Kashyapa: A hermit, born in the family of Kasyapa [Kaśyapa?]. Once he
happened to see Urvaśī. When he pondered over her, seminal flow occurred to
him. An antelope swallowed it and gave birth to a son. That son was known
as the hermit Ṛṣyaśṛṅga, when he grew up.
KR: *Vibandaga and Dasaratha are parted by generations from manaseeka
putra od Brahma the Kashyapa. So descendant would be correct. *
Kaśyapa (कश्यप).—Chief among the Prajāpatis. Kaśyapa—Son or Grandson of
Brahmā? It is impossible to give a definite answer to this question. In
Mahābhārata, Ādi Parva, Chapter 65, we see that six spiritual sons—Marīci,
Aṅgiras, Atri, Pulastya, Pul{??}aha and Kratu—were born to Brahmā. Kaśyapa
was born as the son of Marīci and that all living beings in the world took
their origin from Kaśyapa. According to this statement, Kaśyapa is the
grandson of Brahmā. But in the 14th Sarga of Araṇyakāṇḍa in Vālmīki
Rāmāyaṇa there is an account of the creation of all animate and inanimate
objects in this world. According to a statement in that passage, we find
that Kaśyapa was the youngest brother of Marīci, Atri, Pulastya and others.
This means that Kaśyapa was the son of Brahmā. Therefore there is nothing
wrong in regarding him either as the son or as the grandson of Brahmā. In
the Purāṇas we find references to him in both ways .
II Ramayana of Valmiki Bala-kanda].Chapter 10 - How Rishyasringa was
brought to King Loma pada’s court
Thus requested, Sumantra began to narrate the story in detail and said: “O
Great King, hear how the ministers brought the Sage Rishyasringa to the
court.
“The ministers addressed King Lomapada saying:
‘We have a plan whereby the young sage may be conveyed hither successfully.
He resides in the forest, devoted to holy study, spiritual practices and
asceticism, and is wholly unacquainted with the pursuit of pleasure.
“‘By the means of those things gratifying to the senses, we shall most
certainly be able to bring the sage to the court. Let beautifully-attired
and lovely courtesans go there and by their acts, charm and bring him
hither’.”
The king approved the plan and commanded his ministers to carry it out.
The courtesans then entered the forest and took up their abode near the
hermitage, seeking a meeting with the young sage. Protected by his father,
the youthful ascetic seldom passed the boundaries of the hermitage, nor had
he seen any man or woman beyond its precincts.
One day, impelled by destiny, the youth went forth from the hermitage and
beheld the graceful and beautiful women, attired in many-coloured robes of
exquisite design, singing sweetly. They approached the son of Rishi
Vibhandaka and addressed him, saying: “Who art you? Whose son art you? What
is your name? Why dost you dwell in the dark forest?”
KR Family of Kashyapa as evidenced below KR
Never having beheld women of beauty and charm before, Rishyasringa was
captivated and answered them, saying: *“My father is the great Sage
Vibhandaka of the family of Kasyapa* *and I am his son, my name is
Rishyasringa.* O Beautiful Beings of charming mien, my hermitage is near at
hand, please come thither and allow me to offer you hospitality there.”
The courtesans accepted the invitation and accompanied the sage who
received them in the traditional manner, placing before them water to wash
their feet and delicious roots and fruits.
Fearing the father’s return and anxious to depart with all haste, the
courtesans plied the young sage with tasty confections which they had
brought with them, saying: “Be pleased to accept these dainties which we
have brought for you to enjoy on this occasion.” They then caressed the
youth, feeding him with sweets and other delicacies.
The resplendent sage partook of the offerings, thinking them to be fruits,
never having tasted any other food.
The courtesans, fearing the father’s return, pretended to be fasting and
left the hermitage. At their departure, the youthful sage felt dejected and
restless.
The following day, the courtesans, charmingly attired, again went to the
hermitage and smiled on perceiving the young sage appear so disconsolate.
They then approached him and said: “O Handsome Youth, to-day please grace
our hermitage with your presence. O Auspicious One, we can entertain you
better there than here.”
The young sage agreed to accompany them and went with them to their abode.
As the sage entered the city, Indra showered rain on the domain of King
Lomapada and the people rejoiced.
When the rain began to fall, King Lomapada, realising that the holy sage
had entered the city, went out to meet him. Offering him humble and loving
salutations, he presented him with the traditional gifts (arghya) of water
and food, and entreated him to grant the boon that his father Vibhandaka
should not visit his displeasure on him.
