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Shiva (/ˈʃivə/; Sanskrit: Śiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism.[2][3] He is one of the five primary forms of God in the Smarta tradition,[2] and "the Destroyer" or "the Transformer"[4] among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
At the highest level, Shiva is regarded limitless, transcendent, unchanging and formless.[5][6][7][8][9] Shiva also has many benevolent and fearsome forms.[10] In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash,[4] as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.[11][12][13]
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument. Shiva is usually worshiped in the aniconic form of Lingam
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word is[17] means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.[18]
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).[19][20][21]
The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.[22] It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.[23]
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.[24][25]
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."[26] Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".[27]
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"),[28][29] Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"),[30][31] and Parameśvara ("Supreme Lord").[32]
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[33] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition.[34] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.[35][36]The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.[37][38]The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure.[38] How the persona of Shiva converged as a composite deity is not well documented.[39] According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."[40]
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.[41]
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.[42] The foremost center of worship of Khandoba in Maharashtra is in Jejuri.[43] Khandoba has been assimilated as a form of Shiva himself,[44] in which case he is worshipped in the form of a lingam.[42][45] Khandoba's varied associations also include an identification with Surya[42] and Karttikeya.[46]Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic[47][48][49] figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra.[47][50][51][52] Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.
While some academics like Gavin Flood[53][54] and John Keay have expressed doubts. John Keay writes that "He may indeed be an early manifestation of Lord Shiva as Pashu- pati", but a couple of his specialties of this figure does not match with Rudra.[55] Writing in 1997 Doris Srinivasan rejected Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man.[56] According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.[57]
Writing in 2002, Gregory L. Possehl concluded that while it would be appropriate to recognize the figure as a deity, its association with the water buffalo, and its posture as one of ritual discipline.[58]Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.[59]Shiva as we know him today shares many features with the Vedic god Rudra,[60] and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
Hindu text Rig Veda, which is dated to between 1700 and 1100 BC based on linguistic and philological evidence.[61] A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods.[62] Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva),[63] and the arrow is an essential attribute of Rudra.[64] This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.[65]
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill",[66] and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness".[65] The names Dhanvin ("Bowman")[67] and Bāṇahasta ("Archer", literally "Armed with arrows in his hands")[67][68] also refer to archery.
Agni[edit]
Rudra and Agni have a close relationship.[69][70] The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.[71] The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra."[72] The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[73]
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities.[74] Agni is said to be a bull,[75] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[76][77] In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[78]
Indra[edit]
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra.[79] Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,[80] 6.45.17,[81][82] and 8.93.3.[83]) Indra, like Shiva, is likened to a bull.[84][85] In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.[86]
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion,[87][88] and the Indo-Iranian religion.[89] According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran.[90] It was "a syncretic mixture of old Central Asian and new Indo-European elements",[90] which borrowed "distinctive religious beliefs and practices"[89] from the Bactria–Margiana Culture.[89] At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma.[91] According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.[92]
Later Vedic literature[edit]
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BC), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BC to 100 AD also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.[54][93]
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.[94][95]
Puranic literature[edit]
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.[96]
Tantric literature[edit]
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.[97]Shaivism[edit]
Main articles: Shaivism and History of Shaivism
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
Panchayatana puja[edit]
Main article: Panchayatana puja
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century AD Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.[98]
Trimurti[edit]
Main article: Trimurti
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer.[99][100] These three deities have been called "the Hindu triad"[101] or the "Great Trinity",[102] often addressed as "Brahma-Vishnu-Maheshwara."
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite. It is often not shown but Shiva has 6 heads, of which only five (Isana, Tatpurusha, Vamana, Aghora, Sadyojata) are visible while the 6th (Adhomukh) can only be seen by the enlightened.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes,[103] called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources.[104] In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".[105] However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers".[106][107] These three mother-goddesses who are collectively called the Ambikās.[108] Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.[109] It has been mentioned that when Shiva loses his temper, his third eye opens which can reduce most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon.[110] The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown")[111][112][113] refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.[114] The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon.[115] The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence.[116] Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy.[117] These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.[118] One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.[119]
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair",[120] and Kapardin, "endowed with matted hair"[121] or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".[122] A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly.[123] His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat").[124][125] Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue.[126][127] (See Maha Shivaratri.)Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva.[128][129] The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair.[130] The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin,[116] an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.[131]
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.[132]
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident.[116] His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru).[133][134] This is one of the attributes of Shiva in his famous dancing representation[135] known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum.[136] This drum is particularly used as an emblem by members of the Kāpālika sect.[137]
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana).[138][139] Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle"[140] and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra.[141] Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".[142]
5 heads: Shiva is known as panchavactra means 5 heads which indicates 5 elements.
