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This picture is #40 in my 100 Strangers project.
Moments before snapping this photo, I was feeling a bit burned out on the project. Combine a few unsuccessful stranger outings with a botched photo and all of a sudden it was clear to me why so few members of the group have hit 100. Perhaps I had focused too intently on it. Or perhaps I was just having an off day. Whatever it was, it all changed when Stranger 40 crossed my path.
On my way out of Pitt St mall, she passed right in front of me. Drawn to the contrast between her lipstick and complexion, I sized up the whether I thought she would say "yes" in a split second. The odds were against me: she was with a friend, they were engaged in conversation and seemed to be in a hurry. Nevertheless, I felt compelled to ask.
I approached her from behind and quickly introduced myself as a street photographer and asked if I could take her portrait. She was quite hesitant, looking to her friend for guidance and sheepishly said, "okay." As I was asking her to swap positions with me, she said she was in a hurry and began to turn. I could see my window of opportunity closing.
In a desperate attempt to get the shot, I told her it would only take 2 seconds as I brought my camera up, adjusted the shutter speed, focused, recomposed and snapped the photo. The light turned green, I thanked her for her time and off she went. I didn't even pull out a card or ask for her name.
Thank you, mysterious stranger, for putting me back on course! I hope I didn't delay you too long.
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To find out more about the project, visit:
100 Strangers website, or the
You can also see the rest of my set here. Constructive criticism is welcome and appreciated!
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Wednesday October 1st 2008
Get on at the airport, 5.26pm.
Before: a MISSING poster for a man with A RUDDY COMPLEXION...WELL SPOKEN WITH AN ENGLISH ACCENT. A man sweeps dirty water from the edge of the kerb. The bus is littered, a fancy chocolate wrapper with a ribbon, and a Puma carrier bag on the front seat. A sign saying DRIVE ON THE LEFT in various languages, and all the cars with headlights on through the rain, but towards the city it looks brighter. An aeroplane comes down, its wheels almost appearing to scrape the treetops. The building site for the tram depot is an expansive muddy crater, forty foot deep, and water collected in the hollows. In the office of a packaging warehouse a man sits in orange lights, and bars on the window. And then Maybury Casino, with a line of purple neon piping marking the roofs edge. The CCTV shows empty seats and empty luggage racks. Dark clouds on both sides now. A bungalow converted into a dental practice and the front door standing open, but inside it is dim and only the edge of a fire extinguisher stands out. Past the zoo advertising something for Christmas, and then brake hard and a jogger goes by on the pavement, her ponytail swinging from side to side frantically. At a Kwik-Fit garage a man bends over a tyre, his face up close to the tread. Diversions at Haymarket. The rain comes down and sounds on the roof. And the light on a crane up ahead shimmers through the streaked window. From above people's umbrellas like a collection of many-sided shapes.
And then at the end of Princes Street, a couple step onto a pedestrian crossing, but change their minds and hesitate, before turning back.
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord Narayana is mentioned as the supreme being. The first verse of Narayana Suktam mentions the words "paramam padam", which literally mean "highest post" and may be understood as the "supreme abode for all souls". This is also known as Param Dhama, Paramapadam, or Vaikuntha. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "Although the gods are sometimes distinctly invoked as the great and the small, the young and the old (Rig veda 1:27:13), this is only an attempt to find the most comprehensive expression for the divine powers, and nowhere is any of the gods represented as the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. According to Holt the veneration of Vishnu in Sri Lanka is evidence of a remarkable ability, over many centuries, to reiterate and reinvent culture as other ethnicities have been absorbed into their own. Though the Vishnu cult in Ceylon was formally endorsed by Kandyan kings in early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
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On the seventh night we celebrate Kalaratri Devi. This form of Durga has a complexion dark as night which symbolises infinity. Goddess Kalaratri is the Devi that accepts everything from the Devotee, not only the good, but all the negative qualities. She just absorbs them.
On this night we offered rose water and oil to the feet of the Divine Mother. Gurudev spoke about Kalaratri Devi as the destroyer of our egoistic qualities.
"Permanent Cure of all Diseases arising from an Impure state of the Blood, or habit of the System, Vix: Scrofula or King's Evil, Rheumatism, Obstinate Cutaneous Eruptions, Pimples or Pustules on the Face, Blotches, Biles, Chronic Sore Eyes, Ring Worm, or Tetter; Scald Head, Enlargement and Pain of the Bones and Joints, Stubborn Ulcers, Syphilitic Disorders, Lumbago, Spinal Complaints, and all Diseases arising from an injudicious use of Mercury; Ascites or Dropsy, Exposure or Imprudence inn Life. It invariably cures Indigestion or Dyspepsia, Neurolagia, General and Nervous Debility, Palpitation of the Heart, Liver Complaint, and Inflammation in the Kidneys. Ladies of pale complexion and Consumptive habits, and such as are debilitated by those obstructions which females are liable to, are restored by the use of a bottle or two, to bloom and vigor."
