Great Indian Stories

The Loss of Friends (Panchatantra, Part I)

nce upon a time, Amarasakti ruled the city-state of Mahilaropyam in the south of India. He had three witless sons who became a matter of endless worry for him. Realizing that his sons had no interest in learning, the king summoned his ministers and said:

“You know I am not happy with my sons. According to men of learning an unborn son and a stillborn son are better than a son who is a dimwit. What good is a barren cow? A son who is stupid will bring dishonour to his father. How can I make them fit to be my successors? I turn to you for advice.”

One of the ministers suggested the name of Vishnu Sharman, a great scholar enjoying the respect of hundreds of his disciples. “He is the most competent person to tutor your children. Entrust them to his care and very soon you will see the change.”

The king summoned Vishnu Sharman and pleaded with him “Oh, venerable scholar, take pity on me and please train my sons into great scholars and I will make you the lord of hundred villages.”

Vishnu Sharman said “Oh, king, listen to my pledge. Hundred villages do not tempt me to vend learning. Count six months from today. If I do not make your children great scholars, you can ask me to change my name.”

The king immediately called his sons and handed them to the care of the learned man. Sharman took them to his monastery where he started teaching them the five strategies (Panchatantra). Keeping his word, he finished the task the king entrusted him in six months. Since then, Panchatantra became popular all over the world as children's guide in solving problems of life.

Now begins the Loss of Friends (first of the five strategies) series. These are stories that figure in a dialogue between two jackals named Karataka and Damanaka.

Long, long ago, a merchant named Vardhaman lived in a town in the south of India. As he was resting on his bed one day it struck him that money was the axis of the world and that the more he had of it the more he would be powerful. Even enemies seek the friendship of a rich man, he told himself. The old become young if they have riches and the young become old if they do not have wealth. Business is one of the six ways that help man amass wealth. This was his logic.

Mobilizing all his wares, Vardhaman set out on an auspicious day for Madhura in search of markets for his goods. He began his travel in a gaily-decorated cart drawn by two bullocks. On the way, tired of the long haul, one of the bullocks named Sanjeevaka collapsed in the middle of a jungle near river Jamuna. But the merchant continued his journey asking some of his servants to take care of the animal. But the servants abandoned the bullock soon after their master had left. Joining him later, they told him that the bullock was dead.

In fact, Sanjeevaka was not dead. Feeding on the abundant fresh and tender grass in the forest, he regained strength and began to merrily explore the jungle, dancing and singing in joy. In the same forest lived Pingalaka, the lion.Sanjeevaka, content with his new life in the jungle would waltz and sing uproariously with joy. One day, Pingalaka and other animals were drinking water in the Jamuna when the lion heard the frightening bellow of the bullock. In panic, the lion withdrew into the forest and sat deeply lost in thought and surrounded by other animals.

Sensing the predicament of their king, two jackals, Karataka and Damanaka, sons of two dismissed ministers, were clueless as to what had happened to their king.

“What could have happened to the lord of the forest,” asked Damanaka.

“Why should we poke our nose into affairs that are not our concern? Haven't you heard the story of the monkey which pulled out the wedge from the log,” asked Damanaka.

“Sounds interesting. Why don't you tell me what happened to the monkey,” pleaded Damanaka.

“Now, listen,” said Damanaka and began narrating the story of the monkey.

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The Home-coming- By Rabindranath Tagore

Phatik Chakravorti was ringleader among the boys of the village. A new mischief got into his head. There was a heavy log lying on the mud-flat of the river waiting to be shaped into a mast for a boat. He decided that they should all work together to shift the log by main force from its place and roll it away. The owner of the log would be angry and surprised, and they would all enjoy the fun. Every one seconded the proposal, and it was carried unanimously.

But just as the fun was about to begin, Makhan, Phatik's younger brother, sauntered up, and sat down on the log in front of them all without a word. The boys were puzzled for a moment. He was pushed, rather timidly, by one of the boys and told to get up but he remained quite unconcerned. He appeared like a young philosopher meditating on the futility of games. Phatik was furious. "Makhan," he cried, "if you don't get down this minute I'll thrash you!"

