Pranam Q1 Politeness is not distinguished by Private and Public and
Govt. Education and the family background bring the nature attributed above
the politeness. Guna Karma Vibhaga which alone determines the quality of
people. In India vedic country, many stay off the path of righteousness
either out of fear or out of the daredevil ness to beat around,in which the
percentage of 5% rules the 85% reticent and ,ignoring the dharmic 10% who
voice over the issues. Politeness, if ever an acting, is a diplomatic
suppression of the real feelings , leading to neurosis. If it is a sattva
guna it is out of the Guna acclaimed. In all places there are minority
polite and majority impolite; I will ask a question?; how many who go to
Banks , both Private and Public behave politely?. Every level, including
our group is a mixture of all gunas where 5% rules over and 10% voice over.
I have accounts in both Private and Public and had no difficulty with the
relationship till date.
Q2 Concept of week-end and Holidays are from the west; it is not in our
system as observed; we declare holidays to school and others in summer
which we should use for productivity. We make our children run in water
during the sharat ruthu , inviting ill health. The West does in spring when
nature is beautiful. But we go dry in 104 to 108 temperatures. For us
saturday and sundays are puja periods when we retire resting, following the
habits of God created for 6 days and rested on the seventh. Ours is the
Holi-day not Holiday. Even a couple who goes to Honeymoon (again the west
one) visits temples. We are agri based. So whenever the land is to be
rested and recycled, we get a reprieve to walk over. Hence only THAI was
considered the month of the auspicious muhurat. Again we had a break of
AADI, the current month.
Q3 Mentally retarded being taken care is not new to us; and whenever
some thing goes wrong we say HE IS IN THE GRIPS OF PISASAM. So certain
atharva vedic terms were madly translated by the west. But for that
Psychiatry is a famous vaidya in our system as mind was known to Us: A
research paper: "Psychiatry in ancient vedas
A preliminary examination of psychiatric developments in ancient India can
be begun around 1500 BC., which is the time when the Aryans, a group of
people different from that of the earlier Indus Valley civilizations (c.
3000 to 1500 B C), gradually started becoming an integral part of the
geo-morphology of India, and new civilizations started unfolding themselves
The systematic intellectual and social response to mental distress from c
1500 to 800 B C , for the want concentrated on the 'mystical' and
physio-moral dimensions to mental distress,whereas in the later phase of
the early Vedic Age the emphasis was on a more rationalized approach to
mental distress.
The two main Vedic texts throwing light on psychiatry in the first phase of
the early Vedic Age are Atharvaveda and Yajurveda . The broad parameters
of psychiatric causality and therapy have been set out by the Atharvaveda
thus:
"1. This world has been created by the combination of one atom with the
other. Various sorts of divine forces have been set free in the universe
for creating living beings. Where Divine and temporal forces go out of
order, and clash with each other, that chaos degrades, torments and ruins
the souls.
2. That chaos, destroying each and every one, and being flesh-devourer,
ruins common ignorant persons. At such a critical time, the chaos in
society should be handed over to a highly learned person, who knows the
Vedas, for the restoration of peace and happiness"
This framework, therefore, laid the foundation of a rather undifferentiated
psychological-medical psychiatry requring the intervention of a specialist
or expert. Examining the texts in more depth, it is found that man was
placed on two axes: the attack-defence axis and the man-Nature axis.
In the first category man was posited in, in some cases in a one-to-one,
and in some cases in a one-against-three, relationship. Man faced, in
direct opposition:
(a) the demons, signifying the religious field;
(b) sorcerers, signifying the magical field;
(c) and other enemies in other fields of life, signifying the social field
(these enemies included the political, familial and even the amoural). In
the second category, man was posited against the
(a) physical dimension of Nature, where there were charms and procedures to
obtain good crops, prevent death of cattle and prevent proliferation of
insects harmful to cattle, and preventions of famines; and
(b) physiomental and moral dimensioto prevent physical diseases and mental
distress, sexual aberrations and ethical disruptions. Thus, in regard to
both causality and therapy man was posited on these two axes.W D Whitney
has been reported to dissect the Atharvavedic content on mental distress
thus:
"1. 'Yatudhana'or Sorcery and Witches: The description of Yatudhana is
found in AV 1.7, 8, 28 and8.3 hymns. Yatudhana, according to Whitney, is a
kind of sorcer (Rakshasa) which is believed to beinduced by some enemy. The
affected person becomes restless and violent (Upadravakari) his
normalbehaviour is destroyed (Ritamhanti 8.3.11) and he quarrels with
everybody (streepumso parasparamAkroshati - 8.3.12) aggressive
(Shoshuchatwan 8. 313).