Found in a UIUC Library book by Scott Mann
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1ST N.Z.E.F.
23/2540 Sergeant
A[xel] ASKENBECK
Rifle Brigade
Died 16 September 1939
Aged 59 year [sic]
Block 3B RSA Plot 23
Born: 14 July 1880, Totara flat*
Occupation at death: Lawyer [suspect this is possibly 'sawyer' and is error on cemetery database].
Occupation at enlistment: Timber yardman for Butler Bros., Ruatapu
Next of Kin: Mrs Minnie ASKENBECK [wife], Ahaura P.O., Greymouth.
5ft 8 ¼ inches; 157 pds; Brown hair; hazel eyes; healthy complexion
“Linear scar about 3 inches long situated ion right side of chest. This is the result of an operation for empysemia[sic] five years ago.” [attack of pleurisy followed by Empysemia [sic].
No teeth: “Recruit is quite willing to be supplied with dentures at his own expense.”
Embarkation date: 1 April 1916
15 July 1916 charged with drunkenness and fined.
Foreign service: 3 yrs 176 days
Total service: 3 yrs 347 days
Discharged: 21 October 1919 discharged no longer medically fit for war service
Decorations:
British War Medal
[Victory medal crossed out with “deleted” written beside]
Awarded the MSM [Meritorious Service Medal] in 1919:
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
“in recognition of valuable services rendered in connection with the war”
Axel passed the Junior Civil Service Examination in 1893
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
Appointed deputy registrar of Grey district [West Coast] in 1911 [1]
Grey River Argus , 3 April 1913, Page 4
At the Magistrate's Court yesterday before Mr. Felix Campbell, Justice of the Peace, Axel Askenbeck was charged that on or about the 10th day of October, 1912, at Greymouth, then being second clerk in the Magistrate's and Warden's Court at Greymouth aforesaid, then having in his possession as an officer of the New Zealand Government, the sum of £5 1 s in money received from Stratford, Blair and Company Ltd., did unlawfully steal the same contrary to the form of the Statute in such case made and proved Mr. F. Kitchingham appeared for accused. Detective Sergeant Campbell applied for a remand till Wednesday, the 9th inst. Which was granted. Accused was allowed bail himself in one surety of £100 and two others of £SO each.[2]
On the application of Inspector Phair, a remand was granted to 10.30 a.m. tomorrow (Friday) by which time, it is anticipated, the Government Auditor will be in Greymouth should his evidence be required. Dr. J. McBrearty, Senr., was the presiding justice.[3]
Grey River Argus , 12 April 1913, Page 3
Court official charged
Various sums stolen
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
It appears he got 9 months imprisonment:
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
* birth registration 1875/4325 so age discrepancy on headstone. Parents John and Sarah ASKENBECK. John died 17 July 1918 at the Grey River Hospital, native of Sweden and late of Orwell Creek. Aged 81 years.[4]
John and Sarah had other issue:
Gustaf Charles born 28 Jan 1872, also served in WW1
ndhadeliver.natlib.govt.nz/delivery/DeliveryManagerServle...
Samuel Henry Coates born c1892
Lucretia [Lucy] born c1887 who married in September 1912 to John MCCAULEY, Storekeeper of Orwell Creek
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&d=GR...
Axel married Minnie JAMES on 29th April 1901 at Ahaura by Rev, A. W. C. STACE
Minnie was the “daughter of Henry John JAMES and Sarah BERKETT, born in 1878 in Invercargill, Southland, New Zealand. and died in 1927 in Ahaura”[unverified 5]. She died c1926 aged 49.
3 Children on enlistment papers:
Pearl Sarah Gwendoline born 13 December 1901, Reefton
Eric John Coates born 17 June 1903, Reefton
Ettie Edith Coral born 20 August 1914, Ahaura
SOURCES:
Cemetery database
Military records
ndhadeliver.natlib.govt.nz/delivery/DeliveryManagerServle...
[1]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[2]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[3]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[4]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[5]
freepages.genealogy.rootsweb.ancestry.com/~kiwiadams/2/43...
