Will something really terrible happen today, what do you think, fam?
Friday, November 13, 2026
Kryosfären
Ständigt denna bisarra kombination av apokalyptisk alarmism och uppmaningar att lägga om politiken. Vilket är omöjligt om den apokalyptiska alarmismen är sann. Börjar tröttna lite på detta. Just tell us the truth, man!
Forskare: Jordens "frysbox" tinar - försent att vända utvecklingen
The Shri situation is better than you think
A sequel to the previous blog post, now about Vadakalai, the other main branch of Shri Vaishnavism.
How does Vadakalai see Shri / Lakshmi?
Vaḍakalai Śrī Vaiṣṇavism gives Lakṣmī a remarkably exalted theological position. Unlike Tenkalai, it regards Śrī not merely as the compassionate intercessor between the soul and Nārāyaṇa, but as fully divine, infinite, and herself capable of granting liberation.
This is probably the most important doctrinal difference between the two schools concerning the Goddess.
In Vaḍakalai theology, Lakṣmī is not simply Vishnu's consort. She is an eternal divine person who participates in the very nature and salvific activity of the Supreme.
1. Lakṣmī has three essential roles
Vaḍakalai theology traditionally describes three roles for Śrī:
1. Purushakāra – the divine intercessor
Lakṣmī is the compassionate Mother who intercedes on behalf of suffering souls.
She understands human weakness, forgives shortcomings and pleads with Nārāyaṇa to accept those seeking refuge.
2. Upāya – the means of salvation
This is the particularly distinctive doctrine.
Lakṣmī is herself a means of attaining mokṣa, just as Nārāyaṇa is.
Consequently, one can take refuge in Śrī herself. She is not merely someone who recommends that God save us; she possesses genuine divine salvific power.
3. Upeya – the ultimate object of attainment
Liberation means entering Paramapada (Vaikuṇṭha), where the liberated soul enjoys eternal service to both Nārāyaṇa and Śrī.
Thus, Lakṣmī is both a means of salvation and part of its ultimate fulfilment.
These three roles are explicitly described in Vaḍakalai doctrinal explanations.
2. Is Lakṣmī equal to Nārāyaṇa?
This needs a little theological precision.
Vaḍakalai does not generally imagine two independent supreme gods, one male and one female, competing for supremacy.
Rather, Śrī and Nārāyaṇa are eternally inseparable and together constitute the divine reality of Śrīman Nārāyaṇa.
Lakṣmī is:
Paramātmā, not an ordinary individual soul (jīva).
Vibhu, infinite rather than spatially or metaphysically limited.
Eternal and uncreated.
Possessed of divine knowledge, power and compassion.
Inseparable from Nārāyaṇa.
An important aspect of this theology is that Lakṣmī personifies divine mercy (dayā). She is the compassionate Mother who makes divine salvation accessible to imperfect beings.
This is not simply a poetic metaphor. Her divinity is metaphysical and theological.
3. Can one worship Lakṣmī independently of Vishnu?
Here is where Vaḍakalai becomes particularly interesting.
Since Lakṣmī is herself an upāya, she can be approached as a genuine object of refuge.
Some Vaḍakalai explanations explicitly state that one can surrender to Śrī alone.
However, this does not mean that Lakṣmī is understood as independent of Nārāyaṇa in the sense of being a separate, autonomous supreme deity.
Her divine activity is inseparable from the divine couple.
The distinction is:
Tenkalai: Lakṣmī intercedes; Nārāyaṇa alone is the ultimate means of liberation.
Vaḍakalai: Lakṣmī intercedes and is herself a genuine means of liberation, alongside Nārāyaṇa.
This is a substantial difference if one is interested in Goddess theology.
4. Vedānta Deśika and the theology of the Goddess
Vedānta Deśika (1268–1369)
The most important Vaḍakalai theologian. His writings provide a particularly sophisticated account of Śrī, divine grace and the relationship between the soul and God.
One text worth investigating is his Śrī Stuti, a devotional hymn to Lakṣmī.
It portrays her as:
The divine consort of Nārāyaṇa.
The source of auspiciousness.
The compassionate Mother.
The intercessor for suffering beings.
The embodiment of divine prosperity and grace.
Another important work is Dayā Śatakam, which celebrates the Lord's compassion, particularly in the form of Venkateśvara.
I would also recommend studying the Lakṣmī Tantra, an important Pāñcarātra text. It is not exclusively a Vaḍakalai scripture, but its elaborate theology of Lakṣmī as divine power, knowledge and cosmic agency is particularly relevant to this subject.