Arms: Shiva has 4 arms which resembles 4 vedas
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode.[116] In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.[143]
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.[144]
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important.[145][146][147] These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness".[148] Shiva also means "one in whom the whole creation sleeps after dissolution".[148] Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself.[148] Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol,[149][150] although this interpretation is disputed by others, including Christopher Isherwood,[151] Vivekananda,[152] Swami Sivananda,[153] and S.N. Balagangadhara.[154]
JYOTHIRLINGAM
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga.[155][156] In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.[156]
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.[157]Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali[158] and Chandika.[159] Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
The five mantras[edit]
Five is a sacred number for Shiva.[160] One of his most important mantras has five syllables (namaḥ śivāya).[161]
Shiva's body is said to consist of five mantras, called the pañcabrahmans.[162] As forms of God, each of these have their own names and distinct iconography:[163]
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
Īsāna
These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action.[164][165] Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes.[166] The overall meaning of these associations is summarized by Stella Kramrisch:
Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.[167]
According to the Pañcabrahma Upanishad:
One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)[168]
Forms and roles[edit]
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[169] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
NATARAJA
The depiction of Shiva as Nataraja (Sanskrit: naṭarāja, "Lord of Dance") is popular.[199][200] The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama.[201] His association with dance and also with music is prominent in the Puranic period.[202] In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular.[203] The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya.[204][205] and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati.[206][207] Lasya is regarded as the female counterpart of Tandava.[207] The Tandava-Lasya dances are associated with the destruction-creation of the world.[208][209][210]
Dakshinamurthy[edit]
Main article: Dakshinamurthy
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति),[211] literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras.[212] This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu.[213] Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.[214]
ARDHANARISWARA:
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman".[215] According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras.[216] Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[217] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism.[218] The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars.[219] According to the Svetasvatara Upanishad, he has four avatars.[220]
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”.[221] Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).[222][223]
Other traditions regard the sage Durvasa,[224][225][226][227] the sage Agastya, the philosopher Adi Shankara and Ashwatthama as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati.[228] The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.[229]
Buddhism[edit]
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna.[230] In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.[231]
Sikhism[edit]
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi."[232] In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.[233]
Others[edit]
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty,[234] and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan.[235] In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita").[235] He is clad in tiger skin while his attendants are wearing Sodgian dress.[235] In Eastern Turkestan in the Taklamakan Desert.[235] There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls.[235] Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh.[235][236] It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.[236]
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hinduism is "Maharaja Dewa" (Mahadeva).[237]
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The coconut tree (Cocos nucifera) is a member of the family Arecaceae (palm family).
It is the only accepted species in the genus Cocos. The term coconut can refer to the entire coconut palm, the seed, or the fruit, which, botanically, is a drupe, not a nut. The spelling cocoanut is an archaic form of the word. The term is derived from the 16th-century Portuguese and Spanish word coco meaning "head" or "skull", from the three indentations on the coconut shell that resemble facial features.
The coconut is known for its great versatility as seen in the many uses of its different parts and found throughout the tropics and subtropics. Coconuts are part of the daily diets of many people. Coconuts are different from any other fruits because they contain a large quantity of "water" and when immature they are known as tender-nuts or jelly-nuts and may be harvested for drinking. When mature, they still contain some water and can be used as seednuts or processed to give oil from the kernel, charcoal from the hard shell and coir from the fibrous husk. The endosperm is initially in its nuclear phase suspended within the coconut water. As development continues, cellular layers of endosperm deposit along the walls of the coconut, becoming the edible coconut "flesh". When dried, the coconut flesh is called copra. The oil and milk derived from it are commonly used in cooking and frying; coconut oil is also widely used in soaps and cosmetics. The clear liquid coconut water within is potable. The husks and leaves can be used as material to make a variety of products for furnishing and decorating. The coconut also has cultural and religious significance in many societies that use it.
DESCRIPTION
PLANT
Cocos nucifera is a large palm, growing up to 30 m tall, with pinnate leaves 4–6 m long, and pinnae 60–90 cm long; old leaves break away cleanly, leaving the trunk smooth. Coconuts are generally classified into two general types: tall and dwarf. On fertile soil, a tall coconut palm tree can yield up to 75 fruits per year, but more often yields less than 30, mainly due to poor cultural practices. Given proper care and growing conditions, coconut palms produce their first fruit in six to ten years, taking 15 – 20 years to reach peak production.
FRUIT
Botanically, the coconut fruit is a drupe, not a true nut. Like other fruits, it has three layers: the exocarp, mesocarp, and endocarp. The exocarp and mesocarp make up the "husk" of the coconut. Coconuts sold in the shops of nontropical countries often have had the exocarp (outermost layer) removed. The mesocarp is composed of a fiber, called coir, which has many traditional and commercial uses. The shell has three germination pores (stoma) or "eyes" that are clearly visible on its outside surface once the husk is removed.