Makhan only moved to a more comfortable position.

Now, if Phatik was to keep his regal dignity before the public, it was clear he ought to carry out his threat. But his courage failed him at the crisis. His fertile brain, however, rapidly seized upon a new manoeuvre which would discomfit his brother and afford his followers an added amusement. He gave the word of command to roll the log and Makhan over together. Makhan heard the order, and made it a point of honour to stick on. But he overlooked the fact, like those who attempt earthly fame in other matters, that there was peril in it.

The boys began to heave at the log with all their might, calling out, "One, two, three, go," At the word "go" the log went; and with it went Makhan's philosophy, glory and all.

All the other boys shouted themselves hoarse with delight. But Phatik was a little frightened. He knew what was coming. And, sure enough, Makhan rose from Mother Earth blind as Fate and screaming like the Furies. He rushed at Phatik and scratched his face and beat him and kicked him, and then went crying home. The first act of the drama was over.

Phatik wiped his face, and sat down on the edge of a sunken barge on the river bank, and began to chew a piece of grass. A boat came up to the landing, and a middle-aged man, with grey hair and dark moustache, stepped on shore. He saw the boy sitting there doing nothing, and asked him where the Chakravortis lived. Phatik went on chewing the grass, and said: "Over there," but it was quite impossible to tell where he pointed. The stranger asked him again. He swung his legs to and fro on the side of the barge, and said; "Go and find out," and continued to chew the grass as before.

But now a servant came down from the house, and told Phatik his mother wanted him. Phatik refused to move. But the servant was the master on this occasion. He took Phatik up roughly, and carried him, kicking and struggling in impotent rage.

When Phatik came into the house, his mother saw him. She called out angrily: "So you have been hitting Makhan again?"

Phatik answered indignantly: "No, I haven't; who told you that? "

His mother shouted: "Don't tell lies! You have."

Phatik said suddenly: "I tell you, I haven't. You ask Makhan!" But Makhan thought it best to stick to his previous statement. He said: "Yes, mother. Phatik did hit me."

Phatik's patience was already exhausted. He could not hear this injustice. He rushed at Makban, and hammered him with blows: "Take that" he cried, "and that, and that, for telling lies."

His mother took Makhan's side in a moment, and pulled Phatik away, beating him with her hands. When Phatik pushed her aside, she shouted out: "What I you little villain! would you hit your own mother?"

It was just at this critical juncture that the grey-haired stranger arrived. He asked what was the matter. Phatik looked sheepish and ashamed.

But when his mother stepped back and looked at the stranger, her anger was changed to surprise. For she recognised her brother, and cried: "Why, Dada! Where have you come from? "As she said these words, she bowed to the ground and touched his feet. Her brother had gone away soon after she had married, and he had started business in Bombay. His sister had lost her husband while he was In Bombay. Bishamber had now come back to Calcutta, and had at once made enquiries about his sister. He had then hastened to see her as soon as he found out where she was.

The next few days were full of rejoicing. The brother asked after the education of the two boys. He was told by his sister that Phatik was a perpetual nuisance. He was lazy, disobedient, and wild. But Makhan was as good as gold, as quiet as a lamb, and very fond of reading, Bishamber kindly offered to take Phatik off his sister's hands, and educate him with his own children in Calcutta. The widowed mother readily agreed. When his uncle asked Phatik If he would like to go to Calcutta with him, his joy knew no bounds, and he said; "Oh, yes, uncle! " In a way that made it quite clear that he meant it.

It was an immense relief to the mother to get rid of Phatik. She had a prejudice against the boy, and no love was lost between the two brothers. She was in daily fear that he would either drown Makhan some day in the river, or break his head in a fight, or run him into some danger or other. At the same time she was somewhat distressed to see Phatik's extreme eagerness to get away.

Phatik, as soon as all was settled, kept asking his uncle every minute when they were to start. He was on pins and needles all day long with excitement, and lay awake most of the night. He bequeathed to Makhan, in perpetuity, his fishing-rod, his big kite and his marbles. Indeed, at this time of departure his generosity towards Makhan was unbounded.

