Anatomy human: 2015

Wednesday, March 18, 2015

The Wonder of Whiskers

Groundsel flowers self-pollinate and run to seed with remarkable speed. Each seed is carried aloft on a parachute (pappus) of hairs...but there are other, much smaller hairs with a different function attached to the seed coat itself....

The seed coat also has a covering of microscopic hairs, far smaller that the parachute hairs, that rapidly extend outwards at right angles from the seed coat when it becomes wet. x40

A forest of minute seed coat hairs, at higher magnifcation (x100)

A single seed hair, magnified x400, using interference contrast microscopy that reveals hidden structures within the cell that the hair is formed from. Each hair is made up of a woven spiral column of threads, like a piece of string........or a water-absorbing wick?

Groundsel Senecio vulgaris is one of the most successful colonisers of cultivated land, thanks to its capacity to grow rapidly, flower quickly and disperse its seeds far and wide on tiny hairy parachutes that will carry them over large distances. But it has another winning adaptation for rapid invasion of ecological niches too, that I only noticed by accident recently. The Latin generic name of groundsel – Senecio – means ‘old man’ and alludes to its parachute of whiskery, silvery hairs that transport the seeds on the breeze. But, as I discovered yesterday, groundsel has a hidden complement of hairs that are invisible to the naked eye that have a quite different function: anchorage and water uptake. I’d put some groundsel seeds in a drop of water on a microscope slide, to photograph their parachute hairs, and was amazed to see a mass of writhing, much tinier hairs begin to extend from the coat of the seed, until hundreds were extended at right angles to the seed coat surface. When the seed is dry these are pressed so close to the seed coat that you dont notice them, but once it’s wetted they extend. What’s their function? Well, my guess is that they anchor the seed to a damp soil surface and then act as wicks, conducting water to the seed and speeding up germination. Notice how, at high magnification, each hair resembles a woven piece of string. Groundsel seeds germinate and establish themselves as seedlings incredibly quickly, and my guess is that this surface seed coating of ‘wicks’ is a crucial adaptation for helping airborne seeds that have landed on the soil surface to take up water and germinate as quickly as possible.

Pink eye – Symptoms Causes Treatment Conjunctivitis

Pink eye (Conjunctivitis), is inflammation of the membrane covering the eye (the conjunctiva). Acute Pink eye frequently occurs with viral respiratory illnesses, such as the common cold or influenza, and may be highly contagious.
More severe attacks are usually caused by bacterial infections.

What causes pink eye?

Pink eye that is not associated with respiratory disorders may be caused by irritants, such as dust, cosmetics, or smoke, or by an allergic reaction to a specific substance, such as pollen or penicillin.
Pink eye may also result from the eye disorder trachoma and from a number of other rare afflictions or conditions.
Suspected pink eye should always be evaluated promptly by a health professional.

Pink eye symptoms

The eye tends to water profusely and the white of the eye is bloodshot or pink. The eye is painful when moved and may be oversensitive to bright light.
Sometimes, there is a discharge of pus from the eyelids.

How to treat pink eye?

A physician usually prescribes an antibiotic drug and other treatments, such as eyedrops.
Prolonged use of drops, however, may aggravate the inflammation.
Pink eye known to be caused by an allergy may be treated with corticosteroid drugs. Dark glasses give protection against bright light, but a patch over the eye may increase the inflammation.
If the eye is painful, a mild painkiller such as acetaminophen gives relief.
It is important not to rub the eye, because this may transmit the conjunctivitis to the other eye. For the same reason, patients with Pink eye must wash their hands often and use separate towels in order to prevent transmission of the disease.

INSULIN WHAT DOES INSULIN DO

Insulin is a hormone which is produced in the pancreas, by the cells called the islets of Langerhans.

What does insulin do?

Insulin controls the use of glucose, fats, and lipids by the body.
An excess of insulin, sometimes caused by a pancreatic tumor, causes a low level of sugar in the blood (hypoglycemia); and a lack of insulin produces an abnormally high level of sugar in the blood (hyperglycemia), which is a symptom of diabetes mellitus.
Since severe deficiency of insulin can be life-threatening, the natural insulin level in diabetic patients is augmented by insulin injections.

Insulin Production

Insulin is obtained from the pancreases of cattle or it is produced synthetically, using recombinant DNA which does not stimulate the formation of antibodies against insulin, or sensitization, as the animal insulin may do.
Insulin is prepared in various ways to make it act quickly (soluble insulin), or slowly, in combination with zinc and other substances, so that only one or two injections a day are necessary.
The strength of insulin is expressed in units of activity; the dosage is measured in syringes marked off in units.

A LAZY FLY ON A LIFELESS FACE a short story

My friend’s father, an old man of irrefutable knowledge, irresistible dynamism and irritating arrogance passed away yesterday and I had been to his house for condolence. ‘To his house?’ How could he continue to own the house when he doesn’t now even have a body of his own and is it possible for a soul which has left the body to own a property in this world? Give me some time to think. Hmm, I think I am right in what I said. Won’t his sons shortly say, “let us share our father’s house? “ So the house now is his and will continue to be so till the property changes hands. ‘Changing hands?’ How, on earth can it happen when the old man’s hands will turn into ashes which will be swept by the waters of the Krishna or the Godavari river in a matter of hours?.

How inhuman am I? I have come here to share the grief of my friend and his family and convey my condolence to them, accompany them to the cremation ground or go back home and attend to my routine, if going back home to watch the cricket match is more important than accompanying a family friend in his last journey . What I am actually doing is watching the movement of every one assembled here and note their facial expression. I have no business to count the number of cell-phone calls the vadyar attends while reciting the mantras or look deep into the eyes of the wife of the deceased to see whether there is a shade of happiness in her deliverance from the decades-old relationship with a tough man. Shame on me; I should behave fitting to my age. Wait a minute. The old man’s daughter-in-law comes from inside, looks at me for a moment and instantly breaks down and sobs, intermittently praising her father –in-law’s great humanitarian aspects. She would have had a prolonged crying session at my presence but for the kindness shown to us by a relative who wanted her presence inside the house. But before parting, she calls me aside and remarks, “remember what he said last evening. He would never give a pie for my children as I am from a different caste. Now his entire property is ours!”

The word ‘caste’ catches my attention and I discontinue the call on my cell phone inquiring the latest cricket score. Is there a caste-wise allotment of space in the place where he is now leaving for, or all the divisions last only up to the gate of Death?

An understandable gloom has set in the whole surroundings and almost all adults including me sit or stand keeping our head down, remain silent mostly and talk in a soft tone occasionally. “Only the kids have taken the death lightly. What is there to worry about death?” I muse observing the merrily playing children around the dead body. The words of wisdom from God Krishna as revealed in the Gita, throng my little brain and I try to impart my knowledge to a lady sitting close to me reading a magazine on fun and fashion. I add approving her action. “You have conquered death. What is there to worry over it?”

Hei, wait a minute. A lazy fly is hovering over the life-less face and hesitantly sitting on the right ear of the dead man, the opening of which is plugged with a cotton wool. I am sad that the six-footer with a steel-like frame, who was a terror till a few moments ago, is lying helplessly tolerating the nuisance of the irritant insect. Someone, by waving a sheet of paper across the face, is trying to ward off the nuisance of the intruder. ‘Nuisance?’ –how? Is the old man affected by the unwanted, untimely attack of the insect and why so much consideration for a body which is to be placed on a platform to be swallowed by the fiery tongues of fire? Now a VIP, gets down from a Government jeep and places a garland on the dead body and I am not able to control my amusement. But, it has served one purpose. The fly flew away. Flies need only blood and trash. What will they do with flowers? Only bees need them.

“Fool, the garland is placed as a mark of respect to the good acts of the old man” An explanation appears in another corner of the mind. My doubt doesn’t get dispelled. Were the good acts performed by the body or soul? If by the body, it should have accepted the honor and asked the official why there was no shawl and cash pocket. It didn’t do that. Then why this tamasha?

The damn fly is now turning towards me and alas, sitting on my nose. Suddenly, I realize that it is me who is actually lying on the straw bed and not my friend’s father, the old man of irrefutable knowledge, irresistible dynamism and irritating arrogance. My spiritual thoughts on the insignificance of death vaporizes and my only anxiety is to make sure that I am not a dead body. I wipe my face to ensure that that there is no blood stain or trash on my face and slap on my chin to announce to the people around that I can, on my own get rid of the insect and need no help from others. I pull the small copper vessel containing the water of holy Ganges from the hands of the vadyar and throw it at his face after making sure that no fly sits on his face. I now see the VIP accompanied by an armed guard approaching me with a garland in his hand and I grab it and throw it at his neck after I am convinced that there is no fly on his face too. I remove the ties on my hand and legs and run towards my car but I have no patience to open the door and therefore jog, hop and run towards my house which is in the next street. It is locked. I am completely exhausted and stretch my legs on the mini platform of the well. I look at the water down inside the well and see my own face with a fly on it. I try to escape from there when Ammalu comes from the opposite house and asks me not to enter through the main door but to sit near the side door. “I will pour a bucket of water over your head to purify your body” She says.

While Ammalu pours pots after pots of cold water on my head, I feel that I am an innocent baby on my mother’s lap, coated with a mild oil, enjoying a warm water bath and not my friend’s father, an old man of irrefutable knowledge, irresistible dynamism, lying dead unable to ward off an insect .

“I am alive, I am alive” I say rather loudly.

“What do you mean?” Asks Ammalu.

“You are the most charming woman in the world” I answer with a naughty smile.

She knows that it is not all that true. Still, she smiles approvingly.

MANNERS FOR MEN

"Politeness and good breeding are absolutely necessary to adorn any or all other good qualities or talents."--Chesterfield.

Though what we call society is largely vested in women, and womens customs regulate etiquette, men are by no means exempt from the necessity of knowing and practising what we call good manners. A man can have no greater charm than that easy, unstudied, unconscious compliance with social forms which marks what we call "a man of the world"--the man who knows what a good manner requires of him in any situation, and does it quietly and with the grace of habit.
There has been no time in the history of the world when good manners counted for more than at the present. This is true of both men and women. It is so true that in certain fields it is practically impossible to succeed without their aid. The value of a pleasing manner can hardly be overestimated. Such a manner is as far from the self-assurance and presumptuous familiarity which some men assume under the idea that these are impressive, as night is from day.

