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Health & Fitness
Keep your kids active when they return to school
"Shut Up and Sit Down with 'The Sopranos'" was an evening Q&A/dinner theater put together by Lorraine Bracco (Tony Soprano's psychiatrist on the HBO series) to benefit the Crohn's and Colitis Foundation. Many of the stars of the series attended this hilarious event on June 7, 2017, the 10th anniversary of the last show of the series.
In that context, "shut up and sit down" is a pretty funny line, but it's not so funny when, after running around all summer, it's what (roughly translated) your kids heard when they returned to the classroom this fall.
Curtailing physical activity isn't smart. The best way for kids to learn new info and build cognitive reserve (the ability to optimize or maximize brain performance) is to get plenty of exercise, along with discovering new information and interacting socially with classmates. Google "Dr. Ken Cooper's Texas Senate Bill 530" to see how it's done.
The facts: Kids who regularly exercise perform better in school and on standardized tests; in a Scottish study, the strongest association was with girls' scores on science tests. And in a study of Italian schoolchildren, pretest activity boosted test scores. Plus, cognitive reserve not only makes it easier for children to learn today, but new research reveals that it can help protect their brains from neurodegenerative damage later in life.
So make sure your children get a minimum of 90 minutes of daily exercise at school, after school and on weekends with both organized activities and unstructured play.
Up your brain power
Blood pressure that is sky-high, indicates that a heart is straining to get blood to the organs. Over time, this can lead to heart attack, stroke, even kidney failure. But there's another risky side effect of high blood pressure that many folks aren't aware of: It can cause cognitive decline.
A new study in JAMA Neurology followed over 1,600 patients ages 70-plus for 10 years. Those with a systolic blood pressure (the top number) higher than 150mm/Hg had much more cognitive decline than those whose number was below 150. Folks cruising along under 120mm/Hg had the least cognitive decline.
So aim to bring your systolic blood pressure down below 120 mm/Hg for body and mind. If it usually hovers just above that, in the 121-139 range, you probably can lower it using regular exercise and a healthy diet. If it's 140 or higher, talk to your doctor about taking medication in addition to making lifestyle changes.
Why so many sore knees?
The incidence of knee osteoarthritis has doubled in the past seven decades, according to a study in the Proceedings of the National Academy of Sciences. Knee osteoarthritis now affects a third of Americans over age 60 and is responsible for more disability than almost any other musculoskeletal disorder. It's why 3 million women and 1.7 million men are living with a total knee replacement.
What accounts for this? It's not just being overweight or living longer. The researchers say it is from specific factors you can control, meaning knee osteoarthritis might be more avoidable than previously thought.
Potential Triggers: Inactivity – not exercise – leads to thinner knee cartilage and weaker muscles responsible for protecting joints. And the epidemic of chronic low-grade inflammation that affects so many Americans because of diets high in refined foods, processed carbs and excess bad fat further erodes cartilage-building, even if you are not overweight.
The Solution: Your risk of knee osteoarthritis can be slashed if you walk 10,000 steps a day and avoid the inflammation-causing Five Food Felons (added sugar and syrup, processed grains, most sat fat and all trans fats.)
Belly fat increases cancer risk
Fat lodged around your internal organs is called visceral fat, and it's clearly implicated not just in the development of heart disease and diabetes, but also in many cancers. That we've known for years. What we haven't known until now is exactly why deep-dwelling belly fat fuels cancerous malignancies.
Now, a study in the journal Oncogene reveals that a certain protein (fibroblast growth factor-2) released in greatest quantities from visceral body fat causes non-cancerous cells to turn cancerous. And that's why body mass index, or BMI, may not be the best indicator of an amped up risk for cancer. Normal-weight folks with belly fat pump out that protein too.
How to burn belly fat? De-stress. The stress hormone cortisol fuels belly fat deposits. So, start with mindful meditation and then:
▪ Go for 150 minutes weekly of extra activity; get there by targeting 10,000 steps daily.
▪ Eliminate all trans fats (anything partially hydrogenated), most sat fats and eat five to nine servings of produce and two servings of 100 percent whole grains daily.
▪ Women, target a 35-inch waist; men, 40 inches or less.
That will trim down your risk for cancer, big time.
Mehmet Oz, M.D. is host of "The Dr. Oz Show," and Mike Roizen, M.D. is Chief Wellness Officer and Chair of Wellness Institute at Cleveland Clinic.


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ACT-RGV is an alternative certification program fully accredited by the Texas Education Agency. An alternative certification program is an educational preparation program that provides an alternate route to earning a standard certificate. Alternative certification began in Texas in 1986, as a creation of the Texas Legislature, to provide alternate routes for those seeking teacher certification in Texas. ACT-RGV opened in 2001 after being accredited by TEA and was the second private alternative certification program approved in the State of Texas.
Juan Garza
Juan C. Garza joined ACT-RGV as Director in July 2018, following seven years as Principal at Alamo Middle School and PSJA Memorial ECHS. His career began at PSJA Memorial ECHS in 2005, where he taught World Geography and US History for three years before becoming an assistant principal. Prior to joining PSJA ISD, Mr. Garza served 21 years in the United States Army with assignments throughout the US and abroad.
Mr. Garza grew up in San Juan, Texas and attended school in the PSJA Independent School District, graduating from PSJA High School in 1984. He received his undergraduate degree from Northwestern State University in Louisiana majoring in History with a minor in Political Science. His love of teaching began in the military where he was an instructor at the US Army Ranger School on two separate occasions and instructed the Colombian Military on small unit tactics in Melgar, Colombia for three years. Mr. Garza earned his master's degree in Military History from Louisiana State University in August 2005 and is currently pursing his Doctorate from the UTRGV.
Janie Trevino
Janie serves as the Alternative Certification Specialist for ACT-RGV and has 19 years of experience in certification. She oversees the day to day operations and provides vital information for interns and potential candidates. She also consults with TEA on various certification concerns. She earned a B.A. in Anthropology from University of Texas at Rio Grande Valley.

subset: commoncrawl


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A stunning turn of events happened at Monday night's Selectmen's Meeting. Mr. Maney presented a subtle change to the L.I.F.E. Board. In the changes he suggested, 5 members would remain on the board with one very big beneficial change, one member would have to be a resident of a L.I.F.E village. This would reduce the current board by one member. Selectman Nelson made a motion to implement the changes to the board immediately. This move was swiftly seconded by Selectmen Crawford. In my opinion, it was truly amazing to see how our selectmen did not take the time to discuss the impact this would have for L.I.F.E., the makeup/operation of the Board or what was motivating this change. It appeared like the changes were predetermined and we were watching a well scripted scene play out.
What does this mean? Dave Miller, our past Selectman, on the Board that created L.I.F.E., Moderator and member of the Finance Committee and Board of Appeals, was pushed off the L.I.F.E. Board. At the same time, Selectmen Nelson and Crawford placed Joe Maney, Fred Santangelo, Jack Adelson, Bruce Siegel on the Board and a resident of L.I.F.E. will be placed on the board, at a later point in time. All this was done with only a mumbling of thanks to Mr. Miller for his service without acknowledging him in any other way. As has been done many times before, Selectmen Nelson and Crawford acted in unison. It is a sad state of affairs when a man like Dave Miller can give so many years to the town and be treated so poorly……
When Selectmen Nelson named the remaining Board Members, Selectmen Terranova asked why each L.I.F.E. Village could not elect its own board Directors.
He added that removing Mr. Miller is unconscionable. Mr. Maney commented that it has been this way for 20 years or more, referring to one outside board running all the villages. Pat Campbell stood up and said, "This action has taken Dave Miller off of this L.I.F.E. Board. Mr. Miller has been an elected Selectmen, Moderator and a member of our finance committee. It is unconscionable!"
On a good note: Selectman Terranova reached out to Mr. Miller and thanked him for his service and apologized for the treatment he received.
Also, Tom Kennedy was nominated to the Finance Committee. I applaud Mr. Kennedy for his perseverance in his efforts to become a member of the board. I know he will be a proactive, contributing addition to the committee. I too put my name in for the Finance Committee. Although not nominated, I am not deterred and will continue to work to keep you up to date on all town matters that are important to the residents of Lynnfield.
All the Best,
Katy Shea