When they reached Calcutta, Phatik made the acquaintance of his aunt for the first time. She was by no means pleased with this unnecessary addition to her family. She found her own three boys quite enough to manage without taking any one else. And to bring a village lad of fourteen into their midst was terribly upsetting. Bishamber should really have thought twice before committing such an indiscretion.

In this world of human affairs there is no worse nuisance than a boy at the age of fourteen. He is neither ornamental, nor useful. It is impossible to shower affection on him as on a little boy; and he is always getting in the way. If he talks with a childish lisp he is called a baby, and if he answers in a grown-up way he is called impertinent. In fact any talk at all from him is resented. Then he is at the unattractive, growing age. He grows out of his clothes with indecent haste; his voice grows hoarse and breaks and quavers; his face grows suddenly angular and unsightly. It is easy to excuse the shortcomings of early childhood, but it is hard to tolerate even unavoidable lapses in a boy of fourteen. The lad himself becomes painfully self-conscious. When he talks with elderly people he is either unduly forward, or else so unduly shy that he appears ashamed of his very existence.

Yet it is at this very age when in his heart of hearts a young lad most craves for recognition and love; and he becomes the devoted slave of any one who shows him consideration. But none dare openly love him, for that would be regarded as undue indulgence, and therefore bad for the boy. So, what with scolding and chiding, he becomes very much like a stray dog that has lost his master.

For a boy of fourteen his own home is the only Paradise. To live in a strange house with strange people is little short of torture, while the height of bliss is to receive the kind looks of women, and never to be slighted by them.

It was anguish to Phatik to be the unwelcome guest in his aunt's house, despised by this elderly woman, and slighted, on every occasion. If she ever asked him to do anything for her, he would be so overjoyed that he would overdo it; and then she would tell him not to be so stupid, but to get on with his lessons.

The cramped atmosphere of neglect in his aunt's house oppressed Phatik so much that he felt that he could hardly breathe. He wanted to go out into the open country and fill his lungs and breathe freely. But there was no open country to go to. Surrounded on all sides by Calcutta houses and walls, be would dream night after night of his village home, and long to be back there. He remembered the glorious meadow where he used to By his kite all day long; the broad river-banks where he would wander about the livelong day singing and shouting for joy; the narrow brook where he could go and dive and swim at any time he liked. He thought of his band of boy companions over whom he was despot; and, above all, the memory of that tyrant mother of his, who had such a prejudice against him, occupied him day and night. A kind of physical love like that of animals; a longing to be in the presence of the one who is loved; an inexpressible wistfulness during absence; a silent cry of the inmost heart for the mother, like the lowing of a calf in the twilight;-this love, which was almost an animal instinct, agitated the shy, nervous, lean, uncouth and ugly boy. No one could understand it, but it preyed upon his mind continually.

There was no more backward boy in the whole school than Phatik. He gaped and remained silent when the teacher asked him a question, and like an overladen ass patiently suffered all the blows that came down on his back. When other boys were out at play, he stood wistfully by the window and gazed at the roofs of the distant houses. And if by chance he espied children playing on the open terrace of any roof, his heart would ache with longing.

One day he summoned up all his courage, and asked his uncle: "Uncle, when can I go home?"

His uncle answered; "Wait till the holidays come."But the holidays would not come till November, and there was a long time still to wait.

One day Phatik lost his lesson-book. Even with the help of books he had found it very difficult indeed to prepare his lesson. Now it was impossible. Day after day the teacher would cane him unmercifully. His condition became so abjectly miserable that even his cousins were ashamed to own him. They began to jeer and insult him more than the other boys. He went to his aunt at last, and told her that he bad lost his book.

His aunt pursed her lips in contempt, and said: "You great clumsy, country lout. How can I afford, with all my family, to buy you new books five times a month?"

That night, on his way back from school, Phatik had a bad headache with a fit of shivering. He felt he was going to have an attack of malarial fever. His one great fear was that he would be a nuisance to his aunt.

