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NAVRATRI: THE NINE NIGHTS OF SHAKTI AND DEVOTION, AND THE TRIUMPH OF GOOD OVER EVEIL

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Written and posted by Kamlesh Tripathi

    India is a land where festivals are not merely occasions for celebration. Rather, they are expressions of mythology, spirituality, culture and collective memory. Among its most vibrant festivals is Navratri, the sacred celebration of the Divine Feminine. The word Navratri is carved from two Sanskrit words: nava, meaning nine, and ratri, meaning night. These nine nights and ten days are devoted to Goddess Durga and her nine manifestations, collectively known as Navdurga.

    Sharad (Ritu) Navratri culminates on Vijayadashami, or Dussehra. The festival arrives with the autumn season. This is when the monsoon begins to retreat, and the air acquires a distinctive freshness. Ardent devotees prepare for worship, and devotional bhajans fill the atmosphere.

    Navratri concerns the battle between Goddess Durga and Mahishasura, a powerful demon who had obtained a boon that made him invincible. This made Mahishasura arrogant, and he started challenging the gods and threatening the cosmic order. The gods amassed their divine energies to create Goddess Durga. She possessed extraordinary strength, courage and determination. Riding a lion or tiger and wielding celestial weapons, she fought Mahishasura and eventually destroyed him.

    This victory conveys much more than the defeat of a demon. It symbolises the triumph of righteousness over arrogance, wisdom over ignorance and divine order over destructive forces. Durga’s many arms represent her ability to confront several challenges simultaneously, while her lion signifies courage and mastery over fear.

    In northern India, the period culminates in Dussehra, which celebrates Lord Rama’s victory over Ravana, as narrated in the Ramayana. Although the stories differ, their underlying message is similar. The evil may appear powerful, but it cannot claim an eternal victory over righteousness.

    Each day of Navratri is associated with a particular manifestation of Durga, representing a distinct quality of spiritual strength—Day 1: Shailputri- the daughter of the mountains, who gives a firm foundation. Day 2: Brahmacharini, the practice of penance, teaching us devotion and perseverance. Day 3: Chandraghanta, the bearer of the crescent moon bell, inspiring courage. Day 4: Kushmanda, the cosmic creator, filling the universe with creative energy. Day 5: Skandamata, the mother of Kartikeya, offering maternal love and protection. Day 6: Katyayani, the warrior goddess, driving determination to fight injustice. Day 7: Kalaratri, the fierce destroyer of ignorance, conquering darkness and fear. Day 8: Mahagauri, the radiant ray of light, bringing purity, peace and renewal. Day 9: Siddhidatri, the giver of boons, leading to spiritual fulfilment and attainment of higher wisdom.

    Through these forms, the Goddess becomes a many-sided representation of feminine power. She is compassionate yet fierce, nurturing yet fearless, and gentle yet capable of confronting the greatest adversities.

    Navratri begins with Ghatasthapana, also known as Kalash Sthapana, a ritual that invokes the Goddess. Devotees establish a sacred space in their homes, offer flowers and prayers, light lamps and recite devotional texts. Many observe fasts, while others devote the nine days to meditation, charity and acts of service.

     In Gujarat, Navratri is celebrated through the enchanting dances of Garba and Dandiya Raas. In West Bengal, the larger autumnal celebration takes the form of Durga Puja, with magnificent pandals, artistic idols and community festivities. In northern India, Ramlila performances bring the story of Rama to life, culminating in the burning of Ravana’s effigies on Dussehra. In southern India, traditions such as Golu, involving the display of dolls and figurines, add another dimension to the festival.

    These regional variations demonstrate the extraordinary diversity of Indian culture. The rituals may differ, but devotion to the Divine Feminine and the celebration of good overcoming evil remain powerful connecting threads.

    Beyond mythology and ritual, Navratri carries a message of considerable relevance to contemporary society. The battle between Durga and Mahishasura can also be understood as an inner struggle against greed, anger, jealousy, arrogance and intolerance. The demon we must conquer is not always outside us; sometimes, it resides within our own minds.

    The festival also invites us to reflect on the status of women. If the Goddess is worshipped as the embodiment of Shakti, or power, then reverence for her should extend beyond temples and ceremonies. It should be reflected in the dignity, safety, equality and opportunities afforded to women in everyday life. The true spirit of worship must find expression in our conduct.

        The eternal message of Navratri is beautifully simple. Darkness may persist, injustice may appear invincible, and evil may temporarily triumph. But faith, courage and righteous action can change the course of events. May Navratri inspire us not merely to worship the power of the Goddess, but also to awaken that power within ourselves.

The author is a novelist, poet, short story writer and a columnist

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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JANMASHTAMI: Celebrating Krishna’s Arrival

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JANMASHTAMI: Celebrating Krishna’s Arrival

Kamlesh Tripathi

    Janmashtami celebrates the stormy midnight birth of Lord Krishna, the eighth avatar of Lord Vishnu, on the eighth day (Ashtami) of the dark fortnight (Krishna Paksha) in the Hindu month of Bhadrapada, during the waning phase of the moon. The hour is symbolic.

    The story begins with Kansa, the tyrannical king of Mathura. A divine prophecy warned him that the eighth child of his cousin, Devaki, would cause his death. Terrified, Kansa imprisoned Devaki and her husband Vasudeva and killed their first six children. The seventh child, Balarama, was miraculously transferred to the womb of Rohini, the first consort of Vasudeva and was thus saved.

    A comparison can be drawn with the Greek hero Perseus, who survives despite his grandfather Acrisius’ dastardly attempt to kill him. Though he is abandoned and left adrift in a wooden chest at sea with his mother, the gods protect him. On the other hand, Krishna, the eighth child of Devaki, is secretly carried away from the prison and saved, while Kansa kills infants in his attempt to escape fate. Both narratives show the failure of human power against divine will.

    Krishna was born in the prison of Mathura. Legend has it that when divine forces intervened, the chains of Vasudeva fell away, the prison doors opened, and the guards were overcome by sleep. Vasudeva carried the newborn Krishna across the swollen Yamuna to Gokul, where he left him in the care of Nanda and Yashoda. In return, he brought back their newborn daughter.

    Although born to Devaki and Vasudeva, Krishna became the beloved son of Yashoda and Nanda. He belonged simultaneously to the royal world of Mathura and the pastoral world of Gokul and Vrindavan.

    Krishna stole butter, teased the gopis, played his flute and wandered through the lanes of Vrindavan with his friends. His childhood is remembered not for grandeur but for mischief. Yashoda sometimes had to chase him, scold him and even tie him to a wooden mortar.

    The famous episode of Yashoda looking into Krishna’s mouth is especially symbolic. She saw the entire universe in it. The child she was trying to discipline was none other than the cosmic being himself. He is simultaneously the God, child, philosopher, prankster, warrior, lover, king and the cowherd.    