Value of Courtesy
Courtesy has a commercial value, and exerts no little influence upon a mans success in business. Polite attention and readiness to oblige bring customers again and again, where their lack would send people to rival houses.
We can forgive, in the intellectually great, or in the man of affairs who has done things worth doing, a lack of social training that would not be endured in a man with no such claim. Yet this is not saying that the great man would not command more unqualified admiration were he to practice the social graces instead of ignoring them. The truth is, the fact that we have to overlook the absence of these graces induces a more critical attitude toward his achievements. Great though he be in spite of his lack of courtesy, we feel he would have been greater had he known and practiced the art of gentle manners.

The Manners of the Gentleman
These "gentle-manners," that make the "gentle man" are an indispensable requisite to success in society. They testify to a mans good breeding, to his social affiliations; they "place him." They often bring a man many things that wealth could not.
The rich boor is despised in spite of his money. The poor man may be popular because of his pleasing personality and his fine manner.
Men sometimes profess to despise those refinements that are associated with good manners, saying they detest affectations. But these things are not to be affectations. They should be the outward expression of inward kindness and good-will and unselfishness. The cultivation of good manners is a duty; somebody has said that "the true spirit of good manners is so nearly allied to that of good morals that they seem almost inseparable." John G. Holland says somewhere: "Young men would be thoroughly astonished if they could comprehend at a glance how greatly their personal happiness, popularity, prosperity, and usefulness depend on their manners." Emerson remarked that,--"Manners should bespeak the man, independent of fine clothes. The general does not need a fine coat."

A Matter of Training
It may be that politeness is instinctive with some, but with most men (women also), it is a matter of training and habit, and careful discipline. In process of time courtesy becomes perfectly natural, so gracefully spontaneous it seems to be.
Here is where the mothers work in the early training of her sons comes in. Taught from childhood, by example and precept, the observances that make for good manners, the young man wears them as easily and as unconsciously as he does his clothes.

Politeness an Armor
There is no better armor against rudeness and discourtesy than politeness. The individual is impervious to slights and snubs who can meet them with the courtesy which at once puts the common person in his proper place as the inferior.
A woman is shocked and repelled by disagreeable manners in a man, manifested in discourtesy toward her, by an awkward manner, coarse speech, incivility, neglect of the little attentions she expects of a man and which men of breeding render as a matter of course. A woman is more likely to fall in love with a homely man of pleasing address than with an Adonis so clad in self-complacency that he thinks politeness unnecessary, or one who does not know its forms.

MANNERS AND SOCIAL CUSTOMS FOR OUR GREAT MIDDLE CLASS
AS WELL AS OUR BEST SOCIETY
Correspondence, Cards and Introductions, Dress for Different Occasions, Weddings, Christenings, Funerals, Etc.,
Social Functions, Dinners, Luncheons.
Gifts, "Showers," Calls, and Hundreds of Other Essential Subjects so Vital to Culture and Refinement of Men, Women, School-Girls and Boys at Home and in Public.
By MRS ELIZABETH JOHNSTONE
Excerpt from the book:
MOTHERS REMEDIES
Over One Thousand Tried and Tested Remedies from Mothers of the United States and Canada.
By DR. T. J. RITTER
PUBLISHED BY G.H. FOOTE PUB. CO. DETROIT MICH 1921

Eating green potatoes that have been stored for too long in bright light is a big mistake. They can make you very ill - not because of the green pigment which is chlorophyll and is no more harmful than eating green lettuce, but because potatoes that are exposed to light produce a toxic glycoalkaloid called solanine below their skin. Its most likely a natural defence mechanism, to protect the plant from insect pests and fungal pathogens.

This is a section taken perpendicular to the potato surface, through those green cell layers. Its been stained with a fluorescent dye that has a particular affinity to the toxin, which fluoresces brightly in its presence, so you can see glowing crystals of solanine inside these cell layers. The rounder, translucent greenish objects are starch grains.

Wild potatoes have a much higher solanine content than cultivated varieties. Part of the domestication process of many of our crops has been selective breeding to remove natural toxins that protect the plants from pests and diseases - but also poison people. Thats why we have to use applied pesticides on crops, to replace their natural equivalents that have been bred out of the plants, whose defences have been weakened in order to make them edible: its a vicious circle!

அது ஒரு கனவு போலவே இருக்கிறது, ஒரு தார்ச் சாலையில் இருந்து பிரிகிற கிளைச் சாலை, பழுப்பு நிறத்தில் படிந்திருக்கும் மண் மீது வளைந்த கோடுகளைப் போலவே வரவேற்கிறது, இரு மருங்கிலும் பூத்துக் கிடக்கும் புளியமரங்கள், இடையிடையே சில புங்கை மரங்களும் அவற்றின் செந்நிற மலர்களும் குவியலாய்க் கொட்டிக்கிடக்கும், சுட்டெரிக்கும் வெய்யிலின் வட்ட வடிவங்கள் அந்த மலர்களின் மீது பட்டுத் தெறிக்கும். சில மலைக் குன்றுகளைக் கடந்து மேலேறுகையில் பாதையின் இரண்டு பக்கங்களிலும் சில்லென்று காற்று கொட்டிக் கிடக்கும் பச்சை நிறத்தில் நீர் நிரம்பிய ஒரு கண்மாய். அதன் கரைகளைச் சுற்றிலும் சதுர வயல்கள், சில பச்சை நிறத்தில் அலையலையாய்த் தலை அசைக்கும், சில பழுப்பு நிறத்தில் படுத்திருக்கும். படிக்கட்டுப் போலத் தாழ்ந்திருக்கும் சில பாறைகளில் இறங்கி நடக்கும் போது இடைப்படும் ஒரு மிகப்பெரிய புளியமரம், அது மண் பாதைப் பயணத்தின் நடுவே ஓய்வெடுக்கும் நந்தவனம் போலத் தன் கிளைகளை விரித்தபடி நிழலைப் பரப்பி இருக்கும், வெள்ளையும், கறுப்புமாய் எப்போதும் அமர்ந்திருக்கும் சில பறவைகள், மறக்காமல் அங்கே சில நேரம் நின்று விட்டுச் செல்வது எங்கள் வழக்கம். அந்த மரத்தின் அருகே முழு உலகமும் தெரியும் எனக்கு, சில மலைக் குன்றுகள், கடல் போலச் சூழ்ந்திருக்கும் கண்மாய், நீல நிற வானம், எப்போதும் பட்டாம்பூச்சிகள், எப்போதாவது ஒரு பாம்பு, நீருக்குள் முழுகி எழுந்து வளையங்களை உருவாக்கும் நீர்க்காக்கைகள், பக்கத்துத் தோட்டத்தில் காய்த்திருக்கும் மாங்காய், கல்லெறியும் சில சிறுவர்கள், எப்போதாவது எனக்கும் கிடைத்த மாங்கொட்டை, அரிதாய்க் கடக்கும் ஊசித் தட்டான் இப்படி நீளும் அந்தப் பயணம்.

நடக்கும் போது கால்களில் இடரும் கற்களை நான் எப்போதும் கவனித்திருக்கிறேன், அவை வித விதமான வண்ணங்களில் கொட்டிக் கிடக்கும், சில வெண்ணிறத்தில் பளபளக்கும், சில பளிங்கு போல மினுமினுக்கும், துளைகள் நிரம்பிய கருங்கற்கள் சிலவும், மண்ணுக்குள் பொதிந்திருக்கும், சில கற்களைச் சேமித்துக் கொண்டதும் உண்டு, ஏனெனில் அவை அத்தனை அழகான கற்கள், புளிய மரத்தைக் கடந்து பின் ஒரு ஏற்றத்தில் மண்டிக் கிடக்கும் சப்பாத்திக் கள்ளி, அது ஒரு கள்ளி வகைத் தாவரம், முட்கள் நிரம்பிய உயரமாய் வளரும் அவற்றின் தண்டுகள் சப்பாத்தியை நினைவு படுத்துவதால் அந்தப் பெயர், அந்தக் கள்ளியின் பழங்கள் அத்தனை சுவையானவை. எப்போதாவது அவற்றைப் பறித்துக் கொடுக்கும் அப்பா, முட்களை நீக்கி அவற்றின் உள்ளே இருக்கும் சதைப் பகுதியை எனக்கு ஊட்டியது சிவப்பாய் நாக்கில் இன்னும் ஒட்டிக் கொண்டிருக்கிறது பாருங்கள், பாதையின் இரண்டு புறமும் இப்போது வேலி வந்து விடுகிறது, அவை பிஞ்சைக் காடுகள் என்று சொல்லப்படும் புன்செய் நிலத் தோட்டங்கள், அவற்றின் உள்ளே பருத்தியும், கம்பும், கேழ்வரகும், தட்டைப்பயிரும், கடலையும் கொட்டிக் கிடக்கும், வேலிகளின் மீது படர்ந்து கிடக்கும் குன்றிமணி விதைகள், குன்றிமணிக் காய் என்பது சிவப்பும், கருப்பும் 70:30 விகிதத்தில் கலந்து கிடக்கும் சிறு உருண்டை, அவை மிக நேர்த்தியாக செய்யப்பட்டவை போலவே இருக்கும், குன்றிமணிகளைப் பைகளில் நிரப்பியபடி இடையில் கிடைக்கும் சூரங்காய், சூரங்காய் என்பது ஒரு வகைக் கொடியில் காய்க்கும் காய் அது பச்சை நிறத்திலும், அதன் பழம் கருப்பு நிறத்திலுமாய்க் காணக் கிடைக்கும், அதன் சுவை இனிப்பும் புளிப்பும் கலந்த ஒரு அற்புதமான கலவை.

