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'Luke Cage' Season 2 Photo: First Look at Misty Knight's Bionic Arm
Posted on Tuesday, August 29th, 2017 by Jack Giroux
NYPD cop Misty Knight (Simone Missick) is returning to Luke Cage with a new weapon. Following the events of Marvel and Netflix's new show, The Defenders, Knight has undergone some changes. Like the character in the comic, she now has a bionic arm in the 13-episode second season of Luke Cage.
Naturally, there are spoilers for The Defenders ahead.
In the new Netflix series, Mercedes Kelly "Misty" Knight was leading an NYPD task force going after the major criminal group known as the Hand. As Misty attempts to help the Defenders, she loses her arm to the Hand's leader, Bakuto (Ramón Rodríguez). When Bakuto is going to strike down Colleen Wing (Jessica Henwick) with his sword, Misty steps in and loses her arm to save her. Then Colleen takes her to the hospital owned by Danny Rand (a.k.a. Iron Fist). In the comics, Misty and Colleen become best friends and even open a private detective agency, Knightwing Restorations Ltd. Maybe a future storyline?
The incident with Bakuto paves the way for Misty to get her famous bionic arm, which was created by Tony Stark and Stark Industries in the comics. In her comic book incarnation, she lost her limb while trying to stop a bomb. How the bionic arm is made in Netflix's Marvel universe is unknown, but a new photo from Entertainment Weekly confirms Misty has her prosthetic arm in Luke Cage season 2:
The bionic arm gives Misty super strength. In the comics, it also gives her other abilities, like controlling robots, energy blasts, and gravity fields – which might look out of place in Luke Cage. As for whehter her new arm will do any of that good stuff in Luke Cage, we'll just have to wait until next year when the new season arrives. Misty will also appear in the recently announced second season of Iron Fist, which was not received as warmly as some Marvel's other shows.
In the comics, Misty has romantic relationships with Danny Rand. It seems like fans are more hopeful and excited about her future with Colleen Wing, though. The two characters teamed up for the miniseries "Daughters of the Dragon," which features the two of them starting their investigation business. With Misty and Colleen bound to share more screen time together in Iron Fist, some fans are already hoping for a spin-off for the duo.
Luke Cage season 2 debuts on Netflix in 2018.
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Comic Book/Superhero, Images, Netflix, Luke Cage, Simone Missick


The call sign of the Marine aircraft in which the President of the United States is either passenger or pilot. Usually one of the specially built helicopters assigned to Andrews Air Force Base, MD for Presidential Support. Most often used to transport the President from the White House lawn to Air Force One or to Camp David, MD.


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SHIVPURAN
Mr. Harshavardhan Reddy, Chairman, Aura Group has a keen interest in Shivpuran Below :-
First of all, Sage Shaunak expressed his desire to Sutji about knowing the means, which could help a man in this era of Kali to attainment lord Shiva, by cleansing all the impurities of his mind and rectifying his inherent demonic tendencies. Sutji then described about Shiv Mahapuran – the supreme of all the puranas, which was narrated by Lord Shiva himself and which was later on retold by Sage Vyas with the permission of Maharshi Sanatkumar, for the benediction of common man. Sutji said, "By understanding the mysteries of Shivmahapuran and singing its praises, a man attains greater virtues than that which could be attained by being charitable or by the performance of all the `yagyas'. Contemplating on the subject matters of Shivmahapuran give auspicious fruits just like a 'Kalpa-taru' (A mythological tree which fulfills all the wishes). Shiv Mahapuran contains twenty-four thousand shlokas and seven.
Shivmahapuran is the best means for man's liberation.
PROPER METHOD OF LISTENING TO SHIVPURAN Sage Shaunak requested Sutji to tell about the proper method of listening to Shivpuran, so that the man kind gets complete benefit. Sutji replied-
"First of all, an auspicious moment should be determined by an Astrologer. After that, friends and relatives should be invited, especially those who have the tendency of being away from such occasions. The sages and the virtuous people should be invited too. The 'Katha' must be help in scared places like Shiva temple, any place of pilgrimage or in one's home after doing a Bhumi Pujan of the land Where one intends to held the Katha of Shiv Puran. The canopy should be well decorated." "After making a resolution and doing worship of Ganapati – the destroyer of all hurdles and obstacles the Katha should be commenced. The person who is telling the 'Katha' should be facing north and all the listeners should sit facing east. The person who is telling the 'Katha' should be a scholar and should be capable of clearing all the doubts from the listener's mind. There should be no kind of distraction during the 'Katha' period. A devotee, who listens to the Katha leaving behind all of his worldlys worries get complete benefits. A devotee should also make donations and offerings according to his capacity and capability otherwise he would become a wretched man. The Mantra 'OM NAMAH SHIVAY' should be chanted through out the period of Katha.
RIGHT OF LISTENING TO SHIVMAHAPURAN:-
An uninitiated person does not have the right to listen to the Katha of Shivmahapuran. So a man desirous of listening to Shivmahapuran should first get initiated.
AUSTERITIES TO BE FOLLOWED:
A devotee who has taken the vow of listening to the Katha of Shivmahapuran, should follow a celibate life. He should sleep on the floor and should have only fruits in the diet. He can have his normal dinner only after the completion of the Katha. The diet should be fresh and pure. He should also try to avoid sinful tendencies like lust, anger, greed, attachment and condemning other, etc. Making donations of even meager things give undiminishing virtues.
RITES PERFORMED ON COMPLETION OF OBSERVANCE:-
After the methodical completion of the Katha, a devotee should perform UDDYAPAN (Conclusion of the Katha), which is similar to the CHATURDASHI UDDYAPAN. The devotee should also Charitably make donations to all the brahmins who have helped in the performance of Katha. On the next day the 'Path' of SHIV GITA should be performed. If the devotee (listener of the Katha) is a householders, then he should perform 'Havan' with the ghee prepared from Cow's milk, for the pacification of the unhindered completion of the Katha. The Havan should be performed, either with the help of 'Rudra Samhita mantras' or 'Gayatri Mantra' or with the shlokas of Puran.
This Purana consists of the following 7 Chapters:
1.1 Vidyeshwar Samhita
This Chapter contains 24 sections.
1.1.1 Sages Enquire
Viddyeshwar Samhita which is classified into twenty five chapters, has a narration in its first chapter which goes as follows-
Once upon a time, the sages were performing a yagya at Prayag kshetra. Sage Sutji came to know about this and arrived there. All the sages were very pleased to see him. They requested:-
"Lord! Though we have heard many tales from you regarding the man's benediction, but today we want to listen to something special. Because in this present era of Kali, when all the castes have forgotten about their respective duties we want to know is there any way to prevent the deterioration in the human values?"
Sutji replied:-
"O Great men! Your enquiry has great relevance in this era of Kali. I will certainly tell you about the way by the help of which a man can achieve benediction. Shivmahapuran contains the essence of Vedantic philosophy, which gives worldly pleasures as well as Salvation. Mere remembrance of it destroys all the sins of a man. One who studies the Rudra-Samhita attentively, his gravest of sins are destroyed instantaneously. One who studies Rudra-Samhita' silently, sitting in front of Bhairav-idol, all of his aspirations are fulfilled. A man gets liberated from the sin of killing a brahmin, if he studies Rudra Samhita while circulbulating around a Banyan tree."
"Kailash Samhita is even Superior than Rudra Samhita, as it elaborates upon the meaning of Omkar. Shivmahapuran is created by lord Shiva Himself. It contains twelve Samhitas which are – Viddyeshwar, Rudra, Vinayak, Uma, Matri, Ekadash-rudra, Kailash, Shat-rudra, Koti-rudra, Sahastra Koti, Vayaviya and Dharma."
"Initially it contained one lac shlokas but it was precised to twenty-four thousand shlokas by sage Vyas. The present ShivPuran is the fourth one which consists of seven Samhitas. The earlier three Shivpuranas are unavailable. The scientific analysis of the Vedantic mysteries are the main subject of this divine Shivpuran. The study of Shivpuran helps a man to attain Dharma, Artha, Kaam and Moksha.
1.1.2 Proposition and Means
Sutji continued with his narration:-
"During the initial period of 'Svet Varah Kalp'. Six prominent sages collected near Triveni and started debating as to who was the greatest deity, among Brahma Vishnu and Mahesh. Their debate remained inconclusive, so they went to lord Brahma to seek the answer.
Lord Brahma told them:-
"O revered Sages! The source of Vishnu, Rudra all the deities including myself and all the other creations is none other Mahadeo. Union with the Shiva should be the objective of a man to attain that objective. Listening to the qualities of Lord Shiva, singing devotional songs in his praise and contemplating on him are the greatest means, which help to unite with Shiva."
1.1.3 Listening, Kirtan, Contemplation
SHRAVAN KIRTAN MANAN
Purification of the mind by the help of doing worship and chanting the name of God is called contemplation. Singing devotional songs in the form of stotra, or hymns of the vedas or even in one's own language is called Kirtan.
The above mentioned three activities are the supreme means to attain liberation.
1.1.4 Greatness of Shiva Linga
According to Sutji, if a person is incapable of following the above mentioned three activities i.e. Shravan, Kirtan and Manan then he should worship the Shivalinga. Even by doing this he can attain liberation from all the bondages of the world.
Describing about the majesty of Shivalinga, Sutji says: "Lord Shiva is the manifestation of Almighty God (Brahma) himself and for this very reason he is known as NISHKAL. Because of his divine beauty, Shiva is called SAGUNA (God with form). The term SAGUNA is also expressed in another way, that is SAKAL. Shivalinga is worshipped since it symbolizes the form of Shiva. Lord Shiva is also considered to be NIRGUNA (without any qualities.)"
"In the first Kalpa of Swetvarah, a battle was fought between Lord Brahma and Lord Vishnu to prove their superiority. Lord Shiva manifested before arrogance. After that he also showed them his form in the shape of Shivalinga. From that day onwards the Shivalinga became famous."
1.1.5 The Deities go to Kailash Mountain
Nandikeshwarji narrates the tale of battle between Lord Brahma and Lord Vishnu. "Once while travelling lord Brahma reached the abode of Lord Vishnu. He saw Lord Vishnu. He saw lord Vishnu resting on Shesh-Nag and being attended by Garuda and other attendants. When Brahmaji saw that Vishnu did not get up to receive him, he became very angry. Very soon, Verbal dual erupted between them. It became so severe that a battle was fought between them, which continued for very long time. All the deities arrived from the heaven to watch the battle. They became very worried when they saw no sign of battle coming to an end. They decided to go to lord Shiva, to seek his help.
1.1.6 Anaal-Stambh (The Pillar of Fire)
"Though Lord Shiva knew everything, but still feigning ignorance, he asked about the well beings of the world. The deities told him about the battle, fought between Brahmaji and Vishnuji."
