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Udayagiri and Khandagiri Caves (Odia: ଉଦୟଗିରି ଓ ଖଣ୍ଡଗିରି ଗୁମ୍ଫା) are partly natural and partly artificial caves of archaeological, historical and religious importance near the city of Bhubaneswar in Odisha, India. The caves are situated on two adjacent hills, Udayagiri and Khandagiri, mentioned as Kumari Parvat in the Hathigumpha inscription. They have a number of finely and ornately carved caves. It is believed that most of these caves were carved out as residential blocks for Jain monks during the reign of King Kharavela. Udayagiri means "Sunrise Hill" and has 18 caves while Khandagiri has 15 caves.
The caves of Udayagiri and Khandagiri, called lena or leṇa in the inscriptions, were dug out mostly during the reign of Kharavela for the abode of Jaina ascetics. The most important of this group is Ranigumpha in Udayagiri which is a double storeyed monastery.
COUNT OF THE CAVES
B.M. Barua, based on a reading of line 14 of the Hathigumpha inscription, declared that a total of 117 caves were excavated by Kharavela and others on the Kumari hill (Udayagiri). Marshall has counted more than 35 caves in both the hills, while M.M. Ganguli has enumerated only 27 caves.
The number of existing caves at Udayagiri is 18, while Khandagiri has 15. The local names of the existing caves are listed below, numbered according to the enumeration of the Archaeological Survey of India.
THE FAMOUS CAVES
In Udayagiri, Hathigumpha (cave 14) and Ganeshagumpha (cave 10) are especially well known due to art treasures of their sculptures and reliefs as well as due to their historical importance. Rani ka Naur (Queen's Palace cave, cave 1) is also an extensively carved cave and elaborately embellished with sculptural friezes. Khandagiri offers a fine view back over Bhubaneswar from its summit. The Ananta cave (cave 3) depicts carved figures of women, elephants, athletes, and geese carrying flowers.
INSCRIPTIONS IN CAVES IN BRAHMI
HATHIGUMPHA INSCRIPTIONS
The Hathigumpha cave ("Elephant Cave") has the Hathigumpha inscription, written by Raja Kharavela, the king of Kalinga in India, during the 2nd century BCE. The Hathigumpha inscription consists of seventeen lines incised in deep cut Brahmi letters on the overhanging brow of a natural cavern Hathigumpha in the south side of the Udayagiri hill. It faces the rock edicts of Asoka at Dhauli, situated about six miles away.
OTHER MINOR INSCRIPTIONS
Besides Hathigumpha Inscription of Kharavela, there are some other minor Brahmi inscriptions in the twin hillocks of Udayagiri and Khandagiri, which were deciphered earlier by Prof RD Banergy during 1915-16 (Epigraphic Indica-XIII) and BM Baraua (Indian Historical Quarterly-XIV). Sadananda Agrawal has given further clarifications about them and are produced as under:
I - MANCAPURI CAVE INSCRIPTION (Upper storey)
This inscription is engraved on the raised space between the second and third doorways of the cave. The text in Devanagari script is as under:
L.1- अरहंत पसादाय कलिंगानं समनानं लेनं कारितं राजिनो ललाकस
L.2- हथिसिहस पपोतस धुतुना कलिंग चकवतिनो सिरिखारवेलस
L.3- अगमहिसिना कारितं
Translation: By the blessings of Arhats, the chief queen of Kharavela, the Cakravarti monarch of Kalinga, the great granddaughter of Hathisiha (Hasti Simha) and the daughter of Lalāka or Lalārka caused to be excavated the cave for the sramanas of Kalinga.
II - MANCAPURI CAVE INSCRIPTION (Upper storey) - A
This inscription is incised on a raised bend between the 3rd and 4th doorways from the left and contains single line. The text in Devanagari script is as under:
ऐरस महाराजस कलिंगाधिपतिना महामेघवाहनस कुदेपसिरिनो लेणं
Translation: This is the cave of Aira Mahameghavahana Maharaja Kudepasiri, the overlord of Kalinga.
Note: Kudepasiri seems to be the immediate successor of Kharavela.
III - MANCAPURI CAVE INSCRIPTION 'B' (Lower storey)
This inscription has been engraved on the right wall of Veranda, to the right of the entrance to the right-hand side chamber of the main wing, consisting of one line. The text in Devanagari script is as under:
कुमारो वडुखस लेणं
Translation: [This is] the cave of Prince Vaḍukha.