A full-sized coconut weighs about 1.44 kg. It takes around 6,000 full-grown coconuts to produce a tonne of copra.
ROOTS
Unlike some other plants, the palm tree has neither a tap root nor root hairs, but has a fibrous root system.
The coconut palm root system consists of an abundance of thin roots that grow outward from the plant near the surface. Only a few of the roots penetrate deep into the soil for stability. The type of root system is known as fibrous or adventitious, and is a characteristic of grass species. Other types of large trees produce a single downward-growing tap root with a number of feeder roots growing from it.
Coconut palms continue to produce roots from the base of the stem throughout its life. The number of roots produced depends on the age of the tree and the environment, with more than 3,600 roots possible on a tree that's 60 to 70 years old.
Roots are usually less than about 3 inches in diameter and uniformly thick from the tree trunk to the root tip.
Inflorescence
The palm produces both the female and male flowers on the same inflorescence; thus, the palm is monoecious. Other sources use the term polygamomonoecious. The female flower is much larger than the male flower. Flowering occurs continuously. Coconut palms are believed to be largely cross-pollinated, although some dwarf varieties are self-pollinating.
ETYMOLOGY
One of the earliest mentions of the coconut dates back to the One Thousand and One Nights story of Sinbad the Sailor; he is known to have bought and sold coconuts during his fifth voyage. Tenga, its Malayalam and Tamil name, was used in the detailed description of coconut found in Itinerario by Ludovico di Varthema published in 1510 and also in the later Hortus Indicus Malabaricus. Even earlier, it was called nux indica, a name used by Marco Polo in 1280 while in Sumatra, taken from the Arabs who called it جوز هندي jawz hindī. Both names translate to "Indian nut". In the earliest description of the coconut palm known, given by Cosmos of Alexandria in his Topographia Christiana written about 545 AD, there is a reference to the argell tree and its drupe.
Historical evidence favors the European origin of the name "coconut", for no name is similar in any of the languages of India, where the Portuguese first found the fruit; and indeed Barbosa, Barros, and Garcia, in mentioning the Tamil/Malayalam name tenga, and Canarese narle, expressly say, "we call these fruits quoquos", "our people have given it the name of coco", and "that which we call coco, and the Malabars temga".
The OED states: "Portuguese and Spanish authors of the 16th c. agree in identifying the word with Portuguese and Spanish coco "grinning face, grin, grimace", also "bugbear, scarecrow", cognate with cocar "to grin, make a grimace"; the name being said to refer to the face-like appearance of the base of the shell, with its three holes. According to Losada, the name came from Portuguese explorers, the sailors of Vasco da Gama in India, who first brought them to Europe. The coconut shell reminded them of a ghost or witch in Portuguese folklore called coco (also côca). The first known recorded usage of the term is 1555.
The specific name nucifera is Latin for "nut-bearing".
Origin, domestication, and dispersal
ORIGIN
The origin of the plant is the subject of debate. O.F. Cook was one of the earliest modern researchers to draw conclusions about the location of origin of Cocos nucifera based on its current-day worldwide distribution. He hypothesized that the coconut originated in the Americas, based on his belief that American coconut populations predated European contact and because he considered pan-tropical distribution by ocean currents improbable. Thor Heyerdahl later used this hypothesis of the American origin of the coconut to support his theory that the Pacific Islanders originated in South America. However, more evidence exists for an Indo-Pacific origin either around Melanesia and Malesia or the Indian Ocean. The oldest fossils known of the modern coconut dating from the Eocene period from around 37 to 55 million years ago were found in Australia and India. However, older palm fossils such as some of nipa fruit have been found in the Americas. Since 1978, the work on tracing the probable origin and dispersal of Cocos nucifera has only recently been augmented by a publication on the germination rate of the coconut seednut and another on the importance of the coral atoll ecosystem. Briefly, the coconut originated in the coral atoll ecosystem — without human intervention — and required a thick husk and slow germination to survive and disperse.
DOMESTICATION
Coconuts could not reach inland locations without human intervention (to carry seednuts, plant seedlings, etc.) and it was early germination on the palm (vivipary) that was important, rather than increasing the number or size of the edible parts of a fruit that was already large enough. Human cultivation of the coconut selected, not for larger size, but for thinner husks and increased volume of endosperm, the solid “meat” or liquid “water” that provides the fruit its food value. Although these modifications for domestication would reduce the fruit’s ability to float, this ability would be irrelevant to a cultivated population.