இந்த வேலிகளைக் கடக்கும் போது சரியாய் வந்து விடும் மேட்டுப்பட்டி ஊருணி, மனிதர்களின் வசிப்பிடம் அருகில் இல்லாத காரணமோ என்னவோ இந்த ஊருணியின் சுவை அலாதியானது. சுற்றி இருக்கும் மூன்று நான்கு ஊர்களின் மக்களும் இங்கு தான் குடிக்கவும், சமைக்கவும் நீர் எடுத்துச் செல்வார்கள், தலையில் ஒன்றும், இடுப்பில் ஒன்றுமாய்க் குடங்களைச் சுமந்து செல்லும் பெண்கள், ஊருணிக் கரைகளில் நின்று பேசும் அவர்களின் ஊர் வம்புகள் இன்னும் அங்கு தான் உலவிக் கொண்டிருக்கும். நலம் விசாரிப்பு இங்கிருந்தே துவங்கி விடும்., "ஐயா, ராசா, வந்துட்டீகளா" என்று துவங்கி "ஊருக்குச் சரியாய் வருவதில்லை" என்று அப்பாவுக்குக் கிடைக்கும் வசைகள் வரை அவற்றில் அன்பு நிறைந்திருக்கும், அப்போது நான் ஒன்றைக் கவனிக்க எப்போதும் தவறுவதே இல்லை, அது எங்கள் ஊரில் முதிய பெண்கள் அணியும் ஒரு வகை அணிகலன், "தொங்கட்டான்" என்று சொல்லப்படும் அவை அளவில் மிகப்பெரியவை, நீண்டு தொங்கிக் கொண்டிருக்கும் காதுகளில் அவை விழுந்து விடுவது போலத் தொங்கிக் கொண்டிருக்கும். அவர்கள் பேசும்போதும், என்னைக் கொஞ்சும் போதும் நான் அவற்றை இமைக்காமல் பார்த்துக் கொண்டிருப்பேன்.அவை ஆடியபடி காற்றோடு பேசிக் கொண்டிருக்கும். கன்னத்தில் இரு கைகளாலும் வருடிப் பின் கைகளை நெற்றியில் முறித்துச் சொடுக்கெடுத்துப் பின் முத்தமிடுவது அவர்களின் நடைமுறை. அது நமது தமிழ்ச் சமூகத்தின் கிராமங்களில் இன்னும் விளைகிற அன்பின் அடையாளம், முத்தங்களை ஏற்றுக் கொண்ட பிறகு நடக்கத் தேவை இல்லை, யாரேனும் ஒருவர் தன மடியில் என்னை இருத்திக் கொள்வார்கள், கொஞ்சம் உயரமாக ஊரைப் பார்க்கும் வாய்ப்புக் கிடைக்கும்.

ஊருக்குத் திரும்பும் பாதை மூன்றாய்ப் பிரியும், அங்கு ஒரு பெட்டிக் கடையும், சில பெரியவர்களும் எப்போதும் நின்று கொண்டிருப்பார்கள், அனேகமாக அங்கிருந்து விடைபெறக் குறைந்தது ஐந்து நிமிடங்கள் பிடிக்கும், சூட மிட்டாய், ஜவ்வு மிட்டாய், பொரிவிளங்காய், கலர் என்று நாளுக்கு ஏற்றவாறும், ஆளுக்கு ஏற்றவாறும் ஏதாவது ஒன்று கிடைக்கும். பரப்பி வைக்கப்பட்டிருக்கும் வைக்கோல், பாதையை எப்போதும் நிரப்பி இருக்கும், வைக்கோலின் மீது ஓடுவதும், நடப்பதும் சுகமான அனுபவம், சில நேரங்களில் அப்படியே பெற்றோரை விட்டு விட்டு கொஞ்சம் முன்னகர்ந்து சில குட்டிக் காரணங்கள் அடிப்பதும் உண்டு. வைக்கோல் அரிப்பை உண்டாக்கும் என்பது தெரிந்தும் தேவைப்படுகிற குட்டிக்கரணம் அது. அனேகமாக ஊர் வந்து விட்டது. வாசலில் நிற்கும் உறவுகளை எதிர் கொள்வது என்பதே ஒரு அளப்பரிய அனுபவம், அப்பத்தாவும், ஐயாவும் எங்களை ஆரத்தழுவிக் கொஞ்சி மகிழ களைப்புத் தீர்ந்து விடும், எப்படி வந்தீர்கள், எப்போது கிளம்பினீர்கள், என்கிற பயணக் கேள்விகளை எல்லாம் முடித்து நிலைப்பதற்குள் தலை சுற்றி விடும் அளவுக்கு அம்மாவும் அப்பாவும் களைத்திருப்பார்கள்.அடுப்படியைச் சுற்றி இருக்கும் திண்ணை தான் இனிக் கொஞ்ச நேரத்திற்கு இருக்கை, அது உறவுகளின் அன்பும், பாசமும் கலந்து பிசையப்பட்ட மண்ணால் செய்யப்பட்டிருந்தது, மனிதர்களை இணைக்கும் பாலம் அது, பெரிய தாத்தா, ஆற்காட்டு அப்பத்தா, சிதம்பரம் பெரியப்பா, சின்ன வயது அண்ணன்கள், சப்பாத்துக்காரர், ஐயாவின் பயண அனுபவங்கள், பெரியார் குறித்த கதைகள், சீனர்களின் முரட்டுத் தனம், காரல் மார்க்ஸ் பற்றிய ஒரு கிழிந்த புத்தகம் என்று பலவற்றை நான் தெரிந்து கொண்டது இந்த மண் திண்ணையின் மேலமர்ந்து தான். அதன் மேல் அமர்ந்திருக்கும் போது உலகத்தின் உயர் பாதுகாப்பு வளையத்திற்குள் இருப்பது போன்ற ஒரு உணர்வு இருந்ததை மறக்க இயலாது.

"சூரா" வைப் பற்றி உங்களுக்குச் சொல்ல வேண்டுமே, "சூரா" எங்கள் குடும்பத்தின் நாய், ஆயினும் அதை நாய் என்று அழைப்பவர்கள் குறைவு, "சூரா" எங்கள் வருகை தெரிந்தவுடன் திண்ணைக்கு வந்து விடும், என்னோடு முட்டி மோதி விளையாடுவது ஐயாவுக்குப் பிடிக்காது, ஆனால் எனக்குப் பிடிக்கும் என்பதால் ஐயா ஒன்றும் சொல்வதில்லை, சூராவை மீறி அந்தப் பகுதியில் புதியவர்கள் யாரும் வர முடியாது என்பதை நானே பல முறை பார்த்திருக்கிறேன், ஆனால், நாய்கள், உறவினர்களை அவர்களின் செய்கையை வைத்து மனிதர்களை அடையாளம் கண்டு கொள்கின்றன, வருடத்திற்கு ஒரு முறை வந்தாலும் எங்களில் யாரையும் சூரா ஒரு நாளும் தொல்லை செய்தது இல்லை, வால் ஒடுங்கி முழுதும் சரணடைந்த ஒரு மனிதனைப் போலவே அது பக்கத்தில் நின்றிருக்கும், இரவில் வெளியேறி நடந்தால் கூடவே நடக்கும் "சூரா". திரும்ப வீட்டுக்குள் நுழைவது வரையில் வாசலில் சூராவைப் பார்க்க முடியும், யாரும் இல்லாத நேரங்களில் சூராவுக்கு முத்தம் கொடுப்பது எனக்குப் பிடித்த ஒன்று என்பதை சூராவும் அறிந்திருக்க வேண்டும், அது திருப்பித் தரும் முத்தங்களில் அப்படி உணர்ந்திருக்கிறேன் நான். நாய்கள் நமது சமூகத்தில் எப்போது கலந்தன என்று எனக்குத் தெரியாது, ஆயினும் நமது சமூகத்தில் நாய்களின் பங்கு மிக அதிகம், உறங்குகிற குழந்தைகளைப் பார்த்துக் கொள்கிற நாய்களையும், இரவில் குவிக்கப்பட்டிருக்கும் கதிருக்குப் பாதுகாப்பாய்க் கிடக்கும் நாய்களையும் நான் பார்த்திருக்கிறேன். பெயர் இல்லாத நாய்களை அங்கு நான் அறிந்திருக்கவில்லை.

அன்றைய இரவுகள் அடுக்கி வைக்கப்பட்டிருக்கும் நெல் மூட்டைகளின் மீது ஏறி விளையாடுவதிலும், அப்பத்தாவிடம் இருந்து கதைகள் கேட்பதிலும் கழியும், அப்பத்தா தன் பக்கத்தில் வைத்திருக்கும் பனை ஓலை விசிறியின் காற்று இன்று வரை பல நாடுகளின் குளிரூட்டப்பட்ட அறைகளில் தேடியும் எனக்குக் கிடைக்கவில்லை. அப்பத்தாவின் இரவுக் கதைகள் மிகுந்த அழகு நிறைந்தவை, குறிப்பாக "ஆயிரம் தலை வாங்கிய அபூர்வ சிந்தாமணி" என்கிற கதை முடிவுகள் இல்லாமலேயே பல நாட்கள் நீண்டு கிடந்தது. ஏழைக் குடும்பத்தில் பிறந்து தன் சாகசங்களால் ஒரு நாட்டுக்கு அரசனாகும் ஒரு மனிதனின் கதை அது, அரசனான பின் அவனுக்கு நிகழும் தடைகள் அவனது உறவுகளைச் சிறை பிடிக்கவும், அவர்களைச் சிறை மீட்க அவன் ஏழு கடல் தாண்டி, ஏழு மலை தாண்டி கூண்டுக் கிளியின் உடலில் ஒளித்து வைக்கப்பட்டிருக்கும் வைரக் கல்லைத் தேடித் பயணிக்கிற ஒரு சாகசக் கதை அது. இடையிடையே குறுக்கிடும் அனைவரும் கேட்கும் கேள்விகளுக்குச் சரியான பதில் சொல்லியபடியே அவன் தன குதிரையில் பயணிக்கிறான், பாதாளக் குகை, ஆகாய மாளிகை என்று ஹாரி பாட்டருக்குச் சவால் விடும் அந்தக் கதையை கேட்பதற்காகவே நான் பிறந்து இருப்பது போல இருக்கும் அப்போதைய இரவுகள். கதை முடிவதற்கு முன் நிச்சயம் நான் உறங்கி இருப்பேன். உறங்கிய பின்னரும் கனவுகளில் அந்தச் சாகசங்கள், விவரிப்புகள் தனது கிளைகளைப் பரப்பியபடி கிடக்கும்.