2. 'Gandharva' and 'Apsara' or sex disorder among other characteristics of
Gandharvas and Apsaras,they are also described responsible for bewildering
the mind of man (Manomuhu), making him cry(Klandah) and extra-energetic
(Tamisheechayah - 2.2. 5). The person attached by Gandharava andApsara
finally becomes mad (Unmadaya 6. 130-4). Priest offers oblation to cure it
(6.130.1).
3. 'Bibheeti' or Fear: Four types of pathological fear are mentioned in
Atharva Veda. They are(i) Fear from nature (Dyo, Prathivi no bibheeto 2.
15. 1; 6, 40, 1);
(ii) fear from germs of diseases or Krimi (7.332);
(iii) fear from water (4. 10) and
(iv) fear from death (19.33)
4. 'Rakshasaprah' or possession. In this state Rakshasa makes man suffer
(peedaka) violent(Aghamsham 8. 3. 19) and smears himself with the flesh of
men i.e., man becomes very lean (RibishaSamankte 8. 3. 15)
5. 'Moha' or eroticism. Moha or eroticism and its abnormality has been
dealt with in Atharva Veda 3.21. 4, 3. 25. 6, 6. 130. 1-4 and a few other
hymns. The purpose of these hymns is two fold i.e., tolower down the degree
of eroticism by means of prayer and sometimes to arouse it in the loving
one.
6. 'Shapa' or curse is mentioned in Atharva Veda 2. 7; 6. 37, 59, 61 and 67
hymns. It is a kind of bad word addressed to someone which has a hypnotic
effect in the mind of the enemy.
7. 'Manya' or fury is described as an excessive wrath imbalancing the mind
(Avashah) caused by the behaviour of the enemy (6. 42).
8. 'Unmada' or insanity. This mental disorder is clearly mentioned in the
text with its aetiology and symptomatology, two etiological factors are
given viz. 'Devenasat' or sin against God and 'Rakshaspari'
or influenced by a demon (AV 8. 3. 3). Authors like Whitney, Arsh,
Satvalekar and Max Muellerhave interpreted these hymns differently but a
common understanding is there for the acceptance of symbolic and
personification explanations of these two words.
The symptoms of unmada are mentioned as
(i) talking irrelevant and incoherent (Lalapiti)
(ii) Preoccupied by previous thought (Pashaih Baddha);
(iii) excited (Uddutam manah);
(iv) thought block (Niruddha Prasarah) and
(v) crying loudly (Bhrashamrodanam 6.3. 1-2)
9. 'Grahi' or hysteria - Grahi means 'Seizure'. This is translated as
hysteria by Whitney forthe reason of its description in the text as the
patient is attacked frequently by Rakshasa (2. 9. 1).Otherwise, the person
remains alright. In fact, there are several kinds of Grahas which attack
fromtime to time (4.37. 1-12). In this state, the patient becomes weak,
unconscious, (8. 2. 12) and cannot speak anything (12.3. 18). It can be
cured through amulet (2. 1. 2).
10. 'Enas' or Duritani / Aparadha or guilt. There are instances of praying
for relief from guilt inAtharva Veda. If debt is not paid back (6. 117.1);
sexual offences committed (6. 18. 12) and prayer is not offered to deities
( 6. 119. 1-3), man is liable to have some problems. These obligations are
mentioned with fear.
11. 'Papa' or 'Sin' dealt within various contexts in Atharva Veda. Sin,
usually occurs through not paying the fees to priests (5. 18) not
performing sacrifices (6. 114) and bad behaviour (6. 113). It is prayed
that if knowingly or unknowingly we have committed sin, O God free us from
that ( 6. 115.2).
12. 'Irshya or Jealousy' is described as a sort of fire which burns and
destroys the energy of mind and body (AV 6. 18. 1-3; 7.74. 3; 8. 45-47).
13. 'Nirityakapota' or birds of ill omen and
14. 'Krishnashakuni' or evil black bird - Hymns are addressed to Nirati and
Goddess of destruction andKrishnashakuni or black bird for expiation. When
one is defiled by a black bird of Omen ( 6. 27. 29,7.64). This is a kind of
evil eye cast on individuals for creating mental disorders.