    In temples and homes, devotees fast and stay awake until midnight, waiting for the moment believed to be Krishna’s birth. At midnight, the idol of the infant Krishna is placed in a cradle. He is bathed and dressed in new clothes and adorned with flowers. Devotees sing bhajans and chant Hare Krishna, Hare Krishna as bells ring and conch shells are blown.

    In Maharashtra, the festival takes a particularly lively form through Dahi Handi. Inspired by Krishna’s childhood habit of stealing butter, young men and women form human pyramids to reach and break a pot of curd or butter suspended high above the ground.

    In Mathura and Vrindavan, the celebrations have a special emotional intensity. These are the lands associated with Krishna’s childhood, his flute, his friends and the Gopis. Temples are beautifully decorated, devotional music fills the streets, and the atmosphere becomes one of collective remembrance. Even homes are decorated with jhankis of Krishna. Janmashtami is celebrated all over India and in many parts of the world by the Indian diaspora. In Dwarka, the main ritual and midnight Abhishek take place at 12:00 AM, marking the birth of Lord Krishna.

    Krishna’s greatest gift to humanity is his wisdom. On the battlefield of Kurukshetra, Krishna became the charioteer of Arjuna and delivered the Bhagavad Gita. There he addressed one of humanity’s oldest dilemmas: That one must perform one’s duty without becoming enslaved by the fruits of action. Karmanye vadhikaraste ma phaleshu kadachana—you have a right to action, but not to its fruits.

    He also teaches balance. Life is neither entirely about renunciation nor entirely about indulgence. Krishna played the flute, loved music, enjoyed friendship, fought battles, ruled a kingdom and imparted spiritual wisdom. His life embraced the world without becoming imprisoned by it.

    To a child, he is the mischievous Kanha who steals butter. To a mother, he is the adorable little boy whom Yashoda lovingly disciplines. To a devotee, he is the supreme Lord. To a philosopher, he is the teacher of the Gita. To a lover of poetry and music, he is the flute-playing Krishna of Vrindavan. And to those facing moral dilemmas, he remains the divine charioteer of Kurukshetra.

    Janmashtami asks us to discover Krishna within ourselves. It is the courage to confront Kansa-like forces of fear and tyranny. The symbolism of his midnight birth is perhaps the most powerful message of all. When the world appears darkest, hope can still be born. When injustice seems invincible, righteousness can still emerge. And when life appears imprisoned by circumstances, a new beginning may be waiting behind the closed doors. That is the enduring magic of Janmashtami.

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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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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The Roller Coaster Life of Kunti … by Kamlesh Tripathi

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–The Roller Coaster Life of Kunti–

Kamlesh Tripathi

    Kunti’s life is a powerful narrative of endurance, sacrifice, and wisdom. Despite immense personal suffering, she upheld her duties as a mother and a queen with unwavering resolve. Her story remains a timeless testament of strength and moral courage.

    She is one of the most significant characters in the Mahabharata. Kunti was originally named Pritha. She was born into a Yadava clan as the daughter of King Shurasena of Mathura. She was later adopted by his issueless cousin Kuntibhoja, from whom she got the name Kunti. She was raised in a royal household and was trained in discipline, duty, and service.

    A defining moment in her early life came when the unpredictable and short-tempered sage Durvasa visited Kuntibhoja’s court. Kunti was entrusted with his care, a task that required patience and precision, as even a small mistake could have brought grave consequences. Through her unwavering dedication, she pleased the sage, who granted her a powerful boon, a mantra that enabled her to invoke any deity and bear a child by them. This divine gift, though extraordinary, soon became the source of deep personal conflict.

    Out of youthful curiosity, one day Kunti decided to test the mantra. In the hour of dawn, she invoked Surya, the Sun God. Bound by the power of the mantra, Surya appeared and gifted her a son. Despite her fear and reluctance, she was assured that her virginity would remain intact. The child, Karna, was thus born with divine armour and earrings. Nevertheless, bound by the rigid norms of society and fearing disgrace, Kunti made the heart-wrenching decision to abandon her newborn. She placed him in a basket and set him afloat on a river, praying for his safety. This act remained a lifelong source of sorrow and guilt for her.

    In time, Kunti was married to King Pandu of Hastinapur, after which she became the queen of the Kuru kingdom. But soon after, Pandu married Madri, a princess of Madra Desh, located in the North-western part of the Indian subcontinent, on the advice of Bhishma. Though initially dejected, Kunti reconciled herself to the situation and treated Madri with kindness and sisterly affection.

    King Pandu’s life took a tragic turn when he accidentally killed Sage Kindama, who had taken the form of a deer while copulating with his wife. As he lay dying, the sage cursed Pandu that he would die if ever he attempted to have sexual intimacy with his wives. Traumatised, Pandu renounced his throne and retreated to the forest with Kunti and Madri. But burdened by the inability to have children, he expressed his despair to his wives. Kunti then revealed her divine boon. With Pandu’s consent, she invoked the Gods to bear her sons: Yudhishthira from Dharma, the God of justice; Bhima from Vayu Deva, the Wind God; and Arjuna from Indra, the king of Devas.

    Showing generosity, Kunti shared the mantra with Madri, who invoked the Ashvins and gave birth to twin sons, Nakula and Sahadeva. Kunti treated the children with equal love, particularly caring for the youngest, Sahadeva.

    Tragedy struck again when King Pandu, forgetting the curse, tried to embrace Madri and died instantly. Overcome with grief and guilt, Madri chose to immolate herself on his funeral pyre, entrusting Kunti with the care of all five children. With immense strength, Kunti accepted this responsibility and returned to Hastinapur with the young princes.

    In the Kuru court, Kunti faced dreadful challenges. The sons of Dhritarashtra, especially Duryodhana, harboured deep jealousy toward the Pandavas. There were repeated attempts on their lives, including the poisoning of Bhima and the infamous Lakshagraha (house of lac) plot, where a palace made of lac was set on fire to kill them. Forewarned by Vidura, Kunti and her sons escaped through a secret tunnel. Then there was the disrobing of Draupadi (or the attempted disrobing) in the Kaurava court in Hastinapur, immediately after Yudhishthira lost her in a rigged game of dice, where Lord Krishna saved her. This was followed by the horrendous declaration that the Pandavas (sons of Pandu) had become das (servants/slaves) when they lost in the Dice Game (Dyut Krida). Kunti took all the atrocities on the chin.

    Living in disguise, the Pandavas spent time in Ekachakra village, where Kunti displayed both compassion and courage. When a Brahmin family was to sacrifice a member to the demon Bakasura, Kunti offered her son Bhima instead. Bhima defeated the demon, saving the village. Later, at her insistence, Bhima married Hidimbi, and their son Ghatotkacha was born.

    A turning point came at the swayamvara of Draupadi, where Arjuna won her hand in marriage. When the brothers returned home and told Kunti they had brought alms, she unknowingly asked them to share it equally. Bound by her words, Draupadi became the wife of all five brothers. Though initially shocked, Kunti accepted the outcome, which ultimately strengthened the unity among her sons.