The king then took the youth to the inner apartments and united him in
marriage to his daughter Shanta.
(ii) Vibhaṇḍaka is as radiant as Prajāpati. (Mahābhārata Vana Parva,
Chapter 110, Stanza 32). Book 3 Chapter 110
1 [lomaṣa]
eṣā deva nadī puṇyā kauśikī bharatarṣabha
viśvā mitrāśramo ramyo eṣa cātra prakāśate
2 āśramaś caiva puṇyākhyaḥ *kāśyapasya mahātmanaḥ*
* ṛśya śṛṅgaḥ suto yasya* tapo vī saṃyatendriyaḥ
3 tapaso yaḥ prabhāvena varṣayām āsa vāsavam
anāvṛṣṭyāṃ bhayād yasya vavarṣa balavṛtra hā
4 *mṛgyāṃ jātaḥ sa tejo vī kāśyapasya sutaḥ* prabhuḥ
viṣaye loma pādasya yaś cakārādbhutaṃ mahat
5 nivartiteṣu sasyeṣu yasmai śāntāṃ dadau nṛpaḥ
loma pādo duhitaraṃ sāvitrīṃ savitā yathā
11 [l] vibhāṇḍakasya brahmarṣes tapasā bhāvitātmanaḥ
amoghavīryasya sataḥ prajāpatisamadyuteḥ
12 śṛṇu putro yathā jāta ṛśya śṛṅgaḥ pratāpavān
mahāhrade mahātejā bālaḥ sthavira saṃmataḥ
13 mahāhradaṃ samāsādya kāśyapas tapasi sthitaḥ
dīrghakālaṃ pariśrānta ṛṣir devarṣisaṃmataḥ
17 tasyarśya śṛṅgaṃ śirasi rājann āsīn mahātmanaḥ
tenarśya śṛṅga ity evaṃ tadā sa prathito 'bhavat
31 ṛśya śṛṅgam ṛṣeḥ putram ānayadhvam upāyataḥ
Lobhayit vābhi viśvāsya viṣayaṃ mama śobhanāḥ
34 abhipretāṃs tu me kāmān samanujñātum arhasi
tataḥ śakṣye lobhayitum ṛśya śṛṅgam ṛṣeḥ sutam
35 tasyāḥ sarvam abhiprāyam anvajānāt sa pārthivaḥ
dhanaṃ ca pradadau bhūri ratnāni vividhāni ca
"Lomasa said, 'This is the pure divine river by name Kausiki. O chief of
Bharata's race! and this is the delightful hermitage of Viswamitra,
conspicuous here. And this is a hermitage, with a holy name, belonging
to *Kasyapa
of mighty soul*; whose son was Rishyasringa, devoted to penances, and of
passions under control. He by force of his penances caused Indra to rain;
and that god, the slayer of the demons Vala and Vritra, dreading him,
poured down rain during a drought. That powerful and mighty son of Kasyapa
was born of a hind.
{KR MAHABHARTHAM ALSO SAYS Rishya sringa the hind deer head, WAS BORN TO
KASHYAPA; THAT MEANT Rishya sringa was not born to Vibandaka:? No sir.
Rishya sringa belonged to Kashyapa family only but KASHYAPA THE TRETA YUGA
LONG BEFOREDASRATHA NAD RAMA COULD NOT HAVE BEEN THE FATHER OF VIBANDA; VIZ
THAT KASHYAPA HUSBAND OF ADITI AND DITI. THEN WHO IS KASHYAPA HERE
MENTIONED IN Mahabhartham Vol 12 shanti parva, chap 50, vol 2 saabha parva
chap 110 etc? see below:}}
Other Birth of Kaśyapa.
In Cākṣuṣa Manvantara, the sage Sutapas performed a penance along with his
wife Pṛśni for 12,000 years. Lord Viṣṇu appeared to them and asked what
boon they wished to ask. They prayed that the Lord should take birth as
their son. Viṣṇu granted their prayer and was born as their son.
In the next Manvantara (the period of Vaivasvata Manu) Sutapas and Pṛśni
were re-born as Kaśyapa and Aditi respectively. At that time also Mahāviṣṇu
was born to Aditi as Vāmana. (See under Vāmana). In this birth, Kaśyapa had
many other wives besides Aditi. Surasā was one of those wives. (Bhāgavata,
10th Skandha).