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~ Basics ~
Name: Godfrey
Virtue: Hope
Vice: Pride
Profession: Librarian
Compact / Conspiracy: Lucifuge
Concept: occultist and informant
~ Appearance ~
Apparent Age: 24
Gender: Male
Height: 5’8
Weight: 124
Eyes: Blue
Hair Color: Red
Hair Style: down to his neck
Complexion: pale from lack of time spent in the sun
Build: scrawny
Scars: none
Distinguishing Features: tarot card deck that’s always nearby
~ Attributes ~
Intelligence * **
Wits * **
Resolve * *
Strength *
Dexterity **
Stamina ***
Presence * *
Manipulation * **
Composure * *
~ Skills ~
Academics * (research)
Computer
Crafts
Investigation*** (research)
Medicine
Occult *** (Werewolves)
Politics
Science
Athletics
Brawl
Drive
Firearms
Larceny
Stealth **
Survival **
Weaponry
Animal Ken
Empathy ****
Expression ****
Intimidation
Persuasion *
Socialize *
Streetwise
Subterfuge *
~ Aptitudes ~
Endowments:
➢Gaze of the Penitent (wits+empathy)
➢Hellfire (dex+int- target defense)
➢Shackles of Pandemonium (wits+ expression)
➢Tongue of Babel
Merits:
> Status (Lucifuge: The Truth) *
> Resources *
>Divining tools *
Flaws:
➢Multiple personalities- express itself through the tarot cards that he holds in his pocket. Upon drawing a card, the card speaks the meaning tied to the drawn major arcane
➢Compulsion- upon meeting new people and before acknowledging them, he draws a card from the deck and then assigns to his preconceptions tied to the card.
➢Combat paralysis- he can’t fight head to head with something. The image of his first attack by a supernatural being still haunts him. But if another is fighting it and he is in the background, he can offer support
➢Phobia: dogs and werewolves
~ Possessions ~
Weapons: None
Armor: None
Equipment: Tarot cards,
Havens: Library and small apartment
Vehicles: 10 speed bicycle
~ Self ~
Personality: Soft-spoken, quiet but also a very spiritual man.
History: For the majority of Godfrey’s life, he lived quite happily. He belonged to a very spiritual family. Though they weren’t religious people, their entire family had a natural aversion to an organized religion, saying that such things were corrupt. Instead, each member of the family practiced their beliefs in their own way. Godfrey, even as a small child took after his Nana.
Nana always relied upon divination and sincerely believed that the cards were a means for humans to see what was just below the surface of people and things. It wasn’t so much as to tell the future but a means to clear the human sight. Most people would consider the card mumbo jumbo. However, Godfrey had reason to sincerely believe what his Nana told him about the cards.
For on the day he was born, she had drawn a single card from her tarot deck to share with the family what the child’s very nature would be. She drew the Chariot, signaling that this child would have a struggle to overcome sometime in his life. While troubling, they also drew comfort in the fact that the signaled motion, despite what he may go through, he will keep moving onward.
Following in Nana’s footsteps, Godfrey began working at her small little divining shop that did tarot card and palm readings, séances, and tea reading. Though when Nana’s hands became nearly crippled with arthritis, she allowed her grandson to handle the card readings. For a few years, the boy was happy working at the shop. That was until his 18th birthday. Each year, his grandmother would draw a card from the deck to see if the past year, Godfrey had overcome the challenge that was predicted on the day he was born. For all the other years, the chariot had come up. But on his 18th, two cards were stuck together as she drew it, the Chariot and the Devil. Confused. Nana reshuffled the deck and tried to draw a card. Once more, Chariot and Devil came up.
The next day, Godfrey was cornered on the streets and given a very plain ultimatum, “Come with us or pass on to the next world.” The threat was emphasized by the handguns that were trained on him. Having no other choice, he followed these people and was taken on a flight to Milan. While terrified, something told him to relax. Over the next two months, he was told about his lineage…about many things that didn’t make sense and he didn’t believe it all. Him? Being a descendant of the devil? It was laughable. Key word there…WAS.
For one night he was enjoying the sights of the city when he come upon something he shouldn’t have seen. In an alley, he stared down at a bloodied monstrous form. Golden eyes and white fangs. His body seized up in fear. Every cell of his body screamed for him to run. Fumbling for something, his hands came across a bulge in his pocket. Pulling out what he prayed was a weapon, turned out to be a tarot card. His mind snapped as he looked upon the card. In a voice that chilled his blood he head from the card, “I am Death…the great equalizer, the instrument of change and transition. Cast off your flesh and transcend.”