காலைப் பொழுதுகள் ஒரு கிராமத்தில் இருந்து தான் பிறந்து வருகின்றன, செம்பழுப்பு நிறத்தில் வானமும், நார்த்தை மரத்துக் குருவிகளும் துயில் எழுப்ப நாம் புதிதாய்ப் பிறந்திருப்போம், மலையடிக் குளியல் ஒரு தொலைதூரத்தில் நிகழ்ந்தாலும், ஐயாவின் கரம் பற்றிப் பிஞ்சைக் காடுகளின் வழியே அதன் பயணம் கால காலத்திற்கும் நிலைத்திருக்கும், வழியில் தட்டுப்படும் வெள்ளை நிற முயல்கள் ஏறத்தாழ இப்போது அழிந்திருக்கும் என்று நினைக்கிறேன், ஓரிதழ்த் தாமரையின் மருத்துவக் குணங்கள், வேலிகளில் படர்ந்திருக்கும் "ப்ளோரா மார்னிங்" பூக்கள் என்று அறிமுகம் செய்து கொண்டே வேப்பங்குச்சியோடு பல்துலக்கிக் கொண்டு வரும் ஐயாவைப் பின்தொடர்ந்து மலையடிக்குப் பயணப்படுவது வாழ்க்கையின் மிக அரிய பயணம். மலையடி என்பது வெட்டப்பட்ட பாறைகளின் பள்ளத்தின் தேங்கிக் கிடக்கும் மழை நீர், "மானசரோவர்" ஏரியைப் போன்ற தூய்மையும், குளிர்ச்சியும் நிரம்பிய அந்தப் பள்ளங்களில் குளிப்பது ஒரு புத்தம் புதிய அனுபவம், கைகளை நீட்டிப் படுக்க வைத்து எங்களை நீந்தப் பழக்கிய அந்தக் காலைகள் இன்னொருமுறை கிடைக்கப் போவதே இல்லை.வீட்டுக்குத் திரும்பியவுடன் வேப்பமரத்து மேடையில் அமர்ந்து குவித்துப் பரப்பப்பட்ட நெற்கதிர்களின் மீது சுற்றி வரும் மாடுகளை வேடிக்கை பார்ப்பது கிடைக்க இயலாத காட்சி ஆகிவிட்டதை எப்படி நான் நம்புவது. மாடுகள் அறுவடை செய்யப்பட நெற்கதிர்களின் மீது சுற்றி வரும் போது நெல்மணிகள் உதிர்ந்து பிரிக்கப்படும், அது போரடித்தல் என்று அழைக்கப்படும். ஆசையில் ஒருநாள் மாடுகளை ஓட்ட ஐயாவிடம் அனுமதி வாங்கி இணைக்கப்பட்ட கயிறுகளைக் கையில் பிடித்தபடி நடக்கையில் வலது கோடிக் காளை ஒன்று நெஞ்சில் விட்ட உதையும், அதன் வலியும் இன்னும் கொஞ்சம் மீதமிருக்கிறது, இழந்து போன அந்தக் கிராமத்தின் வாழ்க்கையைப் போலவே.

நீண்ட நாளுக்குப் பிறகு ஊருக்கு வருகிறேன் நான், அதே தார்ச் சாலை இன்னும் கொஞ்சம் தடிப்பாய் மாறி இருக்கிறது, கிளைச் சாலையில் இப்போது மண் இல்லை, மரங்களும் இல்லை, உயர்ந்து நிற்கும் கோவில் கோபுரங்களை மறைத்தபடி சாலையோரங்களில் மண்டிக் கிடக்கும் கடைகள், கூச்சலிடும் மனிதர்கள் என்று மாறிப் போயிருக்கிறது ஊர். வயல்கள் அப்படியே இருந்தாலும் அதில் பசுமை மருந்துக்கும் இல்லை, கண்மாயின் நடுவில் வற்றிக் கிடக்கும் சேறு, புளியமரத்தின் சுவடுகளே இல்லாமல் பொட்டல் காடாய் இருக்க அருகே பறவைகளுக்குப் பதிலாக வெறுமை கிளை பரப்பி இருக்கிறது. குன்றிமணிகளும், சூரங்காயும் அழிந்து அங்கே சில கருவை மரங்கள் வளர்ந்து கிடக்கிறது. ஊருணிக்குப் பக்கத்தில் ஒரு பெரிய மருத்துவமனை, இரண்டொரு உணவகங்கள். இங்கே தானே தொங்கட்டான் அணிந்த எமது மக்கள் என்னை வரவேற்று நிறைந்து வழிந்திருந்தார்கள், எப்படித் தொலைத்தோம் அவர்களை? எங்கே போனார்கள் அவர்கள்?

பண்பாட்டையும், நாகரீகத்தையும் வளர்த்தெடுத்த நமது கிராமங்களை, அதன் சுற்றுச் சூழலை நாம் இழந்து விட்டோம், அதில் ஊறிக் கிடந்த அன்பையும், உறவுகளையும் நாம் எதற்காகவோ இழந்து விட்டோம், எனக்கு அறிமுகப்படுத்தப்பட்ட இந்தக் கிராமத்தின் பொருட்களை நான் என் குழந்தைகளுக்கு அறிமுகம் செய்ய முடியாது. நம் இயந்திரத்தனமான வாழ்க்கையின் கீழே அவர்கள் நசுங்கிக் கொண்டிருக்கிறார்கள், நகரக் குப்பைகளில் அவர்கள் பள்ளிக்குச் செல்லும் மூட்டைகளைச் சுமந்து திரிகிறார்கள், எனது பொருள் தேடும் வாழ்க்கையின் பரிசாக எனது குழந்தை தனது வாழ்க்கையை அல்லவா இழந்திருக்கிறது. என் குழந்தையைச் சுற்றிலும் ஒரு போலியான நுகர்வு உலகம் மண்டிக் கிடக்கிறது, தங்கள் வருமானத்துக்குத் தேவையான பொருட்களைத் தொலைக்காட்சியும், விளம்பரங்களும் அவர்களுக்கு அறிமுகம் செய்கின்றன. இதயத்தில் இருந்து வரும் சிரிப்பை, அன்பை வீட்டுக்கு வெளியே யாரும் அவர்களுக்கு இப்போது வழங்குவதாய் இல்லை. இது எப்படி நிகழ்ந்தது, என் கண் முன்னே என் கிராமம் அழிந்து விட்டது, அதன் பொருட்கள் காணாமல் போய் விட்டன, நகரம் மெல்ல மெல்ல ஒவ்வொரு கிராமங்களுக்கும் அருகில் வந்து கொண்டிருக்கிறது, நகரத்தின் சாயல் படாத கிராமங்களை அரசுகளே அழித்து வருகின்றன. கதை சொன்ன அப்பத்தாக்களை எல்லாம் தொலைக்காட்சித் தொடர்கள் விழுங்கி ஏப்பம் விட்டு "எஎஈஎந்திரன்" என்று கூச்சலிடுகின்றன.

இருப்பினும் நான் தொடர்ந்து நேரம் கிடைக்கும் போதெல்லாம் ஊருக்குத் திரும்பி விடுகிறேன், இப்போது மண்ணால் செய்யப்பட திண்ணைகள் அங்கு இல்லை, அது இருந்த இடமும், நினைவுகளும், வாழ்க்கையை எனக்கு நினைவுபடுத்திக் கொண்டே இருக்கும், அப்படி ஒரு வாழ்க்கை என் குழந்தைக்கு வாய்க்க வேண்டும் என்று நான் கனவு காண்கிறேன். அந்தக் கனவு ஒரு கனவாகவே ஆகிவிடும் போலிருக்கிறது......

These beautiful objects are potato starch grains. Slice a potato, shake the slices in a glass of water and the water will become milky due to the release of starch from the broken cells. Put a drop of this milky water on a microscope slide, viewed it under a microscope using polarised light and this is what you see. The starch itself is colourless and translucent - polarised light is responsible to generating the colours and the distinctive ‘Maltese Cross’ pattern in the grains. Starch grains are polymers of glucose molecules and are the means by which plants store energy for future use. It is breakdown of starch in stems, roots, rhizomes, buds and leaves that is - as this very moment – releasing the energy that plants are using for new spring growth, before photosynthesis in their leaves takes over the job. It’s also starch that provides most of the calorie intake for almost all of the human population on the planet.

The form and size of starch grains varies depending on plant species and in potato they are relatively large – up to one tenth of a millimetre in diameter. Very fine starch, such as that produced in the tubers of cuckoo pint was used to stiffen cloth and was used by the Eliabethan courtiers to stiffen their magnificent ruffs.

The Shepherd Boy and the Wolf Aesop fables

There was once a young shepherd boy who watched over his sheep every day.

While the sheep ate grass, he passed the time by seeing how far he could throw a rock, or by looking at the clouds to see how many animal shapes he could find.

He liked his job well enough, but he longed for a little excitement.
So, one day he decided to play a trick on the people of the village.

"Wolf! Wolf!" he shouted as loud as he could.

Hearing the shepherd boys cry, the people in the village picked up pitchforks and clubs and ran to help the boy save his sheep.

When they arrived, they saw no wolf.

They saw only the shepherd boy, doubled up with laughter.

"I fooled you. I fooled you," he said.

The people thought this was a very bad joke, indeed. They warned the boy not to call again, unless he really saw a wolf.

The next week, the boy again played his trick on the villagers.

"Wolf! Wolf!" he cried out.

Once again, the people ran to his aid, and once again, they found no wolf—only the boy, laughing at them.

The next day, a wolf really did come down from the hills to help itself to a few fat sheep.

"Wolf! Wolf!" yelled the shepherd boy with all the power in his lungs.

The people of the village heard his shouts for help and smiled.

"Hes trying to trick us again," they said, "but this time we wont be fooled."

Finally, the boy stopped shouting.

He knew the villagers didnt believe him. He knew they wouldnt come.

All he could do was stand back and watch the wolf kill his sheep.

* * *
People who tell lies are seldom believed, even when they tell the truth.

Graeae Sisters Greek Mythology

Graeae Sisters (The Grææ), who acted as servants to their sisters the Gorgons, were also three in number; their names were Pephredo, Enyo, and Dino.
In their original conception they were merely personifications of kindly and venerable old age, possessing all its benevolent attributes without its natural infirmities. They were old and gray from their birth, and so they ever remained. In later times, however, they came to be regarded as misshapen females, decrepid, and hideously ugly, having only one eye, one tooth, and one gray wig between them, which they lent to each other, when one of them wished to appear before the world.

