,” reflects humanity’s endless search for meaning.
In the Indian mythology, too, such examples abound. In the Mahabharata, the Pandavas repeatedly question “why” righteousness suffers while evil prospers. The “wherefore” comes to fore only after the immense struggle, sacrifice, and the eventual triumph of the Pandavas who followed dharma. Kunti, the mother of the Pandavas, had umpteen “whys” in her roller-coaster life, beginning with her marriage, the birth of her son Karna, and the humongous challenges that she faced during the great war of the Mahabharat. But all her “whys” had the support of divine “wherefores” which unfolded later with time. Likewise, in the Ramayana, Lord Rama’s exile initially appears unfair and painful, but later reveals a larger cosmic purpose tied to justice, duty, and the destruction of the evil.
Even modern life reflects this truth. A student may fail an examination and ask why disappointment entered his life. Years later, that same person may realise that the failure redirected him towards a better path. A painful separation, a professional setback, or a period of loneliness may one day reveal the hidden “wherefore.” Time often acts as the translator between confusion and wisdom.
The moral lesson is clear. Human beings must learn patience, humility, and faith while searching for answers. Not every “why” receives an immediate explanation, but that does not mean life is without meaning. Often, the “wherefore” arrives quietly and gradually, through experience, maturity, and reflection.
Thus, life itself becomes a bridge between curiosity and understanding. Questions keep humanity alive intellectually, while answers give direction and purpose. Together, they form the rhythm of existence. Every “why” indeed carries a “wherefore” in its pocket, even if, life sometimes reveals it, only in deferred action.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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The Legend Surrounding Ganga Dussehra
Kamlesh Tripathi
Celebrated on Dashami, the tenth day of the waxing moon (Shukla Paksha) in the Hindu month of Jyeshtha, the Ganga Dussehra, also known as Gangavataran, is one of the most revered festivals in Hinduism. It continues for ten days and commemorates the divine descent of the holy river Ganga from heaven to earth.
The festival is observed with immense enthusiasm in all the states through which the River Ganga flows. Holy cities such as Haridwar, Varanasi, Rishikesh, Prayagraj, and Patna come alive with pilgrims, devotional songs, lamps floating on the river, and the picturesque evening aartis. Devotees take a holy dip in the Ganga, believing that her sacred waters would purify their body, mind, and soul. The twinkling diyas drifting across the river under the night sky create a spectacle of unmatched spiritual beauty.
On this occasion, even the sacred river Yamuna is worshipped wherever it flows. Kite-flying festivals, offerings of selected fruits, and the serving of refreshing drinks like lassi, sharbat, and shikanji add colour and joy to the celebrations.
The story goes that long ago, there ruled a noble king named Sagar. He had two queens, Keshini and Sumati, but he had no children. He was desperate for heirs, so he performed severe tapasya to please Lord Shiva. Pleased by his devotion, Shiva granted him a rare boon, according to which one queen would bear sixty thousand sons, while the other would have a single son who would continue the royal lineage.
Over time, the boon materialised. One queen gave birth to a divine vessel that later produced sixty thousand sons, while the other gave birth to a prince named Asmanja. Though powerful, Asmanja grew into a wicked person with a dark nature and was eventually banished from the kingdom. His virtuous son, Anshuman, however, remained the hope of the dynasty.
King Sagar later decided to perform the Ashwamedha Yagya, a sacred ritual signifying royal supremacy. A ceremonial horse was thus released to wander freely across kingdoms. But Indra, fearing King Sagar’s growing power, secretly stole the horse and hid it near the hermitage of Kapil Muni.
Sixty thousand sons of King Sagar went searching for the horse. In their impatience and anger, they accused Kapil Muni of theft while he sat deep in meditation. Disturbed and angered by their disrespect, the sage opened his fiery eyes and reduced all the sixty thousand princes to ashes.
When the tragic news reached King Sagar, he sent his grandson Anshuman to seek forgiveness and recover the horse. Kapil Muni forgave him but revealed that only the holy waters of the Ganga could liberate the souls of the dead princes. Anshuman tried but failed to bring Ganga to earth. Even his son Dilip could not succeed.
Finally, it was Bhagirath, whose determination bore results. He undertook severe penance for years to invoke Goddess Ganga. The goddess agreed to descend but warned that the impact of her drop from heaven would shatter the earth. Bhagirath then prayed to Lord Shiva for help.
Lord Shiva agreed and stood upon the Himalayas to receive the mighty river. River Ganga descended from heaven with a thunderous force. Shiva caught her in his divine jatas (matted locks) and gently released her to mankind as a calm, life-giving river. Guided by Bhagirath, the sacred waters finally reached the ashes of King Sagar’s sons and granted them salvation.
