Sawan 2019: Start Date, End Date

All  Importance Things about Shravan Month  & Date

When is Sawan starting in 2019?

The month of Sawan or Shravan is starting on 17 July 2019 and the month will conclude on 15 August with the celebration of Rakshabandhan.

Devotees spend the entire month worshiping Lord Shiva for his blessings. People go to the Jyotirlingas for pilgrimage and offer the Holy water of River Ganges to the Shivlinga.


What is the Importance of Shravan Somwar ?

Mondays that fall in the Sawan month are called Shravan Somwar. There are four Mondays in the Sawan month and many young and unmarried girls worship Lord Shiva on these Mondays. 


How to do Puja in Sawan ?

People go on Kanwar Yatra during the Holy month of Sawan. They fetch water from the Holy rivers and carry Kanwars, on their shoulders to offer it to Shivlinga of their nearest temples.

Every year lakhs of devotees undertake this pilgrimage with utmost sincerity. Once the Kanwar is filled with the Holy water, it must not be kept on the floor or at any surface until it is offered to Lord Shiva. This is when the pilgrimage comes to an end.

People also perform Shivarchan at their homes and pray to the Almighty for his blessings.


What are the benefits you can get in shravan by worshiping  of lord shiva ?

• 1. Perform his Abhishekam to cleanse your soul.

• 2. Bathing the Shiva Lingam with scented water, you get a son.

• 3. Offering Him Naivedya, you live long for many years.

• 4. Lighting a Diya before his idol, you get knowledge.

• 5. If we offer Pan to Lord Shiva, we get ample food.

• 6. Bathing his idol with milk, you get peace of mind.

• 7. If one performs his Abhishek with curd, he/she gets good vehicle and cattle wealth.

• 8. Performing his Abhishekam with ghee or sugar cane water, we are blessed with wealth and happiness.

• 9. Bathing him with Darha water, all our problems get solved.

• 10. If we bathe with Ganga Jal, you attain Moksha.

• 11. Offering Bhaang to Lord Shiva helps us to gain victory, and our desired wish is fulfilled.

Which are the things we should not do in shravan ?

1. Shivpujan or abhishek should be done as early as possible in the morning

2. Do not use turmeric to do the abhishek

3. Please keep your house, surroundings clean

4. According to Puranas, fasting devotees should observe abstinence. Follow the rules of Brahmacharya for the duration of Shravan. Upon failing to do so, they will be sent to hell and their next incarnation will be as animals.

5. Sindur or Kumkum should not be offered to the Shiva Linga. Rather use Sandalwood paste to worship Him.

6. Tulsi is prohibited for worshiping Lord Shiva.
(Puranas tell us that Lord Vishnu had accepted Tulsi as his wife. So, Tulsi Leaves are not offered to Lord Shiva.)

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A Kerala hotel where robots will serve customers

Aleena, Helen and Jane, the ‘unconventional waitresses’ will be serving the customers in the restaurant. These robots will attend to the table as per direction.

It is also interesting to know that one of the partners of this venture is Maniyanpilla Raju, a well-known cine actor

"This is a first of its kind in Kerala," said Nizamuddeen C V, 38, managing partner of the hotel. “Even in south India, there are not many hotels where food is served by robots. I have heard about a hotel in Chennai that does so. But, I am sure this is a first of its kind in Kerala,” he said.

What statement is given by founder ? 

It is also interesting to know that one of the partners of this venture is Maniyanpilla Raju, a well-known cine actor.

“Apart from the curious element that food is being served by robots, everything else is same as in other hotels,” he said.

The robots will be moving through a designated path in the restaurant. Not only that, the robots can even politely ask a person to move aside if anyone blocks its path while it moves around.

How it's works? 

The robots are programmed to communicate with customers in English. Apart from the three robot waitresses, one more robot will be present to entertain the kids in the restaurant. This small robot will dance and sing with the kids and can also accompany them to the washroom by holding their hands.
Once the food is served, the customer has to touch a sensor behind the robot and it returns to its station.

As of now, there are three five-feet tall ‘female’ robots named Aleena, Helen and Jane to serve customers.

“We also have a little robot which is four-feet tall. We are yet to name it,” said Nizamuddeen.

The ‘baby robot’ hugs kids, walks with them and even dances with them. There is fun along with food, for children

Interesting about it

The restaurant has a capacity to serve 100 guests at a time and also houses a mini cafe named Juice Box which serves juices and snacks.