15. 'Krodha or aggression, the description of 'Krodha' is found in Atharva
Veda 6. 42. 1. 3 and 6. 43-1-hymns. The symptoms of expressing 'Krodha' are
grinding of jaws and teeth and the nerves of the face. 'Krodha' destroys
like mindedness and friendship. In Krodha a person speaks ill. It is a
functional disorder caused by increment of Tamas.
16. 'Manaspapa' or schizophrenia - paranoid type only three hymns are
addressed to 'manaspapa requesting him to go away as the mind in this stage
wanders away from reality. It sees things unseen and wanders in false
places in distressed mood ( 6. 45 1-3).
17. 'Uttaram' or superiority. Whitney has quoted 6. 54. 1 hymns for this
disorder wherein an individual develops a distorted perception of looking
at himself as a superior one.
18. 'A hamsa or distress' Ahamsa is translated by Whitney as distress
caused by sin or other factors. Itcan be treated through herbs whose king
is some (6. 96. 12). Let this herbal medicine free the patient from
distress (6. 96. 13).
19. 'Dhuswapna' or evil dream. Evil dream was considered a sign of death (
6. 46. 1-3) and therefore seriously dealt with mantras and Brahman (6. 100.
1; 16. 7. 8).
20. 'Apasmar or epilepsy'. The attack of the Jambha demon is said to cause
Apasmara, closing the jaw,falling unconscious (Tomah), tearing the tongue
(Bahirjihwa), struggling for life (Pramayuth) are the symptoms of Apasmara
(8. 1. 16). It is prayed for such victims. "Here may come back your life,
mind and spirit. We rescue you from the toils of the Jambha demon by means
of our prayer" (8. 13)``.The Atharva Veda and Yajurvedic understanding of
psychiatry are elaborated in the Brahmanas,especially in Taittiriya
Brahmana and Satapatha Brahmana. What was implicated in the main was the
course of action to be taken when almost two equally relevant options were
available. Etymology and mythology were pressed to the service of this end.
This was, further, strengthened by ritual injunctions.Hence, a wealth of
information along the lines of the two psychiatric axes were developed in
the latent period of the early vedic Age . It is worthwhile noting that
medicine, as a separate area, had developed only in a rudimentary form in
this phase The nature and imagery of the hymns of the Atharvaveda,
Yajurveda and the Brahmanas show that the formation of the concepts of
mental, physical and moral 'aberrations' were closely linked to certain
societal conditions.The early Vedic Age was primarily pastoral and tribal
That is, cattle was considered to be synonymous with wealth, and although
a few scattered references to artisans, priests and farmers are to be
found, society was nevertheless pastoral and largely egalitarian
The spoils of war and cattle were the main sources of wealth, and in the
absence of a strong agricultural economy, there were no permanent groups of
priests and warriors who could subsist on the agricultural surplus. There
were admittedly some inequalities in social ranks but social ranks but
social hierarchies were not distinctively rigidified. During this time
people were more organized along tribal lines than along varna or caste
lines. Tribal society was quite different from (the yet to develop)
caste-oriented society on a number of fronts. Tribal people usually had a
fixed tribal territory whereas (the latter) caste people had no fixed
territory, but lived in segregated villages. Moreover, tribal society
allowed almost all the occupational forms required for it whereas
caste-oriented society was going to impose restrictions on occupations. In
addition, tribal society was always political in nature whereas
caste-oriented society was to define itself as primarily being social in
nature. Furthermore, tribal societies were usually exogamous while
caste-oriented society was to develop as an endogamous one
Of course, the presence of dasas or dasyus was evident. The dasas were
members of peoples who (in the earliest phase of Vedic society) were
ethically different from the Aryans, and who (in the latter part of early
Vedic Society) were captured by the expanding Aryans as well as the
subjugated members within the Aryans Nevertheless, a serving order in the
form of sudras was not evident This distinguishing feature of early Vedic
society got reflected in psychiatry. The psychiatric personnel mostly
consisted of shamanistic healers rather than priests. A shaman was not an
expert who could be co opted by institutional processes. Rather, he was a
combination of a mystic healer and an exorcist. Hewaited till the right
moment and the right candidates came, to reproduce him or herself. The
moment the shaman used the available institutional processes, he became a
part of the everyday world, a priest.