    As the Pandavas established their kingdom in Indraprastha, Kunti guided them through political and personal challenges. However, after losing their kingdom in a game of dice, they were exiled for thirteen years. During this time, Kunti remained in Hastinapura, choosing to live in Vidura’s house rather than the royal palace.

    Before the great war of the Mahabharat, Kunti met Karna and revealed that he was her firstborn son. She pleaded with him to join the Pandavas, but he refused out of loyalty to Duryodhana. Nevertheless, he promised Kunti that she would still have five sons at the end of the war, sparing all except Arjuna. Kunti also experienced Ashwatthama’s brutal murder of the five Pandav sons (the Upapandavas) while they were sleeping on the final night of the Kurukshetra war, later attempting to destroy the last heir in Uttara’s womb by Brahmastra, but was saved by Lord Krishna.

        After the Kurukshetra war, in which Karna was killed, Kunti revealed the truth of his birth to the Pandavas. This revelation caused deep grief, particularly to Yudhishthira, who cursed all women to be unable to keep secrets. Having fulfilled her duties, Kunti eventually renounced worldly life. She retired to the forest with Dhritarashtra, Gandhari, and others. There, she met her end in a forest fire, bringing her long and eventful life to a close.

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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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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SHIVA’S RATRI … MAHASHIVRATRI … by Kamlesh Tripathi

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Shiva’s Ratri … MahaShivratri

Kamlesh Tripathi

    Maha Shivratri means The Towering Night of Shiva. It is one of the most sacred festivals in the Hindu tradition. It is dedicated to Lord God Shiva, the Supreme Soul, and is celebrated annually on the 14th day of the waning moon in the month of Phalguna (February–March). The festival symbolises the triumph of light over darkness, wisdom over ignorance, and spiritual awakening over worldly illusion.

    One of the most popular legends associated with Maha Shivratri is the burning of Kamadeva, the god of desire, to ashes. When Kamadeva attempted to disturb Shiva, while he was in meditation with his arrows of attraction, Shiva opened his third eye and reduced him to ashes. This act doesn’t symbolise the rejection of love, but the abstinence from worldly craving. Shiva’s third eye represents spiritual insight. It is the awakening of inner vision that burns away ignorance. Maha Shivratri, therefore, becomes an archetypal night of self-purification and awakening.

    Maha Shivratri commemorates the divine wedding of Lord Shiva with Parvati. It symbolises the union of masculine and feminine energies, which maintains the balance of the universe. Additionally, it highlights Shiva’s cosmic dance, the Tandava, representing the eternal cycle of creation, preservation, and destruction. The dance also signifies the natural rhythm of the universe and reminds devotees of the importance of aligning with the flow of life. Shiva’s Trishul (Trident) represents several trinities such as: creation, preservation, and destruction; past, present, and future; body, mind and the atman.

    On this day, devotees engage in spiritual practices such as fasting, chanting of mantras, and staying awake through the night. These rituals help individuals transcend material distractions and focus on the divine. These devotional activities symbolise vigilance and spiritual discipline. They include chanting “Om Namah Shivaya” and reciting hymns like the Shiva Chalisa to purify the mind and body. These practices are meant to deepen the connection with Lord Shiva and guide devotees towards spiritual enlightenment.    

    At the centre of Maha Shivratri’s celebration is the aradhana of Lord Shiva. In Hinduism, ignorance (avidya) is considered the root cause of suffering. Suffering commences when individuals get attached to unwanted worldly desires. Shiva, the great yogi seated in deep meditation, represents mastery over these impulses. His stillness and detachment reflect the ideal of self-control and higher awareness.

               The festival also emphasises the renewal of righteousness. According to the Bhagavad Gita, when righteousness declines, the Supreme Being manifests to restore balance. Lord Shiva’s role as the destroyer of evil and protector of the righteous is central to this. Maha Shivratri encourages individuals to purify themselves, embrace virtues like honesty, charity, and forgiveness, and reaffirm their commitment to righteousness.

    The worship of Lord Shiva is often performed through the Shiva Lingam, a representation of Shiva’s formless nature. Temples such as Somnath, Kashi-Vishwanath, Mahakaleshwar, and Rameshwar are important pilgrimage sites, attracting millions of devotees. Maha Shivratri is celebrated in various forms across India and the world.

    It is a night of inner transformation. By fasting, devotion, and meditation, devotees purify their minds, bodies, and souls, creating space for the divine light. This sacred night serves as an annual reminder that Lord Shiva’s wisdom illuminates the path to spiritual awakening, guiding individuals from ignorance to divine knowledge.

    Shiva is known by a thousand names, which reflect his multifaceted roles as creator, destroyer, and a supreme yogi. His key names are Mahadev (The Great God), Shankara (Benefactor), Rudra (The Roarer), and Bholenath (Kind-hearted). Other prominent names are Mahesh, Shambhu, Neelakanta (Blue-throated), and Nataraja (The King of Dance), highlighting his various attributes and cosmic roles.

Written and posted by Kamlesh Tripathi

Author, Poet & Columnist

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NAME OF ACCOUNT: SHRAVAN CHARITY MISSION

Account no: 680510110004635 (BANK OF INDIA)

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Dravidian Iron for the Aryan Horse … Devdutt Pattanaik aryan horse

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DEVDUTT PATTNAIK 16/8/25 ECONOMIC TIMES
DRAVIDIAN IRON FOR THE ARYAN HORSE


    (Aryans came for newly smelted iron and offered domesticated horses in exchange. They were neither invaders nor migrants: they were traders.)
PICTURE OF DEVDUTT PATTNAIK
AUTHOR OF BUSINESS SUTRA