When Perseus entered upon his expedition to slay the Medusa, he repaired to the abode of the Grææ, in the far west, to inquire the way to the Gorgons, and on their refusing to give any information, he deprived them of their one eye, tooth, and wig, and did not restore them until he received the necessary directions.

Text:
Myths and Legends of Ancient Greece and Rome
Author: E.M. Berens
Published: 1880

The Project Gutenberg EBook
Produced by Alicia Williams, Keith Edkins and the Online
Distributed Proofreading Team at http://www.pgdp.net

MANES the Spirits of the Departed Roman Mythology

The Manes were the spirits of the departed, and were of two kinds, viz., Lemures (or Larvæ) and Lares.
The Lemures were those Manes who haunted their former abodes on earth as evil spirits, appearing at night under awful forms and hideous shapes, greatly to the alarm of their friends and relatives. They were so feared that a festival, called the Lemuralia, was celebrated in order to propitiate them.
It appears extremely probable that the superstitions with regard to ghosts, haunted houses, &c., which exist even at the present day, owe their origin to this very ancient pagan source.
The Lares Familiares were a much more pleasing conception. They were the spirits of the ancestors of each family, who exercised after death a protecting power over the well-being and prosperity of the family to which they had in life belonged. The place of honour beside the hearth was occupied by the statue of the Lar of the house, who was supposed to have been the founder of the family. This statue was the object of profound veneration, and was honoured on all occasions by every member of the family; a portion of each meal was laid before it, and it was believed to take an active part in all family affairs and domestic events, whether of a sad or joyful nature. Before starting on any expedition the master of the house saluted the statue of the Lar, and, on his return, a solemn thanksgiving was offered to this, the presiding deity of his hearth and home, in grateful acknowledgment of his protection; whereupon the statue was crowned with garlands of flowers, these being the favourite offerings to the Lares on all occasions of especial family rejoicing.

The first act of a bride on entering her new abode was to do homage to the Lar, in the belief that he would exercise over her a protecting influence and shield her from evil.

In addition to those above enumerated there were also public Lares, who were guardians of the state, highroads, country, and sea. Their temples were always open for any pious worshipper to enter, and on their altars public sacrifices were offered for the welfare of the state or city.

Text:
Myths and Legends of Ancient Greece and Rome
Author: E.M. Berens
Published: 1880

The Project Gutenberg E-Book
Produced by Alicia Williams, Keith Edkins and the Online
Distributed Proofreading Team at http://www.pgdp.net

A Pillow Of Winds Meddle by Pink Floyd Song Review

I have been listening to comparatively softer songs since this weekend after an entire week of grunge and hard rock.This song is an old treasure from Pink Floyd and I have listened to this many times before.But it still feels quite nice to review this.

Meddle Album Cover

Made Through Perspectives : A Pillow Of Winds lines

(Read the pictured lyrics post collection here.)

About The Song (Credit : Wikipedia)

The song is a soft acoustic love song,which may be uncharacteristic, considering the bands previous (and future) material. Guitarist David Gilmour composed the chord sequence, played in a series of arpeggios, and Roger Waters wrote the melody and lyrics.This song also features slide guitar work by Gilmour, as well as a fretless bass played by Waters. The song begins and ends in the key of E major, with a darker middle section (following the lyric, "and the candle dies") in the parallel minor, E minor. Both the E major and E minor chords feature the ninth, making this song one of many Pink Floyd songs to feature a prominent E minor added ninth chord. Throughout most of the song, the bass line remains on E as a pedal point, creating a drone. A chord named "G#m/E" is more accurately called an E major seventh chord, and a "Bm/E" is just as equally named an "E7sus2". In the instrumental interlude, however, the chords change completely to A minor and B minor chords, leaving the E bass drone for a time before returning to E major.

According to Nick Mason, the songs title originates from a possible hand in the game of mahjong, with which the band had become enamoured while touring.

The songs lyrics refer to an eiderdown, better known in the U.S. as a comforter. Two other known Pink Floyd songs make reference to an eiderdown, Syd Barretts "Flaming" and Waterss "Julia Dream".

Personnel (Credit : Wikipedia)

David Gilmour – lead vocals, acoustic guitars, electric guitar, electric & acoustic slide guitars, pedal steel guitar

Richard Wright – Hammond organ, piano

Nick Mason – hi-hats

Roger Waters – fretless bass

Lyrics

A cloud of eiderdown

Draws around me

Softening a sound.

Sleepy time, and I lie,

With my love by my side,

And shes breathing low.

And the candle dies.

When night comes down

You lock the door.

The book falls to the floor.

As darkness falls

The waves roll by,

The seasons change

The wind is wry.

Now wakes the hour

Now sleeps the swan

Behold the dream

The dream is gone.

Green fields are calling

Its falling, in a golden door.

And deep beneath the ground,

The early morning sounds

And I go down.

Sleepy time, and I lie,

With my love by my side,

And shes breathing low.

And I rise, like a bird,

In the haze, when the first rays

Touch the sky.

And the night wings die.

Song Review

The song begins with a sway (or rather a sigh) of winds,just after which the lead guitar enters the background.This is one of those lovely,calm songs sung by David Gilmour (Others include Smile from On an Island and Green is The Colour.)that makes you feel comforted and dreamy.The lyrics also create a beautiful rhythm of sleep and dream and pure psychedelia.Not to question that the lyrics is beautiful,owing to the fact that it was one of those musical pieces worked out by Waters and Gilmour together.I feel that the tune also has something very genuine about it,bringing exactly the comfort expressed by the lyrics.The instrumentals are quite subtle and the entire thing as a whole is a great job!

INSTRUMENTALS - 4.5/5

MELODY - 4.5/5

LYRICS - 5/5

THE VOICE BEHIND - 5/5

As a Song - {(19/20) * 100%} = 95%

Images - The images that are not watermarked do not belong to me.

Lyrics - Please refer to the Music section of What is a Perspective? page of the blog.

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Deficiency diseases What are deficiency diseases

Deficiency diseases are disorders caused by a lack or deficiency of a substances, essential to the proper functioning of the body, such as various vitamins, minerals, and proteins.
Deficiency diseases often result from an inadequate diet, but they can also be caused by metabolic disorders, such as pernicious anemia (which is caused by inadequate absorption of vitamin B12); intestinal disorders; overexcretion of the substance in the urine, feces, or by vomiting; the presence of a parasite, for example, a hookworm or tapeworm; or by a prolonged illness.

The most common deficiency diseases are those caused by a lack of vitamins or minerals.
They include:

Anemia (lack of iron);
Scurvy (lack of vitamin C);
Beriberi (lack of vitamin Bi);
Night blindness (lack of vitamin A);
Rickets and osteomalacia (lack of vitamin D);
Goiter (lack of iodine).

Some symptoms of deficiency diseases?

Scurvy may cause bleeding from the gums.
Vitamin B deficiencies can cause cracking at the corners of the mouth and a magenta-colored tongue.
Vitamin D deficiency can, when it is severe, result in rickets and body deformities involving long bones.

Deficiency diseases treatment

In most cases the Deficiency diseases are treated by a special diet that is rich in foods that restore the deficient substance. The diet is sometimes supplemented with vitamin tablets or specific drugs.

POLLY PUT THE KETTLE ON

Polly put the kettle on,
Polly put the kettle on,
Polly put the kettle on,
Well all have tea!

Sukey take it off again,
Sukey take it off again,
Sukey take it off again,
Theyve all gone away.

JACK SPRAT
Jack Sprat could eat no fat,
His wife could eat no lean;
And so between them both, you see,
They licked the platter clean.

OLD KING COLE
Old King Cole
Was a merry old soul,
And a merry old soul was he;
He called for his pipe,
And he called for his bowl,
And he called for his fiddlers three.

Every fiddler, he had a fiddle,
And a very fine fiddle had he;
Oh, theres none so rare
As can compare
With King Cole and his fiddlers three.

LITTLE TOMMY TUCKER
Little Tommy Tucker
Sings for his supper:
What shall we give him?
White bread and butter.

How shall he cut it
Without any knife?
How shall he marry
Without any wife?

HOT CROSS BUNS
Hot cross buns!
Hot cross buns!
One a penny, two a penny,
Hot cross buns!
If you have no daughters,
Give them to your sons.
One a penny, two a penny,
Hot cross buns!

THE QUEEN OF HEARTS
The Queen of Hearts
She made some tarts,
All on a summers day;
The Knave of Hearts
He stole the tarts,
And took them clean away.

The King of Hearts
Called for the tarts,
And beat the knave full sore;
The Knave of Hearts
Brought back the tarts,
And vowed hed steal no more.

LITTLE JACK HORNER
Little Jack Horner
Sat in the corner,
Eating a Christmas pie;
He put in his thumb,
And pulled out a plum,
And said, "What a good boy am I!"

WHAT ARE LITTLE BOYS MADE OF?
What are little boys made of?
What are little boys made of?
Frogs and snails, and puppy-dogs tails,
Thats what little boys are made of.

WHAT ARE LITTLE GIRLS MADE OF?
What are little girls made of?
What are little girls made of?
Sugar and spice, and all thats nice,
Thats what little girls are made of.

TOM, TOM THE PIPERS SON
Tom, Tom, the pipers son,
Stole a pig and away he run;
The pig was eat
And Tom was beat,
And Tom went howling down the street.

RUB-A-DUB-DUB
Rub-a-dub-dub,
Three men in a tub,
And who do you think they be?
The butcher, the baker,
The candlestick-maker;
Turn em out, knaves all three!

DING, DONG, BELL
Ding, dong, bell,
Pussys in the well.
Who put her in?
Little Johnny Green.
Who pulled her out?
Little Tommy Stout.
What a naughty boy was that,
To try to drown poor pussy cat,
Who never did any harm,
And killed the mice in his fathers barn.

THERE WAS A LITTLE GIRL
There was a little girl, and she had a little curl
Right in the middle of her forehead;
When she was good, she was very, very good,
But when she was bad, she was horrid.