The next morning Phatik was nowhere to be seen. All searches in the neighbourhood proved futile. The rain had been pouring in torrents all night, and those who went out in search of the boy got drenched through to the skin. At last Bisbamber asked help from the police.

At the end of the day a police van stopped at the door before the house. It was still raining and the streets were all flooded. Two constables brought out Phatik in their arms and placed him before Bishamber. He was wet through from head to foot, muddy all over, his face and eyes flushed red with fever, and his limbs all trembling. Bishamber carried him in his arms, and took him into the inner apartments. When his wife saw him, she exclaimed; "What a heap of trouble this boy has given us. Hadn't you better send him home ?"

Phatik heard her words, and sobbed out loud: "Uncle, I was just going home; but they dragged me back again,"

The fever rose very high, and all that night the boy was delirious. Bishamber brought in a doctor. Phatik opened his eyes flushed with fever, and looked up to the ceiling, and said vacantly: "Uncle, have the holidays come yet? May I go home?"

Bishamber wiped the tears from his own eyes, and took Phatik's lean and burning hands in his own, and sat by him through the night. The boy began again to mutter. At last his voice became excited: "Mother," he cried, "don't beat me like that! Mother! I am telling the truth!"

The next day Phatik became conscious for a short time. He turned his eyes about the room, as if expecting some one to come. At last, with an air of disappointment, his head sank back on the pillow. He turned his face to the wall with a deep sigh.

Bishamber knew his thoughts, and, bending down his head, whispered: "Phatik, I have sent for your mother." The day went by. The doctor said in a troubled voice that the boy's condition was very critical.

Phatik began to cry out; "By the mark! --three fathoms. By the mark-- four fathoms. By the mark-." He had heard the sailor on the river- steamer calling out the mark on the plumb-line. Now he was himself plumbing an unfathomable sea.

Later in the day Phatik's mother burst into the room like a whirlwind, and began to toss from side to side and moan and cry in a loud voice.

Bishamber tried to calm her agitation, but she flung herself on the bed, and cried: "Phatik, my darling, my darling."

Phatik stopped his restless movements for a moment. His hands ceased beating up and down. He said: "Eh?"

The mother cried again: "Phatik, my darling, my darling."

Phatik very slowly turned his head and, without seeing anybody, said: "Mother, the holidays have come."

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A GLASS OF MILK

GLASS OF MILK

 One day, a poor boy who was selling goods from door to door to pay his way through school, found he had only one thin dime left, and he was hungry. He decided he would ask for a meal at the next house. However, he lost his nerve when a lovely young woman opened the door. Instead of a meal he asked for a drink of water. She thought he looked hungry so brought him a large glass of milk.

 He drank it so slowly, and then asked, "How much do I owe you?"

 "You don’t owe me anything," she replied. "Mother has taught us never to accept pay for a kindness."

He said ... "Then I thank you from the bottom of my heart."

 As Howard Kelly left that house, he not only felt stronger physically, but his faith in God and man was strong also. He had been ready to give up and quit.

 Many year’s later that same young woman became critically ill. The local doctors were baffled. They finally sent her to the big city, where they called in specialists to study her rare disease.

Dr. Howard Kelly was called in for the consultation. When he heard the name of the town she came from, a strange light filled his eyes.

Immediately he rose and went down the hall of the hospital to her room.  Dressed in his doctor’s gown he went in to see her. He recognized her at once.

He went back to the consultation room determined to do his best to save her life. From that day he gave special attention to her case.

After a long struggle, the battle was won.

Dr. Kelly requested the business office to pass the final bill to him for approval. He looked at it, then wrote something on the edge and the bill was sent to her room. She feared to open it, for she was sure it would take the rest of her life to pay for it all. Finally she looked, and something caught her attention on the side of the bill. Tears of joy flooded her eyes as  she read the words ..   

                                                "Paid in full with one glass of milk" 

                                                            (Signed) Dr. Howard Kelly. 