    Colonial historians argued the ‘Aryan invasion theory’ that light-skinned chariot-riding people destroyed Harappan cities, conquered India, enslaved local dark-skinned people and created the caste system. To counter this, there was the ‘out of India’ theory popularised by many Brahmins, that Harappa was Vedic, that Aryans were originally India who migrated out of India, taking civilisation to the world. Both were wrong. Neither explained what motivated these Aryans to move in, or out, of India.
    Now it seems increasingly clear that Aryans came for (newly smelted) iron, and they offered (newly domesticated) horses in exchange. Aryans were neither invaders nor migrants: they were traders. And like many merchants and sailors, they had local wives, which accounts for the spread of their genes (R1aZ93), language (proto-Sanskrit) and patriarchal culture in India.
    In Hindu myth, the horse-headed Vishnu rescued the Vedas and gave them to Brahma for safekeeping. For over 3,000 years, Brahmins of India have therefore meticulously transmitted the Vedic songs containing some of the oldest descriptions of horses, chariots and composite bows in the world (Rig Veda 1.163.10 and 6.75.2). The Brahmins saw these Vedic hymns as timeless (sanatan), not of human origin (a-paurusheya). Today, thanks to ancient DNA analysis, archaeology and linguistics, we know that this is not true.
    Horses, originally bred for meat and milk, were fully domesticated only 4,000 years ago, around 2000 BC, in the region north of the Black and the Caucasian sea, west of the Ural mountains. The early horse were too small for adult humans to ride. This led to invention of the earliest spoked-wheel chariots, light light enough to be pulled by horses. They have been found in burial sites in Southern Russia, at Sintashta, east of the Ural mountains, also dated to 2000 BC. Composite bows (made of wood, bow and sinew) were invented around the same time, at the same place. This new military technology (horse, chariot, bow) spread to Egypt (indicated by wall art) in the east, Scandinavia (indicated by bronze statues) in the north and China (indicated in burial sites) and India (expressed in Vedic poetry) in the east by 1500 BC. With the horse-breeders, spread a new language Proto-indo-European (PIE).
    The eastern migration saw the spread of a gene variant found only in Steppe pastoral men, present in Y-chromosome, identified as R1a-Z93. It is currently seen across Central Asia, Iran and amongst all Brahmins of India. Those with these gene have another mutation that enables adults to digest milk. North Indians can digest milk easily. South Indians prefer curd.
The men who came bearing these genes referred to themselves as Aryan or noble (this term was appropriated by racist Europeans causing much academic confusion). Rig Vedic verse (Mandala 4, Sukta 24) refers to bargaining a fair price. These traders would have had to repeatedly return to Central Asia to fetch more horses as horses do not breed in India. A simple fact that most people miss. The monsoon climate is not conducive to horse breeding.
So Aryans were neither invaders nor migrants. They were traders, probably with wives on either side of the mountain trade route. The mothers gave their children voiced aspirated consonants (gh, jh, h, dh, bh) and retroflex consonants (t, d, n, s).
The spoked-wheel chariot pulled by horses could carry two men: a driver and an archer. This image is immortalised in the Bhagavad-Gita, with Krishna holding the reins of four white horses, and Arjuna holding his mighty bow, the Gandiva. Both riders blow conch shells. The Rig Veda does not mention this conch-shell; the Atharva Veda does. They are only found off the Gujarat coast, in the Indian Ocean.
Recent excavations in Keeladi, Tamil Nadu, are drawing attention to iron smelting technology that was invented in India, in regions associated with Dravidian and Munda languages. This requires very high temperatures. Sites in Deccan have ash mounds indicating a long-standing enquiry into fire technology. Along with Anatolia (modern Turkey) and Africa (Bantu people), India seems to be another site where iron was first extracted. This could be a good reason why Aryans came to India from the Oxus river basin through treacherous mountain passes (not flat enough for wheeled wagons).
Horse breeding in India came very late, after 1400 AD, in parts of Gujarat, Rajasthan, Punjab and Maharashtra. So for nearly 3,000 years, every year, horse breeders would bring their horses from Central Asia for local Indian kings, who would use the horse in war, to conquer new lands, and even slaughter them as part of land acquisition ceremonies (Ashwamedha). Traders had no reason to ‘invade’ or ‘migrate’ to India. They had to go back to fetch more horses from Central Asia, where horse breeding was easy.
(SKETCH: ILLUSTRATION DEVDUTT PATTNAIK)

Posted by Kamlesh Tripathi

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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)

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Pakistan: An Atrocious Copy-Paste Master … by Kamlesh Tripathi

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Operation Sindoor was launched on 7 May 2025, in retaliation for the brutal terror attack in Pahalgam, Jammu and Kashmir, on 22 April, in which 26 civilian tourists lost their lives.

    Pakistan is an atrocious copy-paste master. After having lost the plot, Prime Minister Shehbaz Sharif implemented several measures to create a false image among the Pakistani public that they had emerged victorious. This, despite their Director General of Military Operations (DGMO) having called his Indian counterpart to request a cessation of hostilities.

    After the temporary suspension of armed hostilities, Prime Minister Narendra Modi visited the Adampur air base in Punjab on Tuesday, May 13, 2025, to boost the morale of the armed forces. Modi’s visit came just days after Indian armed forces executed Operation Sindoor with clinical precision. Air Force Station, Adampur, was one of the active bases during the mission. PM Modi was welcomed with chants of “Bharat Mata ki Jai” and “Vande Mataram,” as air warriors and soldiers celebrated the operation’s success. Copying the Indian Prime Minister Narendra Modi’s move, Shehbaz Sharif also decided to visit the forces. However, lacking the courage to do so effectively, he merely stood on a tank to address them. He was widely ridiculed and trolled for this: Khet mein tank, jeet ka prank.

    The Government of India formed seven all-party parliamentary delegations to visit various countries as part of a strategic diplomatic outreach, aiming to garner international support and convey India’s stance: that India is a peace-loving nation suffering from terrorism originating in Pakistan. As expected, Pakistan mimicked this move too, sending a delegation under Bilawal Bhutto abroad to falsely portray Pakistan as a victim rather than a perpetrator of terrorism.

    But this act of imitating India isn’t new for Pakistan. It began with Mohammad Ali Jinnah himself. In his piece ‘Ranade, Gandhi and Jinnah’, Dr B. R. Ambedkar describes Gandhi and Jinnah, noting that Jinnah and the Muslim League copied Gandhi and the Congress even before India’s independence. The Qaid-i-Azam of Pakistan simply followed Gandhi’s lead. The politics between these two iconic figures became a contest of one-upmanship from Jinnah’s end. If Gandhi was the Mahatma, Jinnah had to be Qaid-i-Azam. Pakistan has always believed in copying India, a pattern visible even during Jinnah’s lifetime. Jinnah didn’t innovate; he imitated Gandhi.

    Politics in the hands of these two great leaders turned into a competition of extravagance. If Gandhi was known as the Mahatma, Jinnah insisted on being known as Qaid-i-Azam. If Gandhi had the Congress Party, Jinnah ensured the existence of the Muslim League. If the Congress had a Working Committee and an All India Congress Committee, the Muslim League had to have its own Working Committee and Council. A session of the Congress was inevitably followed by one of the Muslim League.

    If the Congress issued a political statement, the Muslim League had to issue one too. If the Congress passed a resolution of 17,000 words, the Muslim League’s resolution had to be at least 1,000 words longer. If the Congress President held a press conference, the Muslim League President followed suit. If the Congress addressed the United Nations, the Muslim League made sure not to be outdone.

    Gandhi insisted Jinnah admit he was one of the Muslim leaders; Jinnah insisted Gandhi admit he was a Hindu. This dynamic is clearly depicted in Ambedkar’s piece, ‘Ranade, Gandhi and Jinnah’.

    During the partition, Jinnah and the Muslim League imitated Gandhi and the Congress Party. This could have been a great moment for the Congress to reflect, mock, and point out Pakistan’s persistent habit of mimicry, showing that the mindset of Jinnah and the Muslim League carried on into the Pakistani state post-partition and portraying Congress as the lynchpin of India.

Instead, the Congress began mimicking Pakistan—and in doing so, fell from grace. Big opportunity lost.