A priest had power and charisma but not subversiveness. He consolidated
cultures whereas the shaman provided an alternative perspective on reality
. The shamanistic psychiatry, too, had its own theoretical and practical
bases Again there are nine hymns (198 verses) in the Atharvaveda which
aimed at safeguarding the rights of the brahmins and which were
imprecations against the non-payment of fees to the priests. If adherence
is made to the fact that most of the hymns of the text pertain to the early
Vedic and even pre-VedicAge, then the hymns might reflect the importance
which had been given to learned personages who had truly attained the
Brahman (hence, brahmin) without any emphasis on any particular privileged
group or class called the brahmins or priests. If, however, it is kept in
mind that all the Vedic texts were subject to interpolations and inflation
, then those same hymns might reflect the formation,towards the latter part
of the early Vedic Age, of a relatively privileged group of priests
(calling themselves brahmins) who, by virtue of oral transmission of
psychiatric knowledge and having astrong practice-oriented foundation,
could claim a place of precedence over the other social groups. Itbecomes
evident, therefore, that psychiatry and society were both enveloped in an
egalitarian mould.
Dovetailing these egalitarian trends, there arose, especially in the later
phase of the early Vedic Age (c.800 to 600 B C), a more philosophical and
rational perspective on the mind and personality, which contained the
grains of the more materialist philosophies of the later times. In contrast
to the previous psychiatric approach, this new thought process was formed
by a conscious effort to turn the gaze inwards, that is, by trying to
constitute man as the proper study of man. For the first time the
relationship between the internal world of man and the external world was
spelled out in some detail, and the nature and constitution of the
individual was identified with a moderate degree of elaborateness
This development reflected, perhaps, the transitory phase of the
civilizational shift from collective oriented society to a more individual
oriented society. In contrast to the earlier VedicAge society, where there
was immediate identification by man with everything in Nature (resulting in
weak differentiation between psychiatry and medicine), there arose now a
greater consciousness of the individual by himself leading to a different
sort to 'mentality' (and thereby to a medical psychiatry training to tear
asunder) The main texts which reflected and made these formations were the
Upanishads, whose labour - as didthat of the later orthodoxy deriving
inspiration from it - revolved around certain common axes, namely,reality
of the world and self, law of karma, transmigration, samsara, initial
pessimism and ultimate optimism, moksa, and sanctity of the Vedas .The
Upanisads began the transition from 'magico-religious' thought to thought
oriented towards materialism by locating the heart as the source of mental
functioning. As a matter of fact, the awareness of a separate identity
called the mind evolved rather slowly within the Upanisads:
"Originally manas had a more general meaning .... As such manas represents
not infrequently the spiritual principle in general, and becomes sometimes
a name for the first principle of things, Brahmanor the atman" Therefore,
'mind' was 'consciousness', and it was accorded such functions as vijnana
(understanding),meaha (retention), smriti (memory), drsti (intuition),
manisha (reflection), mati (opinion), samkalpa(will) and kama (desire) .
Gradually, the mind forged an identity of its own. Hence, for instance,
theBrhadaranyaka Upanisad described the mind as one of the central forces
of personality: "It is through the mind that one sees and hears. Desire,
resolve, doubt, faith, want of faith, steadiness, unsteadiness,shame,
intelligence and fear - all these are but the mind. Even if one is touched
from behind, one knows it through the mind: therefore (the mind exists)"
Again, the Svetasvatara Upanisad said that the mind was the root of the
five sense organs which were subsumed under it: "We know the (river which
has) five currents of water, which is made turbulent and tortuous by the
five sources, which has waves in the form of five organs of action, which
has as its origin that (mind) which is the root of the five cognitions,
(and) which (river) has five whirlpools ... "Linking this new understanding
of the mind, the Upanisads had arrived at a 'structural-functional concept
of the personality, when they said that personality was composed of
panch-kasa (several dimensions) which approximated towards some sort of an
equilibrium in their collective functioning. It Was the disequilibrium in
this functioning which led to unmada (insanity). The dynamics of
thisfunctioning was explicated in the form of five dimensions, viz annamaya
kosa (food-base of man),
pranamaya kosha (animation with sensation), manomaya kosa (cognition,
perception and memory),vijnana kosa (consciousness) and anandamaya kosha
(state of bliss or ultimate tranquility) In addition, the Mandukya
Upanishad discussed the different states of consciousness in terms of man's
wapking, sleeping, dreaming and blissful states. Dreams occupy an important
place in the realm of mental distress because they help in the release of
tensions created by the constant desires of the body and the organs. Mental
equilibrium was constituted as a state of self-realization through the
active efforts of the self in relation to the various dimensions of man
These sproutings of a more philosophical argument got constituted in and by
a social context, which while not standing in sharp contradistinction to
the earlier times, did have some different formations. At this time there
were territorial kingdoms rather than pastoral settlements, which were
chiefdoms where the strongest chief collected tributes from the smaller
chiefs. On account of agriculture becoming slightly more prominent, the
peasants paid their surplus to the nobility (who paid to the priests, who
were constituted more and more as demi-gods who were supposed to have
wrought victories, and prevented physical and mental disturbances by
appeasing the gods with their prayers and rituals) and priests. In other
words, "the [earlier] harmonious tenor of life was destroyed due to the
discovery of the art of cultivation which enabled the people to produce
more than they could consume.