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The Invitation, by Oriah Mountain Dreamer . . .
It doesn't interest me
what you do for a living.
I want to know
what you ache for
and if you dare to dream
of meeting your heart's longing.
It doesn't interest me
how old you are.
I want to know
if you will risk
looking like a fool
for love
for your dream
for the adventure of being alive.
It doesn't interest me
what planets are
squaring your moon...
I want to know
if you have touched
the centre of your own sorrow
if you have been opened
by life's betrayals
or have become shrivelled and closed
from fear of further pain.
I want to know
if you can sit with pain
mine or your own
without moving to hide it
or fade it
or fix it.
I want to know
if you can be with joy
mine or your own
if you can dance with wildness
and let the ecstasy fill you
to the tips of your fingers and toes
without cautioning us
to be careful
to be realistic
to remember the limitations
of being human.
It doesn't interest me
if the story you are telling me
is true.
I want to know if you can
disappoint another
to be true to yourself.
If you can bear
the accusation of betrayal
and not betray your own soul.
If you can be faithless
and therefore trustworthy.
I want to know if you can see Beauty
even when it is not pretty
every day.
And if you can source your own life
from its presence.
I want to know
if you can live with failure
yours and mine
and still stand at the edge of the lake
and shout to the silver of the full moon,
It doesn't interest me
to know where you live
or how much money you have.
I want to know if you can get up
after the night of grief and despair
weary and bruised to the bone
and do what needs to be done
to feed the children.
It doesn't interest me
who you know
or how you came to be here.
I want to know if you will stand
in the centre of the fire
with me
and not shrink back.
It doesn't interest me
where or what or with whom
you have studied.
I want to know
what sustains you
from the inside
when all else falls away.
I want to know
if you can be alone
with yourself
and if you truly like
the company you keep
in the empty moments.
The Guest House, by Rumi . . .
This being human is a guest house.
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.
Welcome and entertain them all!
Even if they are a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.
The dark thought, the shame, the malice.
meet them at the door laughing and invite them in.
Be grateful for whatever comes.
because each has been sent
as a guide from beyond.
Old Man Eating Alone in a Chinese Restaurant, by Billy Collins . . .
I am glad I resisted the temptation,
if it was a temptation when I was young,
to write a poem about an old man
eating alone at a corner table in a Chinese restaurant.
I would have gotten it all wrong
thinking: the poor bastard, not a friend in the world
and with only a book for a companion.
He'll probably pay the bill out of a change purse.
So glad I waited all these decades
to record how hot and sour the hot and sour
soup is here at Chang's this afternoon
and how cold the Chinese beer in a frosted glass.
And my book –– José Saramago's Blindness
as it turns out –– is so absorbing that I look up
from its escalating horrors only
when I am stunned by one of his gleaming sentences.
And I should mention the light
that falls through the big windows this time of the day
italicizing everything it touches ––
the plates and teapots, the immaculate tablecloths,
as well as the soft brown hair of the waitress
in the white blouse and short black skirt,
the one who is smiling now as she bears a cup of rice
and shredded beef with garlic to my favorite table in the corner.
The Call, by Oriah Mountain Dreamer . . .
I have heard it all my life,
A voice calling a name I recognized as my own.
Sometimes it comes as a soft-bellied whisper.
Sometimes it holds an edge of urgency.
But always it says: Wake up, my love. You are walking asleep.
There's no safety in that!
Remember what you are, and let a deeper knowing
color the shape of your humanness.
There is nowhere to go. What you are looking for is right here.
Open the fist clenched in wanting and see what you already hold in your hand.
There is no waiting for something to happen,
no point in the future to get to.
All you have ever longed for is here in this moment, right now.
You are wearing yourself out with all this searching.
Come home and rest.
How much longer can you live like this?
Your hungry spirit is gaunt, your heart stumbles. All this trying.
Give it up!
Let yourself be one of the God-mad,
faithful only to the Beauty you are.
Let the Lover pull you to your feet and hold you close,
dancing even when fear urges you to sit this one out.
Remember, there is one word you are here to say with your whole being.
When it finds you, give your life to it. Don't be tight-lipped and stingy.
Spend yourself completely on the saying,
Be one word in this great love poem we are writing together.