JACK AND JILL
Jack and Jill went up the hill
To fetch a pail of water;
Jack fell down and broke his crown,
And Jill came tumbling after.

Then up Jack got, and home did trot,
As fast as he could caper,
To old Dame Dob, who patched his nob
With vinegar and brown paper.

GEORGIE PORGIE
Georgie Porgie, pudding and pie,
Kissed the girls and made them cry;
When the boys came out to play,
Georgie Porgie ran away.

MARY, MARY, QUITE CONTRARY
Mary, Mary, quite contrary,
How does your garden grow?
With silver bells and cockleshells,
And pretty maids all in a row.

THERE WAS A CROOKED MAN
There was a crooked man, and he walked a crooked mile,
He found a crooked sixpence against a crooked stile;
He bought a crooked cat, which caught a crooked mouse,
And they all lived together in a little crooked house.

PETER, PETER, PUMPKIN-EATER
Peter, Peter, pumpkin-eater,
Had a wife and couldnt keep her;
He put her in a pumpkin shell,
And there he kept her very well.

THERE WAS AN OLD WOMAN WHO LIVED IN A SHOE
There was an old woman who lived in a shoe,
She had so many children she didnt know what to do;
She gave them some broth without any bread;
She spanked them all soundly and sent them to bed.

HINDU RITUALS AND ROUTINES

Hindu Rituals and Routines

Why do we follow them?

Hindu Rituals and Routines Why do we follow them?

Why do we…….
1. Why do we light a lamp?

2. Why do we have a prayer room?

3. Why do we do Namaste?

4.Why do we prostrate before parents and elders?

5. Why do we wear marks (tilak, pottu and the like) on the forehead?

6. Why do we not touch papers, books and people with the feet?

7. To touch another with the feet is considered an act of misdemeanor. Why is this so?

8.Why do we apply the holy ash?

9.Why do offer food to the Lord before eating it?

10.Why do we fast?

11.Why do we do pradakshina (circumambulate)?

12.Why is pradakshina done only in a clockwise manner?

13.Why do we regard trees and plants as sacred?

14.Why do we ring the bell in a temple?

15.Why do we worship the kalasha?

16.Why do we consider the lotus as special?

17.Why do we worship tulasi?

18.Why do we blow the conch?

19.Why do we say shaanti thrice?

20.Why do we offer a coconut?

21.Why do we chant Om?

22.Why do we do aarati?
Hindu Rituals and Routines Why do we follow them?

Introduction
Hinduism is not a religion but a way of life. Unlike other religions, Hindu dharma has many specialties. This is not known as a religion, it is known as the dharma; Sanaathana Dharma. Sanaathana means, according to Bhagavath Geetha, which cannot be destroyed by fire, weapons, water, air, and which is present in all living and non living being. Dharma means, the way of life which is the ‘total of all aachaaraas or customs and rituals’.

Sanaathana Dharma has its foundation on scientific spirituality. In the entire ancient Hindu literature we can see that science and spirituality are integrated. It is mentioned in the 40th chapter of the Yajurveda known as Eesaavaasya Upanishad that use scientific knowledge for solving problems in our life and use the spiritual knowledge for attaining immortality through philosophical outlook.

Remember that in each and every aachaaraa there will be a component of spirituality in it. Without spirituality, nothing exists in Sanaathana dharma. Generally everyone bear a wrong impression that this spirituality is religion. Spirituality is different in Hindu dharma. Here the question of religion does not exist at all, because Hindu dharma was not created by an individual, prophet or an incarnation. Spirituality is a part of every Hindu custom in the normal life of a Hindu.

Aachaaraas are to be followed based on their merits available from the self experience; you need not blindly follow a teacher or someone who gives advice without reasoning. All these aachaaraas are mentioned for the prosperity of the human beings and it should be the prime focus for practicing the Hindu aachaaraas.

Achaaryaath paadam aadatthe
paadam sishya swamedhayaa
paadam sa brahmachaaribhya
sesham kaala kramena cha

This is an important advice given in smruthies. It means a person can get only one quarter of knowledge from Achaarya - the teacher, another quarter by analyzing self, one quarter by discussing with others and the last quarter during the process of living by method addition, deletion, correction, and modification of already known aachaaraas or new aachaaraas.

Aachaaraath labhathe hi ayu:
aachaaraath dhanamakshayam
aachaaraath labhathe suprajaa:
aachaaro ahanthya lakshanam

Aachaaraas are followed for the psychological and physiological health and long life; Aachaaraas are followed for prosperity and wealth; Aachaaraas are followed for strong family and social bondage and following the Aachaaraas give a fine personality, dharmic outlook and vision, says our dharmasaastra.
In India everyone followed Aachaaraas for the above mentioned psychological, physiological, family relation, social benefits and national integration based benefits. It is your right and duty to understand scientifically, rationally and logically the meaning of each and every Aachaaraas and follow the same in your life systematically.

Hindu Rituals and Routines Why do we follow them?

1. Why do we light a lamp?
In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in a few it is maintained continuously - Akhanda Deepa. All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion.

Light symbolizes knowledge, and darkness - ignorance. The Lord is the "Knowledge Principle" (Chaitanya) who is the source, the enlivener and the illuminator of all knowledge. Hence light is worshiped as the Lord himself.

Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.

Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals.

Whilst lighting the lamp we thus pray:
Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram
Sandhyaa deepo namostute
I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the Supreme Lord), which removes the darkness of ignorance and by which all can be achieved in life.

2. Why do we have a prayer room?
Most Indian homes have a prayer room or altar. A lamp is lit and the Lord worshipped each day. Other spiritual practices like japa - repetition of the Lord’s name, meditation, paaraayana - reading of the scriptures, prayers, and devotional singing etc are also done here. Special worship is done on auspicious occasions like birthdays, anniversaries, festivals and the like. Each member of the family - young or old - communes with and worships the Divine here.

The Lord is the entire creation. He is therefore the true owner of the house we live in too. The prayer room is the Master room of the house. We are the earthly occupants of His property. This notion rids us of false pride and possessiveness.

The ideal attitude to take is to regard the Lord as the true owner of our homes and us as caretakers of His home. But if that is rather difficult, we could at least think of Him as a very welcome guest. Just as we would house an important guest in the best comfort, so too we felicitate the Lord’s presence in our homes by having a prayer room or altar, which is, at all times, kept clean and well-decorated.
Also the Lord is all pervading. To remind us that He resides in our homes with us, we have prayer rooms. Without the grace of the Lord, no task can be successfully or easily accomplished. We invoke His grace by communing with Him in the prayer room each day and on special occasions.
Hindu Rituals and Routines Why do we follow them?

Each room in a house is dedicated to a specific function like the bedroom for resting, the drawing room to receive guests, the kitchen for cooking etc. The furniture, decor and the atmosphere of each room are made conducive to the purpose it serves. So too for the purpose of meditation, worship and prayer, we should have a conducive atmosphere - hence the need for a prayer room.

Sacred thoughts and sound vibrations pervade the place and influence the minds of those who spend time there. Spiritual thoughts and vibrations accumulated through regular meditation, worship and chanting done there pervade the prayer room. Even when we are tired or agitated, by just sitting in the prayer room for a while, we feel calm, rejuvenated and spiritually uplifted.

3. Why do we do Namaste?
Indians greet each other with namaste. The two palms are placed together in front of the chest and the head bows whilst saying the word namaste. This greeting is for all - people younger than us, of our own age, those older than friends, even strangers and us.

There are five forms of formal traditional greeting enjoined in the shaastras of which namaskaram is one. This is understood as prostration but it actually refers to paying homage as we do today when we greet each other with a namaste.

Namaste could be just a casual or formal greeting, a cultural convention or an act of worship. However there is much more to it than meets the eye. In Sanskrit namah + te = namaste. It means - I bow to you - my greetings, salutations or prostration to you. Namaha can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or reducing one’s ego in the presence of another.

The real meeting between people is the meeting of their minds. When we greet another, we do so with namaste, which means, "may our minds meet," indicated by the folded palms placed before the chest. The bowing down of the head is a gracious form of extending friendship in love and humility. The spiritual meaning is even deeper. The life force, the divinity, the Self or the Lord in me is the same in all. Recognizing this oneness with the meeting of the palms, we salute with head bowed the Divinity in the person we meet. That is why sometimes, we close our eyes as we do namaste to a revered person or the Lord – as if to look within. The gesture is often accompanied by words like "Ram Ram,” "Jai Shri Krishna", "Namo Narayana", "Jai Siya Ram", "Om Shanti" etc - indicating the recognition of this divinity.
When we know this significance, our greeting does not remain just a superficial gesture or word but paves the way for a deeper communion with another in an atmosphere of love and respect.

4. Why do we prostrate before parents and elders?
Indians prostrate before their parents, elders, teachers and noble souls by touching their feet. The elder in turn blesses us by placing his or her hand on or over our heads. Prostration is done daily, when we meet elders and particularly on important occasions like the beginning of a new task, birthdays, festivals etc. In certain traditional circles, prostration is accompanied by abhivaadana, which serves to introduce one-self, announce one’s family and social stature.

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Man stands on his feet. Touching the feet in prostration is a sign of respect for the age, maturity, nobility and divinity that our elders personify. It symbolizes our recognition of their selfless love for us and the sacrifices they have done for our welfare. It is a way of humbly acknowledging the greatness of another. This tradition reflects the strong family ties, which has been one of India’s enduring strengths.
The good wishes (Sankalpa) and blessings (aashirvaada) of elders are highly valued in India. We prostrate to seek them. Good thoughts create positive vibrations. Good wishes springing from a heart full of love, divinity and nobility have a tremendous strength. When we prostrate with humility and respect, we invoke the good wishes and blessings of elders, which flow in the form of positive energy to envelop us. This is why the posture assumed whether it is in the standing or prone position, enables the entire body to receive the energy thus received.

The different forms of showing respect are :
Pratuthana:
Rising to welcome a person.
Namaskaara:
Paying homage in the form of namaste
Upasangrahan:
Touching the feet of elders or teachers.
Shaashtaanga:
Prostrating fully with the feet, knees, stomach, chest, forehead and arms touching the ground in front of the elder.
Pratyabivaadana:

Returning a greeting.
Rules are prescribed in our scriptures as to who should prostrate to whom. Wealth, family name, age, moral strength and spiritual knowledge in ascending order of importance qualified men to receive respect. This is why a king though the ruler of the land, would prostrate before a spiritual master. Epics like the Ramayana and Mahabharata have many stories highlighting this aspect.