There began the tendency to store rice and the people appropriated to
themselves by force and violence rivers, fields, hills, tree-shrubs and
plants. For the first time they established their separate houses which
required the sanction of the law. Rice fields were divided and boundaries
were set up round them saying - "This is thine, this is mine" The tribal
militia of the early pastoral society got replaced by the peasant militia
of the semi-agricultural society, and the priests and warriors joined
hands to rule over the peasantry Hence, though society was not marked by
sharp social differentiations because of the limited availability of
agricultural surplus and overwhelming egalitarian tribal practices,
certainly a congealingsocial hierarchization occasioned by a gradually
stabilizing economy was the surface of emergence of amore contemplative
understanding . This distinction should not lead to the assumption that
Indianmedicine and psychiatry in the early Vedic Age was totally
'magico-religious'. It had 'empirical-rational elements because the factual
content of medical growth of the later phase was somewhat based on the
early Vedic period. For instance, in the mainly religious Vedic Samhitas,
there is a wealth of anatomical, physiological, and pathological views
which are not 'magico-religious' .
However, it would also not be correct to hold that the later Vedic Age
medicine and psychiatry was totally 'rational'. Ayurveda, for instance,
contained 'magico-religious' components, especially mantras .Till
approximately 600 B C it is, therefore, noticed that there flourished
psychiatric thoughts and practices which conceptualized mental distress as
immanent in the 'supernatural' and physio moral dimensions of Nature,
against which man, as a somewhat special entity, was directly
situated.Nonetheless, a new contemplative and rationalized argument emerged
under relatively settled social conditions, even though
'magico-religious-oriented and naturopathy-oriented practices may well
have widely co-prevailed. This rational strain assumes more earthy
overtones in the later Vedic Age. KR IRS 23722
On Sat, 23 Jul 2022 at 06:42, 'gopala krishnan' via iyer123 <
[email protected]> wrote:
> *CULTURAL QA 07-2022-23*
>
> *BEING A COMPILATION THERE MAY BE ERRORS*
>
> *Q1 Why do private bank employees behave so politely in
> comparison with government bank employees in India?*
>
> A1 Arun Visvanathan, Lives in Chennai, Tamil Nadu, India Tue
>
> I have read many of the answers from senior retired bank officers. The
> general excuse is that Public Sector Banks have much heavier workloads. I
> differ.
>
> I have accounts in *two public sector banks. One is a very busy branch.
> Though one may have to wait a little the bank staff are efficient,
> courteous and attend to customers promptly*. I draw my pension through
> this bank and have had no problems.
>
> The second is a small bank walking distance from my house. It is a legacy
> account as my parents and my account numbers, pre computerisation were 3
> digit numbers. After my father passed, I visited my mother every week and
> at least once a month I would visit her bank to update her passbook. *On
> one occasion, I was the ONLY repeat ONLY customer in the branch*. There
> were a manager, an assistant manager, a cashier, three counter clerks all
> busy doing something. I went to one of the clerks. He was tallying some
> numbers from a sheet so, not wanting to disturb him I stood and waited. *He
> didn’t look up or acknowledge my presence. I waited for him to finish. He
> finished, put his paper in the drawer and pulled out another. That’s when I
> lost it and yelled at him*. As soon as I raised my voice, the clerk next
> to him said, “You could have come to me.”
>
> “YOU SAW ME STANDING HERE FOR FIVE MINUTES, WHY DIDN’T YOU TELL ME THAT
> YOU WOULD DO MY WORK?”
>
> By now the Manager and Assistant Manager had come rushing from their
> cubicles.
>
> AM : “Sir, if you have any problem, you should come to me.”
>
> “Then why are you paying these people if you are going to do their work?”
>
> *Let me repeat. I was the ONLY customer in the bank*, at least five
> people saw me standing at the counter and not one asked what I wanted.
>
> *This was 20 years ago. Same bank recently*. Against my advice my wife
> opened an FD in the bank. When it matured, she took the FDR to the bank to
> surrender it. Three desks, two clerks. She went to the first one. *“No 3
> will handle it.”*
>
> “But where is he?”