A traditional Kerala Bakery, run by 10 women has also been opened in the restaurant premises.

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HOW TO MAKE FB ACCOUNT

The term face may be defined as the positive social value a person effectively claims for himself or herself by the line others assume he or she has taken during a particular contact. Face is an image of self, delineated in terms of approved social attributes.[2]
Face is the respectability and/or deference which a person can claim for himself or herself from others, by virtue of the relative position he or she occupies in his or her social network and the degree to which he or she is judged to have functioned adequately in that position as well as acceptably in his or her general conduct. (Ho 1975:883)
[Face] is something that is emotionally invested, and that can be lost, maintained, or enhanced, and must be constantly attended to in interaction. In general, people cooperate (and assume each other's cooperation) in maintaining face in interaction, such cooperation being based on the mutual vulnerability of face. (Brown and Levinson 1978:66)
Face is a sense of worth that comes from knowing one's status and reflecting concern with the congruency between one's performance or appearance and one's real worth. (Huang 1987:71)
"Face" means "sociodynamic valuation", a lexical hyponym of words meaning "prestige; dignity; honor; respect; status". (Carr 1993:90)
"Face" has more meaning based on Chinese culture context.
By country[edit]
"The concept of face is, of course, Chinese in origin" (Ho 1975:867), yet many languages have "face" terms that metaphorically mean "prestige; honor; reputation". Marcel Mauss, who sociologically studied the Kwakwaka'wakw (formerly known as Kwakiutl) and Haida nations in British Columbia, interpreted the Kwak'wala word q'elsem ("rotten face") meaning "stingy potlatch-giver; one who gives no feast".

Kwakiutl and Haida noblemen have the same notion of "face" as the Chinese mandarin or officer. It is said of one of the great mythical chiefs who gave no feast that he had a "rotten face". The expression is more apt than it is even in China; for to lose one's face is to lose one's spirit, which is truly the "face", the dancing mask, the right to incarnate a spirit and wear an emblem or totem. It is the veritable persona which is at stake, and it can be lost in the potlatch just as it can be lost in the game of gift-giving, in war, or through some error in ritual. (1954:38)

Michael Carr (1992, 1993) lexicographically investigated "face; prestige" dictionary forms in Chinese, Japanese, and English. Within this sample, Chinese dictionaries include 98 forms, e.g., sipo lian 撕破臉 ("rip up face") "have no consideration for someone's feelings"; Japanese dictionaries list 89, e.g., kao o uru 顔を売る ("sell face") "become popular; gain influence"; and English dictionaries include 5 forms, e.g., lose face (borrowed from Chinese diulian 丟臉 "lose face"). Carr found that the Chinese and Japanese lexicons have roughly equal numbers of words for "losing face" and "saving face", while English has more for "saving face".

Chinese 臉．面 and 面子[edit]
Two influential Chinese authors explained "face". Lu Xun referred to the missionary Arthur Henderson Smith's (1894:16–18) interpretation.

The term "face" keeps cropping up in our conversation, and it seems such a simple expression that I doubt whether many people give it much thought. Recently, however, we have heard this word on the lips of foreigners too, who seem to be studying it. They find it extremely hard to understand, but believe that "face" is the key to the Chinese spirit and that grasping it will be like grabbing a queue twenty-four years ago [when wearing a queue was compulsory] – everything else will follow. (1934, 1959:129)

Lin Yutang considered the psychology of "face".

Interesting as the Chinese physiological face is, the psychological face makes a still more fascinating study. It is not a face that can be washed or shaved, but a face that can be "granted" and "lost" and "fought for" and "presented as a gift". Here we arrive at the most curious point of Chinese social psychology. Abstract and intangible, it is yet the most delicate standard by which Chinese social intercourse is regulated.[1]
Mianmu, which occurs in the Shijing, Guanzi, and other Chinese classics, is the oldest Chinese word for figurative "face" (Carr 1992:43). David Yau-fai Ho (1974:241) describes timian as "an expression without an exact equivalent in English", meaning "the social front, the ostensible display of one's social standing to the public. It is both a prerogative and an implicit obligation for the socially prominent to be particular about." Mianzi is a measurable and quantifiable concept of "face". Face, Hsien-chin Hu says,

can be borrowed, struggled for, added to, padded, — all terms indicating a gradual increase in volume. It is built up through initial high position, wealth, power, ability, through cleverly establishing social ties to a number of prominent people, as well as through avoidance of acts that would cause unfavorable comment. (1944:61)

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