5. Why do we wear marks (tilak, pottu and the like) on the forehead?
The tilak or pottu invokes a feeling of sanctity in the wearer and others. It is recognized as a religious mark. Its form and colour vary according to one’s caste, religious sect or the form of the Lord worshipped.
In earlier times, the four castes (based on varna or colour) - Brahmana, Kshatriya, Vaishya and Sudra - applied marks differently. The brahmin applied a white chandan mark signifying purity, as his profession was of a priestly or academic nature. The kshatriya applied a red kumkum mark signifying valour as he belonged to warrior races. The vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was a businessman or trader devoted to creation of wealth. The sudra applied a black bhasma, kasturi or charcoal mark signifying service as he supported the work of the other three divisions.

Also Vishnu worshippers apply a chandan tilak of the shape of "U,” Shiva worshippers a tripundra of bhasma, Devi worshippers a red dot of kumkum and so on).

The tilak cover the spot between the eyebrows, which is the seat of memory and thinking. It is known as the Aajna Chakra in the language of Yoga. The tilak is applied with the prayer - "May I remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds.” Even when we temporarily forget this prayerful attitude the mark on another reminds us of our resolve. The tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces.

The entire body emanates energy in the form of electromagnetic waves - the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and
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causes a headache. The tilak and pottu cools the forehead, protects us and prevents energy loss. Sometimes the entire forehead is covered with chandan or bhasma. Using plastic reusable "stick bindis" is not very beneficial, even though it serves the purpose of decoration.

6. Why do we not touch papers, books and people with the feet?
To Indians, knowledge is sacred and divine. So it must be given respect at all times. Nowadays we separate subjects as sacred and secular. But in ancient India every subject - academic or spiritual - was considered divine and taught by the guru in the gurukula.

The custom of not stepping on educational tools is a frequent reminder of the high position accorded to knowledge in Indian culture. From an early age, this wisdom fosters in us a deep reverence for books and education. This is also the reason why we worship books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha Pooja day, dedicated to the Goddess of Learning. In fact, each day before starting our studies, we pray:

Saraswati namasthubhyam Varade kaama roopini Vidyaarambham karishyaami Sidhirbhavatu me sadaa
O Goddess Saraswati, the giver of Boons and fulfiller of wishes, I prostrate to You before starting my studies. May you always fulfill me?

7. To touch another with the feet is considered an act of misdemeanor. Why is this so?
Man is regarded as the most beautiful, living breathing temple of the Lord! Therefore touching another with the feet is akin to disrespecting the divinity within him or her. This calls for an immediate apology, which is offered with reverence and humility.

8. Why do we apply the holy ash?
The ash of any burnt object is not regarded as holy ash. Bhasma (the holy ash) is the ash from the homa (sacrificial fire) where special wood along with ghee and other herbs is offered as worship of the Lord. Or the deity is worshipped by pouring ash as abhisheka and is then distributed as bhasma.
Bhasma is generally applied on the forehead. Some apply it on certain parts of the body like the upper arms, chest etc. Some ascetics rub it all over the body. Many consume a pinch of it each time they receive it.

The word bhasma means, "that by which our sins are destroyed and the Lord is remembered.” Bha implied bhartsanam ("to destroy") and sma implies smaranam ("to remember"). The application of bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called vibhuti (which means "glory") as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.
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Homa (offering of oblations into the fire with sacred chants) signifies the offering or surrender of the ego and egocentric desires into the flame of knowledge or a noble and selfless cause. The consequent ash signifies the purity of the mind, which results from such actions.

Also the fire of knowledge burns the oblation and wood signifying ignorance and inertia respectively. The ash we apply indicates that we should burn false identification with the body and become free of the limitations of birth and death. This is not to be misconstrued as a morose reminder of death but as a powerful pointer towards the fact that time and tide wait for none.

Bhasma is specially associated with Lord Shiva who applies it all over His body. Shiva devotes apply bhasma as a tripundra. When applied with a red spot at the center, the mark symbolizes Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).

Tryambakam yajaamahe Sugandhim pushtivardhanam Urvaa rukamiva bhandhanaan Mrytyor muksheeyamaa amrutaat

"We worship the three-eyed Lord Shiva who nourishes and spread fragrance in our lives. May He free us from the shackles of sorrow, change and death – effortlessly, like the fall of a rip brinjal from its stem."

9. Why do offer food to the Lord before eating it?
Indians make an offering of food to the Lord and later partake of it as prasaada - a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord.

The Lord is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone. We acknowledge this through the act of offering food to Him. This is exemplified by the Hindi words "tera tujko arpan"– I offer what is Yours to You. Thereafter it is akin to His gift to us, graced by His divine touch.

Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi).

Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces (devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", aintained and handed down to us by them, our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.

Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant

praanaaya swaahaa, apaanaaya swaahaa, vyaanaaya swaahaa,

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udaanaaya swaahaa, samaanaaya swaahaa, brahmane swaahaa
After offering the food thus, it is eaten as prasaada - blessed food.

10. Why do we fast?
Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food.
Fasting in Sanskrit is called upavaasa. Upa means "near" + vaasa means "to stay". Upavaasa therefore means staying near (the Lord), meaning the attainment of close mental proximity with the Lord. Then what has upavaasa to do with food?

A lot of our time and energy is spent in procuring food items, preparing, cooking, eating and digesting food. Certain food types make our minds dull and agitated. Hence on certain days man decides to save time and conserve his energy by eating either simple, light food or totally abstaining from eating so that his mind becomes alert and pure. The mind, otherwise pre-occupied by the thought of food, now entertains noble thoughts and stays with the Lord. Since it is a self-imposed form of discipline it is usually adhered to with joy.

Also every system needs a break and an overhaul to work at its best. Rest and a change of diet during fasting is very good for the digestive system and the entire body.

The more you indulge the senses, the more they make their demands. Fasting helps us to cultivate control over our senses, sublimate our desires and guide our minds to be poised and at peace.
Fasting should not make us weak, irritable or create an urge to indulge later. This happens when there is no noble goal behind fasting.

The Bhagavad-Gita urges us to eat appropriately - neither too less nor too much - yukta-aahaara and to eat simple, pure and healthy food (a saatvik diet) even when not fasting.
11. Why do we do pradakshina (circumambulate)?

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of pradakshina.

Also every point on the circumference of a circle is equidistant from the center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality.

12. Why is pradakshina done only in a clockwise manner?
The reason is not, as a person said, to avoid a traffic jam! As we do pradakshina, the Lord is always on our right. In India the right side symbolizes auspiciousness. So as we circumambulate the sanctum sanctorum we remind ourselves to lead an auspicious life of righteousness, with the Lord who is the indispensable source of help and strength, as our guide - the "right hand".
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Indian scriptures enjoin - matrudevo bhava, pitrudevo bhava, acharyadevo bhava. May you consider your parents and teachers as you would the Lord. With this in mind we also do pradakshina around our parents and divine personages.

After the completion of traditional worship (pooja), we customarily do pradakshina around ourselves. In this way we recognize and remember the supreme divinity within us, which alone is idolized in the form of the Lord that we worship outside.

13. Why do we regard trees and plants as sacred?
The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as sacred. Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines etc.

Hence, in India, we are taught to regard trees and plants as sacred. Indians scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are lso urged to apologies to a plant or tree before cutting it to avoid incurring a specific sin named soona.

Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.

14. Why do we ring the bell in a temple?
Is it to wake up the Lord? But the Lord never sleeps. Is it to let the Lord know we have come? He does not need to be told, as He is all knowing. Is it a form of seeking permission to enter His precinct? It is a homecoming and therefore entry needs no permission. The Lord welcomes us at all times. Then why do we ring the bell?

The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound Om, the universal name of the Lord. There should be auspiciousness within and without, to gain the vision of the Lord who is all-auspiciousness.

Even while doing the ritualistic aarati, we ring the bell. It is sometimes accompanied by the auspicious sounds of the conch and other musical instruments. An added significance of ringing the bell, conch and other instruments is that they help drowned any inauspicious or irrelevant noises and comments that might disturb or distract the worshippers in their devotional ardour, concentration and inner peace.
As we start the daily ritualistic worship (pooja) we ring the bell, chanting:

Aagamaarthamtu devaanaam gamanaarthamtu rakshasaam Kurve ghantaaravam tatra devataahvaahna lakshanam

I ring this bell indicating the invocation of divinity, So that virtuous and noble forces enter (my home and heart); and the demonic and evil forces from within and without, depart.
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15. Why do we worship the kalasha?
First of all what is a kalasha? A brass, mud or copper pot is filled with water. Mango leaves are placed in the mouth of the pot and a coconut is placed over it. A red or white thread is tied around its neck or sometimes all around it in a intricate diamond-shaped pattern. The pot may be decorated wit designs. Such a pot is known as a kalasha.

When the pot is filled with water or rice, it is known as purnakumbha representing the inert body which when filled with the divine life force gains the power to do all the wonderful things that makes life what it is.

A kalasha is placed with due rituals on all-important occasions like the traditional house warming (grihapravesa), wedding, daily worship etc. It is placed near the entrance as a sign of welcome. It is also used in a traditional manner while receiving holy personages. Why do we worship the kalasha? Before the creation came into being, Lord Vishnu was reclining on His snake-bed in the milky ocean. From His navel emerged a lotus from which appeared Lord Brahma, the creator, who thereafter created this world.

The water in the kalasha symbolizes the primordial water from which the entire creation emerged. It is the giver of life to all and has the potential of creating innumerable names and forms, the inert objects and the sentient beings and all that is auspicious in the world from the energy behind the universe. The leaves and coconut represent creation.

The thread represents the love that "binds" all in creation. The kalasha is therefore considered auspicious and worshipped. The waters from all the holy rivers, the knowledge of all the Vedas and the blessings of all the deities are invoked in the kalasha and its water is thereafter used for all the rituals, including the abhisheka.

The consecration (kumbhaabhisheka) of a temple is done in a grand manner with elaborate rituals including the pouring of one or more kalashas of holy water on the top of the temple. When the asuras and devas churned the milky ocean, the Lord appeared bearing the pot of nectar, which blessed one with everlasting life.

