A short story about Kaali Maa

A short story  about Kaali Maa

Once, Kaali Maa was blood thirsty after the slaughtering of demons at

the battle field, and she was out of control. The balance of the

Universe was shattered and only Shiva could have brought the peace

again.

Kaali Maa was busy doing her destructive dance when Shiva took up the

form of a child and came across her .

Stunning paradox the Shakti is, Goddess of Death softened after

listening the cry of the baby Shiva and realized her form as the

Goddess of Life.

Hence, that was one time when Shiva himself became a child, for the Mother.

Essence Of Kashmir Shaivism-Sham Misri

 

Essence Of Kashmir Shaivism

The great cultural drive of early Kashmir included several cults. Scholars classify them as “tantric,” including the linking Shaiva (Siva worshiping) and Shakta (Goddess worshiping) lineages the Vaishnava (a mysterious tradition centered around the worship of Visnu) and the Buddhist tradition.

Tantra deals with esoteric (mysterious, cryptic, occult) practices.

Tantra and Kashmiri Shaivism are spiritual traditions that focus on gaining power through unique practices. Tantra, often complex, is characterized by the activity of power, with Shakti as the essence of this power. Practitioners seek various manifestations of Shakti, from magical abilities to cosmic acts of God. In Kashmiri Shaivism, Shakti is not a separate goddess but is combined into supernatural, essence of Shiva.

Shiva is seen as the possessor or owner of Shakti. Shiva includes her in his androgynous (genderless, neutral) nature. According to the dominant Shaiva story, Shiva divides himself from Shakti and, through their union, controls the universe. This perspective (view) differs from Shākta tantrism, where Shakti is worshiped as the ultimate deity.

Basic Ritual Pattern of Kashmiri Shaivism:

The primary spiritual practice in Kashmiri Shaivism involves approaching Shiva through Shakti. The scripture Vijnāna-Bhairava emphasizes Shakti as the door to realizing identity with Shiva. Through marriage customs, individuals identify themselves as possessors of Shakti within their partners.

Domestication of Kashmiri Shaiva Thought:

Kashmir Shaivism is not a religion. It is a philosophy open to those who have the desire to understand it; hence for its study there are no restrictions of caste, creed or colour.

Starting in the ninth century, consolidation of monistic Shaivism, with core texts like Shiva Sūtra and Spanda Karika interpreting Shakti as "cosmic pulsation" (Spanda).

Monism points to oneness or singleness to a concept, such as to existence. This system deals with the three-fold principle of God, Soul, and Matter, it is called Trikasastra or simply Trika. This system of ideal Monism was founded by Vasugupta.

Kashmir Shaivism is known as the pure Trika System, the three-fold signs of man and his world. In the thought of “Trika”, there are three energies: Para (Supreme), Apara (Lowest) and Parapara (combination of the lowest and the highest. The grace of Lord Shiva is manifested through his five acts, creation, protection, destruction, concealing and revealing. Lord Shiva wanted to enlighten the universe by manifesting the existence of Tantras. To accomplish this, he manifested these Tantras through his five mouths.

Kashmir Shaivism derives its teachings from these sixty-four monistic tantras or Bhairav Tantras. The essence of these is called” Trika Shaivism”.

Lord Shiva appeared in the form of Swachandanatha in the beginning of Satyuga with five heads and eighteen arms.

Later in the beginning of Kaliyuga, this theory of the Bhairava Tantras was lost. Lord Shiva, therefore, reappeared at Mount Kailasa, not in the form of Svacchandanatha but in the form of Sri Kanthanatha and taught the theory of Bhairava Tantras to Sage Durvasa who passed on this philosophy from generation to generation by creating mind borne sons (siddhas).

After 15 generations of mind born sons, this tradition was carried out with elevated masters including Sangamaditya, Varshaditya, Ananda, Somanandanatha, Utpladeva, Lakshmangupta, Shambu natha, Abhinavagupta, Kshemaraja and Yogaraja.

Since its beginning the sacred lineage of Kashmir Shaiva Masters has remained unbroken, yet due to the rise and fall of Kashmir over the past 700 years, it had been practically hidden from public view.