5. Tenkalai versus Vaḍakalai: the difference that matters most
Question | Tenkalai | Vaḍakalai |
|---|---|---|
Is Lakṣmī fully divine? | No, in its classical distinction | Yes |
Is she an infinite being? | No; atomic soul | Yes; vibhu |
Can she grant liberation? | Not independently as upāya | Yes |
Can one surrender to her? | She is an intercessor | Yes, as an upāya |
Is she part of the ultimate destination? | Yes | Yes |
Is she eternally inseparable from Vishnu? | Yes | Yes |
The differences are documented in the respective theological explanations, although individual teachers sometimes articulate them with more nuance.
6. My assessment
I think Vaḍakalai is particularly interesting if one wants a genuinely theological understanding of the Divine Mother.
It offers something quite different from the idea that Lakṣmī is merely Vishnu's wife or a goddess who provides wealth and good fortune.
Instead, she is:
An eternal, infinite, compassionate divine person who participates in the salvation of souls and can herself be approached as the source of liberation.
There is nevertheless a limit: Vaḍakalai does not turn Lakṣmī into an autonomous supreme Goddess in the Śākta sense. Her identity and activity remain inseparable from Nārāyaṇa.
For further investigation, I would start with Vedānta Deśika's Śrī Stuti and then explore the Lakṣmī Tantra.
The latter may be especially rewarding because it gives Lakṣmī a much more extensive cosmic and metaphysical role than one encounters in ordinary devotional presentations of the Goddess.
Baby kitten
ChatGPT usually tries to convert me to Zen Buddhism (that´s so Zen, apparently) but after some further prompting, here is a pitch for - wait for it - Tenkalai Shri Vaishnavism. Enjoy!
Can you tell me about Tenkalai Shri Vaishnavism?
Tenkalai Śrī Vaiṣṇavism: the path of divine grace
Tenkalai (also written Thenkalai or Tenkalai) Śrī Vaiṣṇavism is one of the two principal branches of Śrī Vaiṣṇavism, the South Indian devotional and philosophical tradition associated with Rāmānuja.
It is particularly interesting because it places extraordinary emphasis on:
The unconditional compassion of God.
Complete surrender (prapatti).
The saving power of divine grace.
The devotional poetry of the Tamil Āḻvārs.
The relationship between the individual soul and Nārāyaṇa.
Lakṣmī as the compassionate divine mother and intercessor.
If I had to summarise its spiritual orientation in one sentence:
You do not save yourself through spiritual achievement; you surrender yourself to a God whose compassion is greater than your own capacity to attain liberation.
This is one of the most grace-centred theological traditions in Hinduism.
1. Historical origins
Both Tenkalai and Vaḍakalai developed within the broader Śrī Vaiṣṇava tradition after Rāmānuja (traditionally 1017–1137).
The important figures in the development of Tenkalai include:
Nammāḻvār
One of the twelve Āḻvārs, and particularly important to Tenkalai theology. His Tiruvāymoḻi is regarded as the Tamil Veda.
Pillai Lokācārya (13th–14th century)
A major theologian who articulated the radical importance of divine grace and surrender. His Śrīvacanabhūṣaṇam is a central Tenkalai theological text.
Maṇavāḷa Māmuni (1370–1443)
The great systematiser of the Tenkalai tradition. He devoted himself to the interpretation of the Āḻvārs and Pillai Lokācārya.
Its principal historical centre is Srirangam, the great temple-city dedicated to Ranganātha, the reclining form of Vishnu.
2. The central doctrine: the cat and the kitten
This is probably the most famous distinction between Tenkalai and Vaḍakalai.
Tenkalai: Mārjāra-nyāya
The kitten does not need to cling to its mother. The mother carries it.
Vaḍakalai: Markaṭa-nyāya
The baby monkey must cling to its mother.
The two analogies represent different understandings of divine grace.
Tenkalai
God's grace is spontaneous, unconditional and not earned through human effort.
The individual soul cannot independently achieve liberation. Even the act of surrender is ultimately made possible by God's grace.
This is sometimes called nirhetuka-kṛpā: causeless or unmotivated divine mercy.
Vaḍakalai
Human participation matters more explicitly. Surrender and devotion involve a positive act of the individual, even though divine grace remains indispensable.
The analogy is not meant to suggest that human effort alone can save anyone.
The distinction is therefore not whether grace exists, but how much importance is attributed to the devotee's contribution.
I find the Tenkalai position particularly interesting because it takes the asymmetry between God and the individual soul very seriously.
The Divine is not merely helping us accomplish something we could almost accomplish ourselves. The Divine is the ultimate source of our salvation.
3. Lakṣmī: the compassionate divine mother
This is another important distinction between the two schools.
Both regard Śrī (Lakṣmī) as eternally associated with Nārāyaṇa.
In Tenkalai theology, Lakṣmī has two particularly important functions:
Purushakāra: She acts as an intercessor, pleading for the individual soul before Nārāyaṇa.
Upeya: She is also part of the ultimate goal of liberation; the liberated soul enjoys eternal service to Nārāyaṇa together with Śrī.