Thus, the mighty Ganga not only became a river, but a symbol of eternal spiritual flow. Even today, whenever devotees stand before the sacred river with folded hands, they remember Bhagirath’s perseverance and Lord Shiva’s grace that brought heaven to earth.
Ganga Dussehra takes you back to those times when Bhagirath’s tireless efforts and determination brought Ganga to Mother Earth. The descent of Ganga symbolises the descent of purity into human life, washing away ignorance and ego. Lord Shiva’s role teaches balance and restraint. Even the most powerful force must be guided with wisdom and compassion.
The sacred river Ganga continues to nourish millions, spiritually and physically, reminding mankind that rivers are not merely waterways but living symbols of culture, civilisation, and divine grace.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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GOVARDHAN PARIKRAMA
Kamlesh Tripathi
The Parikrama that starts from Govardhan Daan Ghati Mandir via Anyur, Puchhari, and Jatipura, and returns to Govardhan, is called Badi Parikrama and covers a distance of 12 km. The Parikrama from Govardhan via Uddhav Kund, Radhakund, and Kusum Sarovar, and then back to Govardhan, is called Chhoti Parikrama, which is 9 km long. The majority of the 21 km circumambulation takes place in the Mathura district. The parikrama path crosses into the Deeg district of Rajasthan, notably near the Poonchri Ka Lautha temple and the surrounding areas.
Badi Parikrama:
1. Daan Ghati Mandir
Danghati Govardhan Temple is the starting point of the Govardhan Parikrama. It is said that through this place all the Gopis of Braj used to go to pay the butter tax to King Kansa, and it was here that the butter thief Kanha used to take donations of butter and curd along with his cowherd hair. It was Kanha’s love that forced him to ask for Daan from his devotees. Due to this reason for taking Daan, it is known as Daanghati. This beautiful Leela has been described in the book Danakeli Kaumudi.
2. Sankarshan Kund
Sankarshan Kund is a sacred water body located in Anyor village near Govardhan Parvat, in Uttar Pradesh, along the Parikrama Marg, dedicated to Lord Balarama (Sankarshan), the elder brother of Krishna. It is considered a crucial heritage site in Braj, where a deity of Balram was reportedly found 5,000 years ago, and bathing here is believed to absolve one of his sins. It is situated in Anyor village, near Govardhan Giri, Uttar Pradesh. Named after Lord Balarama (Sankarshan), representing his role as a source of strength and companionship to Krishna in Braj. It is believed that the deity of Dauji (Balarama) was found in this kund and installed by Sri Vajranabh, the great-grandson of Lord Krishna.
3. Poonchari ka Lautha
Poonchari ka Lautha (or Punchari Lotha) is a highly revered temple on the 21-kilometre Govardhan Parikrama marg. Poonchari ka Lotha is said to be the friend of Lord Shri Krishna. This place is small, but its importance is very high. There is a belief in this place that every devotee must come here. Otherwise, the Goverdhan Parikrama is not considered complete. It is believed that whoever comes here for the Parikrama of Goverdhan ji, all his wishes are fulfilled.
The next place in the Goverdhan Parikrama is the Shri Nath Temple. This temple tells the story of Radha and Krishna’s divine love. To reach here, you will have to go over the hill of Giriraj Ji.
5. Indraman Bhang
This is the place where Devraj Indra came with his elephant Airavat, and as its name suggests, this is the same place where Indra Dev’s honour was brought down. The footprints of the Airavat elephant are still visible here. You can see these signs near the Maan Bhang temple.
6. Jatipura Temple
The next stop in the Goverthan Parikrama is the Jatipura Temple. It is believed that the face of Lord Krishna can be seen here. After reaching Jatipura, devotees offer Prasad because the Prasad of this temple is said to be of great importance during the parikrama. Here you can see the faces of Shri Krishna and his elder brother Balram at the mouth of Lord Giriraj ji. That is why there is a tradition of offering Chhappan Bhog here.
This was the Govardhan Parikrama route of the Badi Parikrama (Daan Ghati Mandir to Jatipura Temple) of Govardhan Parvat, along with the religious beliefs related to it.
The Chhoti Parikrama of Govardhan Parvat is 9 km long. It starts after Jatipura Mukharbind. The first point of Chhoti Parikrama is the Laxmi Narayan Mandir, Govardhan.