It was this Kaśyapa himself who was reborn as Vasudeva and Aditi became
Devakī. Surasā was born as Rohiṇī, another wife. There is another reason
for Kaśyapa and Aditi to take birth for the third time. Once Kaśyapa had
prepared to perform a Yāga. All arrangements were complete. But the
sacrificial cow alone was not available. Kaśyapa solved the problem by
stealing a cow from Varuṇa’s cattle-shed. Aditi and Surasā concealed it in
the Āśrama. Enraged at the theft of his cow, Varuṇa complained to Brahmā. A
curse was pronounced by Brahmā and Varuṇa that as a punishment for stealing
and hiding the cow, Kaśyapa should be reborn as a cowherd and Aditi and
Surasā should be reborn as the cowherd’s wives. It was by this curse that
Kaśyapa, Aditi and Surasā were reborn as Vasudeva Devakī and Rohiṇī
respectively. (Devī Bhāgavata, 4th Skandha).
----------------------------------------------------------------------------------
Kaśyapa and Kerala.
After Paraśurāma went round the world eighteen times and exterminated the
Kṣatriya Kings he performed a Yāga. At that Yāga he gave the whole earth as
dakṣiṇā to Kaśyapa. After that, Kaśyapa drove away Paraśurāma from the
earth to the south. Taking pity on Paraśurāma, the ocean gave him the
region known as "Śūrpāraka". Kaśyapa seized Śūrpāraka also from Paraśurāma
and gave it to Brāhmaṇas. Paraśurāma went to the forests after it. Later
on, intermixture of castes took place in this region and anarchy prevailed
there. At one time, Śūrpāraka sank down into Pātāla (lower world). Kaśyapa
who saw this held the earth up, brought Kṣatriyas from the north and made
them rulers of the country. (Mahābhārata Śānti Parva, Chapter 50). This
"Śūrpāraka" is believed to be Kerala.
-----------------------------------------------------------------------------------
SECTION L shanti parva Mahabhartham Book 12
Rama once more slaughtered them quickly, not sparing the very children, O
king! Indeed, the earth became once more strewn with the bodies of
Kshatriya children of premature birth. As soon as Kshatriya children were
born, Rama slaughtered them. Some Kshatriya ladies, however, succeeded in
protecting their children (from Rama's wrath). Having made the earth
destitute of Kshatriyas for thrice seven times, the puissant Bhargava, at
the completion of a horse-sacrifice, gave away the earth as sacrificial
present unto Kasyapa. For preserving the remnant of the Kshatriyas,
Kasyapa, O king, pointing with his hand that still held the sacrificial
ladle, said these words, O great sage, repair to the shores of the southern
ocean. It behoveth thee not, O Rama, to reside within (what is) my
dominion.' At these words, Ocean suddenly created for Jamadagni's son, on
his other shore, *a region called Surparaka*. Kasyapa also, O monarch,
having accepted the earth in gift, and made a present of it unto the
Brahmanas, entered the great forest. Then Sudras and Vaisyas, acting most
willfully, began to unite themselves, O bull of Bharata's race, with the
wives of Brahmanas. When anarchy sets in on earth, the weak are oppressed
by the strong, and no man is master of his own property. Unprotected duly
by Kshatriyas observant of virtue, and oppressed by the wicked in
consequence of that disorder, the earth quickly sank to the lowest depths.
Beholding the earth sinking from fear, the high-souled Kasyapa held her on
his lap; and since the great Rishi held her on his lap (uru) therefore is
the earth known by the name of Urvi. The goddess earth, for protection's
sake, gratified Kasyapa and begged of him a king.
"The Earth said, 'There are, O, regenerate one, some foremost of Kshatriyas
concealed by me among women. They were born in the race of Haihayas. Let
them, O sage, protect me. There is another person of Puru's race, viz.,
Viduratha's son, O puissant one, who has been brought up among bears in the
Rikshavat mountains. Another, viz., the son of Saudasa, has been protected,
through compassion, by Parasara of immeasurable energy and ever engaged in
sacrifices. Though born in one of the regenerate orders, yet like a Sudra
he does everything for that Rishi and has, therefore, been named
Sarvakarman (servant of all work). Sivi's son of great energy, viz., Gopati
by name, has been brought up in the forest among kine. Let him, O sage,
protect me. Pratardana's son, named Vatsa of great might, has been brought
up among calves in a cowpen. Let that one of the royal order protect me.
