Tag Archives: spirituality

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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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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11/10/25 Know Eternal Rumi

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KNOW ETERNAL RUMI
11/10/25 Times of India
The poet suggests that love and compassion should transcend religious boundaries, promoting a vision of inclusiveness that is particularly vital in today’s divided world, writes SUMIT PAUL


    Persian mystic and poet Jalaluddin Rumi needs no elaborate introduction as the very name is enough to evoke a deep sense of respect and reverence. He was born in Balkh in Northern Afghanistan and shuffled off this mortal coil in Konya (Turkey). However, his influence extends far beyond geographical boundaries and the realm of poetry. His teachings have had a profound impact on various aspects of contemporary culture, including music, literature, and spirituality. His timeless wisdom continues to resonate with people from all walks of life, crossing religious, cultural, and linguistic boundaries. Rumi’s popularity in the west has surged in recent decades, with his works translated into multiple languages. His profound messages of love, unity, and self-discovery have made him one of the most widely read and revered poets in the world. His writings serve as a bridge between different faiths and cultures, emphasising the universal message of love and the pursuit of enlightenment. Rumi’s words invite readers to embark on a transformative journey, where love and divine union are ultimate destinations. Many of his sublime thoughts transport us to the realms of love, beauty, enlightenment and introspection. For example, The Essential Rumi, chapter 12, includes: “A sufi’s book is not composed of ink and the alphabet. A scholar loves, and lives on, the marks of a pen. A sufi loves footprints!”
    Rumi contrasts an intellectual approach to spirituality with an experiential path taken by the Sufis. While scholars rely on written knowledge, Sufis derive wisdom from lived experiences and traces left by those who walked the spiritual path before them. This reflects a belief in the transformative power of direct experience over mere study. This also shows the humility and absence of a burning desire to flaunt one’s name and fame. Rumi didn’t write his poetry while living in an ivory tower. His poetry was poetry of self-experiences. Rumi’s repertoire is based on the philosophy of self-effacement. We all have encumbered the earth, thanks to our wretched existence. In a brief life, man leaves no stone unturned, to leave a mark behind; a legacy for posterity. There’s always a burning desire in every individual to make his presence felt. While the desire to be remembered is innate in every individual, the wish to efface oneself from the big slate of the world is also there, albeit in very few individuals. Only the fully evolved and enlightened human beings don’t wish to be liabilities to earth and others.
    Despite differences in beliefs and practices, Rumi sees the underlying essence of spirituality that connects all faiths. He suggests that love and compassion should transcend religious boundaries, promoting a vision of inclusiveness that is particularly vital in today’s divided world. He uses roses as metaphors to explain that the Divine love is just like the sun emitting, light and energy to a branching rosebush that grows elegantly on many levels and within several worlds– all at once. Just as a rosebush branches out, so too knowledge, offering different perspectives and insights. It evokes the idea that spiritual understanding can flourish through embracing diversity and appreciating multiple paths.
    We need to imbibe the universal spirit of Rumi and assimilate it into the collective consciousness of humanity. We’ve been sparring over petty things and differences without realising the power of love. Rumi says gamble everything for love, if you’re a true human being. If not, leave this gathering, emphasising the transformative nature of love and necessity of commitment and courage in seeking true connection.
He advocates for risking everything in pursuit of love, suggesting that half-hearted attempts will yield shallow results. It serves as a reminder that authentic love requires boldness and sincerity. We all want this bold and intrepid love to connect with each other and unite in a single thread and a solitary breath, for your task is not to seek love, but merely to seek and find all barriers within yourself that you have built against it. So, let yourself be drawn by the stronger pull of that which you truly love. For Rumi, glue of love is the strongest glue.

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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The Dalai Lama’s Moral Compass

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(THE DALAI LAMA’S MORAL COMPASS, 5/7/25, SUNDAY SPEAKING TREE BY RAJIV MEHROTRA)