>
> “He must have gone for a cup of tea. (Half an hour after opening!!! )
> Please take a seat he’ll be back now”
>
> *Twenty minutes and no sign of the tea drinker. I went to the BM. He came
> out and asked No 1 “Where is no 3?”*
>
> “*He must have gone for tea.”*
>
> “Attend to this lady’s request.” Five minutes later, our job was done. Who
> did it? No 1 whom we’d approached first and who sat and watched us
> waiting for twenty minutes.
>
> So don’t tell me that the banks are overworked. Not this one.
>
> *My note- Nowadays with adequate staff posted both public sector and
> private sector work very efficiently*. Customers may not be knowing what
> the staff do when they get some leisure time without customers in front –
> like sending NEFT, preparing New deposit receipts etc. Some clerical staff
> without waiting for peon carries the documents to higher ups to finish
> the customer’s work. Further if the customer is very familiar,
> staff/officers skip many steps for quick finishing of work.
>
> *Q2 For what occasions can a holiday gift card be appropriate?*
>
> A2 Amit, May 4
>
> Gifting a holiday is one of the most versatile gifts one can give. A
> holiday never goes out of fashion.
>
> Here are the different occasions a holiday gift card can be a perfect gift.
>
> *Weddings: Most couples head out for their* honeymoon. A gift for a
> holiday is just the perfect present. They won’t forget you in their
> lifetime.
>
> *Birthdays: Birthdays are special and it is wonderful* to spend a special
> day with family or friends.
>
> *Anniversaries: A wonderful way to show your* appreciation for wedding
> anniversaries. It’s a great gesture and helps turn back the clock.
>
> *Festivals: Make the most of the festive cheer to gift* your loved ones
> with a getaway from the city to spend time in peace and quiet. A good way
> to get away from the maddening festival rush.
>
> *Reward for an Achievement: Especially in the* corporate world, it’s a
> fantastic gesture to gift a holiday to reward employees for their excellent
> contribution at work. This helps improve their morale. And it motivates the
> rest of the staff to vie to improve their work to meet the new standards.
> It’s a great win-win scenario.
>
> *The best place to purchase holiday gift cards is from Sterling Holidays*.
> It is super easy to purchase them on their website and even easier for
> guests to redeem them. Be it birthdays, weddings, anniversaries, festivals,
> congratulating for achievement or for no reason at all, give your loved
> ones the priceless gift that will be etched in their memory forever. You
> can purchase Sterling Holidays Gift Cards from this link.
> https://sterlingresorts.woohoo.in/sterling-resorts-e-gift-card. Keep an
> eye out for great offers.
>
> *My note- QA is for details only*
>
> *Q3 How were mentally ill people treated in the 1600s?*
>
> A3 Ernest W. Adams, School taught me to hate history, but now I
> love it. Jul 10
>
> *If their families were rich, they were locked up out* of sight, in order
> not to harm the family’s reputation, but generally looked after with as
> much kindness as the family could supply.
>
> *If they were middle class, they might be confined in* prisons or
> workhouses. Some were tried as witches, or underwent exorcism.
>
> *If they were very poor, they became the “village* idiot” and survived on
> handouts (if they survived at all). Sometimes manual labour could be found
> for these people as long as it didn’t require much. Even the cognitively
> disabled can break rocks or dig ditches.
>
> *It depends on what form the illness took. If they were merely
> simple-minded, they were more easily tolerated.*
>
> *Q4 Why do some people eat tofu, though it has absolutely no
> taste and no flavor?*
>
> A4 Lucia Garcia Worked at Hospitals Tue
>
> *Tofu is made from soybeans and originated in ancient China, with a
> history of more than 2,100 years.*
>
> Tofu is a green and healthy food, which not only contains a variety of
> trace elements necessary for the body, but also rich in high-quality
> protein.
>
> Tofu is quite bland, and has no flavor whatsoever, however, *Tofu is An
> Excellent Flavor Absorber that easily absorbs the flavors of any spices,
> flavors, or ingredients when used in cooking.*
>
> This makes tofu a chef's favourite. Skilled chefs can turn tofu into a
> fantastic dish.
>
> *Tofu is a low-calorie, high-protein food. 100 grams* of tofu contains 8
> grams of protein and only 70 calories.
>
> Tofu is rich in calcium, and 100 grams of tofu contains 140 to 160 mg of
> calcium, which is a good source of calcium to supplement the body.