Somānanda was the first theologist of the recognition school and his main work is the Śivadr̥ṣṭi. However, it was Utpaladeva (c. 900–950 CE) and Abhinavagupta (c. 950–1016, a student of one of Utpaladeva's disciples) who developed the system into its mature form. Somanand’s Sivadrishti sums up the vast philosophy of Kashmir Shaivism. Somananda says: Let Shiva, who has taken the form of my individual being offer salutations to his Universal Being Shiva for removal of obstacles which are also none other than Shiva.

The literature of Kashmir Shaivism can be broadly called Agama Sastra. The Agamas are a collection of several Tantric literature and scriptures of Hindu schools. The term literally means tradition or "that which has come down", and the Agama texts describe that.

The tantric philosophy of Kashmir Shaivism was taught by four great Masters in four great schools, Pratyabhijna school, karma school, kula school and spanda school.

Pratyabhijna system:

The Pratyabhijna system flourished in the beginning of Kaliyuga. As time passed, however, it became veiled due to misunderstanding. It wasn’t until the end of the 8th century AD that the Great Master Somananda reintroduced this system in Kashmir.

Pratyabhijna means to recognize, to realize your Self once again spontaneously. Here you have only to realize, you do not have to practice. There are no Upaya’s(means) in this system. You simply recognize who you are. Here, there is no practice, no concentration, and no meditation. By the grace of your Master, you realize it and you are there.

Kashmiri Shaivism, also called Pratyabhijna (Sanskrit: “Recognition”). It is a religious and philosophical system of India that worships the god Shiva as the supreme reality. The school is optimistic and monistic, as contrasted with the realistic and dualistic school of Shaiva-siddhanta. The most prominent theoretical practice of Hindu Tantra was the Pratyabhijna School of non-dual Kashmir Saivism. This was developed by Utpaladeva in c. 900.

Utpaladeva and Abhinavagupta communicate the Pratyabhijna system, blending philosophical appeal with tantric ritual, aiming to lead students to direct identification with Shiva. They involve the concept of revealing Shakti, as the fundamental means of conveying Shiva-identity. The Pratyabhijna philosophers frame Shakti as the basis for the claim that "I am Shiva" in the quality of Shakti, the power to emanate and control the universe.

 The Pratyabhijna system seeks to engage students in the recognition of "I am Shiva" through ritual participation, demonstrating that all experiences express this self-recognition. The conclusion from the Kashmiri Shaivasm is monism, where everything is considered the same in essential nature.

The Pratyabhijna thinkers focus on prakāsha (bare subjective awareness) and vimarsha (recognitive fearfulness). They argue that awareness constitutes all objects, rejecting external causality and proposing a universal awareness shared by all sentient and insentient beings.

The Pratyabhijnā philosophical view highlights Shiva's action as the generator of relationships and universals. The thinkers employ Sanskrit language rules to explain Shiva's action, relating it to Vedic sacrificial commands. They interpret being as action and describe Shiva's mythic action through Shakti as constituting all experience and objects, aligning with ritual practices. The Pratyabhijnā theory claims that Shiva's mythic agency synthesizes and drives all causal processes and relationships in the universe, thus leading to salvation.

Kula system:

The kula system was introduced in Kashmir in the beginning of the 5th century AD by Sri Macchandanatha.The kula system teaches you how you can live in Universal consciousness, the Real nature of your Self in both the ascending and the descending act. This system therefore teaches you how you can live in totality.

Krama system:

Although the krama system existed in the beginning of Kaliyuga, having been introduced by the sage Durvasa, it was reintroduced at the end of 7th century AD in Kashmir by sage Eraka natha also known as Sivanandanatha. In the karma system, you must rise step by step in succession. This system teaches that step by step realization makes your realization firm. The karma school is grounded in space, time, and form. Its purpose is to develop such strength of awareness that one transcends the circle of time, space and form and thus becomes timeless, spaceless and formless, whereas in both Pratyabhijna system and Kula system, you are beyond space and time.

Spanda system:

The Spanda system was introduced in Kashmir in the beginning of 8th century AD by the Great Sage Vasugupta natha who himself got it from Lord Shiva through the Sutras engraved on the huge boulder named Shankar Pal in Kashmir. The word Spanda means movement or vibration and the Spanda school recognizes that nothing can exist without movement. This system directs the aspirant to concentrate on each movement of this world. There are 112 ways laid down in Vigyan Bhairavtantra through which an aspirant can attain the spanda state by meditating on the centre of any two acts, mental or physical.

The Kashmir Shaivism talks about Upaya’s.