1. Laxmi Narayan Mandir
After the fulfilment of a wish, Dhudh ki Parikrama is undertaken from the Lakshminarayan Govardhan temple. The Deity present in the temple is considered a symbol of wealth, happiness and prosperity. All the devotees coming for the Govardhan Parvat Parikrama start the puja at the Lakshmi Narayan temple before the parikrama.
On the Chhoti Parikrama route, the next place is Uddhava Kunda, which is situated on the right side of the Parikrama Marg, just west of Govardhan. This Kunda (pond) has been described in detail in our Puranas. According to religious belief, Uddhav ji comforted the Mahishis of Dwarka at this place.
The next spot on the Chhoti Parikrama is Radha Kund. The story of Radha Kund is related to Shri Krishna’s cow grazing. When demon Arishtasura came to know that Kanha comes here often, he reached there in the guise of a calf. And when Arishtasura, in the guise of a calf, came forward to attack Shri Krishna, he killed the demon disguised as a calf.
After Radha Kund comes the Shyam Kund. Shyam Kund is the same place where the Pandavas came during their exile. When Shri Krishna dug a pond with his flute and took a bath in it to be free from the sin of cow slaughter, Radha ji also dug a pond nearby with her bracelet, which is called Shyam Kund.
Shyam Kund is followed by Kusum Sarovar. It is located 2 km away from Goverdhan in Mathura. It is 60 feet deep and 450 feet long. There are many mythological stories attached to Kusum Sarovar, one of which is related to Radha and Krishna. It is said that Lord Krishna used to come to this place secretly to meet Radha Rani. Radha Rani and her friend used to go to Kusum Sarovar to pick flowers for Shri Krishna. The beauty of Kusum Sarovar is exceptional. There are stairs around Kusum Sarovar, Govardhan. Its beauty itself attracts people to this place. The people residing here believe that this lake contains Paras stone and Nagmani, due to which this lake is mysterious.
The temple of Kaan Wale Baba, which is on the way to Chhoti Parikrama, is very famous. Stories of the miracles of this temple are famous throughout Braj. This temple is home to Giriraj Ji, who has a remarkable stone ear. Devotees come to this temple while doing parikrama and whisper their wishes in the ears of Giriraj Ji Maharaj.
The Chhoti Parikrama ends at Mansi Ganga Mukharbind. Mansi Ganga is situated in the middle of Govardhan village. While doing Parikrama, Mansi Ganga falls on the right side, while returning from Poonchari, we see it on the left side. The story of Ganga becoming Mansi Ganga is such that once Nand Baba, Yashoda and all the Braj residents decided to take a bath in the Ganga, they started their journey. By the time everyone reached Goverdhan, it was already evening. Nand Ji thought of making it his resting place and spending the night there.
While spending the night here, the thought came to Shri Krishna’s mind that all the places of pilgrimage reside in Braj Dham, but the people of Braj are unaware of its great glory. As soon as such a thought came to Shri Krishna’s mind, Ganga Ji appeared in her mortal form at the foothills of Giriraj Ji. In the morning, when the people of Braj saw Ganga Ji in the Giriraj foothills, they were all surprised.
Seeing everyone surprised, Shri Krishna said that all the pilgrims from the three worlds come here to serve Brajbhoomi, and that you all are leaving Braj to bathe in the Ganga. This is why Mother Ganga herself has arrived here in the form of Mansi Ganga on the Amavasya of the Kartik month.
You need to know the rules of performing Govardhan Parikrama.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
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POEM: EVERY ‘WHY’ HAS A ‘WHEREFORE’
Kamlesh Tripathi
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Every ‘why’ walks around,
Carrying a ‘wherefore’ in its pocket.
The child asks, “‘Why’ is the sky so blue?”
The teacher replies, flagging a ‘wherefore,’
Because of the sunlight, the atmosphere, and the scattered hues.
*
The employee asks,
‘Why’ is the meeting so early in the morning?
The boss croons,
Because of the mysterious ‘wherefore’ called,
Reaching the moon.
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The philosopher asks, “‘Why’ do human beings suffer in life?”
Life quietly replies,
Please stand in the queue,
For the ‘wherefore’ to apprise.
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Even a revolving chair,
Has its own philosophy:
It spins not merely because,
Someone has pushed it around,
But because every ‘why,’
Eventually originates from a ‘wherefore,’
Where every office argument,
Turns into a revolving conundrum.
*
Perhaps that is,
The hidden methodology of existence:
Where no ‘why’ likes to remain unanswered,
And no ‘wherefore’ arrives,
Without first making humanity restless.
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So somewhere between,
Curiosity and explanation,
Between confusion and wisdom,
Life keeps whispering:
“Every ‘why’ has a ‘wherefore’
Though sometimes,
The ‘wherefore’ arrives in deferred action.”