Thus the kalasha also symbolizes immortality. Men of wisdom are full and complete as they identify with the infinite Truth (poornatvam). They brim with joy and love and respect all that is auspicious. We greet them with a purnakumbha ("full pot") acknowledging their greatness and as a sign of respectful and reverential welcome, with a "full heart".

16. Why do we consider the lotus as special?
The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam, sundaram). The Lord is also that nature and therefore, His various aspects are compared to a lotus (i.e. lotus-eyes, lotus feet, lotus hands, the lotus of the heart etc.).

The lotus blooms with the rising sun and close at night. Similarly, our minds open up and expand with the light of knowledge. The lotus grows even in slushy areas. It remains beautiful and untainted despite its surroundings, reminding us that we too can and should strive to remain pure and beautiful within, under all circumstances.

The lotus leaf never gets wet even though it is always in water. It symbolizes the man of wisdom (gyaani) who remains ever joyous, unaffected by the world of sorrow and change. This is revealed in a shloka from the Bhagwad-Geeta:

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Brahmanyaadhaaya karmaani Sangam tyaktvaa karoti yaha Lipyate na sa paapena Padma patram ivaambhasaa

He who does actions, offering them to Brahman (the Supreme), abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.
From this, we learn that what is natural to the man of wisdom becomes a discipline to be practiced by all saadhakas or spiritual seekers and devotees. Our bodies have certain energy centers described in the Yoga Shaastras as chakras.

Each one is associated with lotus that has a certain number of petals. For example, a lotus with a thousand petals represents the Sahasra chakra at the top of the head, which opens when the yogi attains Godhood or Realisation. Also, the lotus posture (padmaasana) is recommended when one sits for meditation. A lotus emerged from the navel of Lord Vishnu. Lord Brahma originated from it to create the world. Hence, the lotus symbolizes the link between the creator and the supreme Cause.
It also symbolizes Brahmaloka, the abode of Lord Brahma. The auspicious sign of the swastika is said to have evolved from the lotus.

17. Why do we worship tulasi?
In Sanskrit, tulanaa naasti athaiva tulasi - that which is incomparable (in its qualities) is the tulasi
For Indians it is one of the most sacred plants. In fact it is known to be the only thing used in worship, which, once used, can be washed and reused in pooja - as it is regarded so self-purifying.
As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head.

Also that all offerings would be incomplete without the tulasi leaf - hence the worship of tulasi.
She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life worship the tulasi.

Tulasi is married to the Lord with all pomp and show as in any wedding.
This is because according to another legend, the Lord blessed her to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion.

Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world.

The tulasi leaf has great medicinal value and is used to cure various ailments, including the common cold.
Yanmule sarvatirhaani Yannagre sarvadevataa Yanmadhye sarvavedaascha Tulasi taam namaamyaham
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I bow down to the tulasi, At whose base are all the holy places, At whose top reside all the deities and In whose middle are all the Vedas.

18. Why do we blow the conch?
When the conch is blown, the primordial sound of Om emanates. Om is an auspicious sound that was chanted by the Lord before creating the world. It represents the world and the Truth behind it.
As the story goes, the demon Shankhaasura defeated devas, the Vedas and went to the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as Matsya Avataara - the "fish incarnation" and killed Shankhaasura. The Lord blew the conch-shaped bone of his ear and head. The Om sound emanated, from which emerged the Vedas.

All knowledge enshrined in the Vedas is an elaboration of Om. The conch therefore is known as shankha after Shankaasua. The conch blown by the Lord is called Paanchajanya. He carries it at all times in one of His four hands.

It represents dharma or righteousness that is one of the four goals (purushaarthas) of life. The sound of the conch is thus also the victory call of good over evil.

Another well-known purpose of blowing the conch and the instruments, known traditionally to produce auspicious sounds is to drown or mask negative comments or noises that may disturb or upset the atmosphere or the minds of worshippers.

Ancient India lived in her villages. Each village was presided over by a primary temple and several small ones. During the aarati performed after all-important poojas and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village. People who could not make it to the temple were reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate peoples minds to a prayerful attitude even in the middle of their busy daily routine.

The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahma (Truth), the Vedas, Om, dharma, victory and auspiciousness. It is often used to offer devotees thirtha (sanctified water) to raise their minds to the highest Truth. It is worshipped with the following verse.

Twam puraa saagarot pannaha Vishnunaa vidhrutahakare Devaischa poojitha sarvahi Panchjanya namostu te

Salutations to Panchajanya the conch born of the ocean Held in the hand of Lord Vishnu and worshipped by all devaas

19. Why do we say shaanti thrice?
Shaanti, meaning "peace", is a natural state of being. Disturbances are created either by others or us. For example, peace already exists in a place until someone makes noise.
Therefore, peace underlies all our agitations. When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is happiness. Therefore, every one without exception desires peace in his/her life.

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However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances. All such prayers end by chanting shaanti thrice.

It is believed that trivaram satyam - that which is said thrice comes true. For emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the witness stands says, "I shall speak the truth, the whole truth and nothing but the truth".

We chant shaanti thrice to emphasise our intense desire for peace. All obstacles, problems and sorrows originate from three sources.

Aadhidaivika : The unseen divine forces over which we have little or no control like earthquakes, floods, volcanic eruptions etc.

Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc.

Aadhyaatmika : We sincerely pray to the Lord that at least while we undertake special tasks or even in our daily lives, there are no problems or that, problems are minimised from the three sources written about above.

May peace alone prevail. Hence shaanti is chanted thrice.

It is chanted aloud the first time, addressing the unseen forces. It is chanted softer the second time, directed to our immediate surroundings and those around, and softest the last time as it is addressed to oneself.

20. Why do we offer a coconut?
In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada.
The fibre covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies (vaasanas) is offered along with the white kernel - the mind, to the Lord.

A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker.

The coconut also symbolises selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems.
The marks on the coconut are even thought to represent the three-eyed Lord Shiva and therefore it is considered to be a means to fulfill our desires.

Hindu Rituals and Routines Why do we follow them?

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21. Why do we chant Om?

Om is one of the most chanted sound symbols in India. It has a profound effect on the body and mind of the one who chants and also on the surroundings. Most mantras and vedic prayers start with Om.
All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated upon or used as an auspicious sign.
Om is the universal name of the Lord. It is made up of the letters A (phonetically as in "around"), U (phonetically as in "put") and M (phonetically as in "mum"). The sound emerging from the vocal chords starts from the base of the throat as "A". With the coming together of the lips, "U" is formed and when the lips are closed, all sounds end in "M".

The three letters symbolize the three states (waking, dream and deep sleep), the three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.

The formless, attributeless Lord (Brahman) is represented by the silence between two Om Chants. Om is also called pranava that means, "that (symbol or sound) by which the Lord is praised". The entire essence of the Vedas is enshrined in the word Om. It is said that the Lord started creating the world after chanting Om and atha. Hence its sound is considered to create an auspicious beginning for any task that we undertake. The Om chant should have the resounding sound of a bell (aaooommm).

Om is written in different ways in different places. The most common form symbolizes Lord Ganesha’s. The upper curve is the head; the lower large one, the stomach; the side one, the trunk; and the semi-circular mark with the dot, the sweetmeat ball (modaka) in Lord Ganeshas hand. Thus Om symbolizes everything - the means and the goal of life, the world and the Truth behind it, the material and the Sacred, all form and the Formless.

22. Why do we do aarati?
Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to welcome an honored guest or saint, we perform the aarati. This is always accompanied by the ringing of the bell and sometimes by singing, playing of musical instruments and clapping.
It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is referred to as the lighted lamp in the right hand, which we wave in a clockwise circling movement to light the entire form of the Lord.

Each part is revealed individually and also the entire form of the Lord. As the light is waved we either do mental or loud chanting of prayers or simply behold the beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our hands over the flame and then gently touch our eyes and the top of the head.

We have seen and participated in this ritual from our childhood. Let us find out why we do the aarati?
Having worshipped the Lord of love - performing abhisheka, decorating the image and offering fruits and delicacies, we see the beauty of the Lord in all His glory. Our minds are focused on each limb of the Lord as the lamp lights it up. It is akin to silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc. denote the joy and auspiciousness, which accompanies the vision of the Lord.

Hindu Rituals and Routines Why do we follow them?
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Aarati is often performed with camphor. This holds a telling spiritual significance. Camphor when lit, burns itself out completely without leaving a trace of it. It represents our inherent tendencies (vaasanas). When lit by the fire of knowledge which illumines the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a trace of ego which creates in us a sense of individuality that keeps us separate from the Lord.

Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume even while it sacrifices itself. In our spiritual progress, even as we serve the guru and society, we should willingly sacrifice ourselves and all we have, to spread the "perfume" of love to all. We often wait a long while to see the illumined Lord but when the aarati is actually performed, our eyes close automatically as if to look within. This is to signify that each of us is a temple of the Lord.

Just as the priest reveals the form of the Lord clearly with the aarati flame, so too the guru reveals to us the divinity within each of us with the help of the "flame" of knowledge (or the light of spiritual knowledge). At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head. It means - may the light that illuminated the Lord light up my vision; may my vision be divine and my thoughts noble and beautiful.

The philosophical meaning of aarati extends further. The sun, moon, stars, lightning and fire are the natural sources of light. The Lord is the source of this wonderous phenomenon of the universe. It is due to Him alone that all else exist and shine. As we light up the Lord with the flame of the aarati, we turn our attention to the very source of all light, which symbolizes knowledge and life.

Also the sun is the presiding deity of the intellect, the moon, that of the mind, and fire, that of speech. The Lord is the supreme consciousness that illuminates all of them. Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate the Lord? Therefore, as we perform the aarati we chant;

Na tatra suryo bhaati na chandra taarakam Nemaa vidyuto bhaanti kutoyamagnib Tameva bhaantam anubhaati sarvam Tasya bhasa sarvam idam vibhaati

He is there where the sun does not shine, Nor the moon, stars and lightning. then what to talk of this small flame (in my hand), Everything (in the universe) shines only after the Lord, And by His light alone are we all illumined.
Swami Chinmayananda

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