Three Upaya’s in Kashmir Shaivism

The word Upaya in our Kashmir Shaivism is used to indicate the way and means to enter from individual consciousness into Universal God Consciousness. Kashmir Shaivism proclaims that there are three means for entering into Universal God Consciousness:

·       Shambhavopaya, the supreme means,

·       Shaktopaya, the medium means and

·       anavopaya, the inferior means.

In Shambhavopaya, the Sadhaka has only to develop his awareness of “I” consciousness. Individual “I” consciousness quickly vanishes, as it is united with God Consciousness, wherein the Sadhaka is one with this subjective energy and becomes jivanmukta (released in life). This path is meant for those seekers who reside at the highest level of ability.

Shaktopaya is that Upaya which is functioned by the means of energies. In shaktopaya, the yogi does not have to recite mantras or be aware using his breath or concentrate on any spot. He has only to see and concentrate on that Supreme Being that is found on two actions without actions.

Anavopaya is concerned with “anu” the individual’s soul. Anavopaya is that Upaya, in which a Sadhaka is endowed with an inferior capacity of mind and meditation, must develop God Consciousness by restoring to Meditation, to the practice of Pranayama, the citation of Mantras. 

In the eighteenth century, Swami Manakak was born. He was recognized as a great Master of Kashmir Shaivism. He initiated Swami Ram who became well versed in the secrets of Trika philosophy. Swami Ram’s chief disciple was Swami Mahatab Kak.  Swami Lakshman Joo was the disciple of Swami Mahatab Kak. Swami Lakshman Joo was therefore the last in this unbroken chain of Kashmir Shaivism.

References

Lawrence, David Peter. Rediscovering God with Transcendental Argument: A Contemporary Interpretation of Monistic Kashmiri Shaiva Philosophy. Albany: State University of New York Press, 1999.

The Triadic Heart of Shiva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir. Albany: State University of New York Press, 1989.

Pandey, K.C., trans. Īshvarapratyabhijnāvimarshinī of Abhinavagupta, Doctrine of Divine Recognition. Vol. 3. Delhi: Motilal Banarsidass, 1986.

Kashmir Shaivism-Sham Misri.

Singh, Jaideva, ed. and trans. Pratyabhijnāhridayam: The Secret of Self-Recognition. Delhi: Motilal Banarsidass, 1980.

A manual of basic principles of monistic Shaiva doctrine and practice in the light of Pratyabhijnā philosophy by Abhinavagupta’s disciple Kshemarāja.

Singh, Jaideva, ed. and trans. Shivasūtras: The Yoga of Supreme Identity; Text of the Sūtras and the Commentary Vimarshinī of Kshemarāja. Delhi: Motilal Banarsidass, 1979.

Kashmir Shaivism- An overview, By Daily Excelsior,05/11/2017

My Boss and I

 

My Boss and I

The boss is a chief, the boss is a manager, the boss is a supervisor, boss is a commander.

When I take a long time, I'm slow.

When my Boss takes a long time, He's thorough.

When I don't do it, I'm lazy.

When my Boss doesn't do it, He's too busy.

When I do something without being told, I'm trying to be smart.

When my Boss does the same that is initiative.

When I please my Boss, I am apple polishing.

When my Boss pleases his Boss, He is cooperative.

When I do well, My Boss never remembers. When I do wrong, He never forgets.

The Magnificent and Splendid shawls of Kashmir-Sham Misri

 

The Magnificent and Splendid shawls of Kashmir

The shoulder mantle of the shawl has been in existence in a variety of forms from the most ancient times serving as a staple and protective garment not only for the rich and noble but also and above all for the common people.

The shawl industry in Kashmir is very old. It is stated to have flourished in the days of the Kurus and Pandus. It was a prosperous industry in the days of the Roman Empire when the proudest beauties at the court of the Caesars wore Kashmiri shawls. In the Asoka's time, we find the shawl mentioned in Buddhistic work as the Kashmiri shawl. But after that for a long period, this art was dead.

In ancient Buddhist literature, the shawl can be found among recorded inventories of woollen textiles and its manufacture appears to have been a cottage industry in Kashmir as early as the eighteenth century.

In the 14th century, a Persian saint named Syed Ali Hamadani visited Kashmir along with some experts of handicrafts. It is they who re-establish this precious art with new techniques. Later, the emperor of Kashmir Sultan Bud Shah played a vital role in the promotion of this art during his regime. He brought many experts from Central Asia to introduce modern techniques in the field of handicrafts.