*
In The Comedy of Errors, by William Shakespeare,
Two identical masters,
And two identical servants,
Create enough laughter,
Within the maze of confusion.
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Even there,
The ‘whys’ and the ‘wherefores,’
Were needed,
To uncover,
The hidden reason behind the chaos,
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So beware of this mysterious life,
Where each moment,
Is a creation,
Of the ‘Whys’ and the ‘Wherefores’ that monitor our lives.
**
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
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Published on 26/4/26 in the GOAN EVERYDAY newspaper. Happy reading.
The Goan EveryDay: Twilight Tremors: When solitude meets companionship https://www.thegoan.net/life-sunday/twilight-tremors-when-solitude-meets-companionship/147224.html
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Indic Mythology Entices Irish Poet W.B. Yeats to write the poem ‘Anashuya and Vijaya’
Kamlesh Tripathi
“Anashuya and Vijaya” (1887) by W. B. Yeats is a lyrical and dramatic poem loosely inspired by Indic mythology. It begins by picturing a little temple in the Golden Age: “A little Indian temple in the Golden Age. Around it a garden; around that the forest. Anashuya the young priestess, kneeling within the temple.”
Although the poem contains elements of the Ramayana and some other classical Indian texts, it is not a direct retelling of Sita’s story. Yeats was enamoured by Indian philosophy and literature. He therefore decided to take Indian names and motifs, possibly selecting the name Anashuya (wife of Rishi Atri) from the Vedic texts of Hinduism to represent an idealised figure of devotion and spiritual sensitivity.
The poem is set in a serene and symbolic landscape. A small Indian temple surrounded by a garden and forest. This creates an eternal dreamlike atmosphere that reflects both spiritual calm and emotional depth. The poem unfolds as a conversation between Anashuya, a young priestess devoted to her religious duties, and Vijaya, her beloved companion. Yeats discerns complex themes such as love, jealousy, devotion, and the tension between spiritual discipline and human desire through their interaction.
At the beginning of the poem, Anashuya is seen kneeling in prayer, fulfilling her role as a priestess. Her prayer expresses concern for the welfare of the land. She says, “Send peace on all the lands and flickering corn.” However, her spiritual devotion soon reveals a deeply personal and emotional dimension. She continues, “When wandering in the forest, if he love / No other… And if he love another, / May panthers end him.” These lines reveal a striking duality within her character: while she prays for peace and harmony, she also expresses possessiveness and emotional intensity in her love. This contrast highlights the central conflict between her spiritual role and her human vulnerability.
The entrance of Vijaya introduces a lighter and more intimate tone, yet it also brings underlying tension. When Vijaya casually uses the name “Amrita,” Anashuya reacts with suspicion and unease, interpreting it as a sign that his affection may be divided. Although Vijaya explains that Amrita is his mother’s name, the incident foreshadows the jealousy that later emerges more forcefully.
As the poem progresses, it shifts into a lyrical mode enriched with songs and vivid imagery. Anashuya sings:
“A sad, sad thought went by me slowly…
Sing, O you little stars…
To mighty Brahma, he who made you many as the sands.”
Through these lines, Yeats connects personal emotion with the vastness of the cosmos, suggesting that human feelings are not isolated but part of a universal order governed by Brahma. This blending of the personal and the cosmic gives the poem a distinctly mystical quality.
The approach of evening deepens the poem’s mood. The imagery becomes softer and more reflective, as seen in the line, “The sun has laid his chin on the grey wood.” This gentle personification of the sun mirrors the quiet intimacy between Anashuya and Vijaya. Their relationship appears tender and affectionate, especially in playful moments, such as when Anashuya asks Vijaya to chase away a bird trying to eat her rice. These moments provide a glimpse of simple, human closeness amidst the larger emotional and philosophical concerns of the poem.
However, this calm atmosphere is soon disturbed. Vijaya reflects on the suffering of the wider world, describing scenes of cold, fire, and sorrow. In contrast, he observes that they “feel the softness of each other’s hand.” Rather than comforting Anashuya, this awareness intensifies her emotional insecurity. Overcome by jealousy and fear, she accuses Vijaya: “Ah me! you love another.” Her reaction is immediate and intense, revealing the depth of her emotional dependence and her fear of betrayal.
Although Vijaya reassures her that he once loved another but no longer does, Anashuya is not satisfied with mere words. She demands a solemn oath, asking him to swear by divine powers associated with the Himalayas. This moment underscores her need for certainty and her inability to reconcile love with doubt. Vijaya complies, affirming his loyalty.