Note: On palaeographic ground Prof Banergy considers this inscription to be a little earlier than the inscription of King Kudepasiri. According to Sadananda Agrawal, Prince Badukha stands an obscure figure in history, but Badukha seems to be the son or brother of Kudepasiri.
IV - INSCRIPTIONS IN THE SARPAGUMPHA (Over the door way)
This inscription consisting of one line, is incised over the doorway of the Sarpagumpha. The text in Devanagari script is as under:
चूलकमस कोठाजेया च
Translation: The chamber and veranda/or side chamber of cūlakama.
Note: However Dr. Sahu interpreted Ajeya being united by a Sandhi qualifying Koṭha there by denoting invincible. But he ignored the conjunction ca (Devanagari: च) which follows Koṭha (Devanagari:कोठा) and Jeya (Devanagari:जेया).
V - INSCRIPTIONS IN THE SARPAGUMPHA ( to the left of the doorway) The text in Devanagari script is as under:
L.1- कंमस हलखि
L.2- णय च पसादो
Translation: [The pavilion is the] gift of Kamma and Halakhina.
Note: Most probably Halakhiṇa was the wife of Kamma. Chūlakamma - found in the inscription No.IV and Kamma of this record indicate official designations rather than the proper names. Kamma may be taken as minister of works (Karma saciva) and Cūlakamma appears to be a junior cadre of minister in the Department of works.
VI - HARIDAS CAVE INSCRIPTION
This inscription contains one line has been incised over one of the three entrances to the main chamber of the cave from the veranda. The text in Devanagari script is as under:
चूलकमस पसातो कोठाजेया च
Translation: The chamber and veranda (or side chamber) are the gift of cūlakama.
VII - VYAGHRAGUMPHA INSCRIPTION
The record is incised on the outer wall of the inner chamber. The text in Devanagari script is as under:
L.1- नगर अखंदस
L.2- स भूतिनो लेणं
Translation: The cave of Bhūti, the city judge.
VIII - JAMBESAVARA CAVE INSCRIPTION
This inscription has been engraved over the entrances to the inner chamber of the cave. The text in Devanagari script is as under:
महादस बरयाय नकियस लेनं
Translation: The cave of Mahamāda Nākiya and Bāriyā.
X - TATOWAGUMPHA INSCRIPTION (Cave No 1)
The record of this inscription is incised over one of the entrances to the inner chamber. The Text reads in Sanskrit as
पादमुलिकस कुसुमस लेणं x [॥]
Translation: The cave of Kusuma, the padamulika.
Notes: There is a syllable after the word lenam, which may be read as ni or phi,. padamulika literally means, one who serves at the feet [of king].
According to Kishori Lal Faujdar, Here Kusuma seems to be related with Kaswan clan of Jats. He refers an article ‘Hathi Gumpha and three other inscriptions’ (page 24) in Devanagari as under:
कुसवानाम् क्षत्रियानां च सहाय्यतावतां प्राप्त मसिक नगरम्
Kusawānāṃ kshatriyānāṃ ca Sahāyyatāvatāṃ prāpt masika nagaraṃ.
Translation: This translates that the city of 'Masikanagara ' was obtained with the help of 'Kuswan' Kshatriyas.
Note: Sadananda Agrawal has interpreted Masikanagara as Asikanagara and identified with the city Adam (Nagpur district). In view of the evidence of a highly prosperous city unearthed at Adam, Prof AM Shastri is of the opinion that Adam itself represents the Asikanagara of Hathigumpha inscription. It is worth noting in the present context that a terracotta sealing having a legend, has been discovered from Adam, situated on the right bank of the river Wainganga, which reads Asakajanapadasa (Devanagari: असकजनपदस).
XI - ANANTA GUMPHA INSCRIPTION (A)
The record is incised on the architrave between the left ante and the fifth pillar. The text in Oriya script is: Odia: ଦୋହଦ ସମଣନ ଲେଖ (Devanagari: दोहद समणनं लेणं
Translation: The cave of the Dohada Śramaṇas.