 

Shawls in the Valley are produced by two techniques woven or Kani shawls, and needle embroidered or Sozni shawls. The price of each piece varies from Rupees 30,000 to Rupees 2 lakh.

Over the centuries, the very word cashmere has become identified with shawls made in Kashmir, and the Kani shawls are Kashmir's best cashmere.

Kashmiri shawls are produced by two techniques.

      I.          woven or Kani shawls, and

    II.          needle embroidered or Sozni shawls.

I.                Kani loom-woven shawls are also called tiliwala, tilikar or kani kar, sometimes woven in one piece, but mostly woven in small segments which are then sewn together with high precision and fineness.

A written account of Kani shawls comes from the Rajatarangini of Srivara, a 15th-century Kashmiri text, that discusses woollen fabric with fine woven designs. The Ain I –Akbari, an account from the Mughal period in Kashmir (1586-1752, states that Emperor Akbar was a keen collector of Kani shawls. The labour necessary to produce a Kani shawl, as for the Sozni shawl of the same size, is almost five times, and naturally, the price also is five times.

Kani shawls are woven into intricate patterns using a technique in which the weavers throw the weft across, and then the design is decided based on which the different coloured threads are woven in.

Kani is the Kashmiri name given to a wooden spool, which works most while weaving a shawl on the loom. Weaving is meticulously regulated by a coded pattern known as Talim drawn by the  Naqash for the guidance of the weaver.

Kanihama, a village in the western part of Kashmir, has monopolised the weaving and trade of Kani shawls. The craft had died during the early decade of the century but got revived by the government and by private concerns in a small way.  There are about 300 looms operative in Kanihama, doing their best to keep the traditions alive.

Artisans of tremendous skill and patience go to the loom and create marvellous of Kani shawls.  An unbelievable amount of concentration is required for weaving just an inch of this shawl. An artisan cannot weave beyond an inch a day while being at the loom. The shawl is oblong in shape. generally, remains in 1x2 metres in size. Two craftsmen can complete a shawl within two to three years, and in some cases the period of weaving even stretches to five long years, depending entirely on designs.

II.             Sozni embroidered shawls are also called as Amlikar. In these shawls, elaborate patterns are created by working on the root of the plain pashmina with the help of a needle.

The design of the Amalikar is worked in almost invisible stitches covering the whole ground in an elaborate pattern. The production of an Amalikar shawl may involve a year's labour and be sufficient to make a fine choga. Said Baba, Alias and Ali Baba invented this later in the time of Azad Khan, the Afghan governor of Kashmir from 1783 to 1785. A.D. Kani or loom-woven shawl woven in small segments which are sewn together with such precision and neatness that the sewing is quite gradual.

The prettiest Kashmiri shawls are produced by three methods: by embroidering upon plain foundation cloth; by weaving a pattern as an integral part of the foundation cloth; and subsequently enhancing and decorating it with embroidery.

According to Frank Ames, author of The Kashmir Shawls, the definitive book on the subject, in 1853, one Kani shawl ordered by the Empress of France took 30 men approximately nine months to complete. Only in 2006, the Government of India was able to get the geographical identity (Gl) for the Kani shawls, so that no other country, not even any other state of India, could produce these exquisite shawls.

It was fiercely contested by Pakistan, which claimed that it also produces genuine Kani shawls in its portion of occupied Kashmir.

There are many varieties of exquisite Kani shawls, like the dorukha, double sided shawl. The right side of it cannot be easily distinguished from the wrong side.

There are also doranga - dorukha, which are double-sided and in two colours, the design on one side being reproduced in another colour on the other side. The finest variety of all, however, as the aksi reflection, in which the designer is produced on one side by splitting the warp thread into half, leaving the other side plain or embroidered with another pattern.

The Shawls made of Kelphamb:

The beauty of the shawl depends as much on the brilliance and ability of its supreme colours and the material of the shawl as one of the qualities of its workmanship. The shawl is made of fine, soft, flossy, under fur called Tosh or Kelphamb or pashm (fine wool) of the kel of goats also called the Himalayan ibex or the Ladakhi goat. The best shawls are made from the very fine wool.