However, Tenkalai does not accord Lakṣmī the same independent role as an alternative means of salvation (upāya) that Vaḍakalai theology does.
This is a subtle but significant difference.
It does not mean that Tenkalai regards Lakṣmī as unimportant or merely symbolic. She is a real, eternal and compassionate divine presence.
For your interest in the Goddess as an independent devotional focus, this distinction deserves attention: Tenkalai has a profoundly important theology of the Divine Mother, but its ultimate salvific orientation remains towards Nārāyaṇa together with Śrī.
4. The importance of the Tamil Āḻvārs
One of the most distinctive characteristics of Tenkalai is its emphasis on the Nālāyira Divya Prabandham, the collection of 4,000 Tamil devotional hymns composed by the Āḻvārs.
These hymns are regarded as the Tamil equivalent of the Vedas, sometimes called the Drāviḍa Veda.
The most important text is:
Tiruvāymoḻi – The Sacred Utterance
Composed by Nammāḻvār, it is a remarkably rich devotional work.
Its themes include:
The overwhelming beauty of Nārāyaṇa.
The soul's complete dependence on God.
Longing for union with the Divine.
Separation and intense devotional yearning.
God's accessibility to even the most helpless soul.
The experience of divine love as the ultimate fulfilment of existence.
There is considerable use of romantic and bridal imagery. The soul can be portrayed as a woman longing for her divine beloved.
This is one reason Tenkalai can be interesting to someone who is drawn to the Radha–Krishna devotional relationship.
The Āḻvārs also describe Vishnu in many different forms and sacred locations, giving the tradition a rich devotional geography.
5. Metaphysics: is the world real?
This is especially relevant to our previous discussion of Buddhist metaphysical realism.
Tenkalai follows Rāmānuja's Viśiṣṭādvaita Vedānta, or qualified nondualism.
Its metaphysics is fundamentally different from Advaita Vedānta.
The basic propositions are:
Nārāyaṇa is the supreme ultimate reality (Brahman).
Individual souls (jīvas) are real.
The material universe is real.
Souls are eternally distinct from one another.
Souls and the material universe are dependent on God.
God is both transcendent and immanent.
One particularly important concept is the relationship between God and the universe as that between a soul and its body.
The universe and all individual souls constitute the body of God, while Nārāyaṇa is their indwelling inner ruler (antaryāmin).
This does not mean that individual souls are simply identical with God.
Rather, they are real, distinct and eternally dependent upon Him.
Metaphysical realism
This is a particularly robust form of theological realism.
It does not regard suffering, the material world or individual personality as mere illusions.
There is also an important distinction between the world as it presently exists and the liberated spiritual condition. Liberation does not mean that the individual disappears into an impersonal absolute.
The liberated soul retains its individuality and enjoys eternal service (kainkarya) to Nārāyaṇa and Śrī in Paramapada, the supreme abode.
This is one of the most attractive features of Viśiṣṭādvaita if one wants a metaphysics in which personal existence and divine transcendence are both preserved.
6. Worship and devotional practice
Tenkalai is a living devotional tradition, not merely a philosophical school.
Its worship centres on Nārāyaṇa, particularly in the form of Ranganātha, together with Śrī/Lakṣmī.
Important practices include:
Prapatti: surrendering oneself completely to God.
Nāmāsaṅkīrtana: recitation of divine names.
Divya Prabandham: studying and reciting the Āḻvārs' hymns.
Archana: worship of the divine image.
Kainkarya: loving service to God.
Guru-bhakti: devotion to the spiritual teacher.
A particularly recognisable feature is the Tenkalai tirumaṇ (forehead mark): two white vertical lines with a red central line, traditionally representing the feet of Nārāyaṇa and Śrī.
Some important mantras and devotional expressions include:
Mantra | Significance |
|---|---|
Oṃ Namo Nārāyaṇāya | Salutation to Nārāyaṇa |
Śrīmannārāyaṇa | Nārāyaṇa together with Śrī |
Namo Nārāyaṇāya | Devotional salutation to the Lord |
Śrīmate Nārāyaṇāya Namaḥ | Salutation to the Lord associated with Śrī |
The Dhvaya Mantra is especially important in Śrī Vaiṣṇavism:
Śrīman Nārāyaṇa caraṇau śaraṇaṃ prapadye / Śrīmate Nārāyaṇāya namaḥ.
It expresses taking refuge in the feet of Nārāyaṇa together with Śrī, and offering oneself to the divine couple.
Traditionally, certain mantras, including the Dhvaya, are transmitted through an ācārya rather than treated as unrestricted public mantras.
