S Janaki Quotes

We need no language to laugh

But the people only talked about how ugly her face looked. No one even bothered to mention what a sweet, kindhearted girl she was. Now, don’t be amazed! That is just the nature of humans, to notice the one flaw among a person’s ten good qualities.

Only sweet people with good virtues can go to fairyland. Those who treat others meanly and without respect can never go there.

Of course, being brave does not mean running towards danger.

Never expect appreciation for your hard work. Just continue, it will take you to the top.

Never expect appreciation for your hardwork. Make sure you are doing the right thing and just continue..

The devotional’s parsimonious scale, melody, and syncopation feel like a part of her. Janaki, her Tamilian ayah who has been with her from the time she was a little girl in Calcutta, would sing it as she brushed Celeste’s hair.

You don't have to do anything wrong to have enemies. Being successful is just enough...

If you live on a farm, there is definite peer pressure to grow something.

Work hard and work smart, be passionate about your work, keep learning, and take advantage of the opportunities that come your way.

Fly agaric mushrooms are the pretty, red-capped, candy-like toadstools that innocently illustrate many children’s books. Despite their alarming don’t-eat-me colours, reindeer do eat them and get as high as kites. Since most of the toxins are filtered by the animals’ kidneys, drinking their urine is apparently safer than eating the mushrooms. And that is what high-seeking herders in Northern Europe and Asia do.

The children were pining for their father. They were dreaming about him. Though she had brought them up like they were her very life, though they knew nothing about their father, though their father did not even know about their birth or growing up—they wanted him. Sons needed to grow up inheriting their father’s name. She was Janaki—daughter of Mother Earth. Yet, she became Janaki—daughter of Janaka—under his care. These boys would get recognition only when they were regarded as Rama’s offspring. Rama was Dasarathi—‘of Dasaratha’—he was fond of that name, revered it and took pride in it. These children too wanted that kind of acknowledgement. It was indeed the order of the world. But would that happen? Would Rama embrace these children? Would he give them his name? Would he acknowledge them as descendants of his family? If that did not happen, how these innocent hearts would grieve! If Rama accepted them as his children and took them to Ayodhya, what would happen to her? She had left her father who loved her like his own life and taken Rama’s hand. Rama, whom she loved like her own life, had let go of her hand. These children whom she had brought up, caring for them like her own life—would she be able to hold on to them? Should she even attempt to do that? Would they remain in her grasp even if she did? Would they not run to their father if he called them? What did she have, other than the disgrace that Rama, bowing to public opinion, had heaped on her? In comparison, Rama had a kingdom—which was so dear to him that he could not give it up even for her sake. Would these children give up such a kingdom for her sake? Would their kshatriya blood allow them to do that? Sita’s mind was in turmoil. As a mother she had no power over them. Power never fascinated her anyway. She only had love—she loved her father; she loved Rama; she loved her children. There was no desire for power in any of those relationships. She did not want it. These children were nature’s gift to her. She had raised them like fawns. When fawns grow up, they go off into the forest, never to return. These children too … Sita struggled to rein in her mind.

what compels us humans to gobble and destroy our way through Earth’s resources until there is no tomorrow?’ The answer is that we have forgotten how we became human beings, how we evolved with and depended upon other species.

If we can collectively recall our evolutionary history, acknowledge our dependence on the ecosystem functions sustained by biodiversity and behave as if we believe in it, then Earth . . . and we . . . will survive.

It was a responsibility-free relationship; the pet frog didn’t expect me to walk, feed, or train him.

I also learned that there was always plenty of time later to wallow in one’s comfort zone, but this moment, when an option presents itself, may never come again . . . so grab it.

Every now and then, reptiles reveal a miraculous facility that takes my breath away. One such talent that some species possess is to reproduce without a male partner, which scientists call ‘parthenogenesis’ (Greek for ‘virgin birth’). Females of the little house geckos found in our homes can give birth without males.

Others such as the butterfly lizard in Vietnam and the New Mexico whiptail lizard in the US have gone one step further and completely eliminated males from their populations. No males have ever been found.

Almost overnight I switched strategy to positive reinforcement – reward good behaviour and ignore the bad. If a not-yet-house-trained puppy does his job in the garden, he gets cuddled and praised. But if he has an accident inside the house, I just clean up. No anger, no shouting, no whacking. To my astonishment, the dogs learnt very quickly.

The plants, that several of you believe will keep snakes away, just do not exist. There is no other way of discouraging the creatures from taking up residence than keeping the farm, garden or yard mowed and clear of piles of firewood, rubble and junk. Needless to say, there are likely to be occasional wandering snakes, so there is no substitute for being alert.

Firearms and snakes, like guns and booze, usually don’t go well together. While out in the woods, an Iranian hunter came upon a snake, and the report wasn’t clear if he was trying to catch or kill it. He used the butt of his rifle to pin the snake’s head. As most snake people will tell you, when you do that the tail feels around seeking a purchase. In this case, it accidentally found the trigger, and shot the hunter fatally in the head.

For decades, Haast has been immunizing himself to elapid (like cobras, kraits and coral snakes) venom by regularly injecting a very dilute cocktail of venoms. The process is called mithridatization after King Mithridates VI of ancient Turkey who was apparently the first to try it.