LIST OF CAVES AT UDAYAGIRI
Ranigumpha
Bajagharagumpha
Chota Hathigumpha
Alkapurigumpha
Jaya-vijayagumpha
Panasagumpha
Thakuranigumpha
Patalapurigumpha
Mancapurigumpha
Ganesagumpha
Jambesvaragumpha
Vyaghragumpha
Sarpagumpha
Hathigumpha
Dhanagharagumpha
Haridasagumpha
Jagammathgumpha
Rosaigumpha
UDAYAGIRI
The Udayagiri hills fall on your right side when you enter into this area from Bhubaneswar. There are 18 caves in Udayagiri. Compared to Khandagiri, Udayagiri offers more beautiful and better maintained cave shrines.
1. RANI GUMPHA
Rani Gumpha is the largest and most popular cave among the caves of Udayagiri and Khandagiri. The word 'Rani' means Queen. Although it is not an architectural marvel, it has some ancient beautiful sculptures.
This cave is double storeyed. Each storey has three wings and the central wing is bigger among all the three wings. The lower floor has seven entrances in the middle wing whereas the upper floor has nine columns. The upper portion of the central wing has relief images depicting the victory march of a king. Many of the cells have carved dwara pala images; some of them are disfigured. The area that connects the central wing with right and left wings have some panels where the sculptures of wild animals, fruit laden trees, human figures, women playing musical instruments, monkeys and playful elephants are found. The pilasters contain the toranas (arches) decorated with sculptures of Jain religious importance and royal scenes.
2. BAJAGHARA GUMPHA
Bajaghara Gumpha is very simple and small. It has stone bed and pillow and it was obviously used as the Jain monks' shelter in the ancient times. Apart from the plain rectangular shaped pillars, there is no other sculpture found in this cave.
3. CHOTA HATHI GUMPHA
Chota Hathi Gumpha is small in size. It has six small elephant figures in the facade. The word 'chota hathi' means 'small elephant'.
4. ALKAPURI GUMPHA
Alkapuri Gumpha has a relief sculpture of a lion holding its prey in its mouth. The pillars with the human figures (divine beings) with wings are found in this cave. It is double storeyed.
5. JAYA VIJAYA GUMPHA
Jaya Vijaya Gumpha is double storeyed. It has a relief image of Bodhi tree with umbrella on its top and flanked by people worshipping it.
6. PANASA GUMPHA
Panasa Gumpha is very small and simple cave without any significant features.
7. THAKURANI GUMPHA
Thakurani Gumpha is double storeyd but is very simple in style. It has few tiny relief sculptures.
8. PATALAPURI GUMPHA
Patalapuri Gumpha is slightly bigger with a pillared verandah. However, there is no noteable feature in this cave.
9. MANCAPURI & SWARGAPURI GUMPHA
Mancapuri and Swargapuri Gumpha is double storeyed. It has a damaged Jain religious symbol which was probably used for worship.
There are three inscriptions found in this cave. One inscription talks about the chief queen of Kharavela. The other two inscriptions talk about Kudepasiri, the successor of Kharavela and Badukha, the son or brother of Kudepasiri.
10. GANESHA GUMPHA
Ganesha Gumpha is one of the most important caves in Udayagiri. The cave got this name due to carved figure of Ganesha on the back of its right cell. Of course, it would have been carved in the later period and it cannot be the original work. The cave has two big statues of elephants carrying garlands at the entrance. Also, the carved figures of dwara palas are found at the entrances. The carvings in this cave narrate the story of the elopement of Bassavadatta, Princess of Ujjayini, with King Udayan of Kausambi in the company of Vasantaka.
Above this cave, the ruins of an apsidal structure is found. It is believed that the legendary Kalinga Jina was placed here once. Kalinga Jina was the idol of Rishabhanatha, which had been taken away from Kalinga by Mahapadma Nanda. After 300 years, Kharavela won the Sunga King Bahasatimita and brought it back.
11. JAMBESVARA GUMPHA
Jambesvara Gumpha is a very simple and small cave with one column and two pilasters. The inscription tells that it is the cave of Nayaki, wife of Mahamade.
12. VYAGHRA GUMPHA
Vyaghra Gumpha is one of the popular caves in Udayagiri. The cave, which is in ruins, has the entrance carves like a large mouth of a tiger. It is one of the most photographed site in Udayagiri. The word 'vyaghra' means tiger. The inscription found here tells that this cave belongs to the city judge Sabhuti.