"Lord Shiva then sent his one hundred Ganas to pacify both of them. He too went there accompanied by mother Parvati, boarded on a chariot. When Lord Shiva reached there, he saw that Brahmaji and Vishnuji were about to use their deadly weapons- Maheshwar and Pashupat respectively. Fearing the destruction, which these deadly weapons might have caused, Lord Shiva manifested himself in the form of 'Analstamba' (pillar of fire) between them. Brahmaji and Vishnuji had already released their weapons- Maheshwar and Pashupat. Both the weapons fell into that pillar of fire and got destroyed.
"Brahmaji and Vishnuji were very surprised to see the pillar of fire, which was so enormous in size that it reached the sky and penetrated down the earth. Vishnuji transformed himself into a boar and went to the 'Patal' (nether world) to find the base of that 'Pillar of fire'. But he was unsuccessful in his attempt and came back.
Similarly Brahmaji transformed himself into a swan and flew up in the sky to find its limit. While going through the aerial route he met a withered 'Ketaki' flowers, which had still some freshness and fragrance left in it."
"Lord Shiva smiled at the futile attempts of Shri Brahmaji and Vishnuji. As a result of his smile the Ketaki flower fell down from the branch. Ketaki flower told Brahmaji that he had been present there since the beginning of the creation, but was unable to know about the origin of that 'Pillar of fine'. The flower also advised Brahmaji against making any effort in that direction, as it would be of no use."
"Brahmaji then sought the help of Ketaki flower to give a false witness before lord Vishnu, that he (Brahmaji) had been successful in seeing the limit of that pillar of fire. Ketaki flower agreed. Both of them went to Vishnuji and Brahmaji told him that he had seen the limit of that Pillar of fire. Ketaki flower gave a witness. Vishnuji accepted the superiority of Brahmaji."
"Lord Shiva became very angry with Brahmaji. He proceeded to punish Brahmaji for his falsehood. Lord Vishnu requested Lord Shiva to spare the life of Brahmaji. Lord Shiva became pleased with Vishnuji and accorded him the same status as Hat of his own."
1.1.7 Shiva Obliges Brahma
Nandikeshwar continuing with the tale said:
"After according same status to Vishnuji as that of his own, Lord Shiva opened his third eye from it manifested 'Bhairav'. He ordered Bhairav to kill Brahmaji. Bhairav severed the fifth head of Lord Brahma with his sword. Brahmaji became very terrified. He was trembling in fear. Lord Vishnu felt pity on his condition and requested Lord Shiva to forgive him.
Lord Shiva then stopped Bhairav, but told Brahma.
"You spoke untruth with a desire to become worshippable. It is my curse that, you will not be worshipped by anybody. You will posses only four heads."
Brahmaji begged his forgiveness. Lord Shiva feeling pity on Brahmaji gave him a boon of being the presiding deity of all the yagya. Similarly the Ketaki flower also prohibited from being used during worship. But when Ketaki flower tendered his apology Shiva gave blessing that it would be fortunate to be offered to lord Vishnu during the worship.
1.1.8 Consecration of Maheshwar
Lord Vishnu and Brahma made salutations to lord Shiva and offered him a seat. They then worshipped him. This was the first time, Brahma and Vishnu had worshipped lord Shiva. Shiva was very pleased. Shiva-ratri has been continued to be celebrated since that day. This particular day is considered to be the most auspicious day for the worship of Lord Shiva.
A devotee who fasts on Shiv ratri remaining only on fruits, attain virtues equivalent to the worship done for the whole year.
The idol of Shiva is consecrated on this day.
Lord Shiva has himself told the deities that he had manifested in the form of Pillar of Fire' in the month of Agahan and during the constellation of Ardra. He also said-
"One who has my darshan on this day (Shivratri) or worships me in my form of linga is dearer to me than Kartikeya. The place where, I manifested in the form of Pillar of fire will become famous as Lingasthan. Because of its resemblance with the 'Mountain of Fire', it will also be known Arunachal."
Later on Shiva brought back to life all the people who had died in the battle, fought between Brahmaji and Vishnuji.
1.1.9 Omkar
Lord Shiva then preached Brahmaji and Vishnuji on the five duties (Panchakritya) saying that 'Shrishti' (creation), 'Sthithi' (position), Samhar (Annihilation), Tirobhav (Concealment) and 'Anugrah' (obligation or kindness) are the five duties by which this world functions.
The source of this world in 'Sarga' or Nature. The establishment of this world is 'Stithi' or position. The tendency of this world to destroy is Samhar or destruction. The feeling of absence of this world is Tirobhav or Concealment and Moksha or Salvation is obligation or Anugrah.
Lord Shiva then goes on to explain that the first four duties like Sarga (Nature) etc help in the nurturement of the world and the fifth duty Anugrah is a giver of Salvation.
Lord Shiva also told them (Brahmaji & Vishnuji) that he (Shiva) had blessed both of them to look after the two duties i.e. Shrishti and Sthiti. Rudra and Mahesh have been entrusted with the job of Sanhar & Tiribhav. "The fifth duty 'Anugrah' has been kept by me." Said Shiva.
After describing about the allocation of the various duties, Lord Shiva described the meaning of 'OMKAR' to them. He said that OMKAR signified the world and contained the power of both Shiva and Shakti. This powerful mantra gives all kinds of worldly accomplishment as well as salvation.
After that Lord Shiva initiated both Brahmaji and Vishnuji with the OMKAR' mantra. He also preached them on the importance of the worship of Shivalinga.
1.1.10 Rituals of Shiva Worship
On the request of the sages, Sutji describes about the methods of worshipping Shiva Linga. He says
"One should construct a Shivalinga either of mud, rock or metal and establish it in such a place where it can be worshipped daily without any hindrance."
"The 'Char' (mobile) Linga should be small in size and the Sthira (Fixed) linga should be large. The Linga should be constructed along with the pedestal. The rule for constructing a Shiva Linga has been specifically described. The breadth of thickness of the Linga should be twelve times the thickness of the devotees (one who is constructing the linga) finger, while the length should be twenty-five times. After establishing the linga in the above mentioned way, it should be worshipped after performing the Shodasopachar. The thumb also symbolise a Shiva linga and its worship can be done. While worshipping the Shiva Linga, the mantra OM NAMAH SHIVAY should be continuously chanted. Chanting this mantra for five crore times, helps a man in attaining to the abode of Shiva. Worship of Shiva done during the mid night is considered to be especially fructifying.
1.1.11 Sacred Pilgrimages of Shiva
There are numerous places of pilgrimages connected with Shiva at the banks of river Ganges and river Indus. River Saraswati is considered to be a sacrosanct river and having an opportunity of living at its banks, helps in attaining to the abode of Brahma.
Similarly, there are famous temples of Lord Shiva at Kashi, Naimisharanya, Badrikasharam and Kedar etc. There are many temples of Shiva at the banks of holy river like Ganges, Yamuna, Saraswati, Godavari, Narmada, Kaveri, Sarayu, Tungabhadra etc. Worshipping Shiva at these places bestows undiminishing virtues and liberates a man from all of his sins.
1.1.12 Conduct of the respective Castes
On the request of the sages, Sutji described about the virtuous and invirtuous activities of a man according to the respective castes be belong. He said:
"A brahmin who performs the rituals, as described in the Vedas, only is entitled to be called a Dwija. A brahmin who is not that proficient in the Vedas is called a 'Kshatriya brahmin'. A brahmin engaged in agricultural activities and business is called a Vaishya-brahmin'. A brahmin who is in the habit of condemning and criticizing others, is called a 'Shudra-Brahmin'.
"A Kshatriya who looks after the welfare of his subjects is called a king, while the rest of them are known as simply Kshatriya. A Kshatriya who indulges in business is called a Vaishya Kshatriya. Similarly a Kshatriya who engages himself in the service of the three superior castes – Brahmin Kshatriya and Vaishya is called a Shudra Kshatriya.
1.1.13 Types of Dharma
Dharma is considered to be of two types-
1) Dharma performed by matter and Materials.
2) Dharma performed by indulging in physical activities.
The performance of Yagya etc comes in the first category. Making pilgrimages of holy places comes in the second category. During the Satya-Yuga, meditation was the way to attain self knowledge. During Treta-Yuga, it was attained by penance, during Dwapar Yuga it was attained by performing 'Yagya' while in the present era of Kali Yuga, idol worship is considered to be the means to achieve self-realization. Invirtuosity invites sorrow while virtuosity bestows joy and happiness.
'THE IMPORTANCE OF AGNI-YAGYA' The sages then asked Sutji about the Agniyagya Brahma yagya and Guru Puja in order of importance.
Sutji said-
"Performing 'havan' by offering matter and materials into the sacred fire, is called Agni yagya. This ritual is especially meant for the brahmachari (Celibates). Performing havana during the evening time brings prosperity, while performance of havana during the morning times gives long life. Making sacrifices to the deities during the day time is called 'Deva Yagya'. A brahmin should perform 'Brahma yagya with the help of the study of the Vedas."
"First of all lord Shiva adopted an auspicious day for himself and named it Sunday. After that he named the Six remaining days of the week and attributed them to the following deities respectively – Monday (Durga), Tuesday (Skand), Wednesday (Vishnu), Thursday (Yama), Friday (Brahma), and Saturday (Indra).
Worshipping the deities on their respective days give peace properity and all kinds of accomplishments.
1.1.14 Appropriate Place and Time for Worshipping Shiva
IMPORTANCE OF PLACE:
In the Viddyeshwar Samhita of Shivapuran, describing about the importance of place and time for worship of Shiva says-
"Worshipping Shiva at a pure place in a house gives appropriate fruits, while worship done in a cowshed gives virtue, which are ten-times more than the former one. Worshipping Shiva at the banks of a river gives, ten times more virtues than the second one. Worship of Shiva done either in temple, under the basil plant etc. or at the banks of Sapt Ganga, gives ten times more virtue than the third one. If Shiva is worshipped at the seashore than the fourth one, while worshipping Shiva on the peak of a mountain, gives ten times more virtue than the fifth one. But worship done with a fully concentrates mind, gives the best fruits.
IMPORTANCE OF TIME: During the Satya-yuga performance of Yagya and donations gave complete results. During the Treta-yuga it gave half, while in the present Kaliyuga it gives one-fourth results. Virtuosity performed with a pure heart does not go in vain. The other auspicious days in order of their increasing importance are 'Surya-Sankranti', Tula Sankranti and Mesh-Sankranti, Lunar eclipse and Solar eclipse respectively.
1.1.15 Worshipping the Idol of Shiva
It has been mentioned in the sixteenth chapter of Viddyeshwar Samhita that all the desires of a man are completely fulfilled, if he worship even in earthen idol of Shiva. For making an idol of Shiva. Day should be acquired from the base of river , pond, well or any such other place. In this clay fragrant powder and milk should be added to make it into a paste. After the constructing of idol is complete, it should be worshipped by all the sixteen types of rituals Shodasopachar.