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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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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MYTHOLOGY: THE STORY OF KING AMBARISHA

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In the Hindu texts, Ambarisha is a mythological Ikshvaku (Suryavanshi) king, and the son of Mandhata. He is believed to have conquered the whole world in a week. He lived during the Treta Yuga.

    According to the Bhagavata Purana, the king was a great devotee of Lord Vishnu, and he adhered firmly to the truth. On being pleased with his devotion, Lord Vishnu gave his Sudarshana Chakra to Ambarisha, who worshipped the deity’s weapon with great devotion. Once, during the Vaikuntha Ekadashi, Ambarisha performed the Dvadashi Vrata at Vrindavana, which required that the king start a fast on Ekadashi and break it at the start of Dvadasi (the twelfth day), and then feed all his people. As the moment of breaking the fast was drawing near, the mighty sage Durvasa appeared out of nowhere. He was received with full honours by King Ambarisha. Durvasa Muni agreed to the king’s request to be his honoured guest and have a meal with him, but asked the king to wait until he finished his bath in the Yamuna River and returned. As the auspicious moment approached when the king had to break his fast to fulfil the vow of the vrata, Durvasa did not turn up. On the advice of his priests, the king broke his fast by consuming a little water and waited for the arrival of sage Durvasa to offer him food. Durvasa, who was well known for his short temper, could ascertain by his mystic power that King Ambarisha had violated the respect due to a guest by breaking his fast before the guest had taken his meal, and in his rage he created an asura to kill Ambarisha, out of a strand of his hair. But because Ambarisha was a great devotee of Lord Vishnu, the Sudarshana Chakra intervened to destroy the asura, and further started chasing Durvasa himself. Sage Durvasa became extremely frightened, and he ran for his life.

    The Sudarshan Chakra was soon inches away from Durvasa Muni’s back, as it chased him like a blazing forest fire. On the run and desperate to protect himself, Durvasa Muni went everywhere: through the sky, over the earth’s surface, into caves and under the ocean. He ran through all three planets, but could not escape the Lord’s weapon. Sudarshan Chakra followed him nonstop.

    Sage Durvasa felt the unbearable heat. Finally, he went to Satya-loka and asked Brahma for protection, saying, “O my Lord, kindly protect me.” Brahma said, “I cannot help you. I am under the control of Lord Narayana, the master of the Sudarshan Chakra.” Having been told that Brahma couldn’t protect him. Durvasa Muni went to Lord Shiva in Kailash and asked for his protection.

    “You should go to the Supreme Lord Narayana. This Sudarshan Chakra is unbearable even for me,” said Shiva. Durvasa Muni then proceeded to Vaikuntha, the celestial abode of Lord Vishnu. There, he fell at Lord Narayana’s lotus feet and begged for protection.

    “Oh, Durvasa, you should know that I am completely under the control of my devotees. So you should go to Maharaja Ambarisha. Only he can protect you from this Sudarshan Chakra.” Immediately upon being advised so by Lord Vishnu, Durvasa Muni realised his mistake and rushed back to Maharaja Ambarisha.

    The sage begged the devoted king Ambarisha for forgiveness. The king then politely requested the Sudarshan Chakra not to harm the sage Durvasa. At the king’s request, the Sudarshan Chakra became peaceful and returned to Lord Narayana.

    Maharaja Ambarisha then offered delicious prasad to the sage. The sage said, “My dear King, please have your meal first. In the beginning, I thought you were an ordinary person, but now I understand that you are the most exalted devotee of the Lord.”

Written by Kamlesh Tripathi

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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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KABIR: BRIDGING FAITHS THROUGH VERSE

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    Imagine a wandering poet in 15th-century India, reciting verses that touched both kings and commoners. That was Kabir Das, a weaver who spun not just threads, but words that would echo through centuries. His dohe (two-line verses) weren’t just poetry. They were life lessons presented in everyday parlance, cutting across the noise of religious divisions and social barriers. Even today, his razor-sharp wisdom hits home, whether you’re puzzling over life’s essential questions or just trying to be a better person.

    Kabir is one of the most fascinating personalities in the history of Indian mysticism. Born in or near Benares to Muslim parents, likely around the year 1440, he became a disciple of the renowned Hindu ascetic Ramananda early in life. Ramananda had brought to North India the religious revival that Ramanuja, the great twelfth-century reformer of Brahmanism, initiated in the South.

    At a time when the great Persian mystical poets like Attar, Sadi, Jalaluddin Rumi, and Hafiz were exercising a powerful influence on India’s religious thought process, Kabir dreamt of reconciling the intense and personal Muslim mysticism with the traditional theology of Brahmanism. Kabir was a significant religious reformer and the founder of a sect to which millions of north Indian Hindus still belong.

A hater of religious exclusivism, his wonderful dohe (self-contained rhyming couplets) survive to convey the spontaneous expressions of his vision and love for all religions. It is impossible to tell if Kabir was a Brahman, Sufi, Vedantist, or Vaishnavite. He is, as he says himself, “at once the child of Allah and of Ram.”

    Kabir’s life is steeped in contradictory legends, none of which can be verified. Some originate from Hindu sources, while others come from Muslim traditions. They depict him as either a Sufi or a Brahmin saint. Nonetheless, his name serves as definitive proof of his Muslim heritage. A credible story portrays him as the biological or adopted child of a Muslim weaver from Benares, where the chief events of his life transpired.

    The syncretic tendencies of the Bhakti religion had reached their full potential in the fifteenth century. The Sufis and Brahmins often had disagreements. Kabir, who was born with religious passion, saw in Ramananda his destined teacher. But he knew the chances were slight that a Hindu guru would accept a Muslim as his disciple. Nevertheless, he hid on the steps of the River Ganges, where Ramananda used to frequent to bathe. The guru, while coming down the steps to the water, trod upon his body unexpectedly, and exclaimed in amazement, “Ram! Ram!” … the name of the incarnation that he worshipped. Kabir then announced that he had received the mantra of initiation from Ramananda’s lips and was, by it, admitted to his discipleship. This led to protests by orthodox Brahmins and Muslims. They both were equally annoyed by this contempt, but Kabir persisted with his claim. It appears Ramananda accepted him. Though Muslim legends speak of the famous Sufi Pir, Takki of Jhansi, as Kabir’s guru in his later life, the Hindu saint is the only human teacher to whom, in his dohe, he acknowledges indebtedness.

    Kabir, for years, remained the disciple of Ramananda. He participated in the theological debates which his guru held with the Mullahs and Brahmins of the day. He may or may not have submitted to the traditional education of the Hindu or the Sufi ruminative. And he never adopted the life of the professional ascetic. He remained grounded as a householder and weaver.

    Kabir can certainly be considered a unifier, especially in the context of religious and spiritual thought processes in medieval India. His fearless critique of both Hinduism and Islam, as well as his rejection of empty ritualism and dogma, was par excellence. It places him among the most important voices of syncretic spirituality in the Indian subcontinent.