 There’s a saying which goes something like this: Bread cast on the waters comes back to you. The good deed you do today may benefit you or someone you love at the least expected time. If you never see the deed again at least you will have made the world a better place - And, after all, isn’t that what life is all about?! 

Now you have two choices. 

The hardest thing to learn in life is which bridge to cross and which -- To burn

Mahashivratri

This year Mahashivratri falls on 23rd February 2009 when the Shiva principle descends to Earth a thousand times more than usual. On this day, to obtain the full benefit of Lord Shiva"s principle, one should chant "Om Namah Shivaya"  as much as possible.

Shivratri is the time when Shiva takes a rest.  Shiva rests for one "prahar" (three hours) of the night.  This "prahar" is referred to as the Shivratri.  When Lord Shiva takes rest, the function of  "Shivtatva" (Shiva Principle) ceases,  i.e. Lord Shiva goes into a meditative state. 

Shiva"s meditative state is the time when  He is engrossed in His own spiritual practice.

 During that time, the "Shivtatva" does not accept any tamogun (most base of the 3 elements in us - sattva, raja & tama)  or  any halahal (venom churned from the ocean)

 coming from the Universe. As a result,  the ratio of halahal or the pressure of the negative energies increases.  For protection from this pressure, things like  "bilva patra", white flowers, "rudraksha" beads etc  are offered to Lord Shiva.  These things attract the "Shivtatva" from the atmosphere,  thus providing protection from the increasing

 effect of the negative energies.

 The Earth is a gross object.

 Gross objects have very low velocities  i.e. they require more time to cover a specific distance in space.  Gods on the other hand, are subtle hence they  are capable of traversing space within a few seconds. 

That is why one year on the earth  is equivalent to just one day of heaven.

Science in the worship of Lord Shiva on Mahashivratri

The function of the  "Shivpindi"

1.  Emitting waves of Knowledge,  Devotion and renunciation  Predominantly  "sattva" waves of knowledge,  "raja" waves of devotion  and  "tama" waves of Renunciation (Vairagya)  are emitted by the "Shivpindi". 

During Mahashivratri, the emission increases by 30 percent.

2.  Emission of subtle vibrations  of chaitanya, bliss and peace The "Shivpindi" emits  subtle vibrations of chaitanya, bliss and peace.  During the Mahashivratri,  the emission increases by 25 percent.  This helps purify the subtle-body of  one who worships the Shivpindi on this day.  The "sun" or the "moon" channels in the body get activated as per necessity.  The capacity to absorb the sattvaguna  and chaitanya also increases.  Due to the presence of the unmanifest  Shiva principle in the Shivpindi  and the vibrations of peace emitted,  the Shivpindi remains cool and the  mind too experiences peace.  Worship of Shivpindi with devotion,  activates the dormant Shiva principle.  An offering of puffed rice and milk  reaches Lord Shiva in the subtle form. 

3.  Receiving the  "tarak or marak tatva (element)"  as required There is a confluence of the manifest  and the unmanifest elements along with the  "tarak and marak tatva" in the Shivpindi.  (Tarak = Saviour; Marak = Destroyer).  That is how worshipers receive the required element. The temperature of the Shivpindi increases due  to the emission of the marak tatva and there one experiences bliss.  Similarly,  when the tarak tatva is emitted, 

 the temperature drops and one experiences peace and bliss. 

Bilvapatra (Bel leaves)

Bilvapatra contains 2% Shiva tatva. By offering bilvapatra to the Shivpindi on  Mahashivratri, the manifest Shiva tatva near the stalk of  the bilvapatra gets activated.  Due to this, waves of chaitanya as well as Shiva tatva  are emitted by the bilvapatra.  The bilvapatra  attracts 20% of the Shiva tatva present in  the Shivpindi towards itself.  By immersing this bilvapatra  in water or by placing it in grains,  the Shiva tatva present in the bilvapatra is transmitted to them.  The Shiva tatva in the bilvapatra 

is activated to a larger extent on Mondays  when it transmits 10% of the Shiva tatva and sattvikta.  On other days only 1% of the Shiva tatva  is activated in the bilvapatra. 