If the Shiva Linga is constructed by somebody else, then three 'sera' of Naivedya should be offered to the deity, whereas if one himself has constructed the Shiva-Linga then the one-fourth of a 'Sera' should be offered.
If such an idol s worshipped for one thousand times, then it helps a devotee in attaining to the Satyaloka. Performing 'abhishek' of such an idol helps in self-purification, offering fragrance gives virtues, Naivedya increases the life span and worshipping it with 'Dhoop' gives wealth and prosperity respectively.
Worshipping the idol with a burning lamp gives knowledge to the devotee, whereas offering beetel leaves gives splendours.
A devotee who worships Lord Shiva in the hindu month of Magh and on Krishna Chaturdashi achieves longevity of life. Both, worldly pleasures and salvation are achieved by worshipping Shiva.
Worshipping Shiva in the hindu month of Kartik by going Japa, penance etc gives special fruits and the devotee becomes free from all kinds of diseases.
If a devotee worships lord Shiva on Sunday he becomes free from rebirth.
1.1.16 The Majesty of Pranav Panchakshar
The root sounds Akaar, Ukaar, Makaar, Bindu and Naad, which are free from the delusions and which originates from the mother Nature are called Pranav. It is of two types:-
a) Gross, b) Subtle. (Pranav Mantra OM AND OM NAMAH SHIVAY!
It symbolizess the unified power of Shiva and Shakti and destroyes all the sins of a man. A man desirous of worldly pleasures must chant the mantra 'Hrishva Pranav' containing the three root sounds A, U, & Ma, which symbolizes Brahma, Vishnu and Mahesh respectively. On the other hand a man aspiring for the salvation, must chant the mantra 'Deergha Pranav' containing A, U, Ma, Naad and Bindu.
Before commencing the study of Vedas pronouncing OMKAR is a must. By chanting 'Pranav' for nine crore times man becomes pure. By chanting it for further nine crore times a man develops a control over natural forces like wind, smell and earth etc.
This Pranav mantra is considered to be most powerful and helps a man to attain the abode of Shiva.
1.1.17 Worldly Bondage and Salvation
In the eighteen chapter, all the sages requested Sutji to explain the meaning of bondages of life and Salvation
Sutji replied-
"Because of the eight types of bondages which a man feels on this earth, the soul is also known as "Jeeva". The Jeeva becomes liberated only after becoming free from these eight bondages. These eight bondages are – Nature, Intelligence qualitative- ego and the Panchatanmatras i.e. Sound, touch, appearance, taste and smell.
"Each soul is binded by these eight aspects of the Nature. The actions performed as the result of these bondages is called Karma. A man reaps the fruits of his actions- Whether good or evil. He either enjoys pleasures or suffers because of sorrow, due to this Karma." The soul takes rebirth in a cyclic was binded by the effects of his Karmas. The eight Chakra' are nothing but the eight forms of the nature. Shiva is beyond the reach of these eight chakras, on the contrary he has full control these eight chakras. So a man can become free from the bondages of this world, only by worshipping Shiva Linga. The linga is both gross as well as subtle. There are five types of Linga on this earth.- SWAYAMBHU LINGA, BINDU LINGA, PRATISTHIT LINGA, CHAR LINGA, GURU LINGA. A person desirous of worldly pleasures should worship the cross Shivalinga, where as one who is desirous of attaining salvation must worship the subtle Shiva linga."
1.1.18 The Worship of Parthiva Linga
Sutji then explains the greatness of worshipping a Parthiva Linga-:
"Parthiva Linga is the most supreme among all the Shiva-Lingas. All the aspirtions of he deities as well as men are fulfilled by the worship of Parthiv linga. During the era of Satya, jewel was considered to be of prime importance, where as during Tretayuga and Dwaparyuga, gold and mercury had the prime importance respectively. In the present era of Kali, a Parthiva Linga hold this place of honour. The worship of Parthiva Linga begets more virtues than even penance. Just as Ganga among the rivers, Kashi among the sacred places of pilgrimages, Omkar among all the mantras are considered to be superior, In the same way Parthivalinga is considered to the supreme among all the Linga. Worshipping, a Parthiva linga with a 'Nishkam bhava' helps a man to attain liberation."
1.1.19 Methods of Worshipping Parthiva Linga
Elaborately describes about the methods of doing worship of Parthiva Linga:-
"After becoming fresh in the morning, a man should wear a rudraksha garland in his neck and apply bhasma (Ash) on his forehead. He should then worship the Parthiva Linga. He should chant the various names of Shiva, while worshipping the Parthiva Linga, like Har, Maheshwar, Shambhu, Shoolpani, Mahadev, etc. After worshipping the Parthiva Linga, it should be immersed in the river, Then the mantra – OM NAMAH SHIVAY should be canted with complete devotion. This is the method which has been described in the Vedas for the worship of Parthiva Linga."
1.1.20 Number of Parthiva Shivalingas
The numbers of Parthiva Linga differ according to one's desires. For example a man who is desirous of learning and knowledge must worship one thousand Parthiva Linga. A man who is desirous of wealth must worship. One thousand five hundred Parthiva Lingas. A man who is desirous of attaining salvation must worship one crore Parthiva Lingas.
Parthiva linga, which is equivalent to the height measured by the four fingers and which has been established on a beautiful pedestal, is considered to be the best. Parthiva Linga which is the half of the above mentioned height is considered to be 'Medium; and still half than the second category is considered to be inferior Parthiva Linga. It is better and advisable to worship a single Parthiva Linga daily, because it is equivalent to the worship of the whole world. Nobody is barred from worshipping Shiva, except the people whose ancestors had been cursed by the sages like Dadhichi, Gautam. Such people should also worship the eight idols (earth, water, fire, air, sky, sun, moon and the host) alongwith the Parthiva linga.
A brahmin should worship Parthiva linga as per the methods described in the vedas. Worship should be done, facing north.
1.1.21 Importance of Naivedya and Bilva Leaves
Sutji then described about the important of Naivedya offered to Lord Shiva.
"A devotee gets liberated from all of his sins merely at the sight of the Naivedya, which have been offered to lord Shiva. He attains great virtues by having the Prasada."
A man must not accept the Prasada if the worship have been done under supervision of a 'Chandala', but some of the Shivalingas like Baanlinga, Siddhalinga and Swayambhu Linga are exceptions to this rule. The prasada which has been offered to the Shivalinga and remains lying on it, is prohibited from having, but the prasad which is not touching the Shivalinga should be accepted.
BILVA (WOOD APPLE)-: Bilva fruit is considered to be a form of lord Shiva It's greatness has been eulogized even by the deities himself. It is believed that all the places of pilgrimages, dwell in the Bilva-leaf. Lord Shiva is believed to have his abode in the roots of the Bilva tree. A devotee who waters the roots of the Bilva tree attain greater virtues than offering water to the deities of all the places of pilgrimages. Similarly a devotee who worships the roots of the Bilva tree attains to the abode of lord Shiva.
1.1.22 The Majesty of Shiva's Name
Sutji then goes on he explain the greatness of Shiva's name and the importance of Bhasm (Ash) and rudraksha beads in his worship.
The name of Shiva is as sacred as Ganges; Similarly 'Bhasm' and 'Rudraksha' are as holy as river Yamuna and Saraswati respectively. Therefore a devotee who possesses the name of lord Shiva on his lips, Who applies Bhasm on his person and who wears a rudraksha in his neck attain the virtues similar to that of taking a bath in the sangam. In the ancient time, a king by the name of Indrayumna got liberated from the bondages of the world, just by chanting the name of Shiva.
1.1.23 The Importance of Bhasma in Shiva's Worship
Bhasma are of two types:-
1) Mahabhasma and 2) Swalpabhasma.
'Shrota' (listener), 'Smart; (rites according to the smritis) and Laukik (worldly) are considered to be the Mahabhasma. There are many types of Swalpabhasma
'Shrota' and 'Smart' are meant only for the brahmins. For the rest of the castes, 'Laukik bhasma' is appropriate. A brahmin must apply bhasma, only after initiating it with the mantras. The ashes which remains after burning dry cowdung is called Aagneya Bhasma. Applying 'Tripunda' on the forehead with the ashes after the completion of Yagya, is to the upanishad rituals like Sandhya and Japa should only be performed after applying tripunda on the forehead.
1.1.24 Importance of Rudraksha
Rudraksha is very dear to lord Shiva and hence all the sins of a man get destroyed if he chants the name of Lord Shiva using a Rudraksha beads. He also attain salvation after his death. It is believed that the origin of Rudraksha is connected with Shiva penance.
Once while Sadashiv was performing his penance, his eyes opened due to some disturbances. He was so remorseful that tears rolled down from his eyes. These tear-drops are believed to be the origin of the Rudraksha trees.
Rudraksha of specific colours have been prescribed for different castes. For example a Brahmin, a Kshatriya, a Vaishya and a Shudra have been instructed to put on Rudraksha of white colour, red colour, yellow colour and black colour respectively.
A person who wears eleven hundred Rudraksha on his body, he unites with Shiva. Rudrakshas are of various types i.e. EKMUKHA RUDRAKSHA (one opening) to rudraksha with fourteen openings. Each type of rudraksha has specific mantra and specific deity connected with it.
1.2 Rudra Samhita
This Chapter contains 149 sections.
1.2.1 Shrishti-Khand
The sages express their desire of knowing about the manifestation of Shiva and Uma, their marriage and their life as a householder and the other aspects of Shiva's divinity
Sutji narrated the story of Narad's attachment and lust – how they were ultimately destroyed. He also narrated of Narad's deep desire to know about Shiva.
1.2.2 Victory of Narada over 'Kama'
Once upon a time a Narad was performing a penance in the cave of Himalaya mountain. Indra becoming fearful sent Kamadev to obstruct his penance. But Kamadeva was unsuccessful in his attempt as the place where Narada was doing penance was the same place where Lord Shiva did penance. After the completion of his penance, Narada became arrogant that he had defeated Kamadeva. He went to Kailash mountain and narrated about his feat to Lord Shiva. Narada was naïve not to realize the fact hat is happened only because of the divine power of Shiva.
Lord Shiva listened to his arrogant statement. He advised Narada not to reveal this secret to anybody. But Narada went to Brahmaloka and boasted about his feet to Lord Brahma.
Lord Brahma listened to his boisterous statements and advised him not to reveal this to anybody.
But Narada was not satisfied. He wanted to give the news of his achievement to Lord Vishnu. So, he went to Lord Vishnu's abode and boasted about his feat of defeating Kamdeva.
Lord Vishnu with a desire to subdue his inflated ego, manifested his illusionary power with the blessings of Lord Shiva.