Among modern C. nucifera, two major types or variants: a thick-husked, angular fruit and a thin-husked, spherical fruit with a higher proportion of endosperm reflect a trend of cultivation in C. nucifera: the first coconuts were of the niu kafa type, with thick husks to protect the seed, an angular, highly ridged shape to promote buoyancy during ocean dispersal, and a pointed base that allowed fruits to dig into the sand, preventing them from being washed away during germination on a new island. As early human communities began to harvest coconuts for eating and planting, they (perhaps unintentionally) selected for a larger endosperm to husk ratio and a broader, spherical base, which rendered the fruit useful as a cup or bowl, thus creating the niu vai type. The decreased buoyancy and increased fragility of this spherical, thin-husked fruit would not matter for a species that had started to be dispersed by humans and grown in plantations. Harries’ adoption of the Polynesian terms niu kafa and niu vai has now passed into general scientific discourse, and his hypothesis is generally accepted.
Variants of C. nucifera are also categorized as Tall (var. typica) or Dwarf (var. nana). The two groups are genetically distinct, with the Dwarf variety showing a greater degree of artificial selection for ornamental traits and for early germination and fruiting. The Tall variety is outcrossing while Dwarf palms are incrossing, which has led to a much greater degree of genetic diversity within the Tall group. It is believed that the Dwarf subgroup mutated from the Tall group under human selection pressure.
DISPERSAL
It is often stated that coconuts can travel 110 days, or 4,800 km, by sea and still be able to germinate. This figure has been questioned based on the extremely small sample size that forms the basis of the paper that makes this claim. Thor Heyerdahl provides an alternative, and much shorter, estimate based on his first-hand experience crossing the Pacific Ocean on the raft Kon-Tiki: "The nuts we had in baskets on deck remained edible and capable of germinating the whole way to Polynesia. But we had laid about half among the special provisions below deck, with the waves washing around them. Every single one of these was ruined by the sea water. And no coconut can float over the sea faster than a balsa raft moves with the wind behind it." He also notes that several of the nuts began to germinate by the time they had been ten weeks at sea, precluding an unassisted journey of 100 days or more. However, it is more than likely that the coconut variety Heyerdahl chose for his long sea voyage was of the large, fleshy, spherical niu vai type, which Harries observed to have a significantly shorter germination type and worse buoyancy than the uncultivated niu kafa type. Therefore, Heyerdahl’s observations cannot be considered conclusive when it comes to determining the independent dispersal ability of the uncultivated coconut.
Drift models based on wind and ocean currents have shown that coconuts could not have drifted across the Pacific unaided. This provides some circumstantial evidence that Austronesian peoples carried coconuts across the ocean and that they could not have dispersed worldwide without human agency. More recently, genomic analysis of cultivated coconut (Cocos nucifera L.) has shed light on the movements of Austronesian peoples. By examining 10 microsatellite loci, researchers found two genetically distinct subpopulations of coconut - one originating in the Indian Ocean, the other in the Pacific Ocean. However, admixture, the transfer of genetic material, evidently occurred between the two populations. Given that coconuts are ideally suited for ocean dispersal, individuals from one population possibly could have floated to the other. However, the locations of the admixture events are limited to Madagascar and coastal east Africa, and exclude the Seychelles. This pattern coincides with the known trade routes of Austronesian sailors. Additionally, a genetically distinct subpopulation of coconut on the Pacific coast of Latin America has undergone a genetic bottleneck resulting from a founder effect; however, its ancestral population is the Pacific coconut. This, together with their use of the South American sweet potato, suggests that Austronesian peoples may have sailed as far east as the Americas.
DISTRIBUTION
The coconut has spread across much of the tropics, probably aided in many cases by seafaring people. Coconut fruit in the wild are light, buoyant and highly water resistant, and evolved to disperse significant distances via marine currents. Specimens have been collected from the sea as far north as Norway. In the Hawaiian Islands, the coconut is regarded as a Polynesian introduction, first brought to the islands by early Polynesian voyagers from their homelands in Oceania. They have been found in the Caribbean and the Atlantic coasts of Africa and South America for less than 500 years, but evidence of their presence on the Pacific coast of South America predates Christopher Columbus's arrival in the Americas. They are now almost ubiquitous between 26°N and 26°S except for the interiors of Africa and South America.
NATURAL HABITAT
The coconut palm thrives on sandy soils and is highly tolerant of salinity. It prefers areas with abundant sunlight and regular rainfall (1500 mm to 2500 mm annually), which makes colonizing shorelines of the tropics relatively straightforward. Coconuts also need high humidity (70–80%+) for optimum growth, which is why they are rarely seen in areas with low humidity. However, they can be found in humid areas with low annual precipitation such as in Karachi, Pakistan, which receives only about 250 mm of rainfall per year, but is consistently warm and humid.
Coconut palms require warm conditions for successful growth, and are intolerant of cold weather. Some seasonal variation is tolerated, with good growth where mean summer temperatures are between 28 and 37 °C, and survival as long as winter temperatures are above 4–12 °C; they will survive brief drops to 0 °C. Severe frost is usually fatal, although they have been known to recover from temperatures of −4 °C. They may grow but not fruit properly in areas with insufficient warmth, such as Bermuda.