The best shawls are made from the very fine wool underlying the long hairs of the Tibetan goat, which are woven into a delicate material called pashmina in which the shawl patterns are worked. This finest Pashm of the best quality is also brought from Chinese Turkistan from the neighbourhood of Ush-Turfan.

According to estimated trade figures, Kashmir produces Rs. 550 crores worth of shawls every year. Out of this, Rs 150 crore worth are Kani shawls, employing 6,000 weavers, and Rs 400 crore worth are, Sozni shawls, employing as many as 83,000 artisans.

In India, the price of a Kani shawl varies from Rs 30,000 to Rs 2 lakh. Depending on the variety of the designs and material. There is so much faking of these famous shawls in the metros of India that unless you buy from a reputed dealer, you can be sold the imitation one. For international travellers, buying is easy, as duty-free shops in all major international airports sell these famous shawls with certificates of genuineness.

The price of the shawl is also higher. The cost of a shawl depends on the fineness of the shawl. The cost of quality shawls varies from the excess of Rs 50 lakh.

References:

The Kashmiri Shawl /Dr. Syed Ali Raza.

The Tribune Feb. 21, 2009.

The Excelsior-

Majallah-e-Tahqiq Vol 40, Sr. No. 114, January March 2019

 

 

 

Mole-different meanings.

There are many different types of moles.

1.    A Mole in the skin.

Moles in general are a common form of skin lesions that may seem worrisome in certain cases. Moles are formed when skin cells grow in a cluster. These skin cells are called melanocytes, which give skin colour. They are typically black or brown in colour but can darken throughout their lifetime due to exposure to sun or pregnancy.

Moles can be flat or slightly raised. They can appear on any part of the body and can appear as a single mole or a cluster of them. Most adults have between 10-40 moles. While most appear before the age of 25, you can continue to grow moles throughout your life. Some moles may even fade away over time. Moles on the skin and their location have different meanings. A mole in the middle of the chin ensures that the bearer is respected for his high thinking. mole on the right side denotes intellect and diplomacy. They have a knack for persuading other people through sweet talk. They are often considered darlings. People with a mole on the left side of the chin, on the other hand, are outspoken and hence not very popular. They find it difficult to rein in their expenses.

A Mole between the Eyebrows and on the Ear is considered lucky. They are indicative of immense wealth, the best career life and good health. Such people are also likely to generate more money after marriage. People with a mole on the right temple tend to get married early. They may find a pretty wife. They are likely to land a windfall. People with a mole on the left temple can expect sudden windfalls or love but they are more prone to lose money in business. They are not likely to be liked by many. People with a mole in the middle of the eyebrow are considered born leaders. They are likely to be rich and famous. If the mole is at the right side of the eyebrow, such people are likely to get married early and live with a pretty wife. They tend to succeed more in life after marriage. They are likely to benefit from the investments in the name of their wives. If the mole is at the left side of the eyebrow, such people tend to drift towards misfortunes. They may be trumped in business and life because of their inability to handle money effectively.

A mole on the right side of the forehead denotes wealth. Such people may be rich and famous in society. They may be pious and kind. If the mole is on the left side of the forehead, such people are selfish and unkind. People with a mole on their right foot are assured of a good life partner and a supportive family.

Moles in the ears represent a passion for luxury. Bearers of such moles splash money beyond their control. They may be brave. If the mole is situated on the back of the ear, such people tend to stick to traditions. They may find a partner from a high-class family.

A mole at the tip of the nose is a symbol of quick thinking. They may be short-tempered too. They never compromise on their pride and wield control over others. If the mole is on the right side of the nose, they may earn money fast with their hard work. A mole on the left side is not so lucky. A mole on the bridge of the nose denotes a loss of money and difficulty in obtaining a job. If the mole is below the nose, trust them to make sexual overtures. They are likely to preside over a large family.

A mole on the upper lips makes a person acceptable to all people. He may be interested in women and luxury items. A mole on the lower lip is the mark of a man who is in love with his food. They may also be interested in arts and acting. A mole inside the upper lip belongs to someone who has considerable knowledge in chants and rituals. A mole inside the lower lip tells you you are in the presence of a person susceptible to drinking and gambling.

A person with a mole on the right side tends to respect his parents. They may be softhearted. They are forever loyal to their parents and other relatives. They are gifted with health and wealth. A mole on the left cheek is the mark of a man who is an introvert and quarrelsome. They will be left with problems throughout their lives. However, they can have an easy time in old age thanks to caring for children.