1.2.3 Narada's Ego Subdued:
While Narada was returning from Vaikuntha Loka, he saw a beautiful city. This city was ruled by a king named SheelNidhi. The king had a daughter and her Swayamvar was being organised. Numerous kings had arrived to take part in that Swayamvar. Narada, curiously entered the place were Swayamvar was being held. The king requested Narada to study the lines of the palm of the princess. Narada was infatuated by the princess beauty. He returned back to Lord Vishnu and expressed his desire of marrying that princess. He also requested Vishnuji to make him as handsome as himself (Vishnu).
Lord Vishnu made Narada's whole body very beautiful except his face. Which he made like a monkey. Narada being unaware of this happily went back to Swayamvar site. Narada sat among the kings – his face resembling like a monkey Lord Vishnu too was present there. The princess saw Narad, whose face was looking like a monkey. She was amused. Ultimately she put the garland around the neck of Lord Vishnu and went to Vaikuntha Loka alongwith him.
Some of the Shiva's gana too were present there in the guise of a brahmin. Their names were Marud ganas. When they saw Narada to see the reflection of his face in the water.
When Narada saw his face in the water, he saw that he was looking like a monkey. He became very furious and cursed the Marudganas to be the born as demons, even though being brahmins by birth.
Furious Narada then went to Lord Vishnu and cursed him- "You too would suffer due to separation from your wife, during your incarnation of Ram and the monkey would come to your help.
1.2.4 Vishnu Preaches Narad:
Lord Vishnu accepted Narada's curse without any hesitation. He then removed the illusionary powers by which Naradas' mind was influenced Now, Narada regretted his actions. Lord Vishnu told Narada that everything happened because of Shiva's divine illusions.
"You did not pay heed to his advice and hence Shiva by his illusions, has taught you a lesson. Shiva is beyond the reach of the three basic qualities-Satva, Rajo and Tamas. Therefore you must worship and contemplate on the name of Shiva. All of your sins will be destroyed.
After preaching Narada,, Lord Vishnu vanished from his sight. Narada then descended down to earth and while having darshan of numerous Shivalingas, he saw two of the Marudganas, whom he had cursed. He told both of them that they would take birth from a giantess's womb, but their father would be sages. He also told them that they would become very famous due to their devotion, Narad went to lord Brahma and requested him to tell about the divinity of Shiva.
1.2.5 Brahmaji Preaches Narad:
On Narad's request Brahmaji said-
"During the period of Mahapralaya (Final annihilation) nothing exist, except Shiva. The power which Shiva manifested from his own self came to be known as Ambika. This Ambika is understood to be the cause of the whole world as well as the Nature. Lord Shiva then created a Shivaloka, which is known as Kashi. It is the abode of Shiva and Parvati. A man who makes a pilgrimages of Kashi attains salvation.
1.2.6 The Origin of Vishnu
Lord Shiva, felt the need of somebody, who could look after the creation in his absence, as he wanted to retire along with Ambika at Kashi. The unified energy of Shiva and Ambika, resulted into a radiant physical form of a child. The child asked Shiva about his name and purpose of his being.
Lord Shiva named the child as Vishnu and advised him to do a penance which would help him to attain all kinds of accomplishment. He then offered him the knowledge of Vedas, through his breath. For this reason it has been said-
"YASYA NISHVASITAM VEDAH "
Meaning: Whose exhaled air is Veda.
Vishnu followed the instruction of Shiva and did a tremendous penance for twelve years, but still he was not successful in having a darshan of lord Shiva for the second time. He became worried. He heard a heavenly voice, instructing him to do further penance.
Vishnu then recommenced his penance. It continued for many days. By the blessings of Shiva, numerous fountain of streams errupted from his body, which spread in all directions in the form of Brahma. Vishnuji was very pleased to see that stream. He went to sleep in that streams due to which he also came to be known as 'Narayan'. One who has his abode in the water. After that, all the five elements manifested from his self. The three qualities- Salva, Rajos and Tamas as well as the ego manifested from his body. Similarly, five Tanmantras (Subtle form of matter), Panchabhuta (Sky water, air, fire and earth) and ultimately five sense organs and five organs of action also manifested from. Altogether twenty-four types of element manifested from the body of Shri Vishnu.
1.2.7 Origin of Brahmaji
Brahmaji told Narad-
"While Vishnuji was sleeping in the water, a lotus flower manifested from the navel of Vishnu according to the wish of Shiva. On that lotus was seated with four heads. I did not see anything except that lotus flower. I had a desire to know about my identity. So I entered into the hollow tubular stalk of that lotus flower, but I was not able to find the source. I returned back to the same place. Suddenly I heard a voice which instructed me to do penance. I did a tremendous penance for twelve years with a desire to know about my creator. Being pleased with me, lord Vishnu manifested before me with in his Chaturbhuj form, but I could not identify him, being influenced by the illusionary power of Shiva. I quarreled with him."
1.2.8 Dispute Between Brahmaji & Vishnuji
"I asked him as to who he was. Vishnuji replied that he was the fulfiller of all of his desires. But I replied to him that I only was the creator, nurturer and the supreme soul of this world. Vishnuji became angry and said that undoubtedly I (Brahma) was the creator of this world, but he (Vishnu) was the one, who had created me (Brahma) and the whole world. Vishnuji also ordered me to take his refuge and promised to protect me. But being an ignorant I did not believe him. A fierce battle was fought between both of us. A Shiva linga manifested between us to end the battle. We requested that Shivalinga to show its real identity. That Shivalinga had destroyed our pride."
1.2.9 Shabda-Brahma
We heard a sound OM. We became curious to know the origin of that sound. Vishnuji saw a letter 'A' towards the south of that Shivalinga. He also saw the letters 'U' and 'M' centre towards the north of the Shivalinga and in its centre respectively. He also saw the mantra 'OM', which was dazzling like a Sun. There was no beginning and end to this mantra OM. As we were making efforts to know about its origin, suddenly Shiva appeared in the form of a sage. He gave us the knowledge regarding OM. He also revealed to us that I originated from the letter 'A', Vishnuji originated from letter 'U' and Shiva himself originated from letter M. The letter A signifies creation, U Signifies nurturement and M signifies salvation.
The three letters A, V & M also symbolizes the basic causes of creation. A or brahma also symbolizes the semen, U or Vishnu symbolizes the Vagina and the sound of OM is Maheshwar- the combined sound of A, U and M. All the three united from which manifested a golden egg. This golden egg remained submerged in the water for one thousand years. The almighty then cut that egg into two halves, from which appeared heaven and Earth. We also saw the divine beauty of Maheshwar."
1.2.10 Shabda-Brahma Tanu
Then we saw all the vowels and consonants emanating from the physique of Mahadeva. Vishnuji saw the forty eight letters within OMKAR, which in fact were the two following mantras- "TATPURUSHAY VIDDYAMAHE MAHADEVAY DHIMAHI, TANNO RUDRAH PRACHODAYAT." And "TATSAVITURVARENYAM BHARGO DEVASYA DHIMAHI DHIYO YONAH PRACHODAYAT."
"After that we also received the Mahamrityunjay mantras like 'OM JOOM SAH", "HRAUM HRIM JOOM SAH" and "TRAYAMBAKAM YAJAMAHE". After that we received the five lettered mantra "OM NAMAH SHIVAY", the chintamani mantra 'KSHAMYAUM', the dakshinamurti mantra – "OM NAMO BHAGAWATE DAKSHINAMURTAYE MAHYAM MEGHAM PRAYACHCHHA SWAHA. At last we received the great mantra TATVAMASI. Vishnuji was so enchanted by this mantra that he started chanting this mantra. We then prayed to Shiva-the creator, the nurturer and the destroyer.
1.2.11 Shiva Enlightens Brahma & Vishnu
"Shiva became very pleased with both of us. He preached us the contents of Veda. Shiva told Vishnuji about the methods by which his (Shiva's) worship could be done. He revealed to us that Vishnuji actually had manifested from the left portion of his Shiva's body and myself from the right portion of his body. He also blessed us that he would manifest his incarnation of Rudra from our body and also that the purpose of this incarnation would be to do annihilation. Lord Shiva revealed to us that his consort Uma, was in fact mother Nature and her power in the incarnation of Saraswati would be my consort. Laxmi, who would also manifest from the nature would be the consort of Vishnu."
1.2.12 Age of Brahma, Vishnu & Rudra
Bramhaji told Narada:
"Lord Shiva informed us that my day consists of four thousand eras and similarly my night too consists of four thousand eras. Since a month consists of thirty days and a year consists of twelve months. In this way my age was fixed to be of one hundred years. One day of Vishnu is equivalent to one year of Brahma. Vishnu's age too was fixed to be of one hundred years. The day of Rudra is equivalent to one year of Vishnu and his age also was fixed to be of one hundred years.
1.2.13 The Methods of Worshipping Shiva
On the request of the sages, Sutji retold the preaching which had been narrated by Brahmaji to Narad. Describing the method of Shiva worship he says-
"A devotee should get up early in the morning and contemplate on Shiva, who gives benediction. After that, he should finish his daily routing work and perform rituals like 'Sandhya' and Vandana etc. After that, he should worship Shivalinga according to vedic rites like Panchopachar, Sodashopachar etc. He should also perform 'Abhiseka' with various offerings. At last, the should beg pardon for his sins."
1.2.14 Acquiring of Shiva Lingas by the Deity
Once, Brahmaji went to 'Kshirsagar' (the abode of Vishnu) accompanied by the deities and asked lord Vishnu how a man could be liberated from his sorrows. Lord Vishnu told them that this objective could be met b worshipping Shiva-Linga.
All the deities, then prayed to lord Shiva, who after becoming pleased instructed 'Vishwakarma' to construct a Shivalinga for them. Vishwakarma then made a Shivalinga for Kuber, a Shivalinga of yellow diamond for Dharmaraj, a Shivalinga of dark coloured diamond for Varun, a Shivalinga of Indraned diamond for Vishnu and a goldden Shivalinga for Brahmaji. Similarly Vishwadeva was given a Shivalinga made up of silver, the Ashwini Kumars were given Shivalinga made up of bronze, Laxmi was given a Shivalinga made up of Crystal (Sphatik), Sun-god was given a Shivalinga made of copper and the moon was given a Shivalinga made of pearl.
1.2.15 Methods of Worshipping Shiva Linga
Brahmaji has described the following methods for the worship of Shivalinga-
"After performing the rituals like 'Aachaman' and Pranayam a devotee should apply a tripunda on his forehead and wear a rudraksha on his body. After the study of Shanti-path and the performance of Devata-Namaskar, he should make a resolution if he has any wish to be fulfilled. Then the worship of Shivalinga should be done, with the help of Mahima-Stavan and offering flowers to the Shivalinga. The purity of the mantras should be maintained while chanting them.
