THE STYLE IS THE MAN.

 THE STYLE IS THE MAN.

Style means manner. A cricketer's style is the way he bats or bowls. When we speak of a speaker's style as being eloquent or humdrum, we mean that he speaks in an eloquent or in a humdrum way. So literary style is simply a manner of writing, and the style of an author is simply his manner of writing his peculiar way of expressing his thoughts in words.

"Style is the man" encapsulates the essence of individuality and character expressed through one's mannerisms, performance, and choices. It reflects not just what one wears, but how they wear it, embodying a unique blend of personality, taste, and confidence. From the tricky merits of posture to the bold statements of fashion, style is the canvas upon which a person paints their identity, signalling their values, aspirations, and experiences to the world. It's the art of self-expression, where every detail, from the curve of a smile to the cut of a suit, speaks volumes about the individual within. In this way, style becomes not just a mode of presentation, but a mirror reflecting the depth and complexity of the human spirit.

Every distinguished writer has a style of his own; for style is a personal matter. No two people are exactly alike; so, when a man speaks or writes, he expresses himself, and no one else. This is what the French writer, Buffon, meant when he said, -" The style is the man."

"A writer's style is as distinctive as his walk, his mode of dress or his habits"-and, we may add, his handwriting. A hundred boys may learn to write from the same copybook in the same school; yet in the end they will write so diversely that it will not require a handwriting expert to tell the difference between them. For example, Thomas Carlyle's style was rugged because Carlyle himself was a rough character; and the even-tempered and clear-headed Addison naturally wrote in a smooth, lucid, and equable manner. A firm grasp of this truth will save young writers from slipping into two fatal errors. One is the mistaken idea that style is something added. to plain writing by way of ornament. Young writers too often think that, to give their compositions "style", they must decorate them with eloquent phrases, ornate metaphors, flowery language, and other flourishes. This is all wrong. It is like plastering the natural face with paint and powder. The first rule for the formation of a writer's style is that he must be himself. The other mistake is mimicry-trying to imitate the style of some great writers. For two reasons this is a mistake. First, because it cannot be done. You may learn to imitate the styles of Modi, Lamb, Carlyle, Macaulay, or Stevenson, but you will capture only their mannerisms while missing their essential qualities. Secondly, because adopting another man's style is like wearing another man's clothes. They will neither fit nor suit you. Your style must be the natural expression of your own, not of another's, personality. Study the styles of good authors, for you should know not only what a good writer says, but also how he says it. But study that, not to mimic his method of self-expression, but to learn how to better express yourself.

"Style is the man" encapsulates the notion that an individual's manner of expression, whether through attire, speech, or behaviours, reflects their character and personality. It suggests that one's style is not merely superficial adornment but rather a window into their inner self. Just as a well-tailored suit can convey confidence and refinement, or a carefully chosen phrase can reveal intelligence and wit, our choices in presentation speak volumes about who we are. Thus, cultivating a unique and authentic style becomes not only a matter of aesthetics but also a means of self-expression and identity. In essence, "style is the man" implies that how we present ourselves to the world is inseparable from who we truly are.

 

Simplifying Leadership: Embrace Authenticity Over Ideology

 Simplifying Leadership: Embrace Authenticity Over Ideology

In the pursuit of effective leadership, it's vital not to let fear and greed dictate your path. Instead, focus on authenticity and genuine vision.

1.     Avoid Ideological Traps

Great Ideologies Can Lead to Great Confusion. Gautam Buddha's teachings emphasize this point. Rather than burdening followers with rigid ideologies, he encouraged a journey towards inner freedom. Many original spiritual paths echo this sentiment, prioritizing personal growth over dogma. Buddha used to say that courage is one of the primary things required for a person on the path: whether a person is a warrior or a householder, a businessman, a leader in the political sphere, or a monk, courage is essential. Courage cannot be called an ideology, rather courage is a basic human virtue. So, always choose human virtues and not ideology.

The destructive thing which ideology does is that it inflates the ego of the followers apart from the leaders. They start feeling great just by belonging to a particular community or circle. But they don't realize that they are being burdened with something artificial. What helps humanity is the ability to work with ease with others. And to work with ease with others, we must drop ideologies. Otherwise, there is only conflict. Now, how do you work smoothly with others? You can do so when you put your ideologies aside and concentrate on human virtues. And together as individuals, you join your virtues as a team and then you move toward fulfilling a plan.

2.     Discover Your Unique Vision

Each person holds something special within them. By sharing your authentic vision with others, you naturally attract like-minded individuals. Your vision doesn't need to be groundbreaking; it just needs to reflect your true beliefs and values.

3.     Inspire Through Clarity and Positivity

Leadership is about inspiration. By clarifying your beliefs and values, you naturally inspire others. Fear and greed, common tools of neurotic leadership, only lead to chaos and dissatisfaction in the long run.

4.     Avoid Falling Prey to Ideological Fantasies

Historically, ideologies like Marxism, communism, or fascism have promised utopia, a paradise, but always fall short. People may become enchanted by these dreams, but they ultimately lead to confusion and disappointment. Perfection is elusive because humans are inherently imperfect.

5.     Embrace Inner and Outer Transformation

A great leader not only works towards a better world externally but also cultivates peace and growth within themselves. This balance is essential for long-term success in leadership and life.

By prioritizing authenticity over ideology, we pave the way for genuine connection, growth, and lasting impact.

Farewell to Basant on her Retirement.

 Farewell to Basant on her Retirement.

Revered Managing Committee, President, Principal and Staff of Shri Mahavir Jain Higher Secondary School, Rani Park, Jammu City, ladies and gentlemen, and honoured guests. It is both a privilege and a touching moment to stand before you today, as an invitee and a guest reflecting on the illustrious career and imminent retirement of Basanti Gurtoo. I am Sham Misri, a close relative of Basanti Gurtoo.

It gives me immense pleasure to speak a few words on the retirement of Basanti Gurtoo, a teacher at Mahavir Jain Higher Secondary School, who is retiring ending March 2024.

As the sun sets on yet another academic year, I find myself at an emotional moment. While the school will rejoice in the accomplishments and memories they have shared, I as a guest member also bid farewell to a cherished staff member, Basanti Gurtoo of Jain Higher Secondary School, Jammu.