    He was certainly an isthmus between Hindu and Muslim traditions. Kabir was born at a time (15th century India) when religious tensions between Hindus and Muslims were rampant. Despite this, his poetry flourished from both traditions. He used Hindu concepts like Rama and Karma. He invoked Sufi Islamic ideas such as Allah, soul-union with the divine, and the murshid (spiritual guide). But he was critical of both Brahmanical orthodoxy and Muslim clergy, often mocking the meaningless rituals of both groups. His criticism had an oblique humour which blunted the ill feeling, if any, like the verse below:

    “Mo ko kahan dhunro bande/Main toh tere paas mein/Naa main deval naa main masjid/Naa kaabe kailaas mein/Naa mein koune kriya karam mein/Nahi yog vairaag mein/Khoji ho to turate mila-ihe pal bhar ki talaas mein/Kahyen Kabir suno bhaai saadho sab swason ki swans mein.” (O Servant, where are you seeking Me? I am beside you. I am neither in a temple nor a mosque; I am neither in Kaaba nor in Kailash: Neither am I in rites and ceremonies, nor in Yoga and renunciation. If you are a true seeker, you shall at once see Me: You shall meet Me in a moment of time. Kabir says, “O Sadhu! God is the breath of all breath.”)

    Kabir’s mysticism was Bhakti in form, but Sufi in essence. He focused on the inner connection with God, a theme shared by both traditions. He believed in the emphasis of inner experience over rituals. He emphasised personal devotion (Bhakti) over temple rituals. Like Sufi mystics, he stressed on love, surrender, and the heart’s experience of the Divine.

    Kabir wrote in vernacular Hindi (a mix of Awadhi, Braj, and Bhojpuri), not in Sanskrit or Persian. For example, “Guru Govind dono khade, kaake laagu pai/Balihaari guru aapne, Jin Govind diyo batay. (When Guru and God both are standing before you, whom will you bow to first? I am indebted to the Guru, who has shown me the path to God, hence, I will bow to him first.)

    This made his teachings accessible to ordinary people across caste and religious boundaries, uniting them through shared human concerns such as life, death, love, hypocrisy, suffering, and salvation. Kabir is revered among communities such as Hindus, Muslims, and Sikhs. Several of Kabir’s verses are included in the Guru Granth Sahib. The Kabir Panthis is a sect that still follows his teachings and promotes interfaith harmony.

    Kabir can be seen as a harmoniser. Not because he merged religions into one, but because he rose above sectarian identities and pointed toward a universal spiritual truth that transcended dogmas. His fearless voice called for a unity of hearts, not of institutions. He remains a timeless symbol of spiritual integrity, courage and harmony.

    Kabir’s dohas (couplets) and poems are a key part of his fearless critique of religious dogma. He did not spare either Hinduism or Islam in pointing out hypocrisy, meaningless rituals, or spiritual arrogance.

    Kabir wasn’t against religion per se, but against the ritualistic, dogmatic, and divisive practices that religions had become associated with. His criticism was not destructive—it was reformative, calling people back to the core spiritual experience, love of God, and inner transformation.

Written by author & columnist Kamlesh Tripathi

Author, Poet, & Columnist

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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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SHORT STORY: LIFE LESSONS

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    Once upon a time, during India’s partition, three refugees landed in a city. They had walked for many miles over the past few days and were tired and hungry. They were looking for alms as they had no money to buy food.

    As tired souls, they went around the streets, markets and even the nearby colonies, but no one provided them with either money or food. Tired, they filled their stomach with some tap water, after which they crossed the road and entered a park to rest under a tree.

    They hadn’t adequately befriended themselves, even when they were together for the last couple of days because their focus was purely on food and shelter as they were tired, hungry and even sick. For them, fleeing persecution, organizing food, water, shelter, and survival was of immediate consequence during the days that they had been together, and not so much befriending themselves.

    Their hunger was now reaching a burst point. Luckily a group of people from a charitable organisation came to their rescue, having realised they were refugees. They gave them a dozen bananas each. Upon receiving the bananas, they were thrilled. They started jumping in joy as if they had recovered their lost fortune.

    Soon, the first refugee, who appeared to be the most hungry, ate all his twelve bananas in a go and burped loudly, and then decided to rest.

    The second refugee, ate six and kept the balance six close to his chest and decided to take some rest.

    The third refugee, after eating six got up with the remaining six in his hand. He told his comrades that he was going to the nearby market and would return soon.

    The first refugee who had eaten all his bananas was rather puzzled at this banana-behaviour of the balance two refugees. As hitherto, they were cribbing, they were ravenous, but when they got bananas to eat, they wouldn’t finish it. And by now, about half-an-hour had passed when he saw the third refugee at a distance, walking towards him, without bananas in his hand. Upon seeing the third refugee without bananas, the number one refugee got a little suspicious. He couldn’t resist, and without waiting for the third refugee to arrive, he suddenly asked the second one.

   ‘Hello, comrade! You were so hungry, but you didn’t finish all the bananas. Why are you keeping these six bananas with you?’

    The second refugee replied, ‘I have kept it for the evening. For who knows in this unknown city you might not get any charity again, so as a precaution I have kept it for my dinner.’

    ‘And what about you? You had gone to the market with six bananas, but now you have none with you.’ The first refugee asked the third refugee who had arrived by then.

    ‘Well … well, I ate six and sold six, and now I have money to buy two meals.’ Replied the third refugee.

    The parable conveys a smart worldly message. The first refugee ate all the bananas in one go, thinking some Good Samaritan or God would not let him go hungry. The second refugee showed a streak of saving and cautiousness for the rainy day, so he ate six and kept six for dinner, but the third refugee had that entrepreneurial drive in him, so he ate six and sold six.

    Introspect, who made the wise decision under the circumstances, and what would you have done under such trying conditions?

Posted by Kamlesh Tripathi

Author, Poet, & Columnist

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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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THE BOON AND BANE OF ASHWATTHAMA

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    Maharathi Ashwatthama was cursed by Lord Krishna during the holy war of Mahabharat for the horrendous infanticide that he had already committed and intended to commit and also for all the other crimes committed by him during the course of the war in the Dvapar-Yug. It was unbecoming for a Maharathi in any yug to have behaved like Ashwatthama.

    Ashwatthama was the son of Dronacharya, the royal preceptor of the Kauravas and the Pandavas. His mother was Kripi. As per the scripts of Mahabharat, Ashwatthama means “the sacred voice which relates to that of a horse”. It is believed that he was named so because when he was born he cried like a horse. He was trained in warfare along with the Kauravas and the Pandavas by his father, Dronacharya. Ashwatthama had acquired knowledge of various divine weapons, namely Narayanastra, Brahmastra, Brahmashirastra, and many others.

    He was born in a cave amid a forest in present-day Uttarakhand. Dronacharya performed rigorous tapasya for many years to please Lord Shiva in order to obtain a son who after birth possessed the same valiance as Shiva.