1.2.16 The Virtues of Worshipping Shiva Methodically
It has been mentioned in the Shivapuran that making offerings in the form of lotus, Shatapatra, , Shankhapushpi, the leaves of wood apple tree, helps a man in attaining wealth and prosperity. For becoming free from disease, fifty lotus flowers should be offered to the Shivalinga. Mrityunjay-Jap should be chanted for five lac times, for all types of accomplishment. One lac dhatura-fruits should be offered for long life, worldly-pleasure, as well as for attaining salvation.
1.2.17 The Origin of Kailash & Vaikunth
Brahmaji revealed to Narad how the process of creation commenced-
"After Lord Shiva vanished from our sight, I transformed myself into the appearance of a swan and Vishnuji transformed his appearance into that of a boar with the purpose of commencing the process of creation. First of all, I created the water. I poured a palmful of water into it and an egg manifested which consisted of all the twenty four elements. This egg was very enormous in size which made me confused. I did penance for twelve years. Vishnuji appeared before me. I requested him to bring that egg to consciousness. Vishnuji entered into that egg. As a result of this, Kailash mountain, and all the seven worlds came into existence. After that the static living things were created, which symbolized the dark quality (Tamogun). After that I created four footed animals like cows and Ox etc. inspite of these creations, I was not satisfied, so I again went into meditation.
As a result the deities were created which symbolized the virtuous quality (Satoguna). Once again I meditated and the human species came into existence, which symbolized the medium quality (Rajoguna). With the permission of Lord Shiva, I then created spirits like ghosts etc. After that I created my five Manasputras- Sanak, Sanadan etc. But they were so ascetic and detached from the world that they showed their disinclination in contributing in the process of creation. This made me angry, tears rolled down from my eyes. With the permission of Vishnuji, I did a tremendous penance to have a darshan of lord Shiva.
1.2.18 The Emergence of Rudra-Avatar
Brahmaji said to Narad:
"When I accomplished my penance, Lord Shiva manifested in his incarnation of Rudra from in between the eyebrows. Half of his body resembled like that of a woman (Ardhanarishwar). I requested him help me in my creational activities. Rudra created his hosts (Rudragana) who resembled like him. I requested him to create the mortals, to which he laughed and said, that he liberated mortals from their sorrow, so how could he fasten them with bondages. Rudra requested me to create the mortals and then he vanished.
1.2.19 Creation
Preaching Narad on the essence of Shivatattva, Brahmaji said-
"With the permission of Shiva, I created the five basic elements from which the matter is made and also all types of arts. I also created the time. Despite all these creations, I was not satisfied. I created sage Marichi from my eyes, Sage Bhrigu from my heart, Sage Angira from my head, Sage Pulaha from my Vyan Vayu, Sage Pulatsya from my Udan Vaya, Sage Vashishth from my Saman Vayu, Sage Kratu from my Apan Vayu, Sage Atri from my ear, Daksha Prajapati from my vital air You (Narad ) manifested from my lap. Sage Kardam and Dharma manifested from my Shadow. Then I divided my body into two parts, and from each of the two parts. Manu and Shatarupa manifested respectively. Both of them got married and in this way commenced the conjugal creation. Priyavrata and Uttanpad were the two sons born to them. Shatarupa also gave birth to three daughters whose names were Aakuti Devahuti and Prasuti. Sage Ruchi was married to Aakuti, Sage Kardam was married to Devahuti and Daksha Prajapati was married to Prasuti. Sage Yagya and Dakshina were born to sage Ruchi and Aakuti."
"Numerous daughters were born to sage Kardam and Devahuti. Similarly twenty-four daughters were born to Daksha and Prasuti. Daksha married thirteen of his dhauthers to Dharma.
The rest of his daughters were married to sages like Pulastya etc. All the three worlds are inhabited by the progenies of these sages. The same Daksha Prajapati had sixty daughters in another Kalpa, who were married to sages like Kashyap. Etc. In this Kalpa, 'Sati was one of his daughters who was married to Lord Shiva. 'Sati' being distressed by the disrespect sown by her father-Daksha, to her husband-Shiva, had given up her life, by jumping into the sacrificial fire. In her next birth she was born as Parvati and was again married to Shiva. This way, I created this world with the permission of Shiva."
1.2.20 Gunanidhi, The Brahmin's Son
Naradji asked lord Brahma, when did lord Shiva make Kailash as his abode and what was the reason of friendship between Shivaji and Kubera. Brahmaji narrated the following story- v There used to live a brahmin by the name Yagyadutt in Kampilyanagar, who was proficient in the performance of Somyagya. He had a son named Gunanidhi. Though he was a scholar but at the same time he was irreligious and kept bad company. He used to indulge in evil activities like gambling.
His father – Yagyadutt was unaware of his evil activities. Whenever he asked his wife about Gunanidhi habits and conduct, his wife used to tell lies and praised the conduct of Gunamidhi. Thus Gunamidhi's condition became worst day by days.
Yagyadutt married Gunanidhi with a girl belonging to a well to do family. But his habits had not changed. His mother tried her best to make him understand, but it was of no avail.
One day Yagyadutt saw, a gambler wearing his ring. He asked him about that ring. The gambler told him that his son – Gunanidhu had lost it to him, in the gamble. He also informed him that he had also lost numerous ornaments and other properties in the gamble.
Yagyadutt became very angry. He married with another woman after abandoning his wife and son.
1.2.21 Gunanidhi's Salvation
When Gunadhi came to know about his father's second marriage, he moved to another place, cursing his fate. He kept on walking till he became tired. He sat under a tree and started thinking about his further course of action. He heart was full of remorse and he repented for his past actions. As his mind was engrossed in such kind of thoughts. He saw somw villages going towards temple. They were carrying prasad in their hands.
"Since Gunanidhi was hungry, he followed them and after reaching the temple he sat at the main gate of the temple. IN the night, after the accomplishment of the Pujan, the devotees went to sleep. Gunanidhi entered the premise went to sleep. Gunanidhi entered the premise of the temple. The flame of the lamp was gradually becoming dim as the result of which he could not see properly. He tore some pieces of cloth, he was wearing and made a thick wick and put it in the lamp. Now the light was sufficient to enable him to see whatever had been offered to the deity."
"He carried as much fruits and other eatables as possible and tried to sneak out from the temple. Unfortunately, he dashed against a devotee woke up and chased him shouting thief-thief."
"Hearing his cries all the other devotees woke up and caught Gunanidhi. He was given such a nice thrashing that proved to be fatal and as a result Gunanidhi died."
The Yamadut's arrived to take his soul to yamloka. But right then, the Shivaganas arrived and prevented the Yamadutas from carrying his soul. They informed the Yamdutas that Gunanidhi was entitled for Shivaloka as he had devoutly observed the Shivaratri fast, had listened to the tales of Shiva and lighted up the lamp which was about to go off. The Shivaganas also informed the Yamadutas that, in his next birth Gunamidhi would become the king of Kalinga."
"In this way Gunanidhi attained to Shivaloka. In his next birth he was born as a son of king Arindam- the king of Kalinga. He was named as Dama." "When he was still young, his fatherArindam dies. So Dama succeeded him as the king of Kalinga. He renovated all the Shiva-temple, which came under his jurisdiction and passed a stricture which made the worship of lord Shiva compulsory for all the subjects. By the blessings of lord Shiva, he became the king of Alkapuri and was known as Kubera."
1.2.22 Shiva Blesses Gunanidhi
"During the Padma kalpa, Sage Vishrawa was born to sage Pulastya- the manasputra of lord Brahma. Vishrawa's son – Vishrawan ruled over Alkapuri for a long time. This city was constructed by the deity Vishwakarma. Vishrawan was a great devotee of Lord Shiva." "During the kalpa named Meghawahan, Gunanidhi did a tremendous penance for ten lac years. As a result of this penance his body was reduced to skelton."
"Lord Shiva became very pleased with him and appeared before him, accompanied by his consort Parvati. He told Gunanidhi to ask for any boon, which will be fulfilled." "When Gunanidhi heard Shiva's Voice he opened his eyes, but his eyes were dazzled by the sheer radiance of lord Shiva. He requested Shiva to restore the power of sight in his eyes. Shiva blessed him, as a result of which he was now able to see the divine sight of lord Shiva. But he became jealous of Uma, who was present by the side of Shiva. He was wondering as to who was this lady, dearer to Shiva than him. He glanced cruelly towards her. As a result of this his left eye lost the power of sight." "Parvati asked lord Shiva as to why was this sage (Gunanidhi) looking cruelly towards her. Shiva replied- "He is none other than your son. He is looking at you in astonishment as he his bewildered at the feats achieved your penance." "Lord Shiva then blessed Gunanidhi to become the king of the kings. He also assured him that he will always be present in the vicinity of Alkapuri. After being blessed by Shiva, Gunanidhi also made salutations to Parvati.
Parvati said-
"Since you have looked at me angrily your hatred and enemity (Bair) towards me was clearly visible. For this reason you will be known as Kubers." After blessings, Gunanidhi both Shiva and Parvati to a place called Vaishveshwar. Kailash mountain was situated near AlkaNagri.
1.2.23 Shiva goes to Kailash
When Rudra – the Ansha of the Almighty brahma, heard about the tremendous penance, Kubera was doing he started to play his 'damaru' (drum), the sound of which reached all the three worlds. Rudra then reached the place where Kubera was doing penance."
"Hearing the sound of his damaru, all the deities including Brahma, Vishnu and Sadashia appeared before him."
"When Kubera saw lord Rudra before himself, he offered his seat to him and worshipped him. He also worshipped the other deities. Rudra was so pleased with Kubera that he decided to stay near him. He called Vishwakarma and ordered him to conduct his abode at Kailash mountain, so that he could live in could live in the vicinity of his great devotee-Kubera. Kubera constructed a beautiful city as per his instruction. An auspicious moment was chosen and Shiva went to live at Kailash mountain. He was coronated by the deities."
Brahamaji in this way told Narada about Shiva's departure to Kailash mountain.
SATI KHAND
In the Sati Khand of Rudra-Samhita, Narada enquires lord Brahma about the reason, why lord Shiva married Sati, inspite of being a 'yogi'. He also requested Brahmaji to tell, how Sati became the daughter of Daksha Prajapati and in her next birth as Uma the daughter of Himalaya. How did Uma get lord Shiva as her husband?- asked Narada
Lord Brahma narrated the following tale-
"A girl by the name of Sandhya manifested from my being. I was amazed by her heavenly beauty. Right then a divine entity appeared before me, whose beauty could not have been matched even by the deities. He was Kamadeva- the god of love. He influenced me to such an extent that I forgot that Snadhya was my daughter and got infatuated by her."