13. SARPA GUMPHA
Sarpa Gumpha is unusually very small cave. There are two inscriptions found in this cave. The word 'sarpa' means snake.
14. HATHI GUMPHA
Hathi Gumpha is a natural cavern. On the wall, the inscription erected by Kharavela is found. It is the main source of history of Kharavela. (The word 'hathi' means elephant)
15. DHANAGHARA GUMPHA
Dhanaghara Gumpha is a small cave which has two wide pillars and dwara pala sculptures carved at the entrance.
16. HARIDASA GUMPHA
Haridasa Gumpha is a small cave with three entrances and a verandah in the front side. There is an inscription found here.
17. JAGANNATHA GUMPHA
Jagannatha Gumpha is roughly cut cave with three entrances.
18. RASUI GUMPHA
Rasui Gumpha is unusually very small cave.
(Reeta,14024,SU)
LIST OF CAVES AT KHANDAGIRI
Tatowa gumpha No.-1
Tatowa gumpha No.-2
Ananta gumpha
Tentuli gumpha
Khandagiri gumpha
Dhyana gumpha
Navamuni gumpha
Barabhuji gumpha
Trusula gumpha
Ambika gumpha
Lalatendukesari gumpha
Unnamed
Unnamed
Ekadasi gumpha
Unnamed
The above nomenclature has no historical significance but is accepted at present for the convenience of scholars and general readers. The art of Udayagiri and Khandagiri, being almost contemporaneous with that of Sanchi, has a striking resemblance to it but at the same time retains its own individuality and advanced technique.
KHANDAGIRI
The Khandagiri hills fall on your left side when you enter into this area from Bhubaneswar. There are 15 caves in Khandagiri.
1. TATOWA GUMPHA
The parrots are carved above the entrance arch and hence it is called as Tatowa Gumpha. It has two dwarapala figures too.
2. TATOWA GUMPHA
The cave sharing the same name with the first cave has a veranda with pilasters containing exquisite carvings.
3. ANANTA GUMPHA
The cave has sculptures of women, elephants, geese, etc.
4. TENTULI GUMPHA
It is a small rock cut chamber with just one column.
5. KHANDAGIRI GUMPHA
It is a roughly cut cell and has double storeys.
6. DHYANA GUMPHA
It is a roughly cut cell.
7. NAVAMUNI GUMPHA
Navamuni Gumpha is a roughly cut cell with the sculptures of nine Jain Tirthankaras and Sasana Devis.
8. BARABHUJI GUMPHA
Barabhuji Gumpha has two relief images of twelve armed Sasana Devis, hence it is called as Barabhuji (meaning twelve armed) Gumpha. There are few Tirthankara sculptures also found in this cave. The Sasana Devis are worshiped as Hindu deity Durga nowadays. Funnily, the priests in this shrine claim some Jain Tirthankara sculpture as Surya.
9. TRUSULA GUMPHA
Trusula Gumpha appears to be reconverted in the medieval times. There are three sculptures of Rishabha Deva who is found in the standing posture and look beautiful. Apart from these sculptures there are sculptures of 24 Jain Tirthankaras which look rough.
10. AMBIKA GUMPHA
Few relief images of Sasana Devis are found here.
11. LALATENDU KESHARI GUMPHA
The relief images of Mahavira, Parshvanath and few Jain Tirthankaras are found here.
Caves 12, 13 and 15 are unnamed. Cave 14 is very simple and called as Ekadasi Gumpha.
(Reeta,14024,SU)
TICKETS
Entry fee for Citizens of India and visitors of SAARC (Bangladesh, Nepal, Bhutan, Sri Lanka, Pakistan, Maldives and Afghanistan) and BIMSTEC Countries (Bangladesh, Nepal, Bhutan, Sri Lanka, Thailand and Myanmar) - Rs. 5 per head and for each foreigner is Rs. 100.00 or US $2.00 and free entry for children below 15 years.
TIMING
The monument remains open from sunrise to sunset.
WIKIPEDIA
I kept this shot as raw as I could. Kept his back bright against the sun and his face bowed in the shadow. Hand on the heart, bowed in a prayer. He was listening to our National Anthem which my daughter and her choir class had the priveledge of singing before this all amican past time...Baseball. You can't get any more american than that. I wish we all could stop and say a prayer before we did anything that we loved. It doesn't take much to have some faith.