At the outset let me say that this school itself stands as a beacon of academic excellence, renowned for its unwavering commitment to nurturing young minds. With a legacy of innovation and achievement, the school has earned a distinguished reputation for producing well-rounded individuals poised for success.  The school's reputation shines brightly, built upon a foundation of integrity, inclusivity, and excellence in education.

To work in such a school with a sterling reputation is a great breakthrough in anybody's career. Such a school attracts students, and educators, who seek nothing short of the best in education and character development. Through a steadfast dedication to advancing a culture of excellence, Shri Mahavir Jain Higher Secondary School has earned the respect and admiration of peers and partners alike, setting the standard for educational institutions.

The school's reputation as a centre of academic excellence is a testament to the tireless efforts of the management, staff, and students. In the competitive landscape of education, the school's reputation as a nurturing and innovative learning environment is a source of pride and inspiration for all.

I have my feelings when the Managing Body of the school announces the retirement of Basanti Gurtoo, a beacon of wisdom, guidance, and inspiration for several years. I trust that her dedication and passion for teaching might have left a permanent mark on the hearts and minds of countless students, colleagues, and parents alike.

Though I am not directly reflecting on her journey with the school, it's evident that her impact extends far beyond the walls of the classroom. Her firm commitment to nurturing not just academic excellence, but also character and compassion, may have shaped generations of young minds. I believe she might have instilled in the students a love for learning, a thirst for knowledge, and a belief in their potential.

Frankly, I admit I had several encounters with her on important educational topics. I found her beyond her role as an educator. She may have been a mentor, a confidant, and a friend to many. Her kindness, patience, and unwavering support may have touched the lives of all who have had the privilege of knowing her. Basanti, your legacy will continue to resonate within the classes, and the halls of Shri Mahavir Jain Higher Secondary School, long after you bid farewell.

While Basanti may no longer walk the corridors of the school every day, she will forever remain connected with the essence of Shri Mahavir Jain Higher Secondary School.

I extend my heartiest gratitude for Basanti's years of service, dedication, and unwavering commitment to excellence. Basanti, you will be dearly missed, but your impact will continue to inspire the school for years.

Wishing you a retirement filled with relaxation, adventure, and all the happiness you so richly deserve.

With warmest regards,

Sham Misri, Guest Invitee

27-3-24

Sages Daughter and a Mouse

 Sages Daughter and a Mouse

(From the Hitopadesha)

Once, a childless sage found a she-mouse dropped by a kite. Believing it was a divine sign, he transformed her into a girl. His wife, seeing her as a blessing, raised her as their own. Soon the Girl grew into a beautiful maiden. By the age of sixteen, the Sage’s wife decided to get her daughter married.

The Sage liked the idea and suggested that the Sun God would make the best match for their daughter. The Sage prayed to the Sun God to appear. When the Sun God appeared, the Sage asked him to marry his daughter. But the Girl refused the idea and said, “Sorry! I can’t marry the Sun God as he is burning hot. I will be reduced to ashes in his warmth and light”. The Sage got disappointed to hear this from the Girl.

The Sage asked the Sun God if he could suggest a groom for his daughter. The Sun God said, “The Lord of Clouds could make a good match for her, as he is the only one, who can easily stop the rays of the Sun”. The Sage then prayed to the Lord of Clouds to appear and asked him to marry his daughter. But the Girl once again rejected the proposal and said, “I don’t want to marry a dark person like him. Besides this, I am terrified of the thunder he generates”. The Sage was disheartened once again and asked the Lord of Clouds if he could suggest a possible groom. The Lord of Clouds said, “Wind God can make a possible match for her as he can easily blow me away”.

The Sage then prayed to the Wind God to appear and asked him to marry his daughter. The Daughter declined the idea and said, “I can’t marry a frail person like the Wind God who is always stirring”. Once again, the sage got sad and asked the Wind God to give some suggestion. The Wind God replied, “Lord of Mountain is solid and can stop the hard blows of wind easily. He can make a suitable match for your daughter”.

As per the kind suggestion made by the Wind God, the Sage went to the Lord of Mountain and asked him to marry his daughter. But the Girl once again declined the proposal and said, “I can’t marry the Lord of Mountain because he is too cold-hearted”. She asked the Sage to find a softer groom for her. The Sage took Mountain Lord’s suggestion for the same. The Mountain Lord replied, “A mouse will make a perfect match for her as he is soft and can easily make holes in the mountain”.

The daughter approved the idea of marrying a he-mouse. Moreover, she was pleased with this proposal. The Sage said, “This is destiny.

Moral: Destiny cannot be changed.

Kings’ transformation

 Kings’ transformation

In the aftermath of the tragic events, King Hitamata withdrew from the bustling life of the palace and its politics. Carrying the heavy weight of guilt and remorse, he sought solace in the quiet corners of the realm. The lush landscape that once resonated with his noble rule now echoed with the whispers of his internal turmoil.

The king, guided by an inexplicable force, ventured into the deep forests that bordered his kingdom. There, he stumbled upon an ancient temple, hidden from the eyes of the world. The temple, draped in vines and shrouded in mystique, seemed like a haven for introspection and spiritual awakening.

Within the temple, King Hitamata encountered a wise sage who sensed the monarch's inner conflict. The sage spoke of the interconnectedness of life, the delicate balance between duty and detachment. He urged the king to seek forgiveness for his impulsive actions and find a path of redemption.

Embracing the sage's counsel, King Hitamata embarked on a journey of self-discovery and penance. He traversed treacherous terrains, meditated under the vast expanse of the open sky, and immersed himself in the purity of nature. The king's journey mirrored the transformation of the landscapes he traversed—from lush valleys to barren deserts, reflecting the arduous path of his inner pilgrimage.

As seasons changed, so did the king. The burden of governance, once shouldered with ambition, now seemed like a distant memory. The riches and power that once defined his identity lost their luster in the wake of his newfound enlightenment. King Hitamata's heart, once heavy with regret, gradually lightened as he embraced the simple joys of existence.

In the quiet solitude of his penance, the king found a connection with the divine, realising that true nobility lay not in the grandeur of a throne, but in the purity of one's intentions and actions. His dedication to duty transformed into a commitment to the greater good, unmarred by the shackles of power and possession.

The story concludes with King Himatata, now a sage in his own right, returning to the kingdom after years of spiritual sojourn. The ministers, surprised and enlightened by the monarch's transformation, welcomed him with open hearts. The kingdom flourished under his benevolent guidance, as he governed not with the rigidness of a king but with the wisdom of a sage.

The legacy of King Hitamata lived on, not in the opulence of the palace, but in the hearts of the people who witnessed the remarkable journey of a once-mighty ruler who, through trials and tribulations, discovered the true meaning of nobility and redemption.

During the early days of kingship, Hitamata had a loose character. He had many concubines in his court.  

Once, in the king’s court, the soldiers had brought a young man dressed in ordinary attire. The young man was suspected of carrying a hefty sum of money under suspicious circumstances. Based on his appearance, it was not clear if he was the owner of the wealth. The soldiers thought that he might be a thief and might flee with the stolen money. When the king asked the young man about his identity and how he acquired the wealth, the young man explained that he was a servant at the house of a wealthy lady and that all the money belonged to her. Intrigued, the king wanted to know why the lady had given him the money and where he was going with it. The young man revealed that the lady had asked him to wait at a particular place. The lady had an illicit relationship with him and had conspired to meet him after murdering her husband.

Taking all their wealth, they went far away and lived a comfortable life. To verify the truth of the young man's story, the King immediately sent his soldiers to the address provided. The soldiers reported back that the lady had already received information about her servant's arrest. She hit upon a plan. Now, she was lamenting, claiming that robbers had looted all the money and killed her husband before escaping. She had prepared the scene to show her concern for her husband's welfare and planned to commit suicide. For this, she thought of sati to prove her devotion. The next morning, accompanied by the young man and the soldiers, the King reached the lady's house, only to be astonished by what they witnessed. The lady was sitting on her husband's funeral pyre, and it was about to be set on fire. The king stopped the person who was about to ignite the pyre and asked the lady to descend from it. He showed her all the money and brought her servant forward, telling her that he knew the whole truth. He asked her to abandon her wicked ways and be prepared to face punishment.

For a few moments, the lady was terrified, but then she said that before passing judgment on her character, the king should examine the character of his queen.

Saying this, she leapt onto the funeral pyre like a lightning bolt, setting herself on fire. No one did anything, and she turned to ashes. The king returned to his palace with his soldiers. Her last words still haunted him. He started keeping an eye on the dazzling queen. 

One night, thinking she was asleep, the queen got up and left the palace through the back door. The king also started following her carefully. They walked some distance until they reached a hermit meditating. When the hermit saw them, he stood up and took them inside a nearby hut. What the king saw inside the hut was unbearable for him. The queen, upset, started embracing the hermit, and they engaged in a passionate act as husband and wife without any hesitation. The king thought that despite loving his beautiful queen so much, she was betraying him. His anger crossed all limits, and he entered the hut, pushing the hermit and the queen to their death.

When the king returned to the palace, his mental peace had been restored. He began to feel restless and unhappy. His mind became detached from worldly pleasures and the feeling of renunciation arose within him. He felt that there was some deficiency in his duties and actions, which is why God punished him by showing him the scene of the queen’s betrayal. The king entrusted the burden of governance to the ministers and himself set out to perform penance.

Power of a faithful wife.

 Power of a faithful wife.

Sham Misri

In a bustling kingdom, there lived a young and ambitious merchant named Arjun. Despite his humble beginnings, Arjun possessed a keen business acumen and quickly rose to prominence in the trading circles. One day, he met and fell deeply in love with a charming and virtuous girl named Maya.

Arjun's love for Maya was unwavering, yet he found himself drawn to the allure of the courtesan Leela, known for her beauty and charm. Temptation clouded Arjun's judgment, and he became entangled in a forbidden affair with Leela, despite his promises to Maya.

As their relationship deepened, Arjun's devotion to Maya wavered, and he began neglecting her. Heartbroken and betrayed, Maya suffered silently, hoping for her husband's return to his senses.

Meanwhile, rumours spread throughout the kingdom about the theft of a precious anklet belonging to the Queen. Suspicion fell upon Arjun when it was discovered that he had attempted to sell a similar anklet to a wicked goldsmith known for his deceitful ways. Without evidence, Arjun was unjustly accused of theft and sentenced to death.

Maya, determined to prove her husband's innocence, approached the King and Queen with her anklet, adorned with rubies instead of pearls like the stolen anklet. With tears in her eyes, Maya broke her anklet to demonstrate its authenticity, pleading for Arjun's release.

Moved by Maya's unwavering faith and sacrifice, the King ordered an investigation. Eventually, the truth came to light, revealing the goldsmith's treachery and Arjun's innocence. Overwhelmed with guilt and remorse, Arjun realized the depth of Maya's love and the gravity of his mistakes.

In a grand gesture of repentance and devotion, Arjun pledged his eternal loyalty to Maya, forsaking all other temptations. Together, they rebuilt their shattered lives, their bond strengthened by the trials they endured. And thus, the power of love and fidelity triumphed over deceit and betrayal, casting a radiant light upon the kingdom once more.

 

How Arabian Nights Came Into Being.

Hundreds of years ago professional storytellers in India and the Middle East made up the stories now known as Arabian Nights. Later, groups of these stories were put together. One group was translated from Arabic to French by Antonie Galland in the early 1700s. His, ‘A Thousand and One Nights, introduced these Oriental tales to the Western world.

All the collections have one thing in common. A heroine, Scheherazade, tells different stories. She recites the tales for a very good reason: She must save her life.

The heroine was married to Sultan Shahriyar, who had killed his first wife when she was unfaithful to him and then all his later wives in revenge against women. Scheherazade did not want to suffer the same fate. On her wedding night, she began to tell her husband a story and stopped just before she reached the end. The Sultan allowed her to live another day to hear the end of her tale. The next night she finished the story and began another one even more fascinating than the first. Again, she stopped before the ending, gaining another day of life.

And so it went, for a thousand and one nights. Finally, the Sultan realized that Scheherazade was a good and faithful wife, and the couple lived happily ever after.

 

The Story of Writing (A Story for Children)

 

The Story of Writing

The art of writing is so common now that we do not understand its importance. It is one of the most wonderful inventions of man. We cannot live without it. If there were no writing, there would be no newspapers, no books. no libraries There would be no school or college. We would not be able to write letters to our friends and relatives living far away from us. There would be no books on engineering. medicine, accounts, business etc.

There would be no banks to keep our accounts of money. Nations will not be able to trade with one another. Human progress would stop in every field of life. On the contrary, the standard of life will fall to such a degree that we will be living like animals. There would be no sign of art, science, or industry. We would live like the cavemen six thousand years back.

In very early times men understood each other and expressed their ideas and feelings, through signs. The Scythians, a group of ancient nomadic warriors who lived in what is now southern Siberia and the Persians of olden times understood each other in this way. The Scythians sent a bird, a mouse, a frog and five arrows to the Persians. They wanted to tell the Persians that they would attack them with arrows to defeat them. The meaning of this all-in writing was: "O Persians! Can you fly like birds? (i.e., to escape from arrows). Can you dig into the earth and hide in holes like mice? Can you jump and swim over water or wetlands like frogs? If you cannot do any of these three things, you should not try to fight with us. When we shall strike you with arrows, you will not be able to face them you will be defeated." However, this method was troublesome and incomplete.

The Egyptians invented a kind of writing known as hieroglyphics. This word means 'sacred carving. It was something like picture-writing. Many countries used this method in ancient times. Even today it is used in some places in the world as in China.

The invention of the alphabet or letters in place of pictures is a great achievement. Now almost the whole world makes use of an alphabet. Of course, different people have different alphabets. As a result of this system of writing, there are printing presses everywhere in the world now.

 "Hieroglyphics" is a kind of picture writing invented by the ancient Egyptians. They used it in temples and tombs. Therefore, it was called sacred. They drew pictures of objects like the sun, the moon, the birds, the animals etc. At first, each picture was a sign only of the object drawn. But as time passed the picture was meant not only for the object drawn but also to suggest the idea for which the object stood. For example, at first, the picture of an arm stood for a part of the human body. Later it came to mean or suggest 'strength. Sometimes pictures of two or more objects were combined to express a new idea.

In very early times picture-writing was used in many countries. It has not disappeared even today altogether.

The Chinese will make use of some picture writing. But most countries gave it up when the alphabet was invented. The Chinese language is difficult to learn. It consists of thousands of characters or signs which stand for not only an object but also for an idea. For example, there are characters for an eye and a hand. But when they are combined, they stand for a look. The same characters are spoken differently in different parts of China. The Chinese language is written vertically and not from left to right or from right to left.

 

 

"The child is the father of man."

The phrase "The child is the father of man" encapsulates the idea that the qualities, experiences, and influences of childhood shape the adult a person becomes. It invites us to reflect on the continuity of life stages and highlights the importance of providing a positive and supportive environment for children. Ultimately, understanding and appreciating the significance of childhood is essential for fostering the well-rounded development of individuals and building a healthier, more harmonious society.

This line of Wordsworth's seems absurd at first reading. If he had said, "The man is the father of the child", we could have understood; but how can the child be the father of the man? The saying is a paradox, and a paradox is an apparent contradiction which may express in a startling way a memorable truth. For example-"He that loses his life shall find it"; "The part is greater than the whole"; "Nothing is so monotonous as change". Such sayings make us think. At first, they are puzzling; but they mean a lot.

The phrase "The child is the father of man" is a line from the poem "My Heart Leaps Up" by William Wordsworth. This, on the face of its inconsistent statement, holds profound meaning and has been interpreted in various ways over the years. At its core, the phrase suggests that childhood experiences and influences shape and determine an individual's character and beliefs in adulthood. In other words, the qualities and traits exhibited by a child are indicative of the person they will become in the future.

When Wordsworth said, "The child is the father of the man", he meant this: all that will come out in the character of the full-grown man is already present, though yet undeveloped, in the child. What the child will be when he grows to be a man is already there in the child's nature. In the same way, we could say the acorn is the father of the oak, meaning that the oak tree is latent in the acorn.

We shall see this more clearly if we study this line in the poem where it occurs, "The Rainbow":

"My heart leaps up when I behold A rainbow in the sky; So was it when my life began; So is it know I am a man; So be it when I shall grow old or let me die!

The Child is the father of the Man, And I could wish my days to be Bound each to each by natural piety."

In this little poem, Wordsworth says that the sight of a rainbow has always given him a thrill of joy; and he hopes it will give him the same joy when he grows old. "The Child is Father of the Man" in the sense that a man will continue to love what he learned to love as a boy. The last two lines mean that as his manhood is the child of his childhood, he must as a man reverence and love the things he loved and reverenced when he was a child.

This saying, so understood, should throw some light on the education of children. The word "education" is supposed to mean drawing out or developing. Real education is not stuffing knowledge into the minds of children, but the "drawing out", or developing, of their latent faculties. The teacher must find out what good is in the child, and then by his training and teaching, draw that out. So, the child will grow up naturally into a man with his latent faculties developed.

Moreover, the phrase emphasizes the continuity of life and the interconnectedness of different stages of human existence. It suggests that there is a seamless progression from childhood to adulthood, and the qualities inherent in a child persist and manifest in the adult they become. This idea challenges the notion that adulthood is a complete departure from childhood, asserting instead that the seeds of one's character are sown in early life and continue to grow over time.

Additionally, "The child is the father of man" underscores the importance of paying attention to the needs, development, and well-being of children. Recognizing the significance of childhood in shaping future generations, society is prompted to invest in nurturing environments, education, and support systems for children. By doing so, we acknowledge the role of childhood in laying the foundation for a healthy and productive adulthood.

One interpretation of this statement revolves around the idea that childhood experiences play a pivotal role in shaping an individual's personality and worldview. The early years of a person's life are marked by a natural curiosity, innocence, and openness to the world. The things a child learns, the values instilled in them, and the relationships they form during this period have a lasting impact on their development. As the child grows into an adult, these early experiences continue to influence their thoughts, behaviours, and perspectives.

 

 

 

 

 

Crocus (Saffron)

The common crocus is a genus in the Iridaceae (iris) family. They bloom in autumn some are early spring-blooming corms. Crocus is the middle English word for “saffron plant,” as saffron comes from the dried stigmas of Crocus sativus.

Crocus is native to the Mediterranean area, Asia Minor, and Iran. The saffron or crocus has long been cultivated in Iran and is supposed to have been introduced into Cathay by the Mongol invasion. In Kashmir, it was introduced by a Buddhist monk.

Crocus is mentioned in the Chinese book (Pun Tsaou, 1552-78). In early times, however, the chief seat of cultivation was in Cilicia, in Asia Minor. It was cultivated by the Arabs in Spain about 961 and is mentioned in an English leech book, or healing manual, of the 10th century but may have disappeared from western Europe until reintroduced by the Crusaders.

Saffron is named among the sweet-smelling herbs in Song of Solomon 4:14. As a perfume, saffron was strewn in Greek and Roman halls, courts, theatres, and baths with a professional class of Greek courtesans. The streets of Rome made his entry into the city.

Crocus (plural: crocuses or croci) is a genus of seasonal flowering plants in the family Iridaceae (iris family). It comprises about 100 species of perennials growing from corms. Many are cultivated for their flowers, appearing in autumn, winter, or spring. The flowers close at night and in overcast weather conditions.

Crocus needs full sun to partial shade and gritty, well-drained soils; sandy loam with composted organic matter is best. Avoid heavy clay. They tolerate drought but keep it moist during the growing season. Keep the foliage intact for about six weeks after the plants bloom, as the leaves are generating food for next year's floral production. Propagation is by division, which is recommended every four years.

The crocus has been known throughout recorded history, mainly as the source of saffron. Saffron is obtained from the dried stigma of Crocus sativus, an autumn-blooming species. It is valued as a spice and dyestuff and is one of the most expensive spices in the world. Iran is the centre of saffron production. Crocuses are native to woodland, scrub, and meadows from sea level to alpine tundra from the Mediterranean, through North Africa, central and southern Europe, the islands of the Aegean, the Middle East and across Central Asia to Xinjiang in western China. Crocuses may be propagated from seed or from daughter cormels formed on the corm, that eventually produce mature plants. They arrived in Europe from Turkey in the 16th century and became valued as an ornamental flowering plant.

Crocus remained an important crop in Italy, Spain, and France. The word saffron comes from the Arabic as far, meaning 'yellow'.

The flowers bloom in early spring, typically closing at night or on cloudy days and opening with the morning sun, with many hybrids available. To plant from corms, plant in the fall about 2.5 inches deep and 2 inches apart, 35 to 70 corms per square foot. 

Insects, Diseases, and Other Plant Problems: Crocus are damaged by rodents. Squirrels seem particularly adept at locating, digging up, and eating newly planted corms.

Saffron is cultivated chiefly in Iran but is also grown in Spain, France, and Italy on the lower ridges of the mountain range and in Kashmir, India.

Saffron cultivation is a labour-intensive crop. The three stigmas are handpicked from each flower, spread on trays, and dried.

A pound (0.45 kilogram) of saffron represents 75,000 blossoms. Saffron contains 0.5 to 3 per cent essential oil, the principal component of which is picrocrocin.

A rough estimation as to how many crocuses it takes to make a kilo of saffron is between 85,000 and 140,000. That is why, even today, top-grade Spanish saffron retails at £3,750 per pound.

During various periods, saffron has been worth much more than its weight in gold; it is still the most expensive spice in the world.

A golden-coloured, water-soluble fabric dye was distilled from saffron stigmas in India in ancient times. Shortly after Buddha died, his priests made saffron the official colour for their robes. The dye has been used for royal garments in several cultures.

There are old paintings in Greece Crete showing saffron being gathered. Alexander the Great washed his hair in saffron to keep it a lovely shiny colour. It was a seriously upmarket shampoo at that time. Saffron was as rare as diamonds, and more expensive than gold.

In fifteenth-century Nuremberg and during the reign of Henry VIII in England, adulterating saffron by mixing it with something else was a capital offence. Culprits were burned at the stake or buried alive with their illegal wares.

The town of Saffron Walden in Essex takes its name from the spice: it was the centre of the English saffron trade. Legend has it that this dates from the fourteenth century when a pilgrim from the Middle East arrived with a stolen bulb of a saffron crocus hidden in his stick. Until then, the town was called Walden.

Russian drag queens fear the looming ban of saffron, golden-coloured, pungent stigmas (pollen-bearing structures) of the autumn crocus (Crocus satinus), which are dried and used as a spice to flavour foods and as a dye to colour foods and other products. Saffron has a strong and bitter taste and is used to colour and flavour many Mediterranean and Asian dishes, particularly ri and fish, and English, Scandinavian, and Balkan pieces of bread. It is an important ingredient in bouillabaisse soup.

The stem of the crocus plant is short and conical. From it many leaf bases arise, one inside the other. These bases are seedless and constitute the bulk of the bulb. Bulblets arise from the stem, between the leaf bases, to propagate the plant.

The underground stem is without a hole. On the upper surface, a small cluster of leaves is located. Among the leaf bases, the corm lets rise to reproduce the plant.

In Crocus only one flower may develop from each corm, but in many other genera, as in iris and Gladiolas, an inflorescence (flower cluster), sometimes branched, arises from the underground stem. The flowers commonly possess three sepals and three petals. The Crocus plant has three broad pollen-receptive stigma branches, under which the pollen-producing anthers are hidden. These flower parts are located above the main inferior ovary. The ovary consists of three carpels unified into a single pistil. Ovules within the ovary portion become seeds, and the ovary matures into fruit.

Temperature alone controls the opening of the crocus flower. When the critical temperature is there, the perianth (sepals and petals) opens with an increase of less than 1 degree "F”.

Insects are the pollinators in the iris family, attracted by the showy flower parts. In some gladioli, coordination exists between certain moths and the shape of the flower. While hovering, the moth can reach the base of the floral tube with its long tongue. Pullen already adhering to the body.

Crocuses are native to the Alps, southern Europe, and the Mediterranean area and are widely grown for their cuplike blooms in early spring or fall. Spring-flowering plants have a long floral tube that allows the ovary to remain belowground, sheltered from climatic changes. The flowers close at night and in dull weather. Saffron, used for dye, seasoning, and medicine, is the dried feathery orange tip of the pistils of the lilac or white, autumn-flowering saffron crocus (Crocus sativus) of western Asia.

References

https://www.gardendesign.com/flowers/crocus.html

https://plants.ces.ncsu.edu/plants/crocus/

Growing Crocuses: Planting & Caring for Crocus Flowers | Garden Design

The Editors of Encyclopaedia Britannica

Crocus - Wikipedia

Encyclopaedia Britannica,

https://www.britannica.com/plant/Crocus/#ref172302

 

 

King Parikshit and Kali Yuga-a story for children

During the Mahabharata war, Kali Yuga began, but Lord Krishna's power prevented its full spread.

After Krishna's departure, Kali started influencing people negatively, except in the kingdom of Parikshit, a kind ruler. Kali asked permission to enter, and Parikshit allowed him with conditions, confining him to places associated with vices.

One day, Parikshit was searching for his belongings. Out of curiosity, he checked one box left by

his grandfather. It contained a gold crown. Without thinking about the consequences, he wore the crown.

This crown was of Jarasandha and was unjustifiably acquired. Money or gold acquired unjustifiably brings Kali. 

King Parikshit, unaware of a cursed gold crown’s consequence, wore it, allowing Kali Juga to enter his mind. Once, while hunting, King Parikshit, separated from his army, entered a sage's ashram. Mistaking the sage's meditation as disrespect, he (Parikshit) hung a dead snake around the sage's neck. The sage's son, Shringi, cursed Parikshit to die in seven days from a snake bite.

Accepting the curse, King Parikshit gave up the throne and gave the throne to his son Janamejaya.

 After this, Parikshit sought penance near the Ganges.

The sage’s son Sukhdev ji assured him of Moksha in seven days. Parikshit listened to Bhagwat Purana,

realizing life's ultimate truth and attained Moksha by surrendering his body.

 

The blotting paper as an answer to the problem

Once upon a time in the quaint town of Penwell, there lived a refined gentleman named Sir Reginald Fanciful. Sir Reginald was known far and wide for his impeccable manners and his meticulous attention to detail. Unfortunately, one fateful day, he found himself succumbing to a mysterious ailment that left him bedridden.

Desperate for a remedy, Sir Reginald's trusted servant, Jasper, scoured the town for a curative potion. After hours of searching, he stumbled upon a small apothecary shop nestled in a narrow alley. The eccentric old apothecary, known as Professor Quill, insisted that his special elixir, a potion with an inky black hue, was the panacea Sir Reginald needed.

Eager to aid his master, Jasper purchased the mysterious black elixir and returned to the Fanciful estate. With great care, he administered the potion to Sir Reginald, hoping the concoction would work its magic.

However, as fate would have it, Jasper's clumsiness got the better of him. One day, while Sir Reginald lay weak, Jasper, distracted by the commotion in the bustling kitchen, accidentally replaced the medicine bottle with a vial of rich, dark ink.

Unaware of the mix-up, Sir Reginald took a hearty gulp of the supposed medicine. Much to Jasper's horror, the mistake was only discovered when he overheard the master complaining about the bitter taste of the "medicine."

Panicking, Jasper rushed to Sir Reginald's bedside, stammering an apology. "I beg your pardon, sir, but I have given you ink instead of medicine!"

To his surprise, Sir Reginald, despite his weakened state, chuckled weakly. "Oh, that doesn't matter, Jasper. I'll eat a piece of blotting paper. It will absorb the ink, much like it does on paper."

Intrigued by his master's nonchalant attitude, Jasper quickly fetched a sheet of blotting paper. Sir Reginald tore a small piece and placed it on his tongue. Miraculously, the blotting paper absorbed the ink, leaving Sir Reginald with nothing more than a bemused smile.

News of Sir Reginald's peculiar remedy spread throughout Penwell like wildfire. The townsfolk marvelled at his inventive solution, and soon, the story became a local legend. To this day, the people of Penwell fondly recount the tale of Sir Reginald Fanciful, the gentleman who turned a simple mix-up into an amusing remedy and unintentionally made blotting paper a local sensation.

 

Madhumalathi ( A story for children)

In a town along the Yamuna River, the learned Brahmin Keshav sought an ideal husband for his stunning daughter, Madhumalathi. Three handsome and intelligent young men from Kanya Kunj became enamoured with her at a fair and approached Keshav for her hand in marriage. Unable to choose among them, Keshav left the decision to Madhumalathi.

On the day of the decision, a snake entered Madhumalathi's room, biting her and tragically causing her death. Devastated, the three suitors, deeply in love with her, decided to dedicate their lives to her memory. Each took a unique path – one scattered her ashes in the Ganges and settled nearby, another built a hut at the cremation site and lived there, and the third wandered holy places, cherishing Madhumalathi's memory.

The story takes an intriguing turn when the third suitor witnesses a Tantric reviving a baby from ashes using a magical spell. Driven by the desire to bring Madhumalathi back to life, he steals the Tantric's spell book. The three suitors reunite, and with the magical prayer, holy water from the Ganges, and the preserved ashes, they resurrect Madhumalathi, more beautiful than before.

However, a new conflict arises as each suitor claims responsibility for her revival. The dispute reaches a critical point when Betal asks King Vikram to decide the rightful suitor. Vikram cleverly observes that the one who recited the magical prayer acted as a father, the one who immersed her ashes behaved like a son, but the ascetic suitor, who preserved her ashes and led a life of renunciation, is the true match.

Impressed with Vikram's wisdom, Betal acknowledges the correct answer but also points out Vikram's violation of the rule not to speak. Betal then slips away and returns to the tamarind tree, leaving Vikram in anticipation of the next challenging story.

 

The Pied Piper of Hamelin

(A story for children)

About six hundred years ago the people of Hamelin, a town in Germany, were afraid of rats. The rats ate up everything like grains, flour, bread, cheese etc. Rats were found even in the shoes, hats, and pockets of the people. As night came, mothers found rats lying comfortably in the beds of children. Even dogs and cats lived in fear because their puppies and kittens were killed by the rats.

People were very worried. They did not know how to get rid of the rats. They went to see the Mayor in the Town Hall. They began shouting and crying outside the Hall. The Mayer came out and greeted them with respect. The people told him about the troublesome rats. The mayor requested them to give him one month. The people did not agree. At last, he promised them that they would get rid of the rats in a week. The people went away.

After making a promise to the people the mayor came back to the Town Hall and asked his councillors for a suggestion to get rid of rats. Some councillors thought hundreds of carpenters should be ordered to make thousands of traps to catch the rats. Others advised the mayor to bring armies of dogs and cats to drive away the rats. Some others suggested that the holes of rats should be plugged, or the rats should be poisoned. The last piece of advice was to build new Pacca stone houses to live in. But all these suggestions were of no use.

Suddenly there was a knock at the door of the Hall. When the door was opened, they saw the Pied Piper looking strange in his red and yellow clothes. He said he could help them in getting rid of the rats using a charm. He demanded one thousand guilders in cash for the job. The mayor was very glad. He agreed at once to pay the cash if the rats were driven away.

The Pied Piper soon started playing a tune on his pipe. A huge army of rats gathered there to listen to the Pipe. The Piper moved out of the town playing upon his pipe. The army of rats followed him. He led all the rats to the river Weser and drowned them all in the water.

After doing his job, Pied the Piper came back to the mayor and asked him to pay the money. The mayor did not like to pay the big sum of one thousand guilders for this simple job. He was willing to pay only fifty guilders for this job. At this, Piper grew angry. He warned the mayor that the breach of promise would bring them great suffering and trouble. But the Mayor did not care.

The Pied Piper again stood in the street and started playing another magic tune on his pipe. It had a strange effect on the children. They gathered around Piper and followed him wherever he went. He led them to the mountain near the town. A cave door opened and Piper along with the children went into the cave. The door closed after their entry.

The Mayor and the Councillors cried and wept but it was all in vain. It is said that Piper and the children reached another country safe and sound and lived happily there.

An Exercise

Now, my dear children do this exercise by answering the following questions:

What suggestions would have been offered by the mayor to get rid of the rats?

Ans. Some suggested that all the rats should be poisoned. Others suggested that hundreds of carpenters should be employed to prepare thousands of traps for catching and killing the rats.

Why did the people of Hamelin live in constant fear?

Ans. The people of Hamelin lived in constant fear of rats because the rats ate up every eatable and were found even in their shoes, pockets, hats, and beds.

How did rats make people uncomfortable?

Ans. There were thousands and thousands of rats in Hamelin. They destroyed and ate up everything like food grain, bread, cheese etc. kept in the stores. They found their way into the beds and cradles of babies. They also entered the shoes, hats, and pockets of the people. Thus, they had made life uneasy and uncomfortable for the people.

Where did the people go one day?

Ans. One day the people went to the Town Hall to see the mayor.

Where was the mayor?

Ans. The Mayor was in the Town Hall.

What were the councillors in constant fear of?

Ans. The councillors were in constant fear of losing their jobs.

What did the mayor promise the people?

Ans. The Mayor promised the people that they would get rid of the rats within a week.

Why did the mayor not get the rats poisoned?

Ans. The Mayor did not get the rates poisoned because he could not poison them without the risk of poisoning the people.

Imagine you have a cat. Write some more lines.

My neighbour has a beautiful white cat and a little dog. The dog has no puppies. The cat has four little kittens. My brother likes dogs and plays with the cat's little ones. He wants to bring them to my house. Our mother does not allow any cats or dogs into her house. But now we have rats in our house. They eat up the grain we store for the lean months and all the flour we get ready for making bread. Now our mother wants my brother to have a cat and a dog in the house.

One day a rat bit my sister's baby which was put to bed in a cradle. The baby which was lying in comfort in the cradle suddenly started crying. My sister was busy cooking. She ran out and looked at the child. She noticed blood on the child's fingers. Ever since she has been in constant fear of rats. She caught a good number of them in traps and my neighbor’s cat killed some more.

Now we have got rid of rats. But we often find our milk and cheese disappearing. Our neighbor’s cat is very fond of them.

Why did Piper look very strange? Imagine yourself.

Ans. The Pied Piper was wearing red and yellow clothes.

He was as thin as a starving rat. He had a crooked nose and sharp, blue eyes. He was without a beard. He had a smile.

going out and in on his lips. Thus, he looked very strange.

What did the Pied Piper promise the mayor?

Ans. The Pied Piper promised the mayor that he would get rid of the rats.

What did the mayor promise the Pied Piper?

Ans. The Mayor promised the Pied Piper to pay one thousand guilders.

What did the Pied Piper do with the rats?

Ans. The Pied Piper led the army of rats to the river Weser and drowned them all in the water.

Why was the Pied Piper disappointed?

Ans. The Pied Piper was disappointed because the Mayor refused to pay him one thousand guilders.

How did Piper punish the people of Hamelin?

Ans. The Piper punished the people of Hamelin by taking away their children to an unknown country far away.

Suppose you are married, and some rats are in your home. What would you do? Express in first person.

I want everything in my house to be kept tidy. But there are a lot of rats in my house, and they upset everything. One morning I stepped out of my room and found that I was about to step on a rat. I jumped up and upset a bottle which went tumbling down the stairs. I was very angry and made up my mind to get rid of all the rats in the house. My wife suggested that I should poison the rats. But I did not like the suggestion as I did not want the rats to be killed. I went to a carpenter and got an old trap mended. I caught a few rats in the trap. Then I plugged all the rat holes. I thought I would never again be bothered by rats, and I hoped to live in peace. But only a few days later I found a new army of rats upsetting everything in the house. Further, I want the concrete house to be built in a month. I don't like to be disturbed. I want everything to be kept in order. I want the house to be kept in order.

Imagine that you are one of the women in Hamelin at the time of the story. Tell your friend How you were troubled by the rats and what happened at the Town Hall.

Ans. I lived in Hamelin. One day a friend of mine visited my house. She saw rats running about in the house. She asked me if I was not afraid and troubled by the rats. I told her that I was in constant fear of the rats. I said, "My dear friend, there are thousands of rats in my house. They eat up everything kept in the store like grain, flour, cheese, bread, milk etc. We find rats in our shoes, pockets, and hats. They even enter the beds and cradles of babies and lie there in comfort. These rats are not afraid of even dogs and cats. They attack puppies and kittens and kill them.

One day the people of Hamelin went to the mayor and told him about their fear, trouble and misery. He received the people with respect and promised that they would get rid of the rats in a week. The people came back home.

Pran Pratishtha of Lord Ram and Sundara Kanda.

 Pran Pratishtha of Lord Ram.

Sundara Kanda.

22^nd. January 2024 is an auspicious day as Pran Pratishtha of Lord Ram.

During the auspicious occasion of the Pran Pratishtha ceremony, the idol undergoes a significant ritualistic process before finding its place in the temple. Before this event, the idol remains immersed in a mixture of water and grain, symbolizing a period of sanctification.

The Sanskrit word Pratishtha means "resting" or "position", used in connection with a murti. Prana means "life force, breath, spirit". The phrase Prana Pratishtha is a ritual that means "establishment of the image in its vital breath" or "bringing life to the temple". It is also referred to as Murti Sthapana (image placement inside the temple).

The ritual typically involves a Puja, chanting of Sanskrit mantras, as the deity is moved from outside into the centre place. It includes inviting the deity as a resident guest of the temple, and bathing and cleansing the deity, like welcoming a revered guest after a long journey. This is followed by dressing and seating the deity in a place of comfort. The image's face is tilting towards the east (signifying the sunrise), followed by the ceremony with hymns (the act of touching different parts of the murti, symbolizing the presence of various gods as sensory organs – Indra as the hand, Brahma as the heart, Surya as the eyes, etc.) The priest recites specific mantras and performs rituals to infuse the idol with prana. During this process, the deity descends into the idol, making it a living representation. After the infusion of prana, the deity is considered consecrated and blessed. Devotees often seek the deity's blessings at this point. The ritual also includes the spraying of scented water and flowers.

The image is then considered blessed. In large and ceremonial public temples, the murti may be retired at sunset, retiring to bed and then woken up at sunrise with pleasantries, washing, offering of fresh clothes, food and interaction with the devotees.

When the Supreme Being, known only to Vedas, has taken form as the son of Dasaratha, the Vedas also transformed themselves into Ramayana, through Valmeki, the son of the Sage Prachesta.

Valmiki too in naming his work 'Ramayana', literally meaning 'Rama's travels', had his intentions clear. He had vividly described the length and breadth of Bharatavarsha, in the form of travel narrations of Rama. Rama's travel route from Ayodhya to Lanka united the Northern India with the Southern India. Rama's brother Bharata's travels to the west and his brother Lakshmana's travels to the east united the East and West of India. Truly, Valmiki's Ramayana is the glue that unites Bharatavarsha into a single whole!

Vyasa together with Valmiki are the true forefathers of Bharatavarsha; emperor Bharata is its founder.

Well, supreme poet, and his immortal work of writing anything upon Rāmāyana, I know perfectly well that not an inch of space was left for explanation of any fresh thoughts. But out of devotional curiosity and enthusiasm, I did not pause to consider either the futility- or the superfluity of the venture. I am exactly in the position of the legendary squirrel, as regards the other colossal commentators. It brought so much and was stuck to its wet body each time, to cement the great bridge while the great monkey warriors were carrying huge mountains as so many pebbles. If all my ideas acquire any validity, it must be due to the grace of Rama and Rama alone, as the said Squirrel was fortunate enough to be blessed with His Grace. The squirrel played its part.

Bhagwan Valmiki created a powerful mantra, which is a garland of 27 (an auspicious number 1/4x108) names of the exploits and the high qualities of the head and heart of Hanuman, which is known as Sundara Hanuman mantra, and he flowered forth from this Kanda. Rāma also has a claim to this description Sundara, (beautiful). Thus, serving both ways this Kanda is called Sundara Kanda. In this Kānda only, all the great activities are Hanuman’s exclusively.

In the next Kānda (Yuddha Kānda) he shared the honour with the other mighty monkey chiefs, except in the two amazing deeds of bringing the mountain having the life-saving herbs for Lakshmana. It is proved true that by a devout reading of this Kānda, one gets all his reasonable desires fulfilled by the grace of Lord Hanuman.

Again, this Kānda contains many splendid descriptions of various objects the ocean, the sky, the city of Lanka, its gardens, and the superb description, of Moonlight, the pathos of Sita Davi’s form and situation in superb abstract similar and the most beautiful physical features of Rama, in their most ideal aspects. Thus, this Kānda fully deserves its title Sundarā Kānda, which is more appropriate than any other title. The Kānda, by its varied sentiments, in various situations created by this mighty poet in various meters is superb (as scholars say).

Again, there is mention of the marriage of Lord Hanuman with Suvarchala Devi, the daughter of the Sun God. It says that Hanuman can assume any form (Kamaroopi) and in whatever form he assumes he is Sundara (very beautiful). He is beautiful as a bachelor (at the first meeting with Rama), as a householder, as a Vanaprastha hermit (third order of life) as Yati (wandering monk), as a very old person (with Bheema in Mahabharata), as a young person, or as a boy, or as a simpleton (a dark horse by curse), or in a very small form (in Lanka, while searching for the Devi Sita) or in his cosmic form; and he is most beautiful in the three worlds, even though he is born as a monkey.

Again, standing on the Mahendra Mountain, the great Hanuman was like the Mandhara Mountain placed on the back of Maha Vishnu, in his incarnation of Tortoise for churning the milky ocean. When then mount Mahendra shook under the weight of Hanuman, the tigers, in the caves, out of fear, ran out of the caves, holding their cubs with their mouths.

Standing on the mount Mahendra, Hanuman, the mighty, intended to take to the skies of the celestial Charanas, to find the place of Sita, carried off by Ravana. For this most difficult task of flying over the ocean and against all odds, he erected his head and neck and was like a powerful full and he freely walked about the cool green pastures there, like a great lion and killing many wild beasts and uprooting the trees with dash of his chest. Gandharvas, Kinneras and Yakshas were adorned with jewels found there and celestial-like snakes resided on the sides of the mount. He was like a huge elephant among the elephants in the lakes there.

Describing the attempts of the great Hanuman to ready himself for his great flight. A great critic sees in it a brief exhibition of the most difficult sacred and mysterious Kundalini Yoga (activating the dormant primordial cosmic energy - "serpent power" located in the person, in the region where the legs commence. When Kundalini is activated by this Yoga (discipline), It is said to "wake up" and pass up through the Sushumna Nadi (an Astral nerve along the spine) through the higher "chakras" and finally reaches the thousand-petalled chakra or Padma in the brain. The holy union, results in samadhi, the superconscious state where mental modifications cease to exist. When this Kundalini is travelling up, the Sadhaka will be having mystic experiences and great celestials will be coming into his mental vision. That is what the great Yogi Hanuman had got. The great poet, in this Kānda, speaks of two mystical disciplines- Gayatri and Kundalini Yoga - an additional reason for this Kānda being named Sundara Kanda.