Bilvarchan

Offering bilvapatra  to the Shivpindi and chanting the mantra  "Om Namah Shivaya" 

with each offering is known as bilvarchan. Continue offering the bilvapatra until the pindi

 is completely covered.  Offer the bilvapatra from the lower part of the pindi. By starting from the feet of the idol, more benefit is derived and the idol can be covered completely.

Chanting on Mahashivratri  "Om Namah Shivaya" Om represents an unmanifest state beyond  the 3 gunas (elements of sattva, raja & tama).  We bow to Lord Shiva, from whom Om was created. 

What does the word "Shiva" mean?

a. The word Shiva has been derived by reversing the letters of the word vash. Vash means to enlighten; thus the one who enlightens is Shiva.  He remains radiant and also illuminates the universe.

b.  He is the auspicious and  prosperity-bestowing principle. 

Some unique attributes

1. Physical attributes 

a. Ganga : Just as the sun is the focal point of the solar system and the soul that of the body, the focal point of divine consciousness  (chaitanya) in every object and  pure particles (pavitrakas) is ga-aum. The flow from which ga-aum originates is gan gaha = Ganga.  Ga-aum flows from Shiva"s head.  This is called the descent of the Ganga 

from Shiva"s head.  Since the river Ganga has a fraction  of the principle of the spiritual Ganga, no matter how polluted it becomes,  its purity is perpetually retained. Hence,  when compared to any other water in the world,  the water from the Ganga is the purest.

 This is realised not only by those who can perceive the subtle dimension  but also by scientific researchers.

b. Moon :  Shiva adorns the chandra (moon) on His forehead.  The point where the three frequencies - affection (mamata), mercifulness (kshamashilata)  and motherly love (vatsalya) originate  is referred to as the chandra (moon). 

Thus, one can conclude that chandrama  (the moon principle) is the state in  which the three attributes of affection,  mercifulness and motherly love are present.

c. Third eye :  Shankar is three-eyed,  i.e. He can perceive events of the past, present and future. According to the science of Yoga  the third eye means the Sushumna nadi (channel). 

d. Serpent :  One of the Names of Lord Shankar is Bhujanga-patihari.  Bhujang means a serpent or pure particles (pavitrakas),  pati means the nurturer and hari means one

 with a garland around His neck.  Bhujangapatihari thus means the One 

who nurtures pure particles and wears them like a garland. 

Various serpents represent groups of pure particles.  Though externally they appear like serpents, internally they are a kind of ladder.  To make spiritual progress one has to climb

 up holding onto the tail of the serpent.  Lord Shankar adorns serpents at nine points on His body  - one on the head, one around the neck,  one on each arm,  one on each wrist, 

one around the waist and one on each thigh. This implies that His body is comprised

 of pure particles or that serpents of pure particles  play all over the body of Lord Shankar 

who has the universe as His form. 

2. Spiritual attributes

a. One performing severe  austerities and the great yogi

Shiva is always seated in a bandha or a mudra.  His temperature rises due to heat generated  by performing severe austerities;  Hence, He uses the Ganga, the moon and

 serpents which endow a cooling effect  and lives on the snow-clad Kailas mountain.

b. Short tempered

If someone disturbs His meditation  the radiance generated by spiritual practice 

will be suddenly expelled and whoever is in front of Him will not be able to tolerate it, and gets destroyed. This is referred to as being "reduced to ashes  by Shankar"s opening of the third eye".

c.  One who is willing to undergo  any distress for the sake of imparting happiness to others 

The poison generated during the churning  of the celestial ocean (samudramanthan)

 was burning the entire Universe but no deity  came forward to accept it. At that time Shiva drank that poison  and saved the world from destruction.

d.  One who has both,  deities and demons, as His worshippers Neither did demons like Banasur, Ravan, etc.  worship Lord Vishnu nor did Lord Vishnu bestow 

any boon upon any demon. However, they worshipped Lord Shiva who blessed them.

e. Master of the spirits Since Lord Shiva is the master of spirits,  His worshippers are generally not possessed by them. 