Have a mole on the back of your neck? Are you one who flies off the handle? Probably. People with a mark on the back of their neck are likely to indulge in anti-social activities. A mole on the front of the neck, on the other hand, signifies a mellifluous voice. Such people may be artistic. They are likely to enjoy a happy married life.

People with a mole on the right shoulder are likely to be brave. They are known for completing the tasks they have taken up before moving on to other assignments. A mole on the left shoulder is likely to be quarrelsome.

People with a mole on the right side of the chest are more prone to have girls. They may be more exposed to financial hardships. They often command respect from others. People with a mole on the left side of the chest generally keep away from friends and relatives. They may be clever and intelligent yet plagued by financial troubles. If the mole is in the middle of the chest, such persons may be in deep financial trouble and often in heavy debt. They may be pious too.

People with a mole on the right side of the stomach earn handsomely and win over women easily. People with a mole on the left side of the stomach tend to be selfish and they may go after easy money. They are generally people who are lucky to possess agricultural land. A mole around the navel signifies a luxurious life. Such people may be loose talkers.

If you meet someone with a mole on their right hand, trust her to complete a task with precision and clarity. If she has a mole on her left hand, she may be leading an ordinary lif despite high ambitions. Moles below elbows, whether left or right, symbolize success and riches. They are willing to help others and don't mind being helped either. A mole on the wrist would tell you that the bearer had a poor childhood. They may be writers or painters. They may be staunch believers in God. They get rich as they become old.

Moles on palms are not very desirable. These denote stumbling blocks all through life. Moles on fingers are not either. Such people may find life to be an obstacle course. People with moles near their spine are meant to earn fame and name. They are likely to rise to leadership positions and even be ministers. People with a mole on the right side of the back are likely to be healthy and courageous. Trust people with moles on the left side of the back to meet their goals with diplomatic overtures.

Spotted a mole on the right buttock? Such people may be wise and creative. They are likely to be artists. A mole on the left buttock, on the other hand, denotes a miserable life. They may be leading a life of want.

People with a mole on their right leg are likely to taste success in all their endeavors. They could expect ample support from women. People with a mole on their left leg may be required to travel a lot related to their employment or business development. They are likely to be surrounded by friends. A mole on the right ankle is the mark of a far-sighted person. They may be staunch believers in god. Even people with a mole on their left ankle are likely to be pious. They mostly keep to themselves until they have to defend themselves before the law.

People with a mole on their right foot are assured of a good life partner and a supportive family. They may be pious. People with a mole on the left foot are more likely to quarrel with their partners. They are the ones who fly off the handle. They are likely to encounter frequent financial crunches.

If the mole happens to be below the feet, such people are likely to be travelers. They like to be their own masters and do not mind creating foes. They may be in awe of the arts though.

A mole on the right eyelid is an indication of wealth. Persons bearing such a mole may think very highly of themselves. They tend to be spendthrifts. They splash money on temple buildings and rituals. People with a mole on the left eyelids, however, lead humbler lives. They may be short of money. If the mole is located inside the upper eyelid, such people are considered lucky and wealthy. Conversely, a mole inside the lower eyelid is considered unlucky.

2.    A mole – is a person, a spy.

A mole is a person who works for an organization and -gives secret information about it to other people or to its enemies. The term mole in the military was introduced to the public by British spy novelist John le Carré in his 1974 novel Tinker Tailor Soldier Spy and has since entered general usage, but its origin is unclear, as well as to what extent it was used by intelligence services before it became popularized.

In espionage, a mole (also called a "penetration agent", "deep cover agent", "illegal" or "sleeper agent") is a long-term spy (espionage agent) who is recruited before having access to secret intelligence, subsequently managing to get into the target organization.

3.    A mole is a small mammal.

If there were a contest for the hardest working animal, the first prize would surely go to this small mammal that spends most of its life digging underground tunnels. Using its powerful front limbs and spade-shaped front feet, the mole digs through the dirt pushing a mass of earth, sometimes 20 times its own weight, upward to form a heap on the surface. The mole can dig at the rate of over 18 feet (5.5 meters) an hour. In less than a day, this champion builder can dig a tunnel over 300 feet (91 meters) long!