"When Rudra came to know about my lust for Sandhya, he admonished me and ridiculed about my character. I felt ashamed. But I also became jealous of Rudra. I decided to influence him with the power of infatuation, but I was unsuccessful in my attempts. I remembered lord Vishnu and he tried to make me understand about the futility of my attempts, as according to him (Vishnu), Rudra was beyond the reach of any human emotions."
"But I instructed my son – Daksha to help in the procreation of a girl child from the womb of Ashwinivirini. Thus Sati was born. Sati later on became famous of Uma and got Rudra as her husband on account of her tremendous penance."
"Though Rudra was free from all kinds of attachment, but still he became so influenced by the desire for procreation that he married with Sati. He enjoyed a blissful married life for a very long time."
"Rudra father in law, Daksha in his arrogance started condemning his son in law -Rudra. Once, Daksha organised a grand yagya ceremony. He gave invitation to everybody except Rudra and Uma. Despite of Rudra's disinclination to allow Sati to go to her father's yagya, She insisted and ultimately she was successful in convincing Rudra, to allow her to go."
"When Sati reached there, she was not given respect by her father-Daksha. Not only this, Daksha made fun of Rudra. Feeling dishonoured, Sati gave up her life by jumping into the sacrificial fire."
"When Rudra got the news of Sati's death he became extremely furious. To take revenge, he created Veerbhadra from his locks of hair. Veerbhadra went to Daksha place and destroyed his oblation site. He severed Daksha's head. All the deities became afraid and prayed to Rudra, to have mercy. Rudra then brought back Daksha to life and helped him the accomplished of the still incomplete Yagya. The site where Sati had died later on became famous as Jwalamukhi devi."
"The same Sati in her next birth was born as Parvati to Himalaya. By her tremendous penance she again got lord Shiva as her husband.
After that lord Brahma told Narada about the manifestation of Kama – the god of love.
1.2.24 The Manifestation of 'Kama'
"When I became infatuated by the divine beauty of Sandhya, my infatuation resulted into the manifestation of my another Manas-putra named Kamadeva. His beauty and qualities were incomparable. His manifestation not only inflicted me with lust, but also my other Manasputras became filled up with lust. Kamadeva made salutations to me and asked as to what was his name and purpose of being. I gave him the name 'Pushpavan' and instructed him to help in the process of procreation. I also blessed him that nobody would remain unaffected by his influence including myself and Vishnuji."
1.2.25 Brahma Curses Kamadeva
After being named by lord Brahma as 'Pushpavan', Kamadeva was also given various names as Manmath, Kama, Madan etc by sages like Mareech, etc. They also said to him that he would be married to 'Rati' the daughter of Daksha.
Kamadeva himself was infatuated with the beauty of Sandhya. To test the authenticity of Brahma's boon, Kamadeva took out his five arrows and wanted to examine their power. The names of their arrows were Harshan, Rochan, Mohan, Shoshan and Maran.
These arrows had effect on all the people present there including lord Brahma and Sandhya. Getting affected by those arrows, fourty nine types of thoughts emerged in Brahma's mind. Similarly, flaws were clearly visible in Sandhya's behaviour.
Kamdeva became convinced of his powers and capabilities. But Dharma – the manasputra of Brahma was saddened by this event. He prayed to lord Shiva.
When Lord Shiva saw the condition of Brahmaji, he became amused and made fun of him and his Manasputras. Everybody was ashamed.
Due to his shame, Brahmaji perspired profusely. From his perspiration were created the Pitraganas. Similarly from the perspiration of Daksha Prajapati was created the most beautiful woman-Rati.
Brahmaji was very angry with Kamadeva because of whom he was ridiculed by Shiva. He cursed him and said- "You would be charred to death by the arrow of Shiva."
Kamadeva became very scarred and said that he was only testing the authenticity of his boon and he had no other evil intention. He also requested Brahmaji, not to curse him.
Feeling Pity on him, Brahmaji consoled him that, although he would definitely get killed by the arrow of Shiva's sight, yet he would regain his physical body as soon as Shiva get's married. Lord Brahma then went to Brahmaloka.
1.2.26 Kama Married Rati
Daksha requested Kamadeva to get married with his daughter – Rati. Kamadeva was very pleased at this proposal. Both Kamadeva and Rati got married.
1.2.27 Sandhya does Penance
Sandhya was very ashamed of herself. For the atonement of her sin she decided to do penance. She went to Chandrabhaga mountain and commenced her tremendous penance.
Lord Brahma then instructed Vashishtha to go to her in disguise and help in getting her initiated. He went to Chandrabhaga mountain in the guise of a brahmin and gave the mantra – OM NAMAH SHANKARAYA OM to her and also told her the methods of doing worship, then he returned back.
1.2.28 Sandhya Receives a Boon from Shiva
After sage Vashishtha who was disguised as brahmin went away. Sandhayd did penance as per his instructions. After the passing of one Chaturyuga, she had a darshan of lord Shiva.
Shiva being pleased by her devotion asked her to demand anything. Sandhya said-
"Nobody should have lust towards the member of his own clan. There should e no virtuous and chaste woman greater then me in this whole world. Anybody other than my husband who looks at me with evil intentions become an impotent man."
Lord Shiva blessed her by saying-
'DEVAMASTU!'
Categories: Harshavardhan Reddy, Aura, Delhi

redpajama_set_name: RedPajamaCommonCrawl


text:
The Safe Water System Project; social marketing and community mobilization in Kenya
Social marketing and community mobilization in Kenya
National Center for Emerging and Zoonotic Infectious Diseases (U.S.), Division of Foodborne, Waterborne, and Environmental Diseases.	; Population Services International, Kenya	;
National Center for Emerging and Zoonotic Infectious Diseases (U.S.), Division of Foodborne, Waterborne, and Environmental Diseases.	; Population Services International, Kenya	Less ▲
"The SWS project in Kenya began in 2000 with a CARE/Kenya pilot project in Nyanza Province. Results from this project showed a 56% reduction of diarrheal disease risk in rural communities. Based on this successful pilot project, PSI/Kenya began marketing a SWS product, a bottle of sodium hypochlorite solution branded as 'WaterGuard,' in May 2003. Since the start of the program, approximately 10 billion liters of water have been treated with WaterGuard. The WaterGuard product and distribution is cost-recovery, with marketing costs subsidized by PSI internal funding. In addition to WaterGuard, PSI/Kenya markets PUR and Aquatabs. Since 2006, enough PUR has been sold to treat over 20 million liters of water and since 2009, enough Aquatabs have been sold to treat approximately 12 million liters of water." - p. 1
Prevention & Control
Diarrhea/Prevention & Control/Kenya
Drinking Water/Kenya
Sanitation/Methods
Water Purification/Methods
Water Supply/Kenya
urn:sha256:bb49166077ea0387efe0a5ebf7870a98fa2f2b889a6392c8166cbc0dc0572bb3
Preventing diarrheal disease in developing countries : CDC The CDC/PSI/Rotary Safe Water System Project in Western Kenya
An estimated 1.1 billion persons lack access to an improved water source. Hundreds of millions more drink contaminated water from improved sources because of unsafe water treatment and distribution systems and unsafe water storage and handling practi...
Preventing diarrheal disease in developing countries : the CDC/PSI Safe Water System Program in Zambia
Preventing diarrhea in developing countries : the Jolivert Safe Water for families project in rural Haiti
 An estimated 1.1 billion persons lack access to an improved water source. Hundreds of millions more drink contaminated water from improved sources because of unsafe water treatment and distribution systems and unsafe water storage and handling pr...
Preventing diarrhea in developing countries : the CDC/Jolivert Safe Water for families project in rural Haiti
The Safe Water System Project; working with families in rural Haiti
National Center for Emerging and Zoonotic Infectious Diseases (U.S.), Division of Foodborne, Waterborne, and Environmental Diseases.
" The CDC/Jolivert Safe Water for Families project in Haiti is a successful community and faith-based intervention, using local production and community education and distribution to make chlorine solution available in a local area. Sales have grown ...


text:
FootballRugbyGrassrootsCricketGolfBoxingSpeedway
Commonwealth GamesUK & international sportsViral sports news
Erik ten Hag determined to end Manchester United's trophy drought
UK & international sportsPublished: Jan 24, 2023 Last Updated: Jan 24, 2023
The Red Devils have not lifted silverware since winning the 2017 Europa League final.
Erik ten Hag pledged to do everything in his power to help Manchester United end their worst trophy drought in 40 years ahead of the Carabao Cup semi-final clash at Nottingham Forest.
The Old Trafford giants are synonymous with silverware but have not added to their cabinet since beating Ajax to lift the Europa League trophy aloft in Stockholm in 2017.
United have reached the semi-final stage of various competitions on six occasions since then, going onto lose in the 2018 FA Cup final and 2021 Europa League showpiece.
Ten Hag's improving side are now two matches away from their shot at glory and ending their six-year wait for silverware – a relative drought last experienced between 1977 and 1983.
"It's the best feeling you can have winning a trophy," the United boss, who won the Eredivisie with Ajax last season, said.
"I had the luck in my career to win some trophies and it's magnificent, especially for the fans.
"It's so great and I think the fans here have some experience, especially the older ones.
Manchester United last won a trophy in 2017 when beating Ajax in the Europa League final (Nick Potts/PA)
"But now it is a period Manchester United didn't win trophies and it is too long ago.
"We are aware of that fact and we have to do everything to bring a trophy in."
United kick off the two-legged semi-final on Wednesday night at what is sure to be a rocking City Ground. The Red Devils have not played there since 1999, when Ole Gunnar Solskjaer scored four off the bench in an 8-1 win.
"It's a long time ago (since United played there) eh?" Ten Hag said. "But I think we like that – a fanatic audience is nice to play for.
"It will be a good atmosphere and I think it will motivate the players and we have to get ready for that.
Working it ⚡#MUFC || #CarabaoCup pic.twitter.com/3q4WSRgfWQ
"It's about winning trophies, so we have a good opportunity, but you have to go game from game, so now we play Forest, two legs, so focus on the first leg.
"Don't think further, don't think further ahead because that will distract, so the aim for tomorrow is win that game."
United are looking to get back to winning ways after a pair of frustrating Premier League trips to the capital.
Michael Olise's late free-kick sealed Crystal Palace a 1-1 draw last Wednesday, with Eddie Nketiah striking at the death as table-topping Arsenal triumphed 3-2 on Sunday.
"We left it behind," Ten Hag said of the Emirates Stadium loss that left him critical of some of his side's defending.
Manchester United suffered a late defeat at Arsenal on Sunday (John Walton/PA)
"We set the right conclusions then we have to move forward and quickly because tomorrow is a big game so focus on that."
Asked if defence is an area of concern, Ten Hag said: "No, because I think a lot of games we did very well.
"We have a lot of clean sheets. Against Man City we defended very well.
"I think, in general, also in Arsenal, we defended very well. They didn't get clean shots. There was only one time from a free-kick.