Science in the idol - in the Human form

This represents the Brahman  in the form of the word (shabda Brahman).  Alphabets consisting of the sounds of  fifty-two basic letters and the forms  of fourteen Maheshvar verses (sutras)  have generated from it.  Later the universe was created from these.

2. Trident :  represents the following - The three components - sattva, raja and tama

The root of creation, sustenance and dissolution Volition, knowledge and action

3. Noose (pash) :  The noose represents the noose of time (kalpash)  (The rope in Lord Ganapati"s hand too is the same). 

Worship

a. Application of holy ash (Bhasma) Tripundra refers to the three horizontal 

stripes of holy ash applied to the forehead.  These stripes symbolise spiritual knowledge, 

purity and penance (spiritual practice of Yoga), so also they represent the three eyes of Lord Shiva. 

b. Wearing a rudraksha - Wearing a rudraksha when worshipping Lord Shiva is ideal.

 A rudraksha is reddish in colour with yellow stripes  and is flat like a fish.  On one side it has a slight opening which appears like an open mouth.  The rudraksha converts light frequencies of deities  from the universe into sound frequencies in the  body of humans and vice versa.  As a result, humans can absorb frequencies of deities  and thoughts can get converted into the language of deities.

A Genuine Rudraksha The rudraksha absorbs sama (sattva) frequencies. 

Similarly sama frequencies are emitted by its crests.  A real rudraksha can be recognised by the vibrations felt by holding it in the hand. At that time the body absorbs the

 sama frequencies emitted by the rudraksha. Nowadays, mostly Vikrutaksha is sold as a rudraksha. This is the seed of a type of wild berry. Vikrutaksha is used for sacrificial fires of  tantriks, black magic etc. by sorcerers.

c. Ritualistic worship of the pindi Only cold water and bel is offered

 to Lord Shankar"s pindi. Neither is it bathed with milk and panchamrut 

(a mixture of milk, curds, ghee, sugar and honey) nor offered turmeric, vermilion (kumkum) or white consecrated rice (akshata). Milk and clarified butter (ghee) symbolise sustenance while turmeric is an underground stem and represents  fertility of the soil, that is creation. Vermilion is prepared from turmeric. Since Lord Shiva is the deity of dissolution, substances such as milk, vermilion and turmeric are not used in His worship.

d. Circumambulation (pradakshina)

When circum-ambulating one should begin  from the left side and continue till the channel of the shalunka from where the water offered during the ritualistic bathing (abhishek) flows. Without crossing it one should complete  a circum-ambulation by moving in the reverse direction up to the other side of the channel.  The flow of a shalunka is not crossed as it is the flow of energy which adversely  affects the formation of semen and the five internal vital energies (pran vayu).

e. Chanting the Name of Lord Shiva-"Namaha Shivaya is Shiva"s five-syllabled mantra. 

The spiritual meaning of each of the five syllables is:

 na = Foremost deity of all the regions (lokas)

 ma = Bestower of supreme spiritual knowledge (gyan) and redeemer of the greatest of sins

 shi = Benevolent, serene and responsible for initiation by Lord Shiva 

va = Symbolic of a bull as the vehicle and Vasuki and Vamangi energy (shakti) 

ya = Auspicious abode of Supreme Bliss and Lord Shiva. 

Hence, obeisance (namaskar) to these five syllables.

Chocolate is a Vegetable

Chocolate is a Vegetable

 

Chocolate is derived from cocoa beans.

Bean = vegetable.

 

Sugar is derived from either sugar cane or sugar BEETS.

Both of them are plants, in the vegetable category.
   Thus, chocolate is a vegetable.

To go one step further, 
   chocolate candy bars also contain milk, 
   which is dairy.

So candy bars are a health food.

Chocolate-covered raisins, cherries, 
   orange slices and strawberries
   all count as fruit, 
  so eat as many as you want.

 

 

Remember:
"STRESSED"
spelled backward is
"DESSERTS"