Dadhivahana's grandson and Diviratha's son was concealed and protected on
the banks of Ganga by the sage Gautama. His name is Vrihadratha. Possessed
of great energy and adorned with numerous blessed qualities, that blessed
prince has been protected by wolves and the mountains of Gridhrakuta. Many
Kshatriyas belonging to the race of Maratta have been protected. Equal unto
the lord of Maruts in energy, they have been brought up by Ocean. These
children of the Kshatriya order have been heard of as existing in different
places. They are living among artisans and goldsmiths. If they protect me I
shall then stay unmoved. Their sires and grandsires have been slain for my
sake by Rama Of great prowess. It is my duty, O great sage, to see that
their funeral rites are duly performed. I do not desire that I should be
protected by my present rulers. Do thou, O sage, speedily make such
arrangements that I may exist (as before).'
*"Vasudeva continued*, 'The sage Kasyapa then, seeking out those Kshatriyas
of great energy whom the goddess had indicated, installed them duly as
kings (for protecting her). Those Kshatriya races that are now extent are
the progeny of those princes. That which thou hast questioned me, O son of
Panda, happened in days of yore even thus. '"Vaisampayana continued,
'Conversing thus with Yudhishthira, that foremost of righteous persons, the
high-souled Yadava hero proceeded quickly on that car, illumining all the
points of the compass like the divine Surya himself.'"
-------------------------------------------------------------------------------
K RAJARAM IRS 29526
On Thu, 28 May 2026 at 19:46, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *SAGE VIBHANDAKA AND SAGE RISHYASRINGA-PART1*
>
> Dear friends,
>
> This is a posting about Sage Vibhandaka and his son sage Rishya sringa. *All
> information is compiled from Google AI mode QA.* Sage Vibhandaka was the
> son of sage *Kashyapa*, mind born son of Lord Brahma.
>
> The posting is for *normal members like me* interested to read such
> topics.
>
> R. Gopalakrishnan (former ITS) dated 28-05-2026
>
> *Sage Vibhandaka*
>
> Sage Vibhandaka is a famous ancient ascetic in Hindu epics, belonging to
> the lineage of the great sage *Kashyapa.*
>
> He is best known for his incredibly intense spiritual penance (tapasya)
> and for being the *father of Sage Rishyasringa* (the horned sage who
> played a central role in the *Ramayana)*.
>
> *He belongs specifically to Treta Yuga*, the second age in the Hindu
> cosmic cycle. Scriptural timelines establish his presence in Treta Yuga
> through several structural connections:
>
> The Generation Timeline: Sage Vibhandaka was a contemporary of *King
> Dasharatha* of Ayodhya and King Romapada of Anga.
>
> Because King Dasharatha's famous son, Lord Rama, is historically the
> central figure and Avatar of Treta Yuga, everyone in that generational
> line—including Vibhandaka—lived during this specific era.
>
> *The Putrakameshti Yajna*: Vibhandaka's son, Sage Rishyasringa, was the
> high priest who officiated the sacred fire ritual that triggered the birth
> of Lord Rama.
>
> Since Vibhandaka raised Rishyasringa to manhood just before this ritual
> occurred, Vibhandaka's active adulthood and old age unfolded directly
> within the peak of Treta Yuga.
>
> His life narrative, recorded in texts like the Mahabharata and the
> Ramayana, highlights themes of rigorous isolation, cosmic testing, and
> deep paternal protection.
>
> *The Unusual Birth of sage Vibhandaka’s son later became sage Rishya
> sringa.*
>
> The most prominent story associated with Sage Vibhandaka involves the
> birth of his son:
>
> *The Distraction*: Fearing Vibhandaka's immense spiritual power gained
> through intense asceticism, Lord Indra sent the celestial nymph (apsara)
> Urvashi to break his focus.
>
> The Incident: While performing prayers near a lake, Vibhandaka caught a
> glimpse of Urvashi and was highly aroused, accidentally discharging his
> seed into the water.
>
> The Birth of Rishyasringa: *A female deer*—who was actually a cursed
> celestial maiden—drank the water and became pregnant. She gave birth to a
> human boy who bore *a small horn on his forehead. *
>
> *Vibhandaka named him Rishyasringa ("deer-horned")* and took full
> responsibility for raising him.
>
> *The Strict "No-Women" Isolation*
>
> Devastated by his momentary lapse and growing to deeply distrust human
> society, Vibhandaka retreated into the deepest parts of the forest.