>
> Tofu is an excellent source of soy isoflavones, 100 grams of tofu contains
> 28 mg of soy isoflavones. *The American Cancer Society points out that
> soy isoflavones have anti-cancer properties.*
>
> However, the purine content of tofu is relatively high, and 100 grams of
> tofu contains about 75 mg of purine. *Tofu is not suitable for gout
> patients.*
>
> *Q5 What is the benefit of having a post-graduation in a
> government job (clerk)?*
>
> A5 D D Rishi,Former IRS | Advocate | LL. M.,Ph.D. (Law) | Mon
>
> This is an interesting question.
>
> 2. I have been in different government officers for around 38 years, *and
> I have seen hundreds of clerks with post-graduatoion degrees and also
> hundreds of Secretary to Government of India level officers* (highest
> levels in government) with mere graduate degrees. I have also seen numerous
> employees with B.Tech, M.Tech, Ph.D., M.Phil, MBA, BE, CA, LL.B.and all
> other sorts of degrees, working in Group B and C posts.
>
> 3. Honestly I have not seen anyone giving a damn about what educational
> qualifications you have. Your rank and seniority is all that matters in a
> government office.
>
> 4. I have often seen that the employees with higher qualification have
> higher degree of dissatisfaction with their work, presumably because they
> feel that they are not getting the recognition which they ought to have got
> on the basis of their qualification.
>
> *My note- Necessarily not so. I joined with BSc first* class degree as a
> clerk in 1964 in Post and telegraph department. Openings for higher posts
> can be achieved while in clerical service, not getting training stipend but
> clerical pay which is much higher. Further a fixed income is there
> monthly rather than waiting for suitable jobs
>
> *Q6 Why do Americans use "the" or "a" in front of the word
> "university" when people in the UK don't?*
>
> A6 Orson Scott Card ,Professor at Southern Virginia University
> (2005–present)Thu
>
> *Many languages don't use articles; English makes* them mandatory. But
> the exact usage is idiomatic. Neither we nor the English are “right.”
>
> To Americans, hearing “I go to university these days” for the first time
> just feels wrong. It's as awkward as if you said, “I'm going to store this
> afternoon” -- it's just wrong.
>
> Yet Americans don't bat an eye at “I'm going to school again” because *“I'm
> going to the school” means that you are going to the school building -- not
> enrolling in classes.* And it would be absurd to say “I'm going to the
> work” instead of “I'm going to work.”
>
> It’s a matter of what you and the people around you are used to.
>
> *Q7 What are the foods that can damage the brain in the long
> term?*
>
> A7 Sangram Sagar Blogger, Content Writer | Ecommerce Business
> Advisor May 12
>
> If you want to avoid illness or damage to your memory , these are the
> foods that will undoubtedly damage your brain:
>
> 1. Sugar: When you consume excess sugar, the absorption of proteins by
> the brain is interrupted, which directly affects its development, says a
> study by the World Health Organization (WHO).
>
> Sugar affects how brain cells function and how they store the energy
> needed to process learning and thoughts, the study said.
>
> 2. Gluten: It is found in refined flours, pasta and in some types of
> cereals such as wheat, rye and barley. Scientists claim that gluten is an
> inflammatory element for the brain, which produces irritating effects such
> as headaches, anxiety, and even depression.
>
> 3. Trans Fats: Adults on diets high in trans fats have Lower cognitive
> abilities as they age and their brains are smaller, according to a study
> published in the journal Neurology.
>
> 4. Salt: Poor vascular health, caused by high-sodium diets and lack of
> exercise , may be linked to a rapid decline in brain function in old age,
> as demonstrated by research published in Nature.
>
> 5. Monosodium Glutamate: Monosodium glutamate is an additive widely used
> by the food industry, especially in Asian cuisine, and is considered a
> flavor enhancer, as it highlights the nuances of other flavors.
>
> The components of monosodium glutamate negatively affect our brain by
> overexciting neurons to the point of causing brain damage. Although the US
> Food and Drug Administration (FDA) listed it as a safe food in 1958,
> some studies have concluded that consumption of this substance causes
> damage to health, especially to the nerve cells of the brain. In addition,
> excessive consumption of MSG can cause headaches, fatigue, or
> disorientation.
>
> *6. Soft drinks: Soft drinks are high in sugar. For* example, Coca-Cola
> contains approximately 39 grams of sugar for each 330 ml can, which is
> equivalent to almost 10 pieces of sugar. Although sporadic consumption of
> these drinks does not harm our health, prolonged and excessive consumption
> can sometimes be lethal .
