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If there is one thing I have learned it is that people love bullshit. They buy bullshit stories from professional bullshit artists, accept bullshit philosophies, purchase bullshit how-to-books, vote for bullshitting politicians.

At first, I resisted believing this because it is illogical and dumb and frankly, doesn't reflect well on the human race of which I am a member (and thus have long been hopeful that it is more of a distinction than it actually turns out to be.)

But if you actually are interested in facts you begin to notice how little most people care for them. Sometimes it is because they are heard to learn and bullshit is so much more widely and easily available. Sometimes it is because facts make them uncomfortable about themselves.

Sometimes it is because just one tiny fact will upset a whole worldview that has grown as comfortable as an overstuffed chair. (Settling into such worldviews is a lot like settling into chairs like that because the longer you're there and the deeper you sink...

...the harder it is to hoist yourself up and out of your fat-assed intellectual laziness.) But I actually think the reason people have such an appetite for bullshit goes deeper, goes to an aspect of ourselves we just can't accept.

प्राचीन काल में गाधि नामक एक राजा थे।उनकी सत्यवती नाम की एक पुत्री थी।राजा गाधि ने अपनी पुत्री का विवाह महर्षि भृगु के पुत्र से करवा दिया।महर्षि भृगु इस विवाह से बहुत प्रसन्न हुए और उन्होने अपनी पुत्रवधु को आशीर्वाद देकर उसे कोई भी वर मांगने को कहा।

सत्यवती ने महर्षि भृगु से अपने तथा अपनी माता के लिए पुत्र का वरदान मांगा।ये जानकर महर्षि भृगु ने यज्ञ किया और तत्पश्चात सत्यवती और उसकी माता को अलग-अलग प्रकार के दो चरू (यज्ञ के लिए पकाया हुआ अन्न) दिए और कहा कि ऋतु स्नान के बाद तुम्हारी माता पुत्र की इच्छा लेकर पीपल का आलिंगन...

...करें और तुम भी पुत्र की इच्छा लेकर गूलर वृक्ष का आलिंगन करना। आलिंगन करने के बाद चरू का सेवन करना, इससे तुम दोनो को पुत्र प्राप्ति होगी।परंतु मां बेटी के चरू आपस में बदल जाते हैं और ये महर्षि भृगु अपनी दिव्य दृष्टि से देख लेते हैं।

भृगु ऋषि सत्यवती से कहते हैं,"पुत्री तुम्हारा और तुम्हारी माता ने एक दुसरे के चरू खा लिए हैं।इस कारण तुम्हारा पुत्र ब्राह्मण होते हुए भी क्षत्रिय सा आचरण करेगा और तुम्हारी माता का पुत्र क्षत्रिय होकर भी ब्राह्मण सा आचरण करेगा।"
इस पर सत्यवती ने भृगु ऋषि से बड़ी विनती की।

सत्यवती ने कहा,"मुझे आशीर्वाद दें कि मेरा पुत्र ब्राह्मण सा ही आचरण करे।"तब महर्षि ने उसे ये आशीर्वाद दे दिया कि उसका पुत्र ब्राह्मण सा ही आचरण करेगा किन्तु उसका पौत्र क्षत्रियों सा व्यवहार करेगा। सत्यवती का एक पुत्र हुआ जिसका नाम जम्दाग्नि था जो सप्त ऋषियों में से एक हैं।

LESSER KNOWN DETAILS ABOUT THE BATTLE OF PRATAPGAD - THIS YOU ALL SHOULD READ

In the 1659 Adilshah sent Afzalkhan with the army of 75000 soldiers to destroy Chhatrapati Shivaji Maharaj with his empire. He was the main soldier, warrior and minister in Adilshahi Sultanate.

He was the Subhedar of Wai province.

He was very powerful physically. His height was 7.3 ft. due to same he was very popular as a strong man from Adilshahi Sultanate.

Whole India was not daring to fight with Adilshahi due to Afzal Khan.

Badi Begum Sahiba sent him to kill Chhatrapati Shivaji on any cost.

Voluntary he decided to destroy Chhatrapati Shivaji’s empire with him. He started his operation against Chhatrapati Shivaji from "wai". He destroyed many temples like as Tulja Bhavani Temple.

He destroyed so many villages, killed villagers to torture Chhatrapati Shivaji.

DETAILED VIEW- Running commentary

1. Chhatrapati Shivaji chose Pantaji as a lawyer to communicate with Afzal Khan. Pantaji was very sharp minded, who did his job very nicely.

2. He presented Chhatrapati Shivaji is fearing Afzal Khan and he wanted to invite him in his kingdom near Pratapgad.

3. Pantaji succeed in the communication with Afzal Khan and he brought him as per the planning of Chhatrapati Shivaji.

THE NOTICEABLE SIGNS OBSERVED ON IMPENDING DEATH(मृत्यु के संकेत या चिन्ह)

As per Skanda Puran, Kartikeya had narrated to Muni Agastya about the signs of the coming death. This is as per this ancient scripture.

If one experiences the air coming out of right nostril continuously then it is observed that the person dies within three years. If the breathing is continuous towards upper side from both the nostrils, then the person can die within two three days.

If the breathing is through the mouth instead of the nostrils then the person may live only for two days. The person should take into coignance these signs of the occurance of any sudden death.

As per astrology when the Surya is in the 7th house and Chandrama is in its own house and the breathing is only through the right nostril then the danger exists. If you see a yellow black coloured figure who becomes invisible immediately then the life span is limited to 2 years.

If any person sneezes, passes urine, stool and semen all together he has only a year more to live. If a person sees blue coloured snakes flying in the sky then he has only six more months to live. If a person sees any thing opposite to its real self like colours

1. I was walking in the woods yesterday and I had an epiphany. It wasn’t one I wanted to have. I was thinking about today’s class, where we are reading Kimmerer’s ‘Gathering Moss’. I’ve taught Braiding Sweetgrass in multiple classes every year since 2016. It’s eminently teachable

2. Both books are beautifully written. Students uniformly enjoy them as assigned reading. They do a great job communicating to non-Indigenous folks the contours of basic Indigenous relationships to more-than-human beings. They’re wildly popular with white readers.

3. I’ve found Braiding Sweetgrass to be a great entry point for non-Indigenous folks to Indigenous scholarship. But this is where yesterday’s epiphany comes in. Neither Braiding Sweetgrass or Gathering Moss tends to the deep deep lineages of Indigenous scholarship in Canada or US

4. As the popularity of ‘Braiding Sweetgrass’ has soared, I’ve seen more and more white folks wax on about ‘braiding knowledge’. But they often don’t know any of the lineages of these concepts beyond what is presented in this one book. They confidently run with this.

5. Kimmerer does a commendable job of weaving in her own experiences, her family stories+nods to some very important knowledge keepers who deserve to be celebrated for their work. But Braiding Sweetgrass does not tend to the citational politics Sara Ahmed & others teach us about