>
> He raised Rishyasringa in absolute isolation, deliberately ensuring *the
> boy never saw or encountered another human being, specifically women*.
>
> Under Vibhandaka’s rigid spiritual training, *Rishyasringa grew into a
> powerful, pure, and completely innocent young sage who didn't even know
> gender distinctions existed.*
>
> *The Anga Kingdom and the Rain Ritual*
>
> Vibhandaka's life intersected with the Ramayana when the neighbouring
> kingdom of Anga suffered a severe, long-term drought.
>
> *Astrologers advised **King Lomapada **that rain would only fall if a
> perfectly chaste Brahmin who had never seen a woman—Rishyasringa—stepped
> foot in the kingdom.*
>
> While Vibhandaka was away from the hermitage gathering firewood, courtesans
> sent by the king managed to gently lure the innocent Rishyasringa away to
> the capital.
>
> As soon as the young sage arrived, the rains poured down, and he was
> married to Princess Shanta (the daughter of King Dasharatha, adopted by
> Lomapada).
>
> *Consolation and Later Life*
>
> When Vibhandaka returned to find his son missing, his rage was terrifying. He
> marched toward the capital of Anga to curse the kingdom.
>
> *However, the king cleverly placed wealth, cattle, and warm hospitality
> all along his path*. By the time Vibhandaka reached the palace and saw
> his son happily married to a brilliant princess, his anger melted away, and
> he blessed the couple.
>
> Rishyasringa would later go on to conduct the Putrakameshti Yajna for King
> Dasharatha, which resulted in the birth of Lord Rama.
>
> *Holy Sites & Ashram Legends*
>
> Multiple locations in India lay claim to the legacy of Sage Vibhandaka:
>
> *Sringeri, Karnataka*: This is the most widely recognized spiritual site.
> It is believed his primary ashram was here on the banks of the *Tungabhadra
> River.*
>
> The Malahanikareshvara Temple on a central hill in Sringeri houses a
> Shiva Linga into which Sage Vibhandaka is said to have ultimately dissolved
> to attain liberation.
>
> Bhind, Madhya Pradesh: The town of Bhind is traditionally believed to be
> named after "Bhindi Rishi" (Vibhandaka), where an ancient temple and his
> historical penance site are maintained.
>
> *Parents of sage Vibhandaka*
>
> According to texts like the Mahabharata and the Valmiki Ramayana, Sage
> Vibhandaka's father was the revered patriarch Maharishi Kashyapa.
>
> In the vast majority of Hindu Puranic genealogies, a maternal figure is
> not named for Sage Vibhandaka. This is highly common for ancient rishis
> of his lineage, where the patriarchal line of descent (Pravara or Gotra) is
> the primary focus of the scriptures.
>
> *Key details surrounding his immediate parentage and family tree include:*
>
> *The Father (Maharishi Kashyapa):* Kashyapa is one of the most prominent
> Saptarishis (Seven Great Sages) and is considered a progenitor of humanity.
> Because Vibhandaka was his direct son, Vibhandaka's famous descendants—like
> his own son Sage Rishyasringa—carried forward the highly respected *Kashyapa
> Gotra.*
>
> His Sibling: According to traditional regional records and accounts
> linked to the *Sringeri Sharada Peetham*, Vibhandaka had an older brother
> named Sage *Prabhandaka*.
>
> * Early days of Vibhandaka*
>
> Sage Vibhandaka's early days were characterized by extreme academic
> brilliance, family emotional distress, and a complete rejection of worldly
> society. *As the son of Maharishi Kashyapa, he was expected to follow a
> rigorous path of spiritual and Vedic excellence from childhood*.
>
> The narrative details of his youth are preserved primarily through
> regional lore and texts associated with the Sringeri Sharada Peetham
> history.
>
> 1. Education and Academic Mastery
>
> As a young boy, Vibhandaka left his parental home to seek an education
> under renowned spiritual masters. *He spent several years living a strict
> life of celibacy (Brahmacharya), immersing himself in the study of the
> Vedas, Upanishads, and advanced spiritual sciences*. He emerged from his
> education as a highly radiant, intellectually formidable young scholar.
