Aconcoctionofobsessions - Elusive

Gayatri Devi (1919-2009).

Indian princess and politician.

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She was the third Maharani consort of Jaipur from 1940 to 1949, a politician, and philanthropist who was admired as an icon of glamorous royalty but later emerged as an outspoken politician and social activist.

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Ethnically born in a Koch Rajbongshi Hindu family, her father was Maharaja Jitendra Narayan of Cooch Behar in West Bengal, and her mother was Maratha Princess Indira Raje of Baroda, the only daughter of Maharaja Sayajirao Gaekwad III.

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In 1940 she became the third wife of Sawai Man Singh II, the maharajah of Jaipur and an international polo player. Gayatri Devi rejected purdah (the seclusion expected of female Indian royalty), traveled frequently, and received foreign dignitaries, including U.S. first lady Jacqueline Kennedy in 1962. Gayatri Devi also founded several girls’ schools.

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Following India's independence and the abolition of the princely states, she became a successful politician in the Swatantra Party. She advocated free enterprise and greater involvement with the West. She served 12 years in Swatantra Party, during which time she was a prominent critic of Indira Gandhi's government. When Prime Minister Gandhi declared a state of emergency in 1975, she was arrested due to an alleged political vendetta on the false accusation of violating tax laws and was jailed for five months. After her departure from politics, she lived a quiet life in her large estate, spending time with her grandchildren and on hobbies and leisure.

She published her biography, A Princess Remembers, written by Santha Rama Rau, in 1976.

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Gayatri Devi was also celebrated for her classical beauty and became something of a fashion icon in her adulthood.

She was a particularly avid equestrienne. She was an excellent rider and an able Polo player. Her Highness was fond of cars and is credited with importing the first Mercedes-Benz W126, a 500 SEL to India which was later shipped to Malaysia.

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She had a son, Prince Jagat Singh.

She died on 29 July 2009 in Jaipur, at the age of 90. She was suffering from paralytic ileus and a lung infection. She left an estate estimated at nearly half a billion USD.

Words cannot describe my love for this movie. And this scene.

- Milady, you may have anything you can carry. - May I have your word on that, sir? (requested by waywardhufflepuff)

~ from pinterest

A piece of media: This is a complex story where no one is evil and no one is a saint. People are a reflection of their world, their life experiences and trauma. Morality depends on context from which you view the character. You are not supposed to find every character good or even likable. You can take sides and find real life parallels but the biggest point is to make you think and maybe recognize the flaws in yourself as well as the goodness in those you hate.

Tumblr: okay so THIS is the bad person and THIS is the good person. This is the oppressor and this is the oppressed. This is the abuser and this is their victim. If you like this EVIL character you are clearly the same as my asshole dad who reminds me of this character. Not taking a moralistic stance on a fictional story means you are amoral. Analysis is actually about figuring out who the bad-est person is so you can disavow them and who the good-est person is so you can root for them. The media you consume reflects your values and the characters you find interesting are clearly the ones who are exactly the same as you.

COVID may have prevented me from shooting new material for the last 4 months, but at least it forces me to finish up all those incomplete projects! Here’s one of my favorites from back in October. Fall Foliage in Lake Placid, NY. [1365x2048][OC] - Author: Chaitography on reddit

“What is it, one-eyed Visenya? Did we finally conquer Dorne?”

5 AU Headcanons: Rama Accompanies Sita Into Exile

For @marauderstar!

1. There are more than a few similarities between Rama’s first exile and his second.

Sita’s presence at his side is, of course, the most important: a constant of the universe save for those terrible months when it hadn’t been. Even now his stomach rebels at the remembrance; even now he reaches unconsciously for her hand to reassure himself she hasn’t somehow been stolen away once more.

The second is this: the aching, burning necessity to flee before he can be stopped. Before it had been Father’s men and the subjects of Ayodhya. Now it is no less than his own brothers. Already Lakshmana has protested loudly at not being allowed along, but Rama cannot do Urmila such injustice twice. And should he be persuaded to allow her presence, why, then there were Bharat and Shatrughan already cross at having been once left behind, along with their their wives—which didn’t even begin to account what their mothers might say. Before he knows it, Rama is sure, he would find himself housing his entire family in the woods and he doesn’t even want to begin to speculate how enormous a cottage that would require. Surely more than he and Lakshmana could assemble in a single afternoon.