>
> In addition to the negative effects on our brain that cause sugar, sodas
> are prepared compounds that contain *aspartic acid and phenylamine,
> substances that cause brain cell damage*, brain tumors and increase urine
> acidity creating susceptibility to urinary tract infections.
>
> On the other hand, different studies have shown that soft drinks with a
> high content of sugar substitutes increase the chances of suffering brain
> damage, memory loss and mental confusion over the years.
>
> 7. Alcohol: Alcohol is known as a food that does not provide nutrients.
> This, along with tobacco, is undoubtedly one of the most consumed
> substances and, at the same time, harmful to our body.
>
> *Alcohol causes changes in the prefrontal area of ****the brain*: a
> region that controls executive functions such as planning and strategy
> design, working memory, selective attention or behavior control, as well as
> other areas related to different behavioral changes or motor functioning.
>
> 8. Caffeine: Having coffee in the morning at the office is not bad, as it
> can help us to be a little more alert and to carry out tasks with greater
> concentration. Now, in excess, this substance has a negative side.
>
> The US Food and Drug Administration states that 600 milligrams of caffeine
> a day can cause headaches, increase anxiety and cause different sleep
> disturbances.
>
> *Too much caffeine can cause different consequences like confusion and
> more long-term cardiovascular problems and even stroke.*
>
> *Q8 Why did Europe develop more quickly than the Americas?*
>
> A8 “Necessity is the mother of invention.”
>
> *The Americas were so incredibly rich that people* could live reasonably
> comfortable lives even as hunter-gatherers or nomads following the game.
> Even with only stone, bone, and wood to make tools from, they had a supply
> of food animals to make housing and leather clothes.
>
> *Many of Europe’s advances came from Persia, India, or China, and the
> Europeans elaborated and expanded upon them. Life was not as easy in these*
> places and they had to come up with solutions.
>
> *And some of it was sheer luck. In order to make bronze, you need both
> copper and something else* (usually tin). The Phoenicians went all the
> way to Cornwall in southern Britain to get tin, because it was so valuable.
> The native Americans never developed bronze because although they had
> access to some copper, they had no tin.
>
> *Q9 Do people in England have access to home A/C units?*
>
> A9 Jonathan Trueman, Lifelong Englishman, with enough travel to
> lend perspective. Jul 17
>
> *Of course.* Currys will sell you one for £80. But not many people buy
> them for the simple reason that temperatures rarely get high enough to
> justify the cost and storage space. It's going to be hotter than the
> hinges of Hell this Monday and Tuesday but that's just two days. *The
> other 363 days of the year, an aircon unit would just fill loft space* I
> need for the books I refuse to throw away.
>
> It's rather like asking whether people in Louisiana have access to snow
> blowers. Of course they do if they want them, and I gather that every 4–5
> years such a thing might be handy, but…
>
> *Q10 Does a room become cooler when the AC and fan are switched on
> together?*
>
> A10 Ganesh Subramaniam, Amateur Radio Operator, Amateur
> Astronomer7y
>
> The room will not become cooler, but people in the room will feel that the
> room is cooler. Let me explain:
>
> Wind-chill or chill factor is the apparent decrease in air temperature
> felt on the exposed skin of the body due to flow of air. In other words, when
> the ambient temperature is, say, 25°C and if there is a slight breeze
> blowing, you may feel cooler by about 5° even though there is no
> appreciable change in the actual temperature.
>
> Therefore, if you are in an air-conditioned room, by using a fan, you are
> creating the wind chill effect in the room and will feel cooler than the
> setting of the air conditioner.
>
> *As a result, if you have set the AC at 23°C, you will be able to increase
> the setting to 26° or 27° with the fan switched on, and you will be as
> comfortable as you were with only the AC on at 23°c*. The main advantage
> is saving on energy.
>
> *A thermometer may read 26° or 27° but you will feel a lot cooler as long
> the fan is on*. The fan directs air straight down into a room,
> circulating the air in the room actually creating a virtual indoor of chill
> factor.
>
> *My note- Circulation of air is more with room fan. There is a small fan
> in the indoor unit of split AC,* which circulate air towards the front
> and not to sides in most AC indoor units. Some new ones have provision to
> direct cool air slightly towards sides through flinges.
>
> *All the above QA are from Quora website on 22 -07- 2022. *
>
> *Quora answers need not be 100% correct answers .*
>
> *Compiled **and posted by R. Gopala krishnan on23-07-2022*
>
>
>
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