Breathturn” by Hammock “Your Hand in Mine” by Explosions in the Sky “Devi Prayer” by Craig Pruess and Ananda “Horizon” by Tycho “Recurring” by Bonobo “Hanging On” by Active Child “Long Time Sun” by Snatam Kaur “Angels Prayer” by Ty Burhoe, James Hoskins, Cat McCarthy, Manorama, and Janaki Kagel “Twentytwofourteen” by The Album Leaf

Thank you for the overwhelming support to novel. NIRVANA 2020 Authors-Suryanarayana&Janaki

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Challenges

As A Teenager, I Dreamt Of Becoming An Engineer. One Day Janaki Amma Heard Me And Felt I Was Good. She Said That I Consider Taking Up Singing. I Met A Few Music Directors, But Nothing Happened. There Were Illustrious Seniors Around At That Time. A Few Years Later, I Won A Competition And Got My Break In The Telugu Industry.

Sita’s husband was a king when he deserted his pregnant wife among predators in a forest without any qualms due to fake news and gossip. We have such politicians who claim to be great leaders and paragons of social values. A wife is a wife, and her longing for her husband and his proximity is her right. In Indian society, most married women cannot mingle with others freely. We need to expose such personas,” said Janaki,

There was a news report from Rajasthan: “A victim of cow vigilantism was thrashed and killed in a police station in Alwar.”, Then the TV anchor initiated a discussion. “Cow is holy. These beef eaters should be taught a lesson,” said the ruling party MP. “When the rulers become murderers, people are always their target,” Arun commented. “But evil cannot be confronted by another evil,” said Janaki. “What did Churchill use as a weapon against Hitler? So, we need to fight back,

Violence is inherent in human nature. That is the nature of the evolutionary process. But in a democratic society, violence must be channelled into productive activities,” Janaki opined. “Very true. However, the ruling politicians need violence and use it as a secret weapon while publicly condemning it. They encourage it in the darkness of the night,

A Fearful Demagogue SAVARKAR AND THE MUSLIM QUESTION AS I SUGGESTED in the introduction, only a kaleidoscopic view gives us the full picture of Savarkar’s life and thought. This is particularly important when approaching the development of his anti-Muslim views, which have over the last century become the normative views of the current Hindu right wing. In this chapter, I will weave together not one, not two, but six different strands of Savarkar’s anti-Muslim braid.1 The first strand is the Gandhi-helmed anticolonial nationalist movement in India in the post-World War I period when the colonial government put out yet another “reform” package. The second is the Caliphate as a theory, mourned ideal, and practice in its last iteration in Ottoman and Republican Turkey. The third takes us to the debates in India about the Caliphate, referred to as Khilafat in India, and, relatedly, the discussions of the proposed hijrat (migration) to Afghanistan in India among Muslim intellectuals, leaders, and businessmen.2 The fourth strand returns us to Turkey and Mustafa Kemal’s abolition of the Caliphate in 1924. In the fifth we follow, in summary, the progress of the Indian Khilafat movement (the only such movement in the world). The sixth is the immediate cause for Savarkar’s expostulations, namely his anger about Gandhi’s support for the Khilafat movement. Savarkar, from house arrest, attacked virtually every iteration of the ideas and events laid out above—the idea of the Khilafat, the movement and its leaders, Gandhi, Muslims, and all Hindus who supported Khilafat. While he did not criticize the reform package, he insisted that Muslims were taking advantage of it. Once I trace the trajectory of each of these strands, I will move on to what Savarkar had to say about the Muslim question. I do this for two reasons. First, the strands allow us a broader look at the regional, national, and global context that framed Savarkar’s views. Second, Savarkar’s views about Muslims build on all of these strands, especially the way in which the Khilafat movement revealed for him the fundamental disloyalty of Muslims to India. But this was not all, for he came to see Muslims as a monolithic community that was defined as much by its proclivity for violence as by its foundational claims for a distinctive—and exclusive—political sovereignty of its own. In both cases, he felt lay extraordinary dangers for Hindus.

Like all naïve wildlife conservationists, we were namby-pamby, soft-hearted primates destined to lose the war against our ‘lesser’ cousins.

On a recent visit to Yercaud, we met a couple who had an orchard. I asked, ‘What do you do to make trees flower?’ He went through the usual – watering and fertilizing. And then his demeanour became more serious and he suggested that when all else fails, I ought to beat and scold the tree. A jack tree in his garden wasn’t flowering for many years. One night, when his neighbours couldn’t see him, he whacked the tree with an old broom while berating it for not flowering. ‘You have to do it seriously, angrily. You cannot laugh,’ he cautioned. ‘And it worked,’ he summed up triumphantly.

When a range of deadly pathogens, including HIV and West Nile virus, were introduced, antibodies in alligator blood destroyed them. Being a close relative, gharial probably had a similarly tough constitution.

Plants, like other living beings, don’t want to be eaten. Even if they can’t run away from their predators, they are far from helpless. Some acacias draft ants to fight their battles. They secrete sweet-tasting sap to encourage the insects to take up residence in their branches. Should a herbivore attack the tree, the bite-happy creatures mount a formidable defence and chase the animal away.

In the ninth century, Ethiopian shepherds noticed their flocks acting unusually frisky after eating wild red berries in the highlands. Those plants were domesticated and coffee is now cultivated in 80 countries. Today, it is said to be the most traded commodity after crude oil. Every year, 400 billion cups of the beverage are drunk by people seeking a caffeine fix. Others prefer caffeinated tea or soft drinks for the same reason – to attain a heightened state of alertness. Ironically, the cup we drink to refresh ourselves when our energies flag is an alkaloid produced by plants to put to sleep insects that have designs on their seeds. In other words, we are addicted to an insecticide that evolved to paralyze and kill.

Ammachi. Like the earth-goddess in the folktales, she was not to be disturbed from her tranquillity. To do so would have been the cause of a catastrophic earthquake. In order to minimize interference by either Ammachi or Janaki, we had developed and refined a system of handling conflict and settling disputes ourselves. Two things formed the framework of this system: territoriality and leadership.