The mole has very poor eyesight; it relies on keen senses of touch and hearing to find its way underground. Even the thick, soft fur of the mole is well suited to its digging existence. The fur can lie flat in any direction, which is very helpful as the mole moves back and forth in the narrow tunnels.

All moles are part of a group of mammals known as insectivores, or "insect-eaters." The more than 20 different kinds are found in mild climates throughout North America, Europe, and Asia. Moles are small animals, about the size of mice. They range in length from 2½ to 8½ inches (6 to 22 centimetres), plus a tail of 3/5 inch to 8½ inches (1.5 to 22 centimeters). The average weight of a mole is between 3/10 ounces and 6 ounces (9 and 170 grams).

Moles and Their Young.

During the spring, moles court and mate. Males will search on the surface and travel through tunnels looking for females. Sometimes a male will wander into the burrow of another male by mistake, After the male and female find each other then a fight occurs. and mate, the female prepares a nest. Six weeks later two to five baby moles are born. The babies are pink and hairless at birth. Their eyes are closed. Hair soon grows, and in three weeks the eyes open. In a very short time, at about 5 weeks, the young moles are ready to leave the nest and begin independent lives.

The Life of a Mole. Moles generally live alone, working tirelessly digging tunnels and searching for food. They stay active all year long and do not hibernate. As winter approaches, however, moles do collect more food and store it in special underground chambers. Their diet consists of large amounts of food-mainly insect larvae and earthworms. They also eat adult insects, snails, baby birds, and small vertebrates.

One North American mole spends part of its time burrowing beneath the ground and part swimming in water. It is the starnose mole. It gets its name from the fleshy starlike ring of feelers around the end of its nose. The star- nose mole is an able hunter on land or in water. As the mole hunts, the feelers wave back and forth, helping the animal find its way.

The Mole and its Environment. Moles have few natural enemies. Birds such as owls, rav- ens, and eagles hunt the mole, but they must wait for the mole to come to the surface. Even though other animals may kill it, the mole has a built-in protection against becoming some mammal's dinner-it tastes bad.

The main danger to moles is from people. At one time moles were hunted for their fur. which was used to make clothing. Today. moles are mainly hunted and killed because they destroy the appearance of lawns and gar- dens and can cause damage to machinery used to tend yards and farm fields. People use a variety of methods to try and get rid of moles -from flooding the tunnels with water to put- ting mothballs in their burrows. When left to roam under gardens and fields, moles are very helpful. They eat vast quantities of the insects that feed on crops and garden plants.

4.    The mole is the unit of measurement.

The amount of substance that contains 6.02×10²³ atoms/ions/molecules is called a 1-mole substance.
or
The number of gas molecules present in 22.4 litre of volume at STP is called 1 mole. 
The mole is the unit of measurement in the International System of Units (SI) for the amount of substance. It is defined as the amount of a chemical substance that contains as many elementary entities as possible (e.g., atoms, molecules, ions, electrons, or photons).

One mole of a substance is equal to 6.022 × 10²³ units of that substance (such as atoms, molecules, or ions). The number 6.022 × 10²³ is known as Avogadro's number or Avogadro's constant. The concept of the mole can be used to convert between mass and number of particles.                                                                      

Think of "mole" as a descriptive unit of measure, like a "dozen."

A dozen is always 12 of something - compare a dozen eggs versus a dozen textbooks, for example. In the same way, the mole always refers to 6.022x10^23 of something. So, a mole of carbon versus a mole of iron still means the same number of carbon atoms and iron atoms.

Just because something is equal in number doesn't mean it's equal in mass; a dozen textbooks is obviously much heavier than a dozen eggs. Mass is unique to the item you are weighing. So, in the same way, 1 mole of carbon is 12 grams because it is 12 atomic mass units on the periodic table and 1 mole of iron is 56 grams because it is 56 atomic mass units on the periodic table.

Moles with their strong claws scratch out underground tunnels, leaving scattered mounds of dirt (or molehills) on the surface to mark their path.

5.    Mole in Kashmiri means father.

 

Mole also spelled mol, means father in Kashmiri. Panun mol

Ref.

https://www.onmanorama.com/lifestyle/astro/2018/06/03/black-mole-body-reveal-secrets.html.

https://www.vucare.com/2021/01/11/4-types-of-moles/#:~:text=There%20are%204%20common%20types,acquired%20nevi%2C%20and%20spitz%20nevi.

Introduction to Animals