>
> 2. Family Conflict and Emotional Turning Point
>
> The defining event of Vibhandaka’s youth occurred when he completed his
> studies and returned home:
>
> The Return: He returned to live with his older brother, Sage *Prabhandaka,
> who had gotten married during Vibhandaka’s absence.*
>
> The Rejection: While his brother welcomed him joyfully, his new
> sister-in-law viewed Vibhandaka's presence as a financial and domestic
> burden.
>
> She made her displeasure and hostility known to him on a daily basis.
>
> The Vow of Isolation: Deeply hurt by this domestic cruelty, the sensitive
> young Vibhandaka realized the fickle, transactional nature of human
> relationships. He resolved to leave civilized society forever, vowing to
> find a remote forest where he would never have to interact with worldly
> humans again.
>
> *3. The Great Penance at Lake Mahahrada*
>
> Vibhandaka journeyed into a deep, uninhabited jungle—often identified in
> the Mahabharata as the region near a massive lake called Mahahrada.
>
> He built a small, rudimentary straw hermitage (ashram) completely cut off
> from human contact.
>
> To purify his mind and build spiritual heat (tapasya), he began practicing
> incredibly brutal physical and mental penances.
>
> He grew so radiant and spiritually powerful through his daily meditation
> that *his raw cosmic energy began to heat the heavens, causing anxiety
> among the gods (Devas) and laying the groundwork for his famous encounter
> with the celestial nymph Urvashi*.
>
> What was the clash between Indra and Vibhandaka?
>
> The "clash" between Lord Indra (the King of Heaven) and Sage Vibhandaka was
> not a physical battle with weapons, but rather a classic cosmic cold war
> of spiritual energy and temptation.
>
> *In Hindu legends whenever a sage accumulates too much spiritual power
> (Tapasya), it causes panic in the heavenly realm*.
>
> 1. The Threat of Vibhandaka's Penance
>
> Following his early vow to leave society due to family betrayal,
> Vibhandaka engaged in brutal, unyielding meditation near the Mahahrada
> Lake. His focus was so absolute that his raw spiritual heat (Tapas) began
> to physically warm the cosmos and *shake the foundations of Indra’s
> throne (Indrasana). *
>
> Indra feared that Vibhandaka’s ultimate goal was to usurp the heavens or
> gain a boon that would threaten the power of the gods (Devas).
>
> 2. Indra’s Weapon of Distraction
>
> To sabotage Vibhandaka’s meditation, Indra resorted to his standard
> defensive tactic: sending a celestial nymph (Apsara) to break the sage's
> celibacy. *Indra chose Urvashi, the most beautiful and enchanting dancer
> in his court, and commanded her to descend to Earth to seduce the rigid
> ascetic*.
>
> 3. The Encounter and "Defeat"
>
> The clash reached its climax on the banks of a river where Vibhandaka was
> performing his evening prayers. Urvashi appeared before him, singing
> Vedic mantras with celestial beauty to capture his attention.
>
> Caught completely off-guard, the lifelong ascetic was overwhelmed by her
> beauty. In a momentary lapse of absolute control, he was highly aroused
> and involuntarily discharged his seed into the water. Realizing his
> meditation was broken and his pure Tapas was compromised, Vibhandaka felt
> deep shame and anger.
>
> The Aftermath
>
> Indra successfully won the "clash" because Vibhandaka's accumulating
> spiritual power was instantly halted and depleted by the distraction.
>
> Urvashi's mission was complete, and she returned to the heavens to report
> her success to Indra.
>
> However, this clash left a permanent scar on Vibhandaka's psychology. His
> seed in the river was swallowed by a doe (who was actually a cursed
> celestial woman), leading to the birth of his horned son, Rishyasringa.
>
> Deeply bitter about how Indra and a woman had manipulated his spiritual
> journey, Vibhandaka grew to hate all feminine entities. This
> psychological fallout directly caused him to raise his son in total,
> absolute isolation from the rest of the world.
>
> *My note- Repeats are there for refreshing purposes.*
>
> *I will continue in next posting.*
>
>
>
> --
> You received this message because you are subscribed to the Google Groups
> "Thatha_Patty" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion visit
> https://groups.google.com/d/msgid/thatha_patty/1954656225.122605.1779977776545%40mail.yahoo.com
> <https://groups.google.com/d/msgid/thatha_patty/1954656225.122605.1779977776545%40mail.yahoo.com?utm_medium=email&utm_source=footer>
> .
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoq6o8JZw7cTNhBLFVpsbWRVDfGsaGaM9gfdjpTEON7eTg%40mail.gmail.com.
