Second example of the day - How tightness looks like! https://t.co/9ygWz7HsZD

So, you’re a writer and you’re worried about writing outside your immediate experiences and identities.

Here is the thread of practical advice for you.

EXAMINE YOUR MOTIVES. Why do you want to write this?

Are you trying to solve racism/sexism/colonialism with your work?

As writers we love stories about heroic writers whose work has changed the world. And as such we like to look to our own writing to solve societal problems.

And I understand this completely, not the least because I’ve felt the pull.

But if you’re looking to play saviour with your words, it is unlikely that you will do the marginalised people you are trying to save justice.

And I understand this very often comes from place of good intentions, but there is a reason that most of the moralising plays written by white abolitionists are deeply uncomfortable to read.

It is incredibly easy for works looking to play saviour to become patronising or traffic in simplistic stereotypes that ultimately hurt the people they are looking to rescue.

THE BATTLE OF TALIKOTA and the destruction of Vijaynagar (Hampi)
26 January 1565

A tale of valor, deception and decimation.

A grim reminder that if we fail to protect our heritage, it will eventually crumble under the onslaught of "forces of anarchy".
(Elaborate thread)

This decisive battle was fought between the Vijayanagara empire and the Deccan sultanates resulting in a rout of Vijayanagara and ending the last major medieval era Hindu kingdom in south India.(1)

The seeds of 1565 encounter were sown more than 250 years earlier when the forces of the Delhi Sultanate, during the time of Alauddin Khilji and later Md Bin Tughlaq swept through southern India in an expansion spree.(2)

By middle of the 14th century, facing rebellions, Tughlaq withdrew to Delhi, leaving behind 2 empires, Bahmani, which ruled the Deccan from Kalaburagi, and Vijayanagara, which ruled most south India with its capital at Vijayanagar.(3)

The Raichur Doab, between the Krishna and Tungabhadra rivers, existed as a natural boundary between these two kingdoms, with wars often breaking out over control of this territory.(4)

SRI MOOKAMBIKA DEVI, KOLLUR (KAR)

There was an Asura, Kaumasura, who was doing penance to please Shiva and get a boon. To prevent him from asking for a boon, Devi Saraswati made him dumb (hence called Mookasur)
Later, Adi Parashakti slayed him and came to be called Mookambika.

It is said that Adi Shankaracharya had a vision in which Devi agreed to follow him provided he did not look back. He kept walking and was assured of her presence due to the sound of anklets. When he reached here in Kollur, he turned back as the sound of anklets had stopped.

So Devi stayed here and merged with the lingam. The place came to be called Mookambika Kshetram.
The linga has integrated on it’s left side MahaKali, Maha Lakshmi and Maha Saraswathi and on the right side- Brahma, Vishnu and Shiva.

A swarna rekha (gold line) divides this linga into left and right portion. Adi Shakthi in this Udhbhavlinga form appears only here.
Devi sits in padmasana and has 4 hands.
Adi Shankaracharya installed the Sri Chakra in front of Devi and also composed the Soundarya Lahiri here.

Cherthala Karthyayani Kshetram
#Alappuzha, Kerala
#KeralaTemples 🚩

Cherthala Karthyayani Temple Prathishta was done by Vilwamangalam Swamy. Chertala Pooram is very famous. Devi is Mangalya Dayini here removes obstacles relating to marriages. Sthala Puranam says that, once 👇

Vilwamangalam Swamiyar was passing this area after Prathista of Padmananbhaswamy Temple, he felt Devi chaitanyam and recognized as Karthyayani Devi. But Devi seeing Vilwamangalam went inside the pond. Swamy searched for Devi continously for 6 days and on 7th day Vilwamangalam

got hold of Devi's hair. Thus only Devi's head is Prathishta here. Devotees do Kozhi parathal ( offering cock) here as an offering to Karthyayani Devi.

Karthyayaniamme Sharanam
🙏🕉🙏