I am so proud of Kaily for do this, it was a big thing and a wonderful memory for sure.
Tim Blessing (Alvernia University) discusses the founding of a caucus established by the Pennsylvania AAUP conference for professors who teach at Catholic colleges and universities.
Credit: Mike Ferguson/AAUP
End of April, way past the best timing for cherry blossom viewing in the middle part of Japan. BUT, fortunately, Bibi still got to "catch" a tiny little bit (a few trees XD) at Nagano. ^^ What a blessing!!!
四月底，早已過了在本州，特別是中部賞櫻的最佳時期～ 但是好幸福，還是被我興奮地”逮到“幾株依然綻放的beauties.... 太開心了！還是一句：幸福，可以好簡單!! ^O^
Rusty the Wonder Dog -- Tmax 400, Canon F1N, 100mm FD lens, scanned on Epson Perfection V600 Photo Scanner.
The Continuity of St. Patrick's Parades in Montreal
St. Patrick's Day has been celebrated in Montreal as far back as 1759, after the Conquest, by Irish soldiers of the Montreal Garrison. In 1817, the beginning of the Irish community here, the observance of St. Patrick's day was marked by special dinners and the celebration of religious services.
The actual celebration of a St. Patrick's parade commenced on March 17, 1824. Michael O'Sullivan, lawyer and member of the Parliament of Lower Canada, was the main organizer of this public display. In 1836 he was appointed Chief Justice of Lower Canada but unfortunately he died in 1839.
The St. Patrick's Society of Montreal was founded by prominent Montrealers of Irish heritage on March 17th, 1834. They became the organizers of this parade until 1892.
The parades of that era were a manifestation of of the Irish success in the community and parades were held in Old Montreal on the day proper. Church services would precede the parade and a banquet was held after the parade with numerous toasts in celebration.
In 1847, St. Patrick's Church (Basilica) was completed and officially opened on March 17th. On that date, the parade started at 7am from the Old Recollet Church off Notre Dame and Ste. Hélène Streets, and proceeded on Notre Dame to the Notre Dame Cathedral. It then turned onto St. James Street to Commissioners (McGill St.) north past Commissioners Square (Victoria Square) and up the hill into St. Patrick's Church for the service and blessing. After the service, the parade regrouped and marched back to the St. Patrick's Society headquarters on Commissioners Square to take the salute. A successful parade was followed by a splendid banquet.
In the late 1860s, Father dowd of St. Patrick's appealed to the Irish people of Montreal to maintain the parade against a strong wave of opposition. Much of the opposition was related to the Fenian problems which resulted in the assassination of D'Arcy McGee on April 7th, 1868. It was conceded that as long as Father Dowd lived there would be a parade. Father Dowd died on December 19th, 1891 and it was suggested that the parade not be held the following March in respect of his memory. In respect of his memory, the parade was held as usual in 1892 and thereafter.
The Ancient Order of Hibernians organized the St. Patrick's Parade commencing in 1893 until 1917. In 1918 the parade was suspended to avoid clashes with military conscription agents who were active in the city. The agents would not enter Griffintown, the Irish stronghold in the city of Montreal. Because of this, the Ste. Anne's Parish supported by the A.O.H. and the St. Anne's Young Men's Society held the parade through the streets of Griffintown in the spirit of continuity.
In 1928, the United Irish Societies of Montreal was founded with the mandate to continue the organizing of the parades. The U.I.S. held their first parade in 1929. The U.I.S. is still organizing the St. Patrick's Parade today.
During the Depression years of the 1930s the St. Patrick's Parades of Montreal became marching units as floats were discontinued to defray expenses.
In 1942, Montreal's 300th anniversary, fifteen parish priests petitioned the United Irish Societies to cancel the parades for the duration of the war. Many parishes and their parishioners did not participate, but the parades went on with the inclusion of the Canadian military. John Loye, President of the U.I.S., refused to cancel the parades.
In 1949, on March 21st. John Loye, President of the U.I.S., cancelled the parade because of inclement weather. The military command, participating, stated that they had made a commitment and would march independently. Parish units began to organize to march irrespective of the decision. When it became inevitable the parade would carry on, the President, executive and honoured guests marches as well.