No, Rama decides, and a faint smile flickers across his face (as has been the case every other time he happens to remember the swell of his wife’s stomach; a cottage for three will so quite well enough.

2. So long as he remembers he has wanted to be King.

Wanted, perhaps, is not the right word; expected is better, and expected by everyone else better still—and yet even that doesn’t explain his readiness to give it all up for a single rumor.

Ravana, he knows with bone-deep assurance, had both wanted and expected to be King, craved it to maintain his conception of the world. All too easily Rama could become much the same, and he recoils from it. Ravana was a monster for many reasons, least of which was his ancestry; and Rama would not become his shadow, not for a kingdom that turned on his wife for no fault of her own. 

Not for a kingdom that wants him but does not need him, not the way it believes it does. 

3. As it happens he doesn’t need to build any sort of cottage at all. Rama, who is guiltily remembering that Lakshmana was far more successful at the brothers’ architectural ambitions he last time around is not a little relieved when they stumble, almost literally, upon the hermitage of a worn wary man who calls himself Valmiki.

“I am afraid,” Rama feels the need to confess, almost as soon as Valmiki’s invitation to stay is spoken, “that we—we come bearing scandal.”

Valmiki’s mouth quirks into a sudden grin, one that was once (as Rama will discover) the terror of travelers passing alongside this road. “Rest assured,” he replies, with such good humor Rama cannot refuse him, “that I am no stranger to scandal myself.”

4. Their warm welcome, it soon turns out, is due as much to their host’s kindness as to the fact that he is composing an epic on Rama’s exploits. Rama flushes to hear of it, and all the more to listen to line after line of his supposed virtues, but Sita laughs outright–and takes impish delight in suggesting all the more wilder exaggerations when asked by Valmiki to confirm the facts as she knows them.

“This bow,” Valmiki says, “by which your husband won your hand–”

“Six feet long,” Sita replies promptly, sketching out unrealistic dimensions with her hands, “and twice a man’s weight to draw.”

Rama groans. “Half a man’s. If that much.”

“Did I say six feet?” Sita very nearly manages not to giggle. “Surely I meant eight.”

“Eight?”

“Perhaps, dear daughter,” says the poet, straight-faced; “you might be mistaken. Ten seems far more likely.”

By the time that afternoon’s composing is complete, the bow is twelve feet and Rama utterly mortified–but Sita is laughing, and Valmiki humming with satisfaction, and Rama can bear a bit of mortification for that.

5. There are two boys, not one; the first already boasting a head of dark hair that stands upright like spikes of kusha grass, the second golden and grasping for his father’s finger.

Rama reels with the wonder of it, and all the more with the knowledge that he has a lifetime with them, years to watch them grow into the men they are meant to be. This must be what his father had always wanted for him, Dasharatha who had performed a thousand prayers for just that life. He would give up a hundred kingdoms for that, a thousand; he is certain–no matter how much news might trickle out from Ayodhya that its citizens still mourn their lost son, that its King swears to perform the Aswamedha Yagna in twelve years’ time, should he be reunited with its brother by its end. 

There are two boys, not one; and they are both perfect. Sita is well, and happy, and they have a home. 

Rama wants nothing more.

Krishna : Now I’ll just casually tell Arjun that Duryodhan wants to marry Subadhra, and also drop hints about where she’ll be tonight ! What could go wrong ?

His phone the next day :

tagging @soniaoutloud @chaanv @bigheadedgirlwithbigdreams

The Vastraharan: Symbolism

Draupadi = The mind

The five Pandavas = The five senses

The Kauravas = The world’s negative influences (e.g. greed, lust, arrogance, etc.)

When the senses become incapable of performing, the mind becomes vulnerable to evil influences. Then, it is the mind that has to fight back. Then, it is the mind that, with devotion to the soul, saves itself. (I will let you determine who the soul is.)