"For the rest, it was only shots, cutbacks, shots from distance, there was a lot of defenders from us in-between the ball and the goal.
"That's what I meant – all the goals were avoidable so it can't happen. That was my point.
Anthony Martial will miss Wednesday's game against Nottingham Forest (Isaac Parkin/PA)
"When you concede three goals in a top game, then it's really difficult to win a game. That's what happens so that is one of the conclusions.
"It can't happen. We set that conclusion, we talked about, we showed them, we have to learn and to take this lesson."
Casemiro returns from suspension against Forest, but Anthony Martial, Diogo Dalot and Jadon Sancho will be absent once more.
Ten Hag added: "All the players who were not available for the Arsenal game, so Dalot, Martial, Sancho, are also not available for tomorrow."
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Does it Matter How We Talk About People with Substance Use Disorder?
Stigma is an attribute, behavior, or condition that is socially discrediting.
Illicit drug use disorder is the most stigmatized health condition in the world, with alcohol use disorder not far behind at fourth in the world, among a list of 18 of the most stigmatized conditions internationally. Importantly, degree of stigma is related to the perceived cause of the condition (if perceived not to be someone's fault, stigma is lower) and perceived control over the condition (if perceived not to be under someone's control, stigma is lower).
In a prior special issue of the Recovery Research Institute bulletin, we highlighted several studies related to the stigma of substance use disorders, including one which showed that portraying opioid use disorder as treatable may help reduce stigma associated with the condition.
In this study, Kelly and colleagues were interested in whether the language we use to describe individuals with substance-related problems may evoke different types of stigmatizing attitudes. The terms used to describe individuals suffering from substance-related conditions may convey different attributions their perceived cause and controllability.
More specifically, study authors tested whether describing someone as a "substance abuser" increases the likelihood of evoking more punitive attitudes, than describing the same person as having a "substance use disorder". The term "abuse" may convey the notion that the person has control (one of the two factors associated with stigma) and therefore is engaging in willful misconduct. The term "disorder", on the other hand, may convey the notion that there is some kind of medical malfunction at play, increasing the likelihood of evoking more therapeutic attitudes.
In a survey, 314 individuals responded to 35 questions related to how they perceived or felt about two people "actively using drugs and alcohol". One person was referred to as a "substance abuser", and the other was referred to as "having a substance use disorder". No further information was given about these hypothetical individuals.
Half of participants worked in the healthcare field, while 20% were students, 29% worked outside healthcare or were unemployed or retired, and 5% did not report an occupation. They were 31 years old, on average (ranging from 17 to 68 years old), 81% were White, 76% were female, and half had a bachelor's degree or higher level of education.
e) that they were more able to control their substance use without help.
All of these differences were large in magnitude, apart from their greater level of social threat which was a medium sized difference.
In the figure below from the study, the values represent the average response rate to items making up that scale. So if the scale value is closer to 100%, participants chose that individual ("substance abuser" or "having a substance use disorder") more often in response to items on the scale. Although the questionnaire asked participants specifically to choose one individual or the other, they were able to choose both, or could have chosen neither individual, so the values for each stigma domain do not necessarily add to 100%.
For example, for "treatment", the bar representing substance use disorder (green) is 69% and the bar representing "substance abuser" (yellow) is 41% illustrating participants were more likely to choose the individual with "substance use disorder" when responding to items about who would benefit more from treatment. It is important to reiterate that in some cases, more of one construct (a set of items) is suggestive of less stigma (e.g., treatment), while in others more of a construct is suggestive of more stigma (e.g., social threat).
In contextualizing the importance of this work, another related study is important to mention, also by Kelly and colleagues. In that study, mental health clinicians (two thirds of whom had a doctoral level degree) were randomized to receive just one of two vignettes about an individual with substance-related difficulties. The vignettes were identical except – like the study reviewed here – in one vignette, the individual was referred to as a "substance abuser" and, in the other, as "having a substance use disorder". The questions that followed exposure to the vignette were similar to this study, though not exactly the same, and instead of choosing one hypothetical individual or another, they simply responded about their level of agreement regarding statements presented to them about the person in the vignette. For these clinicians, compared to those in the "substance use disorder" group, those in the "substance abuser" group felt the individual was more to be blamed for his problem and more in need of punishment to make a change in his substance use (e.g., "He could have avoided using alcohol and drugs" and "He should be given some kind of jail sentence to serve as a wake-up call").
There were no differences between groups in the perception of the individual as a social threat or whether or not the individual could not control his difficulties and would benefit from treatment. Overall, then, trained mental health clinicians are less vulnerable to language-influenced perceptions of individuals with substance-related problems than individuals outside the mental health field. They are not completely immune, however, from the role language plays in how we perceive individuals with health conditions – substance-related health conditions in this case.
Taken together, these two studies are important in understanding how language may influence perceptions and perpetuate stigma.
It may be that exposure to the term "substance abuser" elicits a more punitive implicit cognitive bias whereas the term "substance use disorder" elicits a more therapeutic attitude. Use of the "substance use disorder" term may be preferable as it may be less stigmatizing. Given the common use of the "abuser" term among clinicians, scientists, policy makers, and the general public, this term may be a part of the reason why individuals seek or remain in addiction treatment.
For example, in a large, representative sample of individuals with alcohol use disorder, those who felt alcohol-related problems were highly stigmatized conditions by people they knew in their day-to-day lives were less likely to seek treatment, while those who felt alcohol-related problems were less stigmatized by these people were more likely to seek treatment. One reasonable hypothesis, then, is that if as a society, we can begin to address the stigma of substance use disorder, we can help increase rates of treatment seeking. Changing our language by dropping the term "abuser" and adopting terminology more consistent with a medical and public health approach may be one way to do this.
Overall, these studies are part of a body of literature that is helping to spur change in how language is used in the field. Recently, the International Society of Addiction Journal Editors, based in large part on these studies, provided guidance strongly cautioning against use of the term "abuse", and advocated instead for either substance use disorder (if substance use meets diagnostic thresholds) or several variations on substance use that may cause harm, such as hazardous substance use or harmful substance use.
Individuals were not randomly assigned to receive one term or another. However, as mentioned earlier, a study with a large sample of more than 500 clinicians showed that negative perceptions of "substance abusers" remain even when a randomized trial is used.
Also, these surveys ask individuals to respond to hypothetical individuals and scenarios. While this is a common strategy in stigma-related research, participants might not respond to people in their real lives in the same way they do on the survey.
First, researchers might investigate stigma related to other types of language that are considered common parlance in the world of addiction treatment and recovery, such as "addict" and "alcoholic", as well as "clean" versus "dirty" when speaking about results of individuals' toxicology screens.
Second, studies might engage people in role-plays with actors portraying individuals with substance-related problems, and observe and record their actual response.
Finally, much work is needed to understand how to reduce stigma associated with substance use disorder. Fortunately, there has been work on stigma reduction for other health conditions, such as HIV/AIDS, and researchers may be able to build on this work and apply it to substance use disorder.
For scientists: This research provides important evidence cautioning against the use of "abuser" and "abuse" terminology on which to build. Given the methodological limitations of this study, there are several ways in which researchers can help grow this important area of substance use disorder research. Some ideas are provided in "What are the next steps in this line of research" above.
For policy makers: Language matters. This study suggests that the words "abuser" and "abuse" can evoke automatic negative thoughts about individuals with substance related problems. The Recovery Research Institute "Addiction-ary" can help provide ideas on terms that are less stigmatizing. With less stigma surrounding alcohol and other drug use disorders, individuals with these conditions may be more likely to seek help. In a related sense, experts have used these types of studies in support of a public health, rather than a criminal justice, approach to addressing societal harms related to substance use disorders.
For treatment professionals and treatment systems: Language matters. This study suggests that the words "abuser" and "abuse" can evoke automatic negative thoughts about individuals with substance-related problems, even among individuals working in the health care field. The Recovery Research Institute "Addiction-ary" can help provide ideas on terms that are less stigmatizing. With less stigma surrounding alcohol and other drug use disorders, individuals with these conditions may be more likely to seek treatment.
Kelly, J. F., Dow, S. J., & Westerhoff, C. (2010). Does our choice of substance-related terms influence perceptions of treatment need? An empirical investigation with two commonly used terms. Journal of Drug Issues, 40(4), 805-818.
*RRI researchers either conducted or were involved in this study.
Do kids with substance use disorder have equal access to evidence-based care?


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2013-14Regular SeasonRound 10
Telenet Ostend used a 19-2 fourth quarter run to rally past, and eliminate, the visiting Le Mans Sarthe Basket 79-70 on Wednesday. Belgian champs finished Group A action with 8-2 record, the same record as the first place FoxTown Cantu, but Ostend finished in the second place due to Cantu's edge in head-to-head games. Le Mans needed a win to advance, but dropped to 5-5, ending its Eurocup campaign in the fourth place. Jean Salumu paced Ostend with 13 points, Mateusz Ponitka scored 12, while Brent Wright, Ryan Thompson and Quentin Serron had 11 points apiece. For Le Mans, Vaughn Duggins and J.P. Batista each finished with 14 points, while Charles Kahudi and Reyshawn Terry had 11 apiece in defeat.
Thompson and Serron combined to score 12 points for Ostend's 17-7 lead. Alain Koffi scored twice from close range, and Pape Sy hit one from long cutting it to 19-14, before Ponitka nailed a three-pointer to end the first half 23-17. Wright scored twice inside for Ostend, but Terry nailed a pair of triples for Le Mans and 29-27. Salumu hit twice from downtown for the hosts, but Batista and Kahudi scored inside for 40-39, before a basket-plus-foul by Veselin Petrovic helped make it 43-41 at halftime. Batista scored 6 points early in the third, helping the hosts take 50-52 lead. A triple from Kahudi late in the third and a triple from Sy at the start of the fourth made it 56-61. But Salumu scored a pair of layups before Ponitka had a dunk and a three-pointer for 68-63. A layup from Wright and free throws from Salumu helped extend it to 75-63 with less than 3 minutes to go. Kahudi and Dounia Issa scored on fastbreaks for Le Mans, and Terry hit a three-pointer, but it was too little too late for Le Mans.