The choice of a Grand Marshal (formerly Marshal in Chief) goes back to the origins of the St. Patrick's parades in Montreal. In 1952 the position of Chief Reviewing Officer was created. The officer of the day who took the salute from the reviewing stand on Sherbrooke Street in front of the Ritz Carlton Hotel was William J. Bryant, past president of the Irish Protestant Benevolent Society replacing J.J. Russell, the president who was unable to attend.
In 1956 something new was added to the celebration of St. Patrick's parades with the choice of a Queen and princesses in the parade.
In 1963 the Green Line was first painted down the centre of Ste. Catherine Street noting the route of the St. Patrick's parade.
On March 13th 1993, the eve of the St. Patrick's parade, a major snow storm hit Montreal. The media speculated that the parade would be cancelled as approximately 1.5 feet of drifting snow had fallen. On parade day, the 14th, the storm stopped in the morning and the city plows pushed the snow to the sides of Ste. Catherine Street. The parade was held with no thought of cancellation.
In 2002, Mabel Ann Fitzgerald, a past president of the United Irish Societies was honoured as the Chief Reviewing Officer of the Parade. The first lady to hold this position. In 2005, the first lady to be appointed to the position of Grand Marshal was Margaret Healy. In 1943, Margaret's father Thomas P. Healy M.P. was the Grand Marshal.
In my research, thanks in great part to two outstanding historians, John Loye and John Kenny, I am convinced that Montreal's St. Patrick's parades have been held in continuity since 1824. May it continue in the memory of those who went before us to maintain a tradition of our Irish Heritage.
Don Pidgeon
Historian, U.I.S.
“How wonderful it is to live
in harmony with all people:
like stepping out of the bath,
your whole body fresh and vibrant;
like the morning dew, glistening
on the tiniest blade of grass.
It is God’s infinite blessing,
a taste of eternal life.”
—Psalm 133, Book of Psalms Selected from the Hebrew, Stephen Mitchell
Never lose an opportunity of seeing anything that is beautiful; for beauty is God's handrwriting - a wayside sacrament. Welcome it in every fair face, in every fair sky, in every fair flower, and thank God for it as a cup of blessing.
-Ralph Waldo Emerson
The Orthodox Churches perform the Great Blessing of Waters on Theophany.[56] The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water. If swimming is feasible on the spot, any number of volunteers may try to recover the cross. The person who gets the cross first swims back and returns it to the priest, who then delivers a special blessing to the swimmer and their household.
Blessing candle - Barcelona's famous Cathedral .
This wasn't a high class candle night dinning shot. Is low light ambient shot inside the super old tall church we got in before lunch in a quiet weekday.
Raymond, Irma, and a Siamese cat again. Raymond looks grumpy in both photos, and in this photo Irma is using an issue of Mechanics Illustrated as her song book for singing Christmas Carols.
I saw this at a small booth at an antique mall over a year ago, and finally went back to see if there were still there for me to buy them. This is actually a photo on a photo Christmas card.
All my children are true blessings but the relationship of my youngest two, makes my heart melt. Jaz - 9 1/2 yrs and Jake - 5 yrs
Volunteers selling flower blessings at the Lattice, Gardens by the Bay for donations to charity organisations during River Hongbao.
Model: Blessing De Claryss.
MUA: Shimmer by Aisha Haq
Event: #OttawaPhotographyMeetup.
Graflex Crown Graphic 45, Schneider-Kreuznach Xenar 135mm f4.7 at f11. FP4 film.
Raye Nell Dyer, right, chaplain with the Department of Pastoral Care, performed the Blessing of the Hands ceremony with medical assistant Debbie Bowers Wednesday in the chapel at Monroe Carell Jr. Children’s Hospital at Vanderbilt.
As part of pastoral care week, the 2-minute affirmation ritual focuses on the work of every Medical Center employee as a way of saying, ‘thank you.’ The tradition began 14 years ago and has grown every year.
Children’s Hospital leaders Luke Gregory, CEO, and Meg Rush, M.D., chief of staff, center, also attended Wednesday’s event to dry employees’ hands and offer them their gratitude.
“There are never enough kudos expressed in this life so when folks come and have their individual lives and life’s work affirmed in such a personal and meaningful way, it is a very powerful moment,” said Dyer. “And the emotional effect of it stays with us and reminds us of how our hands connect us to the important work we do.”