    He was born with a divine gem on his forehead which gave him power over, all living beings, lower than human beings. It also protected him from hunger, thirst, fatigue, old age, disease, weapons, and deities. The gem made him almost invincible and immortal.

    He was a friend of evil Duryodhan and fought the devastating War of Mahabharat from his side. He fought against the upstanding Pandavas, who with the blessings of Lord Krishna, won the battle of Mahabharat, fought in Kurukshetra. While Arjun killed several warriors, Bhima killed the ninety-nine brothers of Duryodhan and also defeated him in a mace (gada) fight in which he was mortally wounded by Bhima on the thigh on account of which he too died.

    Ashwatthama, in order to avenge his father’s death caused by mendacious means, as well as the deceitful killing of other Kuru (Kaurav) warriors by the Pandavas, attacked their camp at night along with Kripacharya and Kritavarma. Ashwatthama killed Dhrishtadyumma (the twin brother of Draupadi), Shikhandi, Upapandavas (the five sons of Draupadi), the remaining Pandavas and the remaining members of the Panchal army. Even though many warriors tried to fight back, but Ashwatthama remained unharmed due to his body being possessed by Lord Shiva. Those who tried to flee from Ashwatthama’s wrath were hacked by Kripacharya and Kritavarma at the camp’s entrance.

    After the carnage, Ashwatthama, Kripacharya and Kritavarma went to Duryodhan. They told him about the killing of all the Panchalas and the Upapandavas. Duryodhana congratulated Ashwatthama for achieving what Bhishma, Dronacharya, and Karna could not before breathing his last breath.

    The Pandavas and Krishna, were away that night. When they returned to the camp they got the gory news. Upon hearing the news, Yudhishthir fainted, and the Pandavas turned inconsolable. Bhima angrily rushed to kill Ashwatthama and others followed. They found him in Sage Vyasa’s ashram near the bank of the Ganges.

            Ashwatthama, believing that his time had come, invoked the Brahmastra to attack Pandavas from a tiny blade of grass to fulfil the oath of killing them. Krishna advised Arjun to fire his Brahmastra as an anti-weapon against Ashwatthama to defend themselves. Sage Vyasa intervened and prevented the destructive weapons from clashing against each other. He asked both Arjun and Ashwatthama to take their weapons back. Arjun, knowing how to do so, took it back.

    But Ashwatthama, not knowing how to retract it, despite his early education on Brahmastra, redirected the Brahmastra toward the womb of the pregnant Uttara in an attempt to end the lineage of the Pandavas. But Krishna shielded the Pandavas’ only heir with his Sudarshana Chakra. Krishna also saved Uttara’s unborn child from the ill effects of the Brahmastra. Ashwatthama was then made to surrender the gem on his forehead that carved a permanent wound there and was cursed by Lord Krishna, for his immortality, and that he would roam in the forests till the end of Kali-Yug with blood and pus oozing out of his wound, and with no one to talk to him. Thereafter Ashwatthama went to the forest never to be seen again. Though Ashwatthama was a Maharathi of Dwapar-Yug his act of infanticide turned him into a demon not fit even for Kali-Yug. The search for Ashwatthama is still on in Kali-Yug but he is nowhere to be seen because of the curse.   

Posted by Kamlesh Tripathi

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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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Publications of Kamlesh Tripathi

BOOK TITLE: GLOOM BEHIND THE SMILE

(The book is about a young cancer patient. Now archived in eight prestigious libraries of the US which include Harvard College Library; Harvard University Library; Library of Congress; University of Washington, Seattle; University of Minnesota, Minneapolis; Yale University, New Haven; University of Chicago; University of North Carolina, at Chapel Hill University Libraries. It can also be accessed at MIT through Worldcat.org. Besides, it is also available for reading in the libraries and archives of Canada; the Open Library; Cancer Aid and Research Foundation Mumbai; Jaipuria Institute of Management, Noida, India; Shoolini University, Yogananda Knowledge Center, Himachal Pradesh and Azim Premzi University, Bangalore and the Library of Cancer Aid and Research Foundation, Mumbai. The title also finds a mention in a book titled ‘Enduring Cancer: Life, Death and Diagnosis in Delhi’ by Dwaipayan Banerjee published by the Duke University Press).

BOOK TITLE: ONE TO TANGO … RIA’S ODYSSEY

(It is a book on ‘singlehood’ about a Delhi girl now archived in Connemara Library, Chennai and Delhi Public Library, GOI, Ministry of Culture, Delhi; It is also available for reading in the Indian National Bibliography, March 2016, in the literature section, in Central Reference Library, Ministry of Culture, India, Belvedere, Kolkata-700022)

BOOK TITLE: AADAB LUCKNOW … FOND MEMORIES

(This is a fiction written around the great city of Nawabs—Lucknow. It describes Lucknow in great detail and also talks about its Hindu-Muslim amity, which is the undying characteristic of Lucknow. The book was launched at the Lucknow International Literary Festival in 2014. It is catalogued and included for reading in Askews and Holts Library Services, Lancashire, U.K; Herrick District Library, Holland; Charlotte-Mecklenburg Library, Mecklenburg County, North Carolina, USA; Black Gold Cooperative Library Administration, Arroyo Grande, California; Berkeley Library, University of California; The Peshastin Public Library and The George Public Library near Washington, a Northern Central Washington Libraries branch; the Flagstaff City-Coconino County Public Library in Arizona in the US and the Salina Public Library, Kansas, USA.

BOOK TITLE: REFRACTIONS … FROM THE PRISM OF GOD

(Co-published by Cankids–Kidscan, a pan India NGO and Shravan Charity Mission, that works for child cancer in India. The book is endorsed by Ms Preetha Reddy, MD Apollo Hospitals Group. It was launched at the Lucknow International Literary Festival in 2016).

BOOK TITLE: TYPICAL TALE OF AN INDIAN SALESMAN

(Is a story of an Indian salesman who is, humbly qualified. Yet he fights his way through unceasing uncertainties to reach the top. A good read not only for salesmen but for any reader. The book was launched on 10th February 2018 at Gorakhpur Lit-Fest. Now available on Amazon, Flipkart and Onlinegatha)

BOOK TITLE: RHYTHM … IN POEMS

(Published in January 2019. The book contains 50 poems. The poems are about our day-to-day life. Poems from this book have been published in Shillong Times, Bandra Times, Bhavan’s Journal and Arunachal Times. The book is available on Amazon, Flipkart and Onlinegatha)

BOOK TITLE: MIRAGE

(Published in February 2020. The book is a collection of eight short stories available on Amazon, Flipkart and Notion Press)

BOOK TITLE: AWADH ASSAM AND DALAI LAMA … The Kalachakra

(It is the story of the man who received His Holiness The Dalai Lama and his retinue in 1959 as a GOI representative when he fled Tibet in 1959. The book was launched on 21st November 2022 by His Holiness The Dalai Lama at Dharmshala. The title is archived in the library of the Department of Information and International Relations (DIIR) Government of Tibet, Tibet Policy Institute (TPI) and the personal library of His Holiness The Dalai Lama. The title is also archived in The Ohio Digital Library, USA. It was recently included in the digital library of the world-renowned company APPLE). Included in the library of Friends of Tibet.