The conditions required for coconut trees to grow without any care are:
- Mean daily temperature above 12–13 °C every day of the year
- Mean annual rainfall above 1000 mm
- No or very little overhead canopy, since even small trees require direct sun
The main limiting factor for most locations which satisfy the rainfall and temperature requirements is canopy growth, except those locations near coastlines, where the sandy soil and salt spray limit the growth of most other trees.
DISEASES
Coconuts are susceptible to the phytoplasma disease lethal yellowing. One recently selected cultivar, the Maypan, has been bred for resistance to this disease.
PESTS
The coconut palm is damaged by the larvae of many Lepidoptera (butterfly and moth) species which feed on it, including Batrachedra spp.: B. arenosella, B. atriloqua (feeds exclusively on C. nucifera), B. mathesoni (feeds exclusively on C. nucifera), and B. nuciferae.
Brontispa longissima (coconut leaf beetle) feeds on young leaves, and damages both seedlings and mature coconut palms. In 2007, the Philippines imposed a quarantine in Metro Manila and 26 provinces to stop the spread of the pest and protect the $800 million Philippine coconut industry.
The fruit may also be damaged by eriophyid coconut mites (Eriophyes guerreronis). This mite infests coconut plantations, and is devastating: it can destroy up to 90% of coconut production. The immature seeds are infested and desapped by larvae staying in the portion covered by the perianth of the immature seed; the seeds then drop off or survive deformed. Spraying with wettable sulfur 0.4% or with neem-based pesticides can give some relief, but is cumbersome and labor-intensive.
In Kerala (India), the main coconut pests are the coconut mite, the rhinoceros beetle, the red palm weevil and the coconut leaf caterpillar. Research into countermeasures to these pests has as of 2009 yielded no results; researchers from the Kerala Agricultural University and the Central Plantation Crop Research Institute, Kasaragode continue to work on countermeasures. The Krishi Vigyan Kendra, Kannur under Kerala Agricultural University has developed an innovative extension approach called the compact area group approach (CAGA) to combat coconut mites.
PRODUCTION AND CULTIVATION
Coconut palms are grown in more than 90 countries of the world, with a total production of 62 million tonnes per year (table). Most of the world production is in tropical Asia, with Indonesia, the Philippines and India accounting collectively for 73% of the world total (table).
CULTIVATION
Coconut trees are hard to establish in dry climates, and cannot grow there without frequent irrigation; in drought conditions, the new leaves do not open well, and older leaves may become desiccated; fruit also tends to be shed.
The extent of cultivation in the tropics is threatening a number of habitats, such as mangroves; an example of such damage to an ecoregion is in the Petenes mangroves of the Yucatán.
HARVESTING
In some parts of the world (Thailand and Malaysia), trained pig-tailed macaques are used to harvest coconuts. Training schools for pig-tailed macaques still exist both in southern Thailand and in the Malaysian state of Kelantan. Competitions are held each year to find the fastest harvester.
INDIA
Traditional areas of coconut cultivation in India are the states of Kerala, Tamil Nadu, Karnataka, Puducherry, Andhra Pradesh, Goa, Maharashtra, Odisha, West Bengal and the islands of Lakshadweep and Andaman and Nicobar. As per 2013-14 statistics from Coconut Development Board of Government of India, four southern states combined account for almost 92% of the total production in the country: Tamil Nadu (31.93%), Kerala (27.54%), Karnataka (23.26%), and Andhra Pradesh (8.43%). Other states, such as Goa, Maharashtra, Odisha, West Bengal, and those in the northeast (Tripura and Assam) account for the remaining productions. Though Kerala has the largest number of coconut trees, in terms of production per hectare, Tamil Nadu leads all other states. In Tamil Nadu, Coimbatore and Tirupur regions top the production list.
Various terms, such as copra and coir, are derived from the native Malayalam language. In Kerala, the coconut tree is called "Thengu" also termed as kalpa vriksham, which essentially means all parts of a coconut tree is useful some way or other. In Tamil Nadu, a coconut tree is called as "Thennai maram" and tender coconut is called as "Ilaneer" in the native language.
MALDIVES
The coconut is the national tree of the Maldives and is considered the most important plant in the country. A coconut tree is also included in the country's national emblem or coat of arms. Coconut trees are grown on all the islands. Before modern construction methods were introduced, coconut leaves were used as roofing material for many houses in the islands, while coconut timber was used to build houses and boats.