In that one moment, the beast charged him. As Godfrey experienced the first crisis of life ever, another thing within him snapped. Standing his ground, he allowed the beast to cut into his shoulder with its laws. Instinctively using that willful sacrifice, a darkness from deep within Godfrey that had laid dormant rushed to the surface. From beneath the feet of the werewolf erupted flames of black and purple. The flames launched the beast off its feet and hurled it several yards away.
In that one moment, he understood what the people were trying to tell him. Calling home the next day, he told his folks that he was accepted to a university in Milan and that he would visit when possible. For the next few years, he spent all his time in the Libraries of his new friends. The more he studied and learned the happier they seemed. They soon revelaed their true nature and purpose to him soon after. Accepting their charge, Godfrey became a Lucifuge.
Returning home, he decided to offer his services to any hunter he could find. The fear of his first attack is still carried within him. He would do all in his power to arm the true hunters with knowledge about what they were going up against. He just couldn’t fight.
~ Additional Information ~
Health: 8
Willpower: [][][][]
Morality: 7
Size: 5
Defense: 2
Initiative: 4
Speed:8
File name: 10_03_001264b
Binder label: Medical
Title: Carter's Iron Pills for the blood, nerves and complexion. I declare! I do feel so strong and well since I've been taking Carter's Iron Pills and you know I used to be weak and nervous. (back)
Date issued: 1870-1900 (approximate)
Physical description: 1 print : lithograph ; 11 x 8 cm.
Subject: Women; Patent medicines
Notes: Title from item.
Statement of responsibility: Carter Medicine Co.
Collection: 19th Century American Trade Cards
Location: Boston Public Library, Print Department
Rights: No known restrictions.
"With a shower of golden curls, eyes green as the sea & a fair complexion"
How is everyone doing lately? School has started & it's making me super busy with homework...I have to read this really boring book called, "The Jungle" on immigration :P. I don't know if any of you have read it but man it's tough to read only 20 pages xD.
This is Ella's first photo on Flickr yay! Her hair is so gorgeous & I love how she looks like a princess in photos ♥. Her name was inspired by the movie, "Ella Enchanted". She just looks like royalty!
Lately I've been feeling like some of my friends are slipping away. I know we all change. My dad said that friends come & go. I decided not to be sad because I feel like I'll make new friends :). I have also learned to just, not care what other people think about you. Just be yourself. I use to want to be "popular" & try to fit in. We all think that some time right? I just learned that some people will like you for who you are. Some don't. Find the people that do. Appreciate the people that do. Honestly, just be who you are, be yourself :)
On the bright side, I have the elective photography! I took some awesome photos (but they're at school). I took one photo of a knot hole & there are blurred purple flowers in the back that I just love!
OH also I've been obsessed with two things. 1.) Danbo photos 2.) Fall clothing. I can't wait to crack out sweaters, boots, leggings, scarfs & beanies!
That's all I have to say, have a wonderful day!
afar women love this sauna which gives them good health and soft complexion - only women and children use it
Preliminary side by side comparison of the latest versus the original Limited Edition Snow White 17 inch dolls by the Disney Store. D23 Snow White (2017), still attached to the backing, side by side with the original LE Snow White (2009). D23 Snow looks taller because she is raised up off the floor of the backing by about 1/2 inch, in addition to being on the included doll stand. Midrange front view.
They are both based on the iconic Princess Gown look of Snow White, but have many differences. For now I will focus on their faces. Their faces share the same mold, used so far on all the 17 inch LE Snow White dolls, and nowhere else. But three details make the D23 Snow's face quite different from the original. First is that she has painted teeth, even though the face mold has a closed mouth. Second is that she has a 'normal' skin color, both in face and her body, that is close to that of the DS singing or classic Snow White dolls. The original Snow White doll has a very pale complexion, befitting her name and description as having skin as white as snow. Finally D23 Snow has much larger irises and pupils, that are a deeper brown and are glancing slightly to her right. That gives her a more precious, sweeter look than the original, who has smaller eyes that are looking forward but slightly upward.
On the seventh night we celebrate Kalaratri Devi. This form of Durga has a complexion dark as night which symbolises infinity. Goddess Kalaratri is the Devi that accepts everything from the Devotee, not only the good, but all the negative qualities. She just absorbs them.
On this night we offered rose water and oil to the feet of the Divine Mother. Gurudev spoke about Kalaratri Devi as the destroyer of our egoistic qualities.
Strobist info:
- one beauty dish behind the camera
- one soft box on the right at 45°
triggered via cable
Model: Arianna Camellini
Make Up Artist: Ilaria Carnevali
Photo: Nicola Delfino
Post Production (LR): Nicola Delfino
@Aquadro studio - Rome
Unretouched photo of one of the new Complexions and a shade of our Shimmer Gloss for FIORE mesh heads.