(POEMS, SHORT STORIES AND ARTICLES OF KAMLESH TRIPATHI PUBLISHED IN JOURNALS AND MAGAZINES)

BHAVANS JOURNAL

Short stories, Book reviews and Articles published in Bhavan’s Journal: 1. Reality and Perception, 15.10.19; 2. Sending the Wrong Message, 31.5.20; 3. Eagle versus Scholars, June, 15 & 20, 2020; 4. Indica, 15.8.20; 5. The Story of King Chitraketu, August 31 2020; 6. Breaking Through the Chakravyuh, September 30 2020. 7. The Questioning Spouse, October 31, 2020; 8. Happy Days, November 15, 2020; 9. The Karma Cycle of Paddy and Wheat, December 15, 2020; 10. Power Vs Influence, January 31, 2021; 11. Three Refugees, March 15, 2021; 12. Rise and Fall of Ajatashatru, March 31, 2021; 13. Reformed Ruler, May 15, 2021; 14. A Lasting Name, May 31, 2021; 15. Are Animals Better Teachers? June 16, 2021; 16. Book Review: The Gram Swaraj, 1.7.21; 17. Right Age for Achievements, 15.7.21; 18. Big Things Have Small Beginnings, 15.8.21; 19. Where is Gangaridai?, 15.9.21; 20. Confront the Donkey Within You 30.9.21; 21. Know Your Strengths 15.10.21; 22. Poverty 15.11.21; 23. Top View 30.11.21; 24. The Bansuriwala 15.1.22; 25. Sale of Alaska 15.2.22; 26. The Dimasa Kingdom 28.2.22;27. Buried Treasure 15.4.22; 28. The Kingdom of Pragjyotisha 30.4.22; 29. Who is more useful? 15.5.22; 30. The White Swan from Lake Mansarovar 30.6.22; 31. Bhool Bhulayya 15.9.22; 32. Good Karma 30.9.22; 33. Good Name vs Bad Name 15.10.22; 34. Uttarapath—The Grand Trunk Road 1.12.22; 35. When Gods Get Angry 1.1.23; 36. Holinshed’s Chronicles 15.1.23; 37. Theogony 15.2.23; 38. Poem: Mother 14.5.23; 39. The Nag Mandir 30.6.23; 40. The Story of Garuda 30.7.23; 41. Janmabhoomi vs Karmabhoomi 31.8.23; 42. The Ghost Town of Kuldhara 15.9.23; 43. The Tale of Genji 15.10.23; 44. The Soul Connection 1.12.23; 45.Book review: Jungle Nama … a story of the Sundarban 16.3.24; 46. Book review: A Forgotten Chapter 16.5.24; 47. Exploring Ancient Egypt, 1.8.24; 48. The Story of Dhruva, 16.8.24; 49. Two Hundred Years of Tea in Assam 16.9.24; 50. The Cosmic Messenger 16.10.24;

THE SHILLONG TIMES

Articles & Poems: 1. Poem: Happy New Year 8.1.23; 2.Poem: Spring 12.3.23; 3.Poem: Right and Wrong 20.3.23; 4. The Gush of Emotion—Writing, 26.3.23; 5. The Nag Mandir, 7.5.23; 6. Poem: Mother 7.5.23; 7. Poem: Rain Rain 9.7.23; 8. Poem: You Come Alone You Go Alone 6.8.23; 9. Poem: Rain Rain (Second Time) 10.8.23; 10. Poem: Guru Teacher 1.10.23; 11. Poem: Autumn … The Interim Heaven 15.10.23; 12. Poem: Happy Diwali 12.11.23; 13. Overcoming Blindness: Learn it the John Milton Way 10.12.23; 14. The Happy Prince and The Happy Man’s Shirt 31.12.23; 15. Annus Mirabilis -2024 7.1.24; 16. Gandhi to Mahatma Gandhi- Incidents that Shaped Gandhi in South Africa 28.1.24; 17. Poem: Together But Not Made For Each Other, 11.2.24; 18. The Birds Bees and The Spiders of Nicholas Guildford and Jonathan Swift 25.2.24; 19. The Overcoats of Nikolai Gogol and Ruskin Bond 10.3.24; 20. The Ethnic Colours of Holi 24.3.24; 21. A Lesson from Dalai Lama, 21.4.24; 22. Poem: Morning Walk 28.4.24; 23. Trip to Rhine Falls, Switzerland, 19.5.24; 24. Poem: Hurt 2.6.24; 25. Poem: Your Conscience Was My Sign On 16.6.24; 26.Poem: The Eerie Ways of Time 7.7.24; 27.Poem: Celebrating the T20 World Champions 14.7.24;28. Read to Rise above mediocrity, 4.8.24; 29. Poem: Desire vs Reality 11.8.24; 30. Jack Ma’s Pristine Advice to Employers, Employees and the Youth 22.9.24;

THE ASSAM TRIBUNE

Article: 1. The Magic of Reading 11.12.23; 2. Gandhi to Mahatma 29.1.24; 3. Geography of Solitude 8.4.24; 4. A Lesson From Dalai Lama, 22.4.24; 5. A Source of Inspiration, 29.4.24; 6. The Four-Legged Library, 12.5.24; 7. Age and Achievement, 10.6.24; 8. Read … To Rise Above Mediocrity, 1.7.24; 9. Crusade for a College, 25.8.24; 10. Hemingway’s Iceberg Theory (Panorama) 27.9.24; 11. Short story: Love in the Air, 20.10.24;

THE ARUNACHAL TIMES

Poem: 1. Hope—In The Arc of Twilight, 13.8.23; 2.Poem: Spring 3.3.24; 3.Poem: The Morning Walk 10.3.24;

BANDRA TIMES, MUMBAI

Articles & Poems: 1. Poem: SPRING, 1.4.23; 2. Poem: Mother, 1.6.23; 3. Poem: Rain Rain, 1.8.23; 4. A Lesson From Dalai Lama, 1.6.24; 5. Read to rise above Mediocrity 1.8.24

THE GOAN

Poem: Autumn – The Interim Heaven, 6.10.24

ARTICLES IN THE DIGITAL MAGAZINE ESAMSKRITI

Aritcles: 29.12.2020: Indica by Megasthenes; 14.3.22: About The Dimasa Kingdom Assam; 10.12.22: Grand Trunk Road–Uttarapath; 5.10.23: The Ghost Town of Kuldhara Near Jaisalmer;

(ALL THE ABOVE BOOK TITLES ARE AVAILABLE FOR SALE ON AMAZON, FLIPKART AND OTHER ONLINE STORES OR YOU COULD EVEN WRITE TO US FOR A COPY)

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