Referees: LOPES, LUIS; CMIKIEWICZ, MAREK; LAURINAVICIUS, JURGIS
Le Mans Sarthe Basket 17 24 17 12
5 SERRON, QUENTIN 17:31 11 1/3 3/3 2 2 2 1 2 14
7 THOMPSON, RYAN 20:33 11 3/4 0/2 5/5 1 1 1 3 2 9
9 MARNEGRAVE, NIELS 21:36 2 1/2 0/1 8 1 2 3 10
10 PETROVIC, VESELIN 8:52 5 1/1 0/2 3/3 1 1 1 1 2 2 4
11 WILKINSON, WES 4:42 1 1 1 3 -1
12 GILLET, PIERRE ANTOINE 26:55 5 1/3 0/4 3/4 2 7 9 1 4 2 3 3 6
13 SALUMU, JEAN 21:30 13 2/2 2/4 3/3 5 5 1 1 1 1 2 18
14 PONITKA, MATEUSZ 20:26 12 3/5 2/2 3 3 1 2 2 10
15 BOUKICHOU, KHALID 1:24
20 DJORDJEVIC, DUSAN 18:24 2 0/1 2/2 3 3 4 2 2 5 1 4
21 WRIGHT, BRENT 16:04 11 4/5 3/4 2 1 3 2 1 2 1 3 5 14
Totals 200:00 79 18/30 7/19 22/25 5 25 30 15 11 15 3 1 23 22 94
60% 36.8% 88%
Le Mans Sarthe Basket
4 THOMAS, TOREY 18:35 0/1 0/3 2 2 4 2 1 5
5 KAHUDI, CHARLES 31:06 11 2/5 2/6 1/1 1 1 2 3 1 1 10
6 TERRY, REYSHAWN 28:51 11 0/5 3/5 2/2 3 3 6 3 1 4 3 5
7 KOFFI, ALAIN 6:24 6 3/5 2 1 3 1 1 4 2 5
8 EITO, ANTOINE 21:25 3 0/1 1/3 1 3 4 2 1 1 2 2 6
10 SY, PAPE 20:37 8 0/1 2/4 2/2 1 1 3 1 4 1 7
13 BATISTA, J.P. 22:16 14 6/9 2/2 1 4 5 4 3 1 10
18 MENDY, KEVIN 2:03
24 ISSA, DOUNIA 20:07 3 1/5 0/1 1/5 5 1 6 1 1 1 2 3 7 3
44 DUGGINS, VAUGHN 28:36 14 4/8 0/2 6/8 1 3 4 3 1 3 2 4 13
Totals 200:00 70 16/40 8/24 14/20 13 19 32 14 10 13 1 3 23 22 64
Head coach: JACKSON, JD
"Big performance from my team getting 8 victories in 10 matches. Congratulations to my players for their attitude. Even though the last two games did not matter anymore for qualification, they showed great attitude winning the last two games. Tonight we won against a great team, especially if you look at their last results. I am most happy about how my players share these moments with each other on the bench."
JACKSON, JD
"I am very disappointed that we lost this game in money time, at a time we had a 4 point lead in the last quarter. The tempo of the game was in our favor at that time, but a lot of poor mistakes led to a number of turnovers, and with transition basket Ostend came back into the game. At that point we lost confidence and we crashed under the pressure."


Folate or folic acid intake is important in the period before pregnancy and during pregnancy to prevent neural tube defects. Neural tube defects are birth defects that can occur in your baby's brain, and spinal cord. Most of these problems occur in the first month of pregnancy, often before you know you're pregnant.
Wilson, WH, Lowdermilk, P, Maternal Child Nursing Care, 3rd edition, St. Louis, MO, Mosby, 2006, p 305.
Kleinman, RE, Greer FR, Pediatric Nutrition, 7th edition, Elk Grove Village, IL, American Academy of Pediatrics, 2014, p 1356.


The opportunity to combine useful and friendly technology with a fun physical environment is begging to be done. Rummell will talk about the marriage of development, healthy living and technology. We must start creating cutting-edge living environments that are willing to adapt and change; we must be open to placemaking where you can live life to its fullest potential. MetroJacksonville is very proud to be a media sponsor of TEDxJacksonville. This great video of Peter Rummell is from TEDxJacksonville 2015!


text:
A Roadmap for Defending Free Speech: After Backlash, SMU Restores 9/11 Memorial
Tom Lindsay Contributor
I cover higher education, culture, and the intersection of the two
If you thought Texas was immune to the campus madness spreading near-daily across America, consider the case of Southern Methodist University (SMU). This summer, the Dallas university seemed ready to leap aboard the bandwagon of censorship and intolerance. That it ultimately retreated from this illiberal undertaking should give confidence to its friends and alums and, more importantly, to friends of freedom everywhere.
As reported on its website, in July, the SMU chapter of the conservative student group, Young Americans for Freedom (YAF), filed a request for the use of "Dallas Hall Lawn, a central location on campus" where, for the past two years, YAF has hosted the "9/11: Never Forget Project." The Project display consists of 2,977 American flags, which "represent each of the 2,977 Americans murdered by Al Qaeda terrorists in September 2001." There appeared to be no reason why this, its third request, would not be approved again.
However, on July 24, YAF received an email from SMU's administration announcing that the school had altered its policy. "The email informed YAF that displays are now forbidden on Dallas Hall Lawn, and would instead be relegated to MoMac Park," which YAF regards as "a location unquestionably less visible and further removed from students' everyday activities. Dallas Hall Lawn is a busy thriving hub of activity," which "functions as the central forum of SMU's campus. MoMac Park does not."
Why the change in policy? This is where things appeared to go from bad to worse—before they got much better—for the administration.
To provide some background, SMU—according to the nonpartisan free-speech watchdog, the Foundation for Individual Rights in Education (FIRE)—already is suspect when it comes to protecting free speech. FIRE grades SMU with a "speech code rating Yellow," which indicates that the school has "at least one ambiguous policy that too easily encourages administrative abuse and arbitrary application." To be fair, there is a worse grade that FIRE provides—a "Red Light," which a number of Texas universities currently receive, among them, two publics, UT-Austin and the University of Houston, and one private, Rice University. A "Red Light" rating means, quoting FIRE's website, that the school "has at least one policy that both clearly and substantially restricts freedom of speech."
This is not the first time that SMU has tussled with YAF; the latter's website avers that the school had objected to a prior version of the Memorial, citing scheduling and logistical obstacles. The new policy, announced at the end of July, stated, "While the University respects the rights of students to free speech, the University respects the right of members of the community to avoid messages that are triggering, harmful, or harassing" (emphasis mine).
For the sake of not offending anyone, the Memorial would be moved from its prior place of prominence.
But then, something peculiar seems to have happened. Perhaps someone in the administration realized that the new campus obsession with "triggering speech" does not play well, nor should it, in a country founded on the principle that freedom of speech includes "offensive" speech, as a number of Court decisions have affirmed. Although SMU, as a private school, is not legally bound to uphold the First Amendment—as UT-Austin, the University of Houston, and all public universities are—SMU's Mission Statement "affirms its historical commitment to academic freedom and open inquiry."
For some reason, on August 1, SMU announced an additional revision to its just-revised policy on public displays. The Dallas Morning News accordingly updated its coverage with the following explanatory note: "Revised to include that SMU has updated its campus expression policy by removing language about 'harmful or triggering messages.' An earlier version of this article incorrectly said the university had ruled the 9/11 memorial must move because it could be triggering to students. The university's policy requires all displays to move to the new site."
By insisting that it "incorrectly" asserted that the university would move the 9/11 memorial "because it could be triggering to students," the Morning News update appears to be practicing interpretive charity, which is always a noble stance; but in this instance is it more charitable than accurate? After all, SMU's "revision-of-the-revision" expressly states its purpose is "to remove" its "poor wording regarding triggering or harmful messages."
Whatever the case, if the school thought that its speedy deletion of the term, "triggering"—while still holding to its decision to relegate the Memorial to a less-trafficked location—would end the controversy, it was mistaken. On August 2, the Lone Star State's Republican governor, Greg Abbott, sent the school a public letter asking President R. Gerald Turner to permit his students to place the Memorial flags in their "traditional place of honor" on the "Dallas Hall lawn," adding, "This display is not political. It is not partisan. It is not controversial. This is about our nation united."
Alas, we are far from a nation united these days—from Charlottesville, to Berkeley, to Yale, to Middlebury, to Evergreen State College, and beyond—our campuses and country are roiling with ideological conflict. The cause? Much of it owes to the rise in "hypersensitivity," the public venting of which has sometimes been met by guilt-induced servility on the part of administrators, as I argue here and here.
As a former professor and senior university administrator, it is not difficult to imagine the genuine angst with which SMU's leadership struggled to satisfy both sides of a battle not of the school's making. From this unplanned war there would be no easy exit—someone would be offended by the school's choice, whichever way it went: Some could be expected to decry the perceived insensitivity of the Memorial; others, to rail at what appeared to them as not only an infringement on free speech, but a slighting of the slaughtered of 9/11.
I sympathize with SMU's plight. At the same time, it is unclear that its first attempted solution—to move all displays to MoMac Park—would have bought the peace it sought at the price of its "historical commitment to academic freedom and open inquiry." In time, thoughtful members of the SMU community might come to wonder just what exactly the school stands for anymore, and why.
But then came the good news. Unlike a number of state officeholders nationwide, who have attempted, and largely failed, to convince their states' campuses to protect free speech, Abbott's entreaty hit pay dirt. A few days after the governor sent his admonition, SMU announced that it had reversed its prior decision, and would now restore the 9/11 Memorial and "all displays to the traditional location on the lawn."
In this effort, the governor was aided by a free-speech-friendly coalition that, with YAF, included "leaders from the College Democrats, College Republicans, Feminist Equality Movement, Mustangs for Life and Turning Point USA." Their joint letter to President Turner opined: "People absolutely have to have a right to their own opinions, but this does not come with a right to be shielded from opposing ideas, especially in an environment dedicated to the learning, sharing and developing of new ideas."
One can approach this happy resolution in one of two ways. On the one hand, some might lament that students had to band together to teach their university elders that the intellectual excellence at which higher education aims depends ineluctably on the protection of free speech and debate.
One the other hand, others, this writer included, may eschew lamentations and instead take SMU at its word. After announcing its reversal, President Turner offered this statement: "I thank the students from across campus who came together in the spirit of mutual respect and civil discourse to achieve this outcome. Throughout these discussions, students have expressed their commitment to freedom of expression — a value the university shares."
A no-less magnanimous postmortem on the saga was offered by Grant Wolf, Chairman of SMU's YAF: "We have not fought against our university. We have fought for America. And America has won."
I agree with and admire both Turner's and Wolf's assessments. In the end, SMU resisted PC/SJW's gravitational pull, which has caused too many other schools to spin way from their core mission. At such schools, the "Social Justice" enterprise has already inclined their campuses in the totalitarian direction depicted in George Orwell's 1984: "Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And the process is continuing day by day and minute by minute. History has stopped. Nothing exists except an endless present in which the Party is always right."
Unlike so many campus meltdowns of the past few years, in this case, what Lincoln called "the better angels of our nature" prevailed. Let us hope that the triumph of freedom at SMU will stand as a model for other schools confronting similar stumbling blocks to the freedom to learn.
Tom Lindsay
I am a former college professor of political science and political philosophy and former college administrator whose on-campus experience taught me that American univers...