A MISSING SOLDIER
Missing from the Raventhorpe Convalescent Home, Bombay, following loss of memory, Private Bryan Sharpe has been absent, from the institution since 10 p.m. on Friday last November 5. When last seen Private Sharpe, who is 42, was wearing battledress, service boots, and a field service cap. He is 5ft 4in in height, of slight build, weighing 8st 7lb, with dark brown hair and fair complexion.
paperspast.natlib.govt.nz/newspapers/AS19431112.2.68
SOLDIER'S DEATH
MEDICAL FILE DELAY
COMMENT BY THE CORONER
The failure of the Army Department to forward full medical details concerning a returned soldier from the Pacific area, upon his admission to the Raventhorpe Convalescent Depot, was adversely commented upon by the coroner, Mr. F. K. Hunt, yesterday, when he concluded an inquest into the death of Private Bryan Sharpe, aged 42, who was found shot, with a rifle across his leg, on November 14. The evidence showed that a psychiatrist's report recommending the man s immediate release from the Army had gone to Wellington on the man's file, and the medical officers at Raveuthorpe had no knowledge of his case history.
Deceased had been a patient from October 8, said Lieutenant-Colonel J. A. Paterson, officer in charge of Raventhorpe. He appeared to be slightly subnormal mentally and depressed. His actions indicated his neurosis, but did not suggest the likelihood of suicidal tendencies. Deceased was absent at 10 p.m. on November 5 and two patients found his body on November 11. There was a bullet wound in the head, and a .303 calibre rifle was lying across the right leg. Appearances were consistent with the wound being self-inflicted. Soldiers at the depot were normally in possession of their arms, but not ammunition.
No Particulars Received
"I knew nothing about his previous history or his examination by a psychiatrist at the hospital," witness concluded. "Had I known that a recommendation had been made that he should be discharged at once I would have taken steps immediately to see that he was discharged. I have complained before about the delay which takes place in the receipt of a soldier's personal file and case history sheet." Captain S. N. S. Crump, adjutant at Raventhorpe, gave evidence that when Sharpe arrived at the depot they had no knowledge of his medical boarding or any other information concerning him. The only document accompanying him was a sheet which, apart from personal particulars, said he was suffering from neurosis.
"We made inquiries from men in his dormitory and they volunteered the information that Sharpe was in the habit of behaving strangely," said witness. "He would get up in the middle of the night and go for a run. He was employed at occupational gardening at, his own request, but was Inclined to forget jobs he had been given and would sit for long periods with his hands holding his head. This was elicited after his disappearance." Questions About Rifle
When admitted to the depot he did not, to their knowledge, have a rifle in his possession, witness concluded. In accordance with the normal procedure, one month after his admission, they definitely inquired for his personal file and were then informed that he had been regraded 4 on September 27.
The Coroner: Where did he get the rifle?
Witness: We don't know. There were no rifles he could have got at Raventhorpe. If a man arrives with one it is taken from him.
Lieutenant E. J. Marshall, a medical officer at Raventhorpe, said that, when he had examined deceased at the Drill Hall, deceased had expressed a wish to go to the depot, and was accordingly sent. Witness considered that the patient was in an ideal environment there, and his melancholic depression was considerably relieved by occupational therapy and diet, but ultimately became too much for him.
The Coroner: A doctor at the hospital said that this man would be all right if he was out of uniform.
Witness: I did not have his file at the time; it was in Wellington.
The Coroner: Then you should have had it.
Witness: I agree, sir.
Coroner's Recommendation "Someone has fallen down," the coroner continued. "This information ought to have been available to you. if you had seen the report I suppose you would have seen that the directions were carried out." "No, I don't think so," replied witness. "He was in no condition to go back to civilian life. He liked Raventhorpe and he wanted to stay there. I think that going there had nothing to do with his death. He could have left at any stage, had he so desired. The trouble with men from overseas is that their files always go to Wellington. Duplicates would solve the problem."
Staff-Sergeant H. E. G. Matthews gave evidence that deceased's file was sent to Wellington at the end of September, when he was graded 4 to facilitate his discharge. Later it was sent to the Pensions Department.
"The only object in holding these inquiries is to try to prevent a recurrence," said the coroner, returning his verdict. "I don't say that a great deal of difference could have been made in this unfortunate man's case. But in future, duplicate copies of vital reports should be made and sent on with the soldier concerned, wherever he may go."
A verdict was returned that deceased committed suicide by shooting himself while of