MIDDLE EAST
The main coconut-producing area in the Middle East is the Dhofar region of Oman, but they can be grown all along the Persian Gulf, Arabian Sea and Red Sea coasts, because these seas are tropical and provide enough humidity (through seawater evaporation) for coconut trees to grow. The young coconut plants need to be nursed and irrigated with drip pipes until they are old enough (stem bulb development) to be irrigated with brackish water or seawater alone, after which they can be replanted on the beaches. In particular, the area around Salalah maintains large coconut plantations similar to those found across the Arabian Sea in Kerala. The reasons why coconut are cultivated only in Yemen's Al Mahrah and Hadramaut governorates and in the Sultanate of Oman, but not in other suitable areas in the Arabian Peninsula, may originate from the fact that Oman and Hadramaut had long dhow trade relations with Burma, Malaysia, Indonesia, East Africa and Zanzibar, as well as southern India and China. Omani people needed the coir rope from the coconut fiber to stitch together their traditional high seas-going dhow vessels in which nails were never used. The 'know how' of coconut cultivation and necessary soil fixation and irrigation may have found its way into Omani, Hadrami and Al-Mahra culture by people who returned from those overseas areas.
The coconut cultivars grown in Oman are generally of the drought-resistant Indian "West Coast tall" (WC Tall) variety. Unlike the UAE, which grows mostly non-native dwarf or hybrid coconut cultivars imported from Florida for ornamental purposes, the slender, tall Omani coconut cultivars are relatively well-adapted to the Middle East's hot dry seasons, but need longer to reach maturity. The Middle East's hot, dry climate favors the development of coconut mites, which cause immature seed dropping and may cause brownish-gray discoloration on the coconut's outer green fiber.
The ancient coconut groves of Dhofar were mentioned by the medieval Moroccan traveller Ibn Battuta in his writings, known as Al Rihla.[52] The annual rainy season known locally as Khareef or monsoon makes coconut cultivation easy on the Arabian east coast.
Coconut trees also are increasingly grown for decorative purposes along the coasts of the UAE and Saudi Arabia with the help of irrigation. The UAE has, however, imposed strict laws on mature coconut tree imports from other countries to reduce the spread of pests to other native palm trees, as the mixing of date and coconut trees poses a risk of cross-species palm pests, such as rhinoceros beetles and red palm weevils. The artificial landscaping adopted in Florida may have been the cause for lethal yellowing, a viral coconut palm disease that leads to the death of the tree. It is spread by host insects, that thrive on heavy turf grasses. Therefore, heavy turf grass environments (beach resorts and golf courses) also pose a major threat to local coconut trees. Traditionally, dessert banana plants and local wild beach flora such as Scaevola taccada and Ipomoea pes-caprae were used as humidity-supplying green undergrowth for coconut trees, mixed with sea almond and sea hibiscus. Due to growing sedentary life styles and heavy-handed landscaping, there has been a decline in these traditional farming and soil-fixing techniques.
SRI LANKA
An early mention of the planting of coconuts is found in the Mahavamsa during the reign of Agrabodhi II around 589 AD. Coconuts are common in the Sri Lankan diet and the main source of dietary fat.
UNITED STATES
In the United States coconut palms can be grown and reproduced outdoors without irrigation in Hawaii, southern and central Florida, and the territories of Puerto Rico, Guam, American Samoa, the U.S. Virgin Islands, and the Commonwealth of the Northern Mariana Islands.
In Florida, Coconut palms will grow from coastal Pinellas County and St. Petersburg southwards on Florida's west coast, and Melbourne southwards on Florida's east coast. The occasional coconut palm is seen north of these areas in favoured microclimates in Tampa and Clearwater, as well as around Cape Canaveral and Daytona Beach on the east coast. They reach fruiting maturity, but can be damaged or killed by the occasional winter freezes in these areas. In South Texas they may also be grown in favoured microclimates around the Rio Grande Valley near Brownsville, and as far north as Corpus Christi , however more severe cold snaps keep them from producing viable fruit.
AUSTRALIA
Coconuts are commonly grown around the northern coast of Australia, and in some warmer parts of New South Wales.
BERMUDA
Most of the tall mature coconut trees found in Bermuda were shipped to the island as seedlings on the decks of ships. In more recent years, the importation of coconuts was prohibited, therefore, a large proportion of the younger trees have been propagated from locally grown coconuts.
In the winter months, the growth rate of coconut trees declines due to cooler temperatures and people have commonly attributed this to the reduced yield of coconuts in comparison to tropical regions. However, whilst cooler winter temperatures may be a factor in reducing fruit production, the primary reason for the reduced yield is a lack of water. Bermuda's soil is generally very shallow (1.5 to 3 feet) and much of a coconut tree's root mass is found in the porous limestone underneath the soil. Due to the porosity of the limestone, Bermuda's coconut trees do not generally have a sufficient supply of water with which they are able to support a large number of fruit as rain water quickly drains down through the limestone layer to the water table which is far too deep for a coconut's roots to reach. This typically leads to a reduction in fruit yield (sometimes as little as one or two mature fruits) as well as a reduced milk content inside the coconut that often causes the fruit to be infertile.