Following this, Anashuya expresses her feelings once more through song:
“Shoot on him shafts of quietness…
And may kiss his hands to me in sleep.”
These lines suggest a love that seeks continuity beyond physical presence, blending emotional intimacy with a dreamlike, almost spiritual longing.
In the final scene, Vijaya departs, and Anashuya returns to her duties as a priestess. Her concluding prayer once again unites the spiritual and the personal: “O Brahma… and my love, Vijaya… give him dreams of me.” Even in her role as a devotee, her love remains central, revealing how deeply intertwined her spiritual and emotional lives have become.
In conclusion, the poem presents love as a complex and multifaceted force—tender yet possessive, spiritual yet deeply human. While it draws richly on Indian imagery and mythological references, there is no clear evidence that W. B. Yeats intended it to depict Sita or any specific episode from the Ramayana. Instead, the poem reflects Yeats’s imaginative engagement with India as a symbolic and spiritual landscape, through which he explores universal emotions of love, longing, and devotion.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
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A Love That Never Fades: Happy Mother’s Day
Kamlesh Tripathi
Writers across ages have tried to capture the essence of a mother’s love, yet words often fall short. As Rudyard Kipling once beautifully said, “God could not be everywhere, and therefore he made mothers.” And in a more tender reflection, Victor Hugo reminded, “A mother’s arms are made of tenderness, and children sleep soundly in them.”
There are some things in life that time cannot touch. Years may pass, seasons may change, entire lifetimes may unfold, yet a mother’s memory remains untouched. It does not fade, it does not blur. Instead, it deepens, growing more meaningful with every passing day.
Even in her absence, there is a quiet presence that never leaves. Though she may no longer be physically with us, something within us constantly keeps reminding us that she is still around us, and she cares in ways we may not always see but always feel.
A mother’s love is first experienced in the gentle rhythm of life itself. She lifts us to moments of joy that feel like cloud nine. She cradles us with warmth and affection, and shapes our world through stories, songs, and silent sacrifices. She teaches resilience, not always through words, but through her quiet strength. She shows us how to endure, how to grow, and most importantly, how to shine in this uncertain world.
Across cultures and ages, this timeless essence of motherhood finds reflection in mythology. In the Indian epic Mahabharata, Kunti stands as a symbol of quiet endurance and unwavering strength. Despite immense trials, she raised her sons with courage and wisdom, shaping them into men of character and destiny. Similarly, Yashoda from the Bhagavata Purana represents unconditional love in its purest form, nurturing the divine child Krishna not as a god, but simply as her own beloved son.
In the Ramayana, Kaushalya embodies grace and quiet dignity, while Sita, though remembered as a devoted wife, also reflects the strength, sacrifice, and nurturing spirit of a mother. Beyond Indian tradition, even in Greek mythology, Demeter personifies maternal love through her relentless search for her daughter Persephone, a love so profound that it changes the very rhythm of the seasons.
This sacred bond has also been beautifully captured in the English literature. In Sons and Lovers, the intense emotional connection between Paul Morel and his mother reveals how deeply a mother shapes her child’s inner world, sometimes becoming the very axis of his identity. Likewise, in Little Women, Marmee stands as a timeless figure of warmth, wisdom, and moral strength, guiding her daughters through life with patience and quiet dignity.
Motherhood is not confined to mythology or literature alone. It lives and breathes in the modern world, too. Figures like Mother Teresa transformed compassion into a universal form of motherhood. Countless unnamed mothers embody quiet heroism. Their love may not always be celebrated in books, yet it is deeply inscribed in the lives they shape.
A mother is more than a parent. She is our first friend. The one who understands even before we speak. A mentor who guides without seeking recognition. Life after her feels quieter, touched by an absence words cannot describe. Everything she taught becomes a part of who we are. While many things fade, a mother’s imprint never does. Many of life’s small joys seem dimmer when she’s not there. Her memories do not diminish; they multiply. They return like gentle waves, bringing comfort and reminding us that she is never truly lost.
A mother never fades. She continues to shine, not just in memory, but in the way we live, love, and move forward. She exists in every breath we take, in every step we make, and in every kindness we extend to the world.
And so, on this Mother’s Day, we don’t just remember her, we celebrate her. Not as someone who was, but as someone who still is, and always will be, beyond time, beyond absence, and beyond even our own days. In her, we find comfort, wisdom, and a sense of belonging that no other relationship can quite replicate. We may forget many things we learned in the world, but the essence of what she gave us stays unchanged, guiding our thoughts and actions long after she is gone. Closing with Vande Matram.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
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https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
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