    What do we turn to when the world loses its moral bearings? Violence seems relentless. In Gaza, babies in powerless incubators gasp for breath. In Ukraine and Russia, parents bury sons they never imagined losing. In Kashmir, tourists were gunned down near Pahalgam. Swift actions followed –aIrstrikes, declarations of zero tolerance.
    We watch from afar. Images flood our screens but meaning dissolves in the noise. Even when ceasefires arrive, the discourse circles around who won the battle, not what the war has cost. And a deeper question is left hanging: Is this all we know how to do?
    I often recall a quiet moment in 1983 at the Dalai Lama’s residence in Dharamshala. On simple prayer mats was written. “Pray for the Chinese.” This is from a community that had endured invasion, exile, and the attempted erasure of its culture. Yet their daily practice included compassion for those responsible.
    The Dalai Lama has always distinguished between acts of governments and the people. Monks were instructed not to forget the harm, but to remember without hatred. It was an act of moral resistance, not rooted in rage.
    Over four decades, I’ve seen him remain consistent. He opposes terrorism without qualification, recognises that force may sometimes be necessary to prevent greater harm, yet insists that intention is as important as action. This is not a soft sentiment.
    It is a deliberate stance, grounded in the reality of interdependence, where suffering in one place ripples across continents.
    In his words, “World peace must grow from inner peace.” This is not an escape into personal sanctuaries. It is a redirection. Anger and fear are left unexamined, and diplomacy is shattered, causing fragile accords fracture. Even the most carefully brokered treaties cannot hold if suspicion and resentment remain.
    At the heart of his teachings is a clear moral logic: hatred and ignorance are more corrosive than any political adversary. He appeals to values not confined to religion but rooted in human experience — the capacity to care, refrain from retaliation, and resist cruelty even when wronged.
    Such language can sound idealistic in an age driven by outrage and certainty. But its durability lies in its refusal to mirror the forces it opposes. It offers not a quick fix, but a framework for healing –one that prizes clarity over conquest, and resilience over retribution.
    Today, moral leadership is in short supply. The Dalai Lama offers something subtler: a moment of pause, an insistence on reflection. He asks us not just to act, but to examine how we act– what we cultivate in ourselves, even as we respond to the world.
    Violence has become increasingly impersonal –executed through drones, sanctions, and screens. Victims become statistics. But pain is never abstract to those who experience it. The greater the distance, the easier it is to justify harm or look away.
From Israel to Iran, Myanmar to Sudan, the pattern repeats: brute power strikes, people bleed. Yet we spend over $2.4 trillion a year on arms, while a fraction of that could educate every child and bring clean water to every village. As the Dalai Lama has said, “We are over-armed and under-educated.”
What is left to do for those of us who watch, scroll, and grieve? Perhaps this: resist the temptation to harden. Let suffering deepen, not blunt, our humanity. A shift in tone. A pause in the momentum of anger. Even a moment of grace is a form of resistance in the face of brutality.
“Do not let the suffering you see make you bitter,” he says. “Let it make you more human.” That may be the most enduring resistance of all.
Critics ask whether non-violence has restored Tibet or if compassion ends war. They measure success by territory regained. But they miss the more resounding triumph. Tibet’s moral voice has not been extinguished. The Dalai Lama remains a global conscience –not because he holds power, but because he never wielded it with rancour.
Tibet may not be free. But it has not surrendered its dignity. At 90, the Dalai Lama remains a compass in an age adrift –pointing quietly, persistently, towards compassion, clarity, and courage.
And beneath the clamour, a single teaching endures:
Let the pain you see make you more human.
(RAJIV MEHROTRA IS MANAGING TRUSTEE, FOUNDATION FOR UNIVERSAL RESPONSIBILITY OF HIS HOLINESS THE DALAI LAMA. VIEWS ARE PERSONAL)

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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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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GANDHI TO MAHATMA GANDHI

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Read my column in Bhavans Journal published in their edition 1.1.25.

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)

IFSC code: BKID0006805

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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 and Goan net. 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 and Maharashtra Mitra Mandal Library in Bandra, Mumbai.

(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; 51. Biblioburro: The Four-Legged Library 16.11.24; 52. The Cologne Cathedral 1.1.25; 53. Gandhi to Mahatma 16.1.25;

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; 31. Tagore and Kipling 3.11.24; 32. Poem: Merry Christmas 22.12.24; 33. Poem: The Sunset Point, 5.1.25; 34. Cancer Warning Labels on Alcoholic Beverages, 12.1.25; 35. Poem: Hope … In the Arc of Twilight, 19.1.25;

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; 12. Short story: The Prick of Conscience, 5.1.25; 13. Lost in translation, 6.1.25; 14. Travellers’ tales;

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 NET

Poem: 1. Autumn – The Interim Heaven, 6.10.24; 2. Reader’s Rewind 17.11.84; 3. Reader’s Rewind: The Irony of Tash Moustache or Mooch 5.12.24; 4. The Sunset Point 22.12.24; 5. Reader’s Rewind: The Joy of a Morning Walk, 3.1.25;

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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