Conversely, trees growing in close proximity to the sea almost universally yield a much greater volume of fruit as they are able to tap directly into the sea water which permeates the limestone in such areas. Not only do these trees produce a significantly higher yield, but also the fruit itself tends to be far more fertile due to the higher milk content. Trees found growing in Bermuda's marshy inland areas enjoy a similar degree of success as they are also able to tap directly into a constant supply of water.
EUROPE
As a tropical plant, coconut is not native to Europe, but grows in tropical territories of European countries, such as Martinique and Guadeloupe (France), the Canary Islands (Spain) and Madeira (Portugal).
COOLER CLIMATES
In cooler climates (but not less than USDA Zone 9), a similar palm, the queen palm (Syagrus romanzoffiana), is used in landscaping. Its fruits are very similar to the coconut, but much smaller. The queen palm was originally classified in the genus Cocos along with the coconut, but was later reclassified in Syagrus. A recently discovered palm, Beccariophoenix alfredii from Madagascar, is nearly identical to the coconut, more so than the queen palm and can also be grown in slightly cooler climates than the coconut palm. Coconuts can only be grown in temperatures above 18 °C and need a daily temperature above 22 °C to produce fruit.
USES
The coconut palm is grown throughout the tropics for decoration, as well as for its many culinary and nonculinary uses; virtually every part of the coconut palm can be used by humans in some manner and has significant economic value. Coconuts' versatility is sometimes noted in its naming. In Sanskrit, it is kalpa vriksha ("the tree which provides all the necessities of life"). In the Malay language, it is pokok seribu guna ("the tree of a thousand uses"). In the Philippines, the coconut is commonly called the "tree of life".
COOKING
The various parts of the coconut have a number of culinary uses. The seed provides oil for frying, cooking, and making margarine. The white, fleshy part of the seed, the coconut meat, is used fresh or dried in cooking, especially in confections and desserts such as macaroons. Desiccated coconut or coconut milk made from it is frequently added to curries and other savory dishes. Coconut flour has also been developed for use in baking, to combat malnutrition. Coconut chips have been sold in the tourist regions of Hawaii and the Caribbean. Coconut butter is often used to describe solidified coconut oil, but has also been adopted as a name by certain specialty products made of coconut milk solids or puréed coconut meat and oil. Dried coconut is also used as the filling for many chocolate bars. Some dried coconut is purely coconut but others are manufactured with other ingredients, such as sugar, propylene glycol, salt, and sodium metabisulfite. Some countries in South East Asia use special coconut mutant called Kopyor (in Indonesian) or macapuno (in Philippines) as a dessert drinks.
NUTRITION
Per 100 gram serving with 354 calories, raw coconut meat supplies a high amount of total fat (33 grams), especially saturated fat (89% of total fat) and carbohydrates (24 grams) (table). Micronutrients in significant content include the dietary minerals, manganese, iron, phosphorus and zinc (table).
COCONUT WATER
Coconut water serves as a suspension for the endosperm of the coconut during its nuclear phase of development. Later, the endosperm matures and deposits onto the coconut rind during the cellular phase. It is consumed throughout the humid tropics, and has been introduced into the retail market as a processed sports drink. Mature fruits have significantly less liquid than young, immature coconuts, barring spoilage. Coconut water can be fermented to produce coconut vinegar.
Per 100 gram (100 ml) serving, coconut water contains 19 calories and no significant content of essential nutrients.
COCONUT MILK
Coconut milk, not to be confused with coconut water, is obtained primarily by extracting juice by pressing the grated coconut white kernel or by passing hot water or milk through grated coconut, which extracts the oil and aromatic compounds. It has a total fat content of 24%, most of which (89%) is saturated fat, with lauric acid as a major fatty acid. When refrigerated and left to set, coconut cream will rise to the top and separate from the milk. The milk can be used to produce virgin coconut oil by controlled heating and removal of the oil fraction.
A protein-rich powder can be processed from coconut milk following centrifugation, separation and spray drying.
COCONUT OIL
Another byproduct of the coconut is coconut oil. It is commonly used in cooking, especially for frying. It can be used in liquid form as would other vegetable oils, or in solid form as would butter or lard.
TODDY AND NECTAR
The sap derived from incising the flower clusters of the coconut is drunk as neera, also known as toddy or tuba (Philippines), tuak (Indonesia and Malaysia) or karewe (fresh and not fermented, collected twice a day, for breakfast and dinner) in Kiribati. When left to ferment on its own, it becomes palm wine. Palm wine is distilled to produce arrack. In the Philippines, this alcoholic drink is called lambanog or "coconut vodka".