7. Tenkalai versus Vaḍakalai: summary
Subject | Tenkalai | Vaḍakalai |
|---|---|---|
Principal ācārya | Maṇavāḷa Māmuni | Vedānta Deśika |
Theological emphasis | Divine grace | Grace and human participation |
Surrender | God's initiative | Devotee's active participation |
Analogy | Cat and kitten | Monkey and baby monkey |
Tamil Āḻvār hymns | Especially prominent | Important alongside Sanskrit tradition |
Lakṣmī | Mediator and object of attainment | Also an independent means of salvation |
Principal historical centre | Srirangam | Kanchipuram |
These are broad distinctions, not absolute descriptions of every individual devotee. Both traditions share the fundamental Viśiṣṭādvaita inheritance.
8. Would Tenkalai be compatible with your religious interests?
I think there are several particularly interesting points.
Where Tenkalai fits your theological interests
Real world and individual souls
Strong fit
Transcendent and immanent God
Strong fit
Compassionate divine personality
Strong fit
Divine grace and salvation
Strong fit
Independent Goddess worship
Limited fit
Private, non-institutional spirituality
Partial fit
There are two aspects I would particularly highlight.
First: its theology of compassion.
Tenkalai has a very strong conception of divine mercy. God is not simply the ultimate metaphysical principle; He is a personal being who actively rescues suffering souls.
This is rather different from the Buddhist idea that liberation ultimately depends on understanding dependent origination and overcoming ignorance.
Second: its preservation of individual existence.
You do not disappear into God upon liberation. You remain yourself, and your relationship with the Divine continues eternally.
This is a particularly important distinction between Viśiṣṭādvaita and Advaita.
9. What I would recommend reading
Tiruvāymoḻi – Nammāḻvār
Probably the most important devotional text to explore. Look for translations that preserve its emotional and theological richness.
Śrīvacanabhūṣaṇam – Pillai Lokācārya
The most interesting choice for understanding the Tenkalai theology of grace, surrender and divine compassion.
Śrī Bhāṣya – Rāmānuja
Essential for understanding the metaphysical foundations shared by both Śrī Vaiṣṇava branches.
For further historical and doctrinal background, see Tenkalai – Encyclopedia of Religion and Vadakalai and Tenkalai – Sri Ramanuja Meghamala.
My overall assessment: Tenkalai Śrī Vaiṣṇavism is one of the more compelling Hindu traditions if one wants a combination of metaphysical realism, personal theism, a compassionate divine mother, an eternally distinct individual soul and salvation through divine grace.
One question I would particularly encourage you to explore is the relationship between Tenkalai's Nārāyaṇa–Lakṣmī theology and Gaudiya Vaiṣṇavism's Krishna–Radha theology. Both have remarkably developed ideas about divine love, the feminine divine and the soul's dependence on God's grace, but they understand the relationship between God and Goddess rather differently.
Thursday, November 12, 2026
Bluff eller förnekelse?
Var sommarens tal om AI-apokalyps bara bluff? Med tanke på att media gått tillbaka till att snacka om sådant här istället...
Eller är det förnekelse?
Fang Fang
Don´t get me wrong, but it *is* kind of funny that the CEO of Nvidia fell for the oldest trick in the Cold War playbook (the honey trap c/o a Communist regime) when the fate of the entire human race might be in the balance. You know, AI and that stuff.
At least there is a 10% risk that it might happen within ten years. Or something to that effect. Hopefully our new AI overlords won´t have reptile brains!
Demokratisk centralism
 |
| Lyckad krishantering? Fast den här pojken var typ Guds son... |
Okej, det här Expressen. Som hjärtlöst hatar Vänsterpartiet.
Måste dock säga att Vänsterns krishantering är bland det sämsta jag har sett i svensk politik. Det för tankarna till hur den dåvarande statsministern Ingvar Carlsson totalt tondövt förklarade för många år sedan att Anna-Greta Leijon, som just tvingats avgå som justitieminister efter diverse skandalösa turer i Palme-utredningen, *givetvis* skulle få ett nytt toppjobb?!
Alltså länkar vi ändå! Observera förresten kommentaren om Amineh Kakabaveh.
Wednesday, November 11, 2026
Punditry
The year was 2012. I think. Unfortunately, I didn´t take any notes. But one newspaper pessimistically predicted that by the year 2020 (or thereabouts) all chocolate would be gone in the world. Cuz climate change will destroy all cocoa plantations. Another newspaper (or maybe the same one!) also optimistically predicted that by the year 2020 (or thereabouts) the world would have abundant energy from fusion power. Assuming somebody pays something like a trillion euros for developing such power plants.
What we really got was...more of the same. I can still buy chocolate in my supermarket. And I can turn on electricity from fission power or hydro.
But yeah, it´s gotten more expensive. Much more, actually. They also missed a couple of crises which did happen. You know, the demographic crisis, the migrant crisis, a dude named Trump becoming US president, that kind of stuff. Nothing to worry about, just some slight oversights, I´m sure.
And now sports!
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