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An adventure set in the lofty heights (and dangerous depths)of Hindu thought. Insider tips? Relax, dissolve your preconcieved notions & get chanting.And by the way, dont believe all that you hear! A rudimentary knowledge of Sanskrit, Tamil and a fleeting accquaintance with the puranas and other such texts might come in handy. Wisdom takes courage.
Friday, August 27, 2010
One and many - mantrA 111
The 111st mantrA of the pAyiram where we find echoes of the advaita philosophy.
பரத்திலே ஒன்றாய் உள் ளாய்ப்புற மாகி
வரத்தினுள் மாயவ னாய்அய னாகித்தரத்
தினுள் தான்பல தன்மைய னாகிக்
கரத்தினுள் நின்று கழிவுசெய் தானே. 9.9.111.
One And Many
The Supreme is one, Absolute, without lapse,
In descent thereof, Mal and Aya becoming;
Thus He, the One into many ranked;
By conscious choice a Self-deduction made.9.9.111.
Com - The Supreme is one, Absolute, without lapse, In the supreme/ transcendental state known as 'parA', He is One, (as) siva. He pervades all life, being both within and without everything simultaneously. In descent thereof, Mal and Aya becoming; In being the cause for the birth of desire, He (manifests) as Vishnu, while He (manifests) as braHmA during creation (of the worlds). Thus He, the One into many ranked; The One siva Himself emanates as many different dEvAs depending on the necessary function and based according to the distinction of energy or mode of function. By conscious choice a Self – deduction made. The same siva functions also as rudrA, the annihilator, keeping His real nature (of being the supreme) hidden at all times.
# Through this mantra the sage establishes that the various names like braHmA, Vishnu etc are merely descriptions of the various functions of the same siva. The reader might begin to wonder why the sage speaks of the same thing (the underlying oneness) over and over again like one who is senile, but we must be aware however that he is not merely repeating the same words. The message is the same, though the different references in the above mantrAs in this section deal specifically with the philosophical stand points that are prevalent within the dharmA (both during the sages time and now in the current time) and seek to answer the doubts raised by those stand points.
Here the sage reveals that the various names like braHmA etc are all indicative of the same person/principle, albeit speaking of different aspects of it. Just as in the case of one who is known to his children as 'father', and to his wife as 'husband', is known to his mother as 'son' and to his subordinate at work as 'master' etc is all descriptive of the same individual (with reference to his various activities/positions) here too, the same siva is known variously depending on the function. Thus we have that siva while acting as the creator is known as braHmA, while the same siva is known as Vishnu when He is involved with the preservation of the worlds that were created. The same siva is known as rudrA when he is engaged in the act of annihilation of the world at the end of time to make way for the next creation cycle and so on.
By becoming aware of this truth, the sage hopes that the seeker will have cleared a lot of the confusion that is prevalent within the folds of the Hindu thought and philosophy. This is perfectly in tune with the advaitA stand point. In the transcendent/ supreme level, where there is no activity/action per se the principle is known as siva and at this level He is One – this is the parasiva or paramasiva. The same principle when within the field of activity manifests variously according to action and is known thus through different names.
Thursday, August 26, 2010
Assign nor ranks to Trinity - mantrA 110
The month now being shravanA, one that is of particular merit for the devotee of siva, I have been a bit stumped for time lately. Add to that an Avani avittam and the next day's gAyatri japA and you have a perfect excuse for the delay in the next post!
Here below we see the 110th mantrA of the pAyiram where the sage laments the condition of the ignorant who, deluded by the apparent differences in form and functionality, perceive a grading/ hierarchy among the divinities when there is but One.
சோதித்த பேரொளி மூன்று ஐந்து எனநின்ற
ஆதிக்கண் ஆவது அறிகிலர் ஆதர்கள்
நீதிக்கண் ஈசன் நெடுமால் அயனென்று
பேதித் தவரைப் பிதற்றுகின் றாரே. 8.9.110.
Assign Not Ranks To Trinity
The ignorant know not, from the First did leap
The Light that flamed into Three and Five;
So blindly groping, lost in maze of words,
Isa, Mal and Aya, to graded ranks assign.8.9.110.
Com - The Light that flamed Siva, who is the great effulgence which radiates Light into Three and Five; manifests variously (according to the function at hand) as the Three – braHmA, Vishnu & rudrA, and as the Five – braHmA, Vishnu, rudrA, mahEswarA and sadAsivA. The ignorant know not, from the First did leap The many deluded people, who, without understanding this underlying reality (of siva manifesting variously) perceive these variously as braHmA, Vishnu etc. So blindly groping, lost in maze of words, Isa, Mal and Aya, to graded ranks assign And thinking them to be different (from each other and to the originating supreme), they speak of various gods. What a pitiable condition?
# In this mantra the sage points out (yet again) the non-difference between the trinity, of each of them separately to siva. The sage further speaks to highlight the transcendence of siva to the various manifestations.
The manifestations of siva as the Three (braHmA, Vishnu & rudrA) and as the Five (braHmA, Vishnu, rudrA, mahEswarA and sadAsivA) are for the fivefold activity – creation/ srushtI, preservation/ sthithI, dissolution/samhArA, veiling/tirOdhAnA and unveiling/anugrahA. These fivefold actions are necessary for the continuity of the world phenomenon and hence the One supreme siva manifests variously to fulfil the five functions.
The jyOthI or the effulgence spoken of here is descriptive of the pure 'chit' or consciousness aspect of the supreme. It is the light due to which all else shines. The sage finishes the mantra with an observation of the pitiable plight of the deluded common man (us, folks!). He observes that we do not know the uniting/underlying truth that it is the One siva who manifests variously. Instead, we are deluded by the apparent difference in form and functionality and consider them to be separate entities and observe a variety of names and rituals in support of this misapprehension. Thus the truth that there is but One siva continues to evade our understanding and we get stuck with a diffracted and divisive idea of this supreme principle.
Saturday, August 21, 2010
All Gods are but the One siva - mantrA 109
In this the 109th mantrA the sage echoes the words of the vEdAs in declaring the supremacy of siva and describes the all pervading nature of the supreme.
வானவர் என்றும் மனிதர் இவர் என்றும்
தேனமர் கொன்றைச் சிவனருள் அல்லது
தானமர்ந்து ஓரும் தனித்தெய்வம் மற்றில்லை
ஊனமர்ந் தோரை உணர்வது தானே. 7.9.109.
All Gods Are But The One Siva
Devas here be none, nor humans that breathe,
Save for Siva's grace, Siva in honeyed-Konrai decked;
No other God could dwell in the silence of your soul,
Other Gods you worship, know they but mortals be.7.9.109.
Com - Devas here be none, nor humans that those that are known as the dEvAs (celestial beings) and those that are known as humans (us mortals) breathe, Save for Siva's grace, Siva in honeyed – Konrai decked; cannot exist without the overwhelming grace of siva, the lord who is decorated with a bunch of beautiful konrai flowers overflowing with nectar. No other God could dwell in the silence of your soul, (Apart from siva) There is no other God who is present naturally within each and every one of us and who is self-aware as consciousness is aware of itself. Other Gods you worship, know they but mortals be. ( The truth is) It is the One siva who manifests as the Three (trinity), the Five (with mahEswarA and sadAsiva) and who exists as different and transcendent to all these (in the body). Know this to be the truth.
* Mentioning that the immortals (dEvAs) and the mortals (humans) are all existing in their respective bodies in their respective worlds only due to the grace and agency of siva, the sage reveals an important truth. He mentions that it is the One supreme principle siva, who exists as the Self in all, be they mortals or immortals.
In the mahAnArAyana anuvAkA of the purusha suktA, (antar bahishcha tat sarvam…..) we see the description of this supreme principle. Inside, outside, above, below, to the front and the back, pervading everything, the supreme is everywhere. A reflection as it were of this supreme is the jIvAtman, residing in the innermost cavity of the heart. This is siva. The sage here echoes the same truth and declares that it is the One siva who is present as the Self of all in the various worlds.
The Three as stated in a previous mantra exist in different locations within the body (manipUrA, swAdishtAnA and mUlAdhArA) and the Five occupy the same 3 seats plus the anAhatA (mahEswarA) and vishuddhi (sadAsivA). And as stated before these Three and Five are but manifestations of the One siva, who exists as all of these by pervading them and is also transcendent to the at the same time (residing in the sahasrArA or crown). It is the One siva who is known variously as Atman, Self, braHman etc. And He should be known and realised through His own grace.
Thursday, August 19, 2010
Trinity are co equals - mantrA 108
In this the 108th mantrA, the sage speaks of an incident that occured while he was still resident in the holy kailAsA. It is an interesting revelation to note as it gives us an insight into the level of the sage in terms of his spiritual calibre.
ஓலக்கம் சூழ்ந்த உலப்பிலி தேவர்கள்
பாலொத்த மேனி பணிந்தடி யேன் தொழ
மாலுக்கும் ஆதிப் பிரமற்கும் ஒப்புநீ
ஞாலத்து நம்மடி நல்கிடுஎன் றானே. 6.9.108.
Trinity Are Co-Equals
Lying prostrate I adored the Milk-hued One,
While countless Devas stood around in melting prayers lost;
Then spoke the Lord to me:
"To Vishnu and Brahma are I equal;
Be it Yours to give the world
The Grace of My Feet." 6.9.108.
Com - While countless Devas stood around in melting prayers lost; (Once) in the beautiful sabhai/ court in kailAsA, the hall was filled with a great many dEvAs who are immortal. Lying prostrate I adored the Milk- hued One, (while) I went and paid my respects and offered my prostrations to the holy feet of the milk hued Lord. Then spoke the Lord to me : ''To Vishnu and Brahma are I equal; The Lord then declared to me that I (the sage) am equal to the creator (braHmA) and Vishnu. Be it Yours to give the world The Grace of My Feet (And hence) go you to the world (earth) to become an AchArya / guru and guide the people there so they too may obtain the grace of my feet.
* What we get here is a glimpse into the life of a true siddha. The sage speaks of a time before he arrived down to earth from the lofty kailAsA and entered the body of the illiterate mUlan. To venture into that story here would be to digress from the topic at hand – so may I please refer the interested reader to an older post where this is described in detail? So, while still in kailAsA the sage speaks of an occasion when he went to the Lords court to pay his respects. The hall was filled with the dEvAs and various other denizens of the heavens, they were the immortals – who had risen to a state beyond birth and death and rebirth.
The words 'milk hued' are used to describe siva here as the sage speaks of the highest principle, like the dakshinAmUrthy aspect with shuddha sattvA (pure sattvA). While there in the presence of siva, the Lord declared to the sage that he was a perfected being and that the state he had reached was supreme and akin to the state of the trinity. Thus, like He had commanded the trinity to take on their respective stations (creation & c), the Lord instructed thirumUlar to also take up a divine task.
The Lord instructed thirumUlar to grace the human world (earth) with his presence and his wisdom. Please also note the earlier instances where the sage speaks of coming to the earth and composing the thirumandiram on the instruction of siva. Here he describes the incident while being on the topic of the trinity and their attributes. Thus instructed by siva, thirumUlar arrived into our world to serve as a siddha guru and guide those qualifying seekers and the rest of us through his grace into the kingdom of knowledge. The words 'grace of my feet' also suggest the instruction to spread the spiritual lineage, the kailAsa paramparA through the method of dIkshA or initiation.
(Such is the stature of the sage that it is no wonder that he speaks of the trinity like they are his school mates!)
Saturday, August 14, 2010
Trinity are Kin - mantrA 107
The 107th mantrA speaks of the similarity among the trinity and their benevolence in terms of being protective of their devotees.
பயன் அறிந்து அவ்வழி எண்ணும் அளவில்
அயனொடு மால்நமககு அன்னியம் இல்லை
நயனங்கள் மூன்றுடை நந்தி தமராம்
வயனம் பெறுவீர் அவ் வானவ ராலே. 5.9.107.
Trinity Are Kin
But if we thus the soul of truth probe and bare,
Aya nor Mal to us no alien Beings are
But Indissolubly Kin to Nandi, the Three Eyed
Blessed be ye all by the Heavenly Three. 5.9.107.
Com - But if we thus the soul of truth probe and bare, If we evaluate (the trinity) using the yard stick/ measure of the merit earned by the jIvAs (through these deities) Aya nor Mal to us no alien Beings are braHmA or Vishnu are not of a different nature to siva. But Indissolubly Kin to Nandi, the Three Eyed They (the trinity) are ever engaged in their respective duties (viz. creation & c) as divinely willed by lord of the Three Eyes, siva. Blessed be ye all by the Heavenly Three Hence, O people of the world, attain to greater states through the worship and subsequent grace of the holy trinity – the three fold aspects of siva : braHmA, Vishnu and rudrA.
* This mantrA clarifies the position of the sage, just in case the ignorant reader assume that the sage is biased and partisan when it comes to the celestial hierarchy! To first set forth the differences in the states indicated by the names braHmA & c when compared with the supreme siva, the sage spoke of the limitedness of the glories of the trinity. But here to stop the reader from getting any wrong notions, he uses a different measure (in the place of glories).
The limitations of the trinity notwithstanding, when it comes to the granting of merit and spiritual upliftment, the trinity are definitely capable of delivering. In this aspect, that of benevolence and spiritual merit, they are non-different to siva. This is because they are manifestations of the same supreme principle and are ever engaged in their duties as assigned by siva.
With this mantra the sage confirms that there is nothing wrong with the position of those mathAs or schools of thought which hold one among the trinity to be the highest. This is because the worship of the trinity is also quite capable of producing the spiritual and material advancement of the devotee. Hence their non-difference.
Friday, August 13, 2010
Nine aspects of One Being - mantrA106
In the 106th mantrA we see more on the nature of the trinity and the sage sheds light on the divinities resident in the chakrAs.
சிவன்முதல் மூவரோடு ஐவர் சிறந்த
அவைமுதல் ஆறிரண்டு ஒன்றோடு ஒன் றாகும்
அவைமுதல் விந்துவும் நாதமும் ஓங்கச்
சவைமுதற் சங்கரன் தன்பெயர் தானே. 4.9.106.
Nine Aspects Of One Being
Siva the First, then the Three, and the Five following,
With whom flourished Bindu and Nada,
Nine are they all, yet one and the same--
All these but names of Sankara First. 4.9.106.
Com - – Siva the First, then the Three, and the Five following, siva the supreme first principle, appears as the Three and as the Five in the sabhai (court) / plane known as thirucchitrambalam. Nine are they all, yet one and the same – the above mentioned plane is composed of the six psychic centres known as the AdhArAs (the 6 chakrAs from mUlAdhArA to ag~nyA), the downward pointing sahasradaLA padmA (thousand petalled lotus) and the upward pointing sahasradaLa padmA (thousand petalled lotus) with mahEshwarA and sadAsivA respectively. With whom flourished Bindu and Nada, when the bindu and the nAdA begin to grow and wax in these centres, All these but names of Sankara First. the lord of the sabhai/ plane at that stage is known as sankarA, the One.
* This mantra has to be understood with some background knowledge of the various chakrAs and the divinities therein. The sage has used ample metaphors and the famous 'twilight' language technique in this mantrA to keep the more esoteric meanings secret. I will try to explain this mantrA as much as possible here, but please note that the full essence of what is said here needs to be learnt from a competent guru directly by the interested disciple.
The Three refers to the holy trinity – namely, braHmA, Vishnu and rudrA.
The Five refers to the above mentioned three together with mahEshwarA and sadAsivA.
The six AdhArAs or psychic centres are mUlAdhArA, swAdishtAnA, manipUrA, anAhatA, vishuddi and ag~nyA.
The two refers to the downward pointing thousand petal lotus and the upward pointing thousand petal lotus. sahasradaLA means the thousand petal lotus situated at the crown of the head. The yOgis state that this lotus on the crown is angled/pointing downwards when the jIvA is involved in the worldly dimension (i.e. involved with the everyday activities of the phenomenal world) and the same lotus is angled/pointing upwards when the jIvA is focused on siva or the spiritual dimension.
The bindu or vindhu refers to the Light principle.
The nAdA refers to the Sound principle.
Thus the mahEshwara mandala refers to the orb of Light while the sadAsiva mandala refers to the orb of Sound. The growth of these two mandalAs within the etheric body of the individual (due to specific practices) to finally saturate the energy body of the jIvA is indicated by the words ' ArirandondrOdOndru' or the 'six and two with one and one'.
The sage states that when the individual has perfected his energy body by the cultivation of bindu and nAdA (refer above) and the associated mandalAs/ orbs, then the supreme siva manifests as the Five and the Three and gives rise to joy and happiness. Hence He is known as sankarA – the auspicious. Note that the joy described here is sivAnandA or Bliss – a state beyond happiness and unhappiness.
Wednesday, August 11, 2010
God is One - mantrA 105
In the 105th mantrA of the pAyiram, the sage details the transcendence of the supreme IsA and throws light on the twin fold effects of karmA and the misapprehensions regarding the supreme that arise as a result of the effects of karmA.
ஈசன் இருக்கும் இருவினைககு அப்புறம்
பீசம் உலகல் பெருந்தெய்வம் ஆனது
ஈசன் அதுஇது என்பார் நினைப்பிலார்
தூசு பிடித்தவர் தூரறிந் தார்களே. 3.9.105.
God Is One
Beyond the Two Karmas is Isa seated,
The seed of this world, the mighty God become;
"This" and "That" is Isa--so the thoughtless contend,
The dross but know the basest sediment low. 3.9.105.
Com - Beyond the Two Karmas is Isa seated, the lord IsA (siva) is situated beyond the rule of the trinity- who create, sustain and destroy the bodies of the jIvAs based on the two fold nature of karmA. The seed of this world, the mighty God become; this supreme siva, who is verily the seed/cause for the birth of the trinity (and thus the world), is the only supreme God in this world. ''This'' and ''That'' is Isa – so the thoughtless contend, the ignorant due to the taint of their avidyA speak variously about the supreme IsA, as this and that without any clear knowledge. The dross but know the basest sediment low But those who are free from any misapprehension, they know clearly that siva is the supreme and that the IsA is the cause of all causes. Knowing this well, they remain firmly established in the service of this supreme.
* The two karmAs mentioned here refers to the two fold result of our actions – the merit and the demerit. In the first line, the sage makes clear that the supreme siva is transcendent to the dual parameters of the virtue and the vice, the merit and the demerit, the heaven and the hell. It is also possible to infer from the first two lines that the trinity who are responsible for the creation, etc are able to perform their functions (for the jIvA) only so long as the jIvA's karmA allows for it. As being born, to live and then to die etc are all decided by ones actions in this and other lives. According to the merit and demerit in the 'kArmic account' of the jIvAs they whirl through endless births and deaths. The supreme however is beyond all this and is attainable only when the effects of the two fold karmA is nullified through the birth of real knowledge.
The sage here mentions that the people of the world have various ideas about God. This is due to the taint of ignorance which again is a result of karmA. In their delusion they follow many deities and perform various rites and rituals. On the other hand, the awakened beings who are free from the fault of misapprehension can clearly see that the supreme siva is the seed cause for all creation. They realise that the IsA is beyond all temporal limitations and being possessed of this knowledge they remain firmly devoted to the supreme – without being distracted by wrong notions about what is supreme and ultimate.
Tuesday, August 10, 2010
Trinity -- One Continuity - mantrA 104
The next mantrA in this section speaks of the functions of the trimUrthi's (trinity) and highlights the fact that they are ever engaged in the performance of their duties as instructed by siva. Though on the very obvious front this mantrA speaks of the deities per se, it is also descriptive of the inner chakrA system as the deities themselves represent energetic principles in one level.
ஆதிப் பிரானும் அணிமணி வண்ணனும்
ஆதிக் கமலத்து அலர்மிசை யானும்
சோதிக்கில் மூன்றும் தொடர்ச்சியில் ஒன்றெனார்
பேதித் துலகம் பிணங்குகின் றார்களே. 2.9.104.
Trinity--One Continuity
He, the Being First, and He, the Emerald-hued,
And He of the glowing, original Lotus-seat--
Are these three separate or one continuous whole?
Thus the world in divisions many wrangle! 2.9.104.
Com - He, the Being First, rudrA the divinity in the first seat known as the mUlAdhArA (root chakra), and He, the Emerald-hued, Vishnu the one who is possessed of the hue of pure sapphire {the tamil word 'animani vannan' means the colour of the blue gem, which I translate in the commentary as sapphire. However the English verse describes this as the Emerald hued}And He of the glowing, original Lotus – seat – and braHma, who is seated in the swAdishtAna (sacral chakra) lotus which is responsible for creation. Are these three separate or one continuous whole? Thus the world in divisions many wrangle! The people of the world in their ignorance do not understand the connection between the three as stages on the same scale, and thinking (without proper discrimination) that they are separate/ different they remain deluded and argue amongst themselves.
braHmA is He, who seated in the swAdishtAna chakrA, performs the function of creation/ srushtI. Vishnu is He, who seated in the manipUraka chakrA (solar plexus), performs the function of preservation/ sthithI. rudrA is He, who seated in the mUlAdhAra chakrA, performs the function of destruction/ samhArA.
Saturday, August 07, 2010
Hari, Hara and Aya - mantrA 103
With the 103rd mantrA we begin a new sub section which in the text I have is titled 'thiru mummUrthigalin sEtta ganitta murai' and is titled 'thiru mummUrthigalin muraimai' in other publications. This subsection containing ten mantrAs deals with the nature, the powers and the limits of the trinity – brahma the creator, Vishnu the preserver and rudrA the destroyer.
These three manifestations are together known as the trinity / trimUrthy. They are responsible for the creation, preservation and the dissolution of the world system. They are also very important deities in the Hindu pantheon and command huge followers who consider them (each separately) to be the highest god. In the shaivA view however, they are seen to be manifestations of the absolute siva principle which modifies variously as the trinity and the five fold manifestation (please wait for the mantrAs to follow) where the difference is in function/ action.
With the ten mantrAs of this section, the sage reveals the real cause of the manifestations (siva), the essential oneness among them and finally the transcendence of the siva principle above all. Though at the first sight some of the mantrAs might appear to be partisan in nature, it is my request to the reader to penetrate the outer layer and meditate on the intent of the sage here. Clearly, the sage is an enlightened master and is beyond the sectarian/ partisan divide. His real intent therefore is to awaken us, the readers to the truth of the absolute siva principle that is both the cause for all the rest and is also always beyond everything else. The verses in this sub section are beautifully resonant with the advaitA philosophy which speaks of the One.
At the end of the following ten mantrAs, we will reach the end of the pAyiram or the introduction section of the text and proceed to the higher teachings of the nine tantrAs. We will also (hopefully) reach a plane where many of our misconceptions (that we may, due to misapprehension, have already) regarding the trinity will be cleared to make way for higher knowledge.
திரு மும்மூர்த்திகளின் முறைமை
அளவில் இளமையும் அந்தமும் ஈறும்
அளவியல் காலமும் நாலும் உணால்
தளர்விலன் சங்கரன் தன்னடி யார்சொல்
அளவில் பெருமை அரியயற் காமே. 1.9.103.
Hara, Hari And Aya
Limitless youth, the beginning, and end
And measuring out the Time, these four considered
Sankara stands supreme and of His devotees
To Hari and Aya infinite Grace goes. 1.9.103.
Com - Limitless youth, the beginning, and end If we consider the qualities of limitless youth, of beauty beyond compare and of limitless existence, And measuring out the Time, these four considered, and Time, which is the measure of everything – i.e. when we consider the above mentioned four qualities, Sankara stands supreme the sankarA who is ever engaged in bringing joy to the hearts of the jIvAs is beyond compare and stands supreme among the gods. And of His devotees To Hari and Aya infinite Grace goes of all His limitless glories, His devotees sing in praise always. But all those limitless and superlative glories could never belong to ayan (brahma) and hari (Vishnu).
* The word 'சங்கரன்'/ sankarA used to refer to siva in sanskrit means ' sam karOthIthi' , i.e. as it brings forth untold auspiciousness and good, it is known as sankarA. Thus the sage uses the epithet sankarA to describe the siva who is different to the trimUrthy or the trinity (viz. braHma, Vishnu, rudrA) and illustrates how He is superior in every way to the trinity.
The word 'தளர்விலன்' / 'thaLarvilan' in the original refers to the birthless (and thus deathless) nature of the supreme siva. The reason the sage brings this eternal aspect of siva to our attention is to clearly differentiate Him from braHma and Vishnu, who are possessed of birth and death. The braHma and Vishnu etc are products of name and form (nAma & rUpA) and are thus affected by the phenomena of worlds being born and dying. Though when seen in the context of human life span it can appear as if these gods have never ending lives, in reality they too are somewhere within this cycle of birth and death. When during the pralayA or cosmic dissolution, everything merges into its preceding and subtler state, the braHmAs and the vishnus will also disappear. New braHmAs and vishnus will arise in the next cycle of creation and so on.
The sage mAnikkavAsagar says of braHmA, Vishnu and rudrA as '' nammavarE'' ( that they are like us – meaning that they too have birth and death and are not eternal).
Through the above mantra the sage questions if it will be apt to say that all the limitless glories that are attributed to the supreme siva (by His devotees) can also be true for the other gods in the trinity. He answers that question himself by saying that it surely cannot be said so. To further clarify his position, the author mentions the four qualities (limitless youth, beauty, infinite nature and being beyond Time) which clearly show us how siva is different in every way to the trinity. It will be wise for us to remember that the sage is not trying to create any partisan party in the Hindu fold! He is merely trying to establish the nature of what he terms siva throughout this text by clearly differentiating this principle from the other manifestations (of which the trinity is an important one).
Friday, August 06, 2010
'' Suspended. Somewhere
between present and future,
Death. Waiting vulture. ''
- mooligaisidhan
Heads of Seven Orders - mantrA 102
The 102nd mantrA of the pAyiram section is the closing verse in the sub section dealing with the guru lineage of the author. Here, the sage lists the names of the seven masters who head the seven orders that come from the kailAsa paramparA.
கலந்தருள் காலாங்கர் தம்பால்அ கோரர்
நலந்தரு மாளிகைத் தேவர்நா தாந்தர்
புலங்கொள் பரமானந் தர்போக தேவர்
நிலந்திகழ் மூவர் நிராமயத் தோரே. 2.8.102.
Heads Of Seven Orders
Kalanga immanent-living, Agora his very next,
Maligai Deva the goodly and the holy Nadhanta,
Paramananta, who the senses conquered and Bhogadeva,
And Mula here breathing--of the Eternal are they all. 2.8.102.
Com - Kalanga immanent-living, Agora his very next, The siddha kALAngar and the siddha agOrar who are ever immersed in the state of ecstasy of sivAnandA.Maligain Deva the goodly and the holy Nadhanta, The siddha thirumAligai dEvar, who is ever striving to do good, and the siddha nAdAntar.Paramananta, who the senses conquered and Bhogadeva, The siddar paramAnandar and the siddar bhOgadEvar , who having won over the indriyAs (senses) remain as pure intelligence. And Mula here breathing -- of the Eternal are they all. And thirumUlar (the author), who is currently living and present in the world. All these seven masters are the greatest siddhAs. Perfected beings who have conquered the disease of birth and death and are thus eternal.
* In this mantra the sage names the seven masters who belong to the seven orders mentioned in the previous mantra. All these seven masters are siddhAs of great stature. They are perfected beings.
The sage uses the word ' nirAmayatthOrE' in the tamil original. The word 'nirAmayam' means faultless. The 'fault' / 'taint' here refers to the disease of birth (and death). The cycle of birth and death is a result of avidyA (ignorance/misapprehension). Due to this, the jIvA feels different to siva and perceives duality or multiplicity. This results in actions which produce subsequent fruits in the form of re births. As long as this taint of avidyA continues to exist, the jIvA is not free from the clutches of birth and death.
So, when the sage speaks of the above named seven masters as eternal beings, it is to confirm that these masters have reached the plane of supreme enlightenment. They are established in the Self and are ever immersed in sivAnandA. Their compassion for the people and their desire for the well being and spiritual upliftment of the masses is the reason for the spread and continuity of their lineages.
The seven above named masters and their respective orders are all established in the siddha tradition. Being beyond birth and death, these eternal masters continue to guide the people through the strength of their tapas and spiritual merit.
The words 'Mula here breathing' allude to the fact that some of these above named seven masters are denizens of other worlds and planes of existence. The sage thirumUlar too as we have seen elsewhere (and will see more of in the following mantrAs) was originally a resident of kailAsA, the abode of siva. Due to the instructions of his guru nandi and in order that the sentient people of this world of ours may benefit from the esoteric teachings, the sage travelled down to earth and settled in the southern Indian Tamil land. Thus the words 'here breathing' refer to the fact that the sage lived for some time among us in the world we know as earth, in a physical (elemental) body that breathed like the rest of us. The state of being achieved by the siddhas make the act of breathing more or less redundant as they have established kumbhakA or breath suspension. They are no longer subject to birth, decay and death like the rest of us.
Thursday, August 05, 2010
Seven Holy Orders - mantrA 101
With the 101st mantrA of the pAyiram section, the author begins the next sub section - the one titled 'guru mada varalAru' or ' tracing the spiritual lineage'. This is a very short section and contains only two mantrAs and serves to 'authenticate' as it were the teachings contained in this text by bringing to our attention the lineage or spiritual paramparA that is the very source of these teachings. The kailAsa paramparA, to which the sage belongs, is a very well known and accepted lineage and has been the traditional lineage from which many great masters have arisen to grace this world or ours. Here the sage mentions them very briefly.
குரு மட வரலாறு
வந்த மடம்ஏழும் மன்னும்சன் மார்க்கத்தின்
முந்தி உதிக்கின்ற மூலன் மடம்வரை
தந்திரம் ஒன்பது சார்வுமூ வாயிரம்
சுந்தர ஆகமச் சொல்மொழிந் தானே. 1.8.101.
Seven Holy Orders
Seven are the Holy Order, spiritual and true;
Mula, of the first, from the Himalayas sprung,
In the Tantras Nine and Hymns Three thousand
Propounds the Word of Agama in beauty light. 1.8.101.
Com - Seven are the Holy Order, spiritual and true;from the Himalayas sprung The seven spiritual orders or matA's that stem from the holy kailAsa paramparA are all engaged in the sanmArgA (i.e. they are all valid spiritual lineages under the sanAtana dharma) or the true path.Mula, of the first, Of these seven orders, the order of mUlA to which the sage belongs, is one among the oldest orders. (In that path)Propounds the Word of Agama in beauty light The words of the AgamAs (tantric spiritual scriptures) in their entirety have been expounded beautifully (by the author) and most lucidly In the Tantras Nine and Hymns Three Thousand in the form of the nine tantrAs and the three thousand mantrAs contained therein. (so that the people of the world might be able to follow the instructions of the AgamAs.)
* This mantra sets the context to reveal the validity of the content of the thirumandiram and goes on to establish its position in the spiritual hierarchy of the paramparA or lineage starting from nandhinAthA. If we look back to the fourth sub section (mantrAs 67 – 72) dealing with the sage's guru paramparA, we can recollect that he belongs to the hallowed kailAsa paramparA. Here he details the seven matAs or orders that stem from the kailAsa paramparA and also establishes that the mutt of mUlA to which the sage belongs is one among the oldest in that lineage.
We are also told that the teachings and practises of this order are elucidated here in clear detail in the form of nine tantrAs composed totally of three thousand mantrAs in the form of the thirumandiram. The words of the AgamAs and their various teachings and the esoteric transmissions that enable the seeker to proceed on the path to siva are all concentrated here in the thirumandiram – like the nectar of a million different blooms contained within the honey.
The grace of thirumUlar and his compassion for the regular human being along with the far reaching wisdom and compassion of nandI has resulted in this divinely inspired text, where the diverse teachings of the shaiva tradition have been condensed to become one smooth path to the supreme.
Sunday, August 01, 2010
General and specialised knowledge - mantrA 100
srigurubhyO namahA
This is the 100th mantrA of the pAyiram or the invocation division of the thirumandiram.
வைத்த பரிசே வகைவகை நன்னூலின்
முத்தி முடிவிது மூவா யிரத்திலே
புத்திசெய் பூர்வத்து மூவா யிரம்பொது
வைத்த சிறப்புத் தருமிவை தானே. 2.7.100.
General And Specialised Knowledge
In the Holy Three Thousand is the Salvation Finale
Of the diverse works, true and good;
In the Divine Three Thousand, original and wise,
All knowledge is, special and general.2.7.100.
Com - Of the diverse works, true and good; In this holy and pure text known as the thirumandiram, a variety of prizes (fruits) are contained. In the Holy three thousand is the Salvation Finale All the 3000 mantrAs in this text are descriptive in one way or another of the final state, known as mukthI or liberation/ salvation. In the Divine Three Thousand original and wise, These 3000 mantrAs are uttered as a result of tremendous deliberation, contemplation and immersion in divine wisdom. All knowledge is, special and general. And these 3000 mantrAs, which can be divided into two parts; the general and the specific, produce untold merit for the devotee (who chants these daily as instructed by the sage) and help him attain the supreme state of liberation.
* The sage notes that all the 3000 mantrAs contained within the body of the thirumandiram are esoteric teachings which reveal the path to salvation in all its glory. The mantrAs are descriptive of both the state of supreme knowledge and the means to attain that state. These mantrAs and the teachings they embody are designed to be a full fledged path to salvation.
The reference to the many many kinds of prizes that are contained within the thirumandiram is a reference to the nine different tantrAs that form the body of this text. The reader should take note that the first five tantrAs collectively are known as 'general' and the last four tantrAs collectively are known as 'specific'/ 'special'.
It is this division of the 'level' of the teachings that the sage speaks of in the next line of this mantra where he mentions that all this knowledge is divided in to the general and the specific. Thus we can understand that the thirumandiram and its 3000 mantrAs are a veritable source of divine knowledge which is a perfect means to attain to the supreme.
Please note here that the first five tantrAs which are considered 'general' illustrate methods to live the rest of this life (in this phenomenal world with the elemental body) in a harmonious and conducive fashion. While the last four tantrAs which are considered 'special'/ 'specific' illustrate methods to attain to salvation. In other words, the first few tantrAs provide the methods to attain the chitta and bhUta shuddIs that are necessary to pave way for the higher states of dhyAnA and finally the samAdhI experience. And according to the division, the mantrAs produce the relevant results/ merit.
With this mantra the subsection dealing with the unique attributes of the 3000 mantrAs in the thirumandiram comes to an end. The sage opens the next subsection with the 101st mantra of the text, in which he proceeds to describe the guru paramparA or the spiritual lineage to which he belongs and describes the spiritual lineage that ensues from him (i.e. disciples of thirumUlar).


text:
Konkani Voice in the UK
Thursday, 17th October 2019
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Dazzling Christmas Celebrations held on 9 December brings Joy and Happiness
By: Raphael D'Souza | Pics: Sylvester D'souza
15 December, 2018
: UK Konkans, the most prominent Konkani associations in the UK, celebrated the Christmas on Sunday, 9th December 2018 in the beautifully decorated venue of Addlestone Leisure Centre. Unlike last year, our guests were blessed with what turned out be a beautiful winters day.
UK Konkans is known for providing fun filled family entertainment; this year too organisers did not leave any stone unturned to stage a spectacular day of fun, dance and whole range of entertainment with their excellent team work. The organisers had to close reservations earlier than expected due to overwhelming response from Konkani lovers. More than 180 people turned out to celebrate Christmas with fellow Mangaloreans.
The program started with carol singing and introductions. The charismatic and energetic duo of Shanti and Kevin compered the event.
Sheela D'silva, the president of UK Konkans warmly welcomed the guests, some of who travelled from faraway places. A One-minute silence was observed in memory of Esthela Vaz, ex-president of UK Konkans.
This year's cultural show was led by young children with their amazing performances. It was fascinating to see children of ages 4 to 10 enacting the sequence of the night, the Savior was born.
The guest were entertained with amazing dance from Aaron, Eshan, Arwin, Ashton, Ashlyn, Diyona and Aviya. They won the hearts of the crowd through their dance to the tune of Bollywood medley.
The next dance from Cony, Ethan, Keagan, Simi, Rhea and Zoe. Their hard work clearly bore great results as their performance swag se swagat had the audience whistling all through.
Stephen Nixon and Kevin dances were amazing. Their costumes and the moves left the audience loving their performance.
However, the cutest performance of the day was by all our children who performed the impromptu baby shark dance onstage.
Every year, UK Konkans supports charities in the Dakshina Kannada region by selling homemade Kuswar. This year's chosen charity for Kuswar was Humanity Foundation run by Roshan D'Souza from Belman. The guests were very generous not only in buying the kuswar but also in the auction. The auction was won at £101 by Mrs Lobo and contributions were topped up by Eric, Kevin and John(Watford). In addition, UK konkans sponsored the kuswar making. Total collection raised was a generous amount of £650 which will be donated to Humanity charity. A Big thanks to all our kind-hearted guests who supported this cause.
Arun led the grace before lunch. Delicious home cooked Dukra Maas with Sanna and Chicken Biryani followed by homemade shira (Mangalorean Desert). While crowd enjoyed the sumptuous lunch, they were entertained by Shanti, Gratian and Eric with Konkani and Hindi songs. Aaron D'Souza playing the trumpet to the Konkani tune of Roselin Mujha Mogacha showed the talent in our young children.
A big thanks to the parents who have encouraged their children to create such wonderful performances.
Eric D'Souza, in his comic skits as a mobile doctor and mobile priest, brought laughter in the hall.
New guest were welcomed and introduced to the UK konkans family.
Santa with his bag of goodies had the children jumping with joy. All kids were given sweets to enjoy.
A champion of Konkani community in the UK, 2018 Rachana Award winner, Mr Richard Lobo, was honoured during the event. Tom D'Souza, highlighted his achievements and service to the community. He was felicitated with a shawl and Sheela D'Silva offered bouquet to both Mr & Mrs Lobo.
Mrs Lobo also won the famous UK Konkans Christmas hamper. There were 5 follow on prizes won by the guest.
Young talent Leon Rebello, had the hallmark of a standup comedian with his composed yet humorous dialogue delivery.
The stage was set alight by the scintillating Bollywood dance performance by the trio of Beena D'Souza, Shanti Menezes and Charlotte D'Souza . The dance was well choreographed, executed and enjoyed by all.
Clara Teixeira, UK Konkans general secretary, thanked the sponsors, performers, office bearers, volunteers and all the guests for attending and making the event a success.
A special thanks to our sponsors Mr and Mrs Lobo, Mr and Mrs Cyprian Mendonca, Mr and Mrs Ignatious Rebello, Mr and Mrs Michael Menezes and Mr Chandrashekar(Annapurna rice). They help us keep to ticket prices reasonable for all.
DJ Asley Rodrigues thrilled the dance floor with his great music, songs and routines. The crowd really danced their way to the end with a mix of Hindi, English and Baila songs.
Like all good things end, the day ended with crowd appreciating the hard work of UK Konkans team for a fantastic celebration of Christmas.
Date for your diary UK Konkans Christmas 2019 is planned for 8th December 2019 at the same venue.
We like to wish all our members and friends a Merry Christmas and Happy 2019.
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Dazzling Christmas Celebrations held on 9 December brings Joy and Happiness
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Concept and design: Melwyn Vaz for UK Konkans


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Florence Afriyie Mensah, GNA
Kumasi, June 30, GNA - The judiciary has been urged to recommit to entrenching the rule of law by making sure that the poor and the vulnerable, have access to justice.
Mr. Francis Koffie, the Vice President of the Ashanti Regional branch of the Ghana Bar Association (GBA), said there needed to be speedy and effective justice for everybody.
He was speaking at the 36th Martyrs' Day Service held for three High Court Judges murdered in the fiery days of the December 31, Revolution.
Justices Fred Poku Sarkodies, Cecelia Koranteng-Addo and Kwadwo Agyei Agyepong, alongside a retired army officer, Major Sam Acquah, were abducted from their homes on the night of June 30, 1982, and cruelly murdered.
Mr. Koffie said without speedy and effective justice anchored on robust legal representation to defend the ideals of freedom and justice for all persons in trouble with the law, the rule of law would be rendered meaningless.
"That is the only way persons, especially those belonging to vulnerable groups could make their voices heard, exercise and protect their rights as well as hold decision makers accountable."
He condemned 'mob justice' and said the situation where people took the law into their own hands and attacked other citizens, no matter the cause, posed a threat to the sustenance of the rule of law.
The day's celebration should remind all to remain vigilant and cognisant to remove all the threats to rule of law and to rededicate "ourselves to services, industry and the noble ideals which the three judges so gallantly guarded".
He paid glowing tribute to the memory of the slain judges patriots.
The Reverend Ebenezer Adu Ampong, Superintendent of the Saint George's Non-denominational Church, called for unrelenting fight against corruption.
He added that the commemoration should inspire everybody to give it their all to make the society better for posterity.


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My name is Karena.
I grew up in Milford, a small town where everyone knew each other. I attended Milford School and graduated from Wawasee High School. I earned a Bachelor of Music Education from Butler University. I came back and married Darren Wilkinson. We lived in Syracuse for 15 years. We moved to Milford in 2015 with our 3 boys.
Children and Community have always played an important role in my life. I worked as a middle school and high school Choir Teacher at West Noble School for 18 years. I have seen the effects that poverty, broken homes, and abuse have had on families. Communities struggle when families struggle. Children today encounter situations and distractions that older generations never dreamed about.
Several years ago, I was planning on going on a missions trip to India to work with an orphanage. When our trip was postponed, God used the preparation I'd gone through for this trip to open my eyes and heart to young people around me. My heart became burdened for the town of Milford. Puzzle pieces were starting to fall into place.
A small group of my family and friends began discussing the need for something to change. Young people were making drastic decisions to end their lives in our communities. Families are falling apart. I shared this with my husband and he came on board to support my decision of possibly retiring from teaching. We couldn't sit by and watch anymore. What could we do to help? What should I do?
We held a community forum to see if folks in our town had the same burden upon their hearts. I was overwhelmed by the amount of support both financially and physically that we received. Over the next few months, doors flew open to challenges when encountered. Individuals and organizations stepped forward to donate and sponsor items. Our entire shop was set up from the generosity of our community! We signed a rental agreement and spent Spring Break gutting the space. More pieces to our puzzle were falling into place.
I asked my school corporation for a 1 year sabbatical. The administrators were sceptical that it would be approved. One principal asked if it would change my plans if the sabbatical wasn't passed. I realized as I answered that question that I knew I wouldn't be back. I love my students but I knew God was placing me into this new endeavor. I finished my last day of school on May 26, 2017. Harvest Coffee opened May 27, 2017.
Our shop has continued to grow and change. We find better ways to reach out to our community. We have hosted community events and plan on hosting many more. We are a non-profit that is partnered with Harvest With A Heart. This year they celebrate their 10th Anniversary! We continue to find new ways to work together.
Our purpose at Harvest Coffee is to create a place where the community, young and old, can come together. We want to encourage our young people to grow into contributing members of society that can help create a strong community. We believe that those who feel a sense of belonging are happier and healthier individuals. We hope to support families and community members by showing friendship, teaching stewardship, encouraging responsibility, creating work ethics, and providing educational opportunities.
God continues to provide in ways far beyond any hopes we had. We have dreams of expanding into a larger space and being able to host after school programs along with many more events.
Karena Wilkinson
Owner, Harvest Coffee


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Crazy Daisy
Crazy Daisy
This wire wrapped pendant is a one of a kind, handmade piece by artist Susan Holt. It is a hand shaped ceramic cabochon, wire wrapped by hand.
This piece is hand painted.
These pendants do not come with a chain so that the wearer can customize it to their taste, be it a chain, ribbon, or leather necklace.
It measures 2.5x3 inches.
Add To Cart


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In Florida, as in every state, if you are injured as a result of someone else's carelessness or negligence -- through a car accident or a slip and fall, for example -- you always have the option of filing a personal injury lawsuit to get compensation for your losses. But what if it was a city bus that hit you, or what if that broken linoleum you tripped on was in a state-owned building? Claimants injured by the negligence of the government or one of its employees in Florida will need to play by a different set of rules, at least initially. Read on for the details.
Florida Statutes section 768.28 governs claims filed against the state (including its "agencies and subdivisions"). Via this law, the State of Florida waives its right to sovereign immunity and agrees to be sued for certain torts listed in the act. "Sovereign immunity" is a common-law rule that dates back centuries, to Great Britain, where private individuals could not sue the king, even if they were injured by the King's (or the kingdom's) acts or decisions. The rule of sovereign immunity was adopted in the U.S. But states have also chosen to selectively waive this right (at least under certain circumstances) and allow citizens to seek compensation for wrongs committed by the government.
Learn more about Negligence and Fault for an Accident.
In Florida, a person who is injured by the government or a government employee may file an injury claim if:
However, the Florida statute does impose certain limitations on the kinds of claims that injured parties can bring. For instance:
Additional limitations apply to cases filed against law enforcement officers or agencies, public health agencies (including public hospitals), and the Florida Space Agency. Claims that come from inmates of the Florida Department of Corrections are also subject to special time limits.
If you are injured by the state government in Florida, you must put the state agency involved in the claim (and the state's Department of Financial Services) on notice of the claim, in writing, within three years of the occurrence of the underlying incident, and no lawsuit can be filed until after a 180 day investigation period, unless the claim is formally denied.
A letter describing the date, facts, and losses can be mailed, or you can use one of the optional claim forms available from the Florida Division of Risk Management.
The notice of claim must be provided on paper. An emailed notice will not be considered sufficient, according to the Division of Risk Management.
If the claim is denied, a personal injury suit against the government in Florida must be filed within three years of the date of injury. If the claim is a wrongful death claim, however, it must be filed within two years.
Inmates of the Florida Department of Corrections have one year to give written notice of their claim and three years in which to file the lawsuit itself.
Learn more about the Claims Process (from Florida's Division of Risk Management).
But what if you are injured by a county or municipal agency or employee?
Just like claims against the state, claims against local governments in Florida must start with notice, in writing, of what happened. This notice should be sent to the local government department in charge of handling claims. Florida counties and municipalities frequently include this information on their websites. For instance, both Orlando and Miami explain on their respective websites how to file a claim.


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Yes! The Lunch Bag has a mesh pocket on the inside flap that is 7" high that fits most ice packs.
Articles in this section
- How big is the Lunch Bag?
- Does my Lunch Bag come under warranty?
- Is the Lunch Bag machine washable?
- Are there more Lunch Bag prints coming?
- Will a bento box or other lunch box inserts fit?
- Will the Lunch Bag fit in my Tula Kids Backpack?
- Are there coordinating accessories?
- Does the Lunch Bag have a pocket?
- What are the Lunch Bags made out of?
- Are the Lunch Bags insulated?


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Live like kings & queens...without breaking the bank! A simple pairing of delicious food, beautiful wine, and creature comforts to help soothe the soul.Read More
Have you ever dared to try pairing a crisp white wine with a sizzling hot steak?! A Chenin might be just what this spicy Tex-Mex dish needs to mellow it out JUST enough.Read More


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Hi,Lets explore the languages and dance of all states of India...
1. Andhra Pradesh
• Dance
1. The dance forms of Andhra Pradesh reflect the cultural heritage of the state. They differ in costumes, types and the musical instruments used. Kuchipudi: Kuchipudi is one of the most famous traditional dance forms of Andhra Pradesh. It gets its name from the name of the village where resident Brahmins practiced this art form. The dancers sway to the music and tune of a singer who is accompanied by musicians playing mridangam,violin, flute and tambura.
• Language
Telugu is the official language of Andhra Pradesh. However, there are many local dialects that are also spoken in different parts of the state. Some of these dialects include Waddar, Chenchu, Savara, Golari, Kamanthi etc. Telugu has a strong reflection of Sankrit influence as it has absorbed tatsamas from Sanskrit.
2. ArunachalPradesh
• Dance
The dance forms of Arunachal Pradesh are filled with energy and colours. While in some dance forms, men and women dance separately, in others they perform together. The most common traditional dance form of Arunachal Pradesh is:
• Bardo Chamm: This dance form depicts the fight between good and evil. There is an interesting folk lore behind this dance form. Dancers wear masks and dress up as animals and dance to the tune of drums and cymbals.
• Language
Arunachal Pradesh is believed to be one for the linguistically richest states in the country as it home to possibly at least 30 distinct languages and innumerable dialects thereof. Some of the common languages spoken in the state are Tani, Bodic, Idu, Miju etc. Hindi and English are the official languages used in Arunachal Pradesh.
3. Assam
Dance Some of the common dance forms of Assam are:
• Bihu: This is related to the harvest festival called Bihu. Young men and women dress up in colourful clothes and dance to the tunes of dhol, pepa or gagana.
• Jhumur Nach: This is performed by tea garden workers to the beat of a drum called 'Madal'.
• Bagurumba: Performed by the Bodo tribal community, this dance is performed by girls alone.
Language The people of Assam speak the language Assamese. It is an Eastern Indo-Aryan language and is also the official language of the state.
4. Bihar
• Dance
The common folk dances of Bihar include:
Jhijian Dance: This a form of folk dance of Bihar where women sing and dance to appease Lord Indra.
Jat Jatin Dance: This is performed by a couple and the dance depicts the hardships and life experiences of an emigrant couple.
Kajari Dance: The dance is performed during the rainy season. Young girls dance like a peacock in this form of folk dance.
• Language
Bihari is the collective name given to the different languages spoken in the region. Some of the common dialects spoken in Bihar include Maithili, Bhojpuri, Magahi, Angika etc. Hindi is the official language and also the medium of instruction in many schools in Bihar.
5. Chattisgar
• Panthi: The dance is performed on the birth anniversary of Guru Ghasi Das and has a lot of religious significance.
• Raut Nacha: Performed by Yadavs or Yaduvanshis, this dances resembles the raas leela performed by Lord Krishna with his gopis.
Chhattisgarhi is the official language of the state.The language like Hindi is written in the Devanagri script and has a strong influence of the Munda and Dravidian languages.
6. Goa
Dekni: This is a traditional dance form which is performed by women. The music exhibits influences of both the East and West and so is traditional and contemporary at the same time.
Kunbi: This dance form depicts the time before the Portuguese conquest of the region. It is mainly a social dance and is devoid of any religious connotation.
Gofftoo: It is a form of peasant dance and is performed after the harvest season.
The official language of Goa and the Konkan region is Konkani. Portuguese is still spoken in these parts by the elderly population of Goa. Marathi is also spoken in some places.
7. Gujrat
Garba: Garba is a popular form of dance that is performed during the nine-day festival of Navratri. A picture or idol of Goddess Shakti or a lamp is placed in the centre and dancers stand in concentric circles for the performance.
Dandiya Raas: Dandiya Raas was traditionally performed by men to the tune of traditional instruments. Howevere, these days the dance form has evolved and men and women are seen dancing to foot-tapping numbers during the Navratri festival.
Gujarati is the official language of the state. Gujarati is an Indo-Aryan language and according to studies it is the 26th most spoken native language in the world. The language owes its origin to Old Gujarati which gave birth to the modern day Gujarati and Rajasthani languages.
8. Haryana
Saang Dance: This dance is performed in groups. Usually comprising of a group of 12, men dress up as women in this dance to play the roles of female characters. The dance is based on folk tales or religious stories.
Chhathi Dance: This is performed on the birth of a male child. Women perform this dance on the sixth day of the birth of the child. Usually performed at night, the dance depicts romantic stories.
The language commonly spoken in this region is Haryanvi. The language is an Indo-Aryan language and is quite similar to Braj Bhasha. It is also considered to be a dialect of Hindi.
9. Himachal Pradesh
Kinnauri Nati: A beautiful folk dance which is usually a mime and depicts the sowing of crops and the ensuing festivities.
Namagen: This is usually performed to welcome the autumn season. The costumes of the dances of this folk dance is particularly interesting because of the variety of colours and women dancers were extremely beautiful silver jewellery.
Hindi is the official language of Himachal Pradesh. However, in some parts of the state people still speak the Pahari language, which has many dialects and sub-dialects too. Punjabi is also widely spoken in the state.
10. Jammu and Kashmir
Kud: It is basically a ritual dance which is performed to appease the gods. Usually performed at night, dancers sway to the tunes of instruments such as the Chhaina, flute and drums.
Dumhal Dance: This is a much popular form of folk dance. Only the men of the Wattal are allowed to perform this dance. The most interesting aspect of the dance is the colourful costume of the dancer.
Kashmiri is the most popularly spoken language in the region. Hindi, Urdu and English are also widely used by people to communicate in J&K.
11. Jharkhand
Chhou : The Chhou dance is a form of tribal dance. Dancers wear masks made of paper mache and perform on stories from mythology. The colourful costumes and jewellery are the special attraction of this dance form.
Although Hindi is the official language of the state, many other languages and dialects are used by the people living in different parts of the state. Such languages include Santhali, Mundari, Kharia, Ho, Bhumiji etc.
12. Karnataka
Kunitha: This is a ritualistic dance performed by the men of the shepherd community.
Komb-aat: The Komb-aat is also a ritualistic dance which is performed within the temple premises. The dance depicts stories from mythology.
Kannada is the official language of Karnataka. Other languages such as Tulu, Konkani, Kodava and Urdu are also spoken in the state.
13. Kerala
Kathakali: A highly dramatized dance drama which depicts stories from mythology. This dance form is particularly important due to the make-up and costumes used by the artists.
Malayalam is the official language of the state. However, Hindi, English, Tamil are the other languages that are spoken in the region.
14. Madhya Pradesh
Tertali: This form of dance is usually performed by women of the Kamar tribe. Dancers cover their head with a veil, tie cymbals on different parts of their body and dance to the tune of a Manjira.
Charkula: Performed on the third day after Holi, Charkula is presented by women who place lit lamps on their head and dance to appease Lord Krishna.
Hindi is the official language of Madhya Pradesh. Other languages such as Marathi, Malvi, Nimadi, Bundeli etc are spoken in different parts of the state.
15. Maharastra
Dance Lavani: Lavani is a very popular folk dance form that is performed by women wearing sarees. The beats are quick and the dance form is noted for its powerful rhythm.
Marathi is the official language of Maharashtra. However, due to high levels of immigration other languages such as Hindi and English are also use widely.
16. Manipur
Dhol Cholom: is a drum dance and is performed during Holi. Drums are an integral part of dances in Manipur
Manipur or Meitei language is the state language of Manipur. However, other dialects are spoken in different parts of the state. English is widely used in Manipur.
17. Meghalaya
Laho Dance: is one of the most popular traditional dance forms of Meghalaya. This is performed by a young girl who dances with two young men , hand in hand, as a person recites beautiful couplets on love.
The main languages of Meghalaya are Garo and Khasi. English is the official language of the state. Nepali is also widely used by the people of Meghalaya.
18. Mizoram
Cheraw Dance: Cheraw dance is a very popular form of dance that is seen in Mizoram. Men hold bamboo poles to the ground and move them in a pattern according to the rhythm played on drums. Women jump through the gaps in these poles to the beat.
Mizo is the most widely spoken language in Mizoram. Mizo language is also called Lushai. Other languages prevalent in Mizoram are Pawi, Paite and Hmar.
19. Nagaland
Chang Lo: Chang lo is a kind of a victory dance which is performed on special occasions and important festivals such as Poanglem, which is a three day harvest festival.
There are different languages in Nagaland which vary according to the tribes. There are about 20 different dialects, but these languages do not have a script of their own.
20. Odisha
Gotipua: This is a part of the rich cultural heritage of Odisha. This dance is performed by young boys below the age of 14. This dance was performed in the temples of Odisha to appease Lord Jagannath.
Odissi: This is a beautiful dance form which was practiced by the devadasis of the temples of Odisha. The dance form is characterized by the beautiful costumes, graceful movements and stunning jewellery used by the dancers.
Odiya is the state language of the state. However, languages such as Hindi, English, Bengali and Telugu are widely used languages in the state.
21. Punjab
Bhangra: Bhangra is one of the most popular traditional dance forms of India. It is usually performed during the harvest season and is noted for the colourful costumes and peppy music.
Punjabi is the state language of Punjab and is also the 10th most widely spoken native language in the world. Hindi is also widely spoken in Punjab.
22. Rajasthan
Ghoomar: The Ghoomar dance was traditionally performed by the women of the Bhil tribe of Rajasthan. The dance is performed women who wear large swirling robes and sway to the tunes of men and women singing. The beautifully coloured clothes and the jewellery of the dancers are the special features of this form of dance.
Rajasthani is the state language. It has descended from Old Gujarati.
23. Sikkim
Singhi Chham: This is a traditional dance form wherein dancers wear masks to resemble the snow lion which is the cultural symbol of the region. The music is provided by beating cymbals.
The Sikkimese language is also called Tibetan, Bhutia or Dranjongke. The language is spoken by the Bhutia community of Sikkim.
24. Tamil Nadu
Bharat Natyam: This is a classical Indian dance form and is reconstruction of the traditional dance form of devadasis practiced in the temples of Tamil Nadu. The dance form is named after Bharat Muni who wrote Natya Shatra.
Language Tamil language is one of the Dravidian languages of India and has been declared as a classical language by the Indian government. Besides Tamil Nadu, it is also spoken in the neighbouring states of Puducherry, Kerala etc. It is also a major lingua franca in the Andaman and Nicobar islands.
25. Tripura
Hojagiri: Hojagiri is the traditional dance of the Reang tribal community of Tripura. Young girls dance on an earthen pitcher and balance an object on their head. The music is provided by beating of cymbals.
The main languages of Tripura are Bengali and Kokborok. There is a large settlement of Bengalis in Tripura and a majority of the population in the cities speaks Bengali. The native tribals of the state speak Kokborok.
26. UttarPradesh
Charkula dance: This is a form of traditional folk dance which is performed women. The performers usually cover their faces with a veil and carry a multi-tier arrangement of lamps on their head. There are about 108 lit lamps in this arrangement. The performers dance to the rasiya songs of Lord Krishna.
Hindi is the official language of the state. However, many other languages, including Hindi, and their dialects are spoken in different parts of the state.
27. West Bengal
The Bengali dance has the shadow of folk tradition, influenced from tribes and the Indian tradition. The famous dances in West Bengal are Chau dance, a rare form of mask dance and the Gaudiya Nritya, the Bengali Classical. Various other forms of Indian classical dances have their origin in West Bengal.
Bengali is the most common and widely spoken language in West Bengal. Other languages spoken are Hindi, Santali, Nepali, Urdu and Oriya.
28. Uttarakhand
When it comes to traditional dances, Uttarakhand is known for having unique and diverse forms of dances. The dance forms in Uttarakhand are not similar to that of classical dances in other states. It is rather simpler and beautiful to see. The most popular dance forms of Uttarakhand are Chancheri, Chhapeli, Bhotiya, Barada Narti, Jhora, Choliya, Langvir, Pandav, Jhainta and more.
Garhwali and Kumaoni are the most commonly spoken languages in the hilly areas of the state of Uttarakhand. However, Hindi is widely spoken in the plains. Uttarakhand is the only state in India with 'Sanskrit', as one of its official languages.
29. Telangana
The Perini is the most popular dance forms in Telangana. The Marfa dance was also introduced in Telangana only. It is widely popular in the Arab countries, as well.
Telugu is the official and most commonly spoken language in the state of Telangana. Urdu, is the second most commonly spoken language and English is also used in different parts of the state.


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Graduate School of Law,
Hokkaido University,
N9W7, Kita-ku, Sapporo 060-0809
E-mail: jcenter[at]juris.hokudai.ac.jp
How to Get to the School of Law, Hokkaido University
The New Chitose International Airport offers numerous domestic flights, connecting most of Japan's major cities including Tokyo and Osaka (Kansai). It also caters for international destinations such as Seoul, Hong Kong, Honolulu and, in the near future, Taipei as well. Flights to Tokyo take about 1 hour, those to Osaka about 2 hours.
The JR (Japan Railways) Airport Express runs between the airport and the JR Sapporo Station every 15 minutes, taking 36 minutes. You could also take an airport bus service, which takes you to central Sapporo in 1 hour.
You might wish to take a JR train from Honshu (Japan's main island) to Hokkaido through the Seikan Tunnel. Though the journey between Tokyo and Sapporo takes a full day, this offers you the chance to see or even to stop off in northern Honshu en route.
From the Sapporo Central Station
You can get out of the Station from its North-West gate. Walk one bloc to the north and turn left at the crossroad. Straight to the central gate of the University, you could follow the map as below. This takes about 8 minutes only.
see also, hokkaido university's website.
Updated on 5月 17, 2018


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You've Changed
Before I left Canada I lay my head in my suitcase and sobbed. We had just returned from my goodbye dinner. My friend tried to console me and I asked her to let me cry. She looked at my packed bags and said "Gilly this is you, this is the you I know, this is good."
The next day she drove me to the airport, we shared a plate of fries and gravy and a slice of cheesecake, and I flew to Europe.
It's been almost a year. Honestly, I was terrified to come back. I lived another life in this city and the thickest sheet of snow can't hide all of the memories.
But I'm back. With a divorce, three new tattoos, and a lot of life experience. I've had the darkest lows and the most amazing highs. I've faced fears by the dozen.
I've ridden over a bridge on the shoulders of an Estonian unicycler while day turned to night, and on the back of a moped in Paris with the summer rain soaking my bare legs. I've felt the love of strangers and the moment they become old friends. I've worn out my legs dancing in dirty underground clubs in Berlin and barefoot in the countryside.
I've uncovered parts of myself I didn't know existed and ones I worried I had lost. Every experience was exactly what I needed at the time. I feel whole again. I'm no longer looking for something or someone to fix me or make me better. I love myself. Everything else is extra fuel for my beating heart.
Yesterday I picked up the keys to my friend's apartment and walked down the street with my backpack and duffel bag, icy wind in my hair, and I thought "This is freedom". At night I feasted with old and new friends, walked through a snowy cemetery under the moonlight, and braved the cold walking home.
I feel good. I have no solid plan, no money, and nothing to lose. I think it's a great place to start.


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When you THINK you know martial arts and you have road rage…
While we don't see the incident that led to the showdown we can take a few lessons from what followed.
The instigator of violence is obviously aggrieved about something and his fiery Latin blood boils over. The Spanish town of Malaga is better known for being a desirable seaside tourist destination but on this occasion, the afternoon traffic was the catalyst for a heated exchange.
The man in the white shirt who instigates the fight initially backs off as the driver exits his vehicle and squares up to fight. The driver is in an orthodox boxing stance, bouncing around before he takes off his sunglasses and appears to want to get back into his car. Sensing an opening the man in the white pounces forward and delivers a weak looking teep kick. This is answered with a wild right cross that misses. The guy in the white shirt then decides to throw a spinning kick into thin air, this would have been a good moment for the two to return to their cars and get on with the rest of their day.
Instead, the pair then exchanges leg kicks until the driver catches one and trips his opponent. Once his opponent is down the driver drags him around while throwing punches and kicks. The lady who is filming has seen enough and decides to get out of her car to go break up the fight.
Neither of the combatants landed anything meaningful and ultimately, what should have been an angry rant escalated into a farce. The driver appeared to want out of the fight on more than one occasion but every time he backed up the aggressor pressed forward. In retrospect, he may wish that he had taken one of those opportunities to walk away rather than getting embarrassed and having to be saved by others.


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BRAND DESIGN: fletcher construction
premier custom homes in thomasville, georgia
Fletcher Construction has been in business for more than 25 years in Thomasville and the surrounding areas. This company has built an extensive clientele through the impeccable customer service and homes built to stand the test of time. The only thing missing was a strong brand presence to represent the successful business David built.


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Delhi Daredevils batsman Rishabh Pant has played sensational cricket in Indian Premier League (IPL) in 2017. The Delhi dasher performance in IPL 10 and in domestic cricket fetched him a Team India call-up as a stand-by player in 2017 Champions Trophy in England.
Now, the Daredevils franchise wants to retain him for the next season. The 19-year-old is an exceptional talent, so Daredevils don't to let him go to opposition team.
Delhi, earlier, let key batsmen like David Warner, AB de Villiers, Gautam Gambhir and Virat Kohli. These key batsmen have become important to other IPL teams.
Delhi Daredevils mentor Rahul Dravid asked team management to retain him for the next season. "The coaching panel has made it clear to the Delhi management that Pant should be the top choice for the team in future," a source told Times of India minutes after Delhi lost their last game of the season to the Royal Challengers Bangalore by 10 runs on Sunday night.
However, IPL Governing Council (GC) has told all teams that all players will be sent back to the auction before the IPL 2018 which will ruin Daredevils wish to retain players like Pant. However, the Daredevils management is ready to ask GC for one more time to consider their request.
Dravid is happy to watch a youngster's performance in competitive cricket. The Indian legend said, "Rishabh played very well this year. He entered the tournament at a very a difficult time. He lost his father, but overcame that tragedy and did consistently well throughout the season. I am sure he will go on to become a very important player for India."
However, Dravid was disappointed with the way Delhi played and that losing five out six games in the final over.
Injuries to experienced batsmen Quinton de Kock and JP Duminy affected Daredevils campaign in IPL 2017.
Sports Crazy guy, Live in sports, Love writing, Studied English journalism in Indian Institute of Mass Communication, Chose sports as the subject for study, Born 23 years ago during the 1992 Cricket world cup.


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Tuesday Toning
Good evening!
This week, Keith and I have decided to do two-a-days! We are planning to run before work each day and complete a strength workout in the evening. This morning, we ran 5km and did this workout before supper.
Fit Your Life motto for the month of August: "do not find the time, make the time".
Thank you to Kim for inspiring me with this quote a few weeks ago!
The Workout
Surfers - 10 reps
start on your belly with hands under shoulders. press up to push-up position as you jump your feet forward staggered (one in front) like on a surf board. stay low. arms out wide. place hands back on ground and hope back to belly. alternate front leg each time.
Biceps Curl to Shoulder Press - 15 reps
using dumbbells. start with weights near your legs. bend elbows to curl dumbbell up to shoulders. rotate so palm is now facing out. press dumbbells up to meet above your head. return dumbbells to starting position by reversing motions.
Lunge Lift and Kick - 10 reps/side
start in a back lunge. bring back leg up to bent knee while balancing on standing leg. kick bent knee back out behind you, keeping it as high as possible. while balancing, bring knee back in front, then return to back lunge. repeat all reps on one leg, then switch sides.
Dive Bomber Push-Ups - 5 reps
start in downward dog. lower head towards hands and "scoop" upper body through arms to upward dog. return to downward dog in reverse motion. this will burn.
One-Legged Bridge Lifts - 10 reps/side
from bridge position on your back, lift one leg straight in the air. keep strong. using grounded leg, push hips upwards and lower gently. repeat on same side through all reps, then switch sides.
Calf Raises in Bridge - 15 reps
keep both feet grounded in bridge position. lift hips as high as possible. lift heels and raise on to tip toes. lower heels. continue until all reps complete.
Dead Bug Abs - 20 reps, alternating sides
laying on back, lift legs and arms straight into the air. lower right leg and left arm away from the body to a hover. do not allow them to drop or touch the ground. bring back slowly and repeat with left leg and right arm. continue alternating until all reps complete.
Plank with Hip Twists - 20 reps, alternating sides
from a low plank position, stay on toes while rotating hips one side to the other. keep hips low. rotate side-to-side until all reps complete.
Repeat x3 sets


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Cantharone (Generic name: Cantharidin) is a blistering solution used to treat viral conditions like warts and mollusca. Cantharone medication should be applied by a doctor of medical professional. After the application, a band-aid or piece of medical tape will usually be applied to the affected area and stay on for up to four hours. After the four hours, you should remove the tape and then wash the area completely. Use Cantharone treatment exactly as it was prescribed for you.
The most common Cantharone side effects are burning, itching, tingling within a few hours of applying it to the skin, and very tender skin for 2 to 6 days. If you are experiencing any uncommon side effects such as annular warts, please inform your doctor immediately.
Do NOT use Cantharone for warts if you are allergic to Cantharidin or any of the ingredients in Cantharone medication. Cantharone molluscum should NOT be used on people with diabetes, peripheral arterial disease, and other circulatory problems. Do NOT apply Cantharone plus on birthmarks, moles, on or near the genital area, open wounds, unusual warts with hair growing, or warts on the mucous membranes.
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