The sap can be reduced by boiling to create a sweet syrup or candy such as te kamamai in Kiribati or dhiyaa hakuru and addu bondi in the Maldives. It can be reduced further to yield coconut sugar also referred to as palm sugar or jaggery. A young, well-maintained tree can produce around 300 liters of toddy per year, while a 40-year-old tree may yield around 400 liters.
HEART OF PALM AND COCONUT SPROUT
Apical buds of adult plants are edible, and are known as "palm cabbage" or heart of palm. They are considered a rare delicacy, as harvesting the buds kills the palms. Hearts of palm are eaten in salads, sometimes called "millionaire's salad". Newly germinated coconuts contain an edible fluff of marshmallow-like consistency called coconut sprout, produced as the endosperm nourishes the developing embryo.
INDONESIA
Coconut is an indispensable ingredient in Indonesian cooking. Coconut meat, coconut milk and coconut water are often used in main courses, desserts and soups throughout the archipelago. In the island of Sumatra, the famous Rendang, the traditional beef stew from West Sumatra, chunks of beef are cooked in coconut milk along with other spices for hours until thickened. In Jakarta, "Soto Babat" or beef tripe soup also uses coconut milk. In the island of Java, the sweet and savoury "Tempe Bacem" is made by cooking tempeh with coconut water, coconut sugar and other spices until thickened. "Klapertart" is the famous Dutch-influenced dessert from Manado, North Celebes, that uses young coconut meat and coconut milk. In 2010, Indonesia increased its coconut production. It is now the world's second largest producer of coconuts. The gross production was 15 million tonnes. A sprouting coconut seed is the logo for Gerakan Pramuka Indonesia, the Indonesian Scouting organization. It can be seen on all the scouting paraphernalia that elementary (SMA) school children wear as well as on the scouting pins and flags.
PHILIPPINES
The Philippines is the world's largest producer of coconuts; the production of coconuts plays an important role in the economy. Coconuts in the Philippines are usually used in making main dishes, refreshments and desserts. Coconut juice is also a popular drink in the country. In the Philippines, particularly Cebu, rice is wrapped in coconut leaves for cooking and subsequent storage; these packets are called puso. Coconut milk, known as gata, and grated coconut flakes are used in the preparation of dishes such as laing, ginataan, bibingka, ube halaya, pitsi-pitsi, palitaw, buko and coconut pie. Coconut jam is made by mixing muscovado sugar with coconut milk. Coconut sport fruits are also harvested. One such variety of coconut is known as macapuno. Its meat is sweetened, cut into strands and sold in glass jars as coconut strings, sometimes labeled as "gelatinous mutant coconut". Coconut water can be fermented to make a different product - nata de coco (coconut gel).
VIETNAM
In Vietnam, coconut is grown abundantly across Central and Southern Vietnam, and especially in Bến Tre Province, often called the "land of the coconut". It is used to make coconut candy, caramel, and jelly. Coconut juice and coconut milk are used, especially in Vietnam's southern style of cooking, including kho, chè and curry (cà ri).
INDIA
In southern India, most common way of cooking vegetables is to add grated coconut and then steam them with spices fried in oil. People from southern India also make chutney, which involves grinding the coconut with salt, chillies, and whole spices. Uruttu chammanthi (granulated chutney) is eaten with rice or kanji (rice gruel). It is also invariably the main side dish served with idli, vadai, and dosai. Coconut ground with spices is also mixed in sambar and other various lunch dishes for extra taste. Dishes garnished with grated coconut are generally referred to as poduthol in North Malabar and thoran in rest of Kerala. Puttu is a culinary delicacy of Kerala and Tamil Nadu, in which layers of coconut alternate with layers of powdered rice, all of which fit into a bamboo stalk. Recently, this has been replaced with a steel or aluminium tube, which is then steamed over a pot. Coconut (Tamil: தேங்காய்) is regularly broken in the middle-class families in Tamil Nadu for food. Coconut meat can be eaten as a snack sweetened with jaggery or molasses. In Karnataka sweets are prepared using coconut and dry coconut "copra"., Like Kaie Obattu, Kobri mitai etc.
WIKIPEDIA
The Neva River is an essential part of St. Petersburg's charm. Very few things can be more romantic than strolling along the Neva's granite-clad embankments and admiring the city's open bridges, the marvelous architecture and the large ships as they pass by.
Since the foundation of the city, the Neva was intended to be the "main street of the city". The Neva River is a wonderful accompaniment to the major landmarks that stand on its banks.
And what a beaut piece of gear she is. I love this time of year, the angles of the Milky Way are great to play with!
52 Photos in 2017 Challenge: 6. Equipment
(pay back pic taken at Thodoris's distillery)
Read about Theodoris's business in extracting essential oils in Nana to agrimi's blog article (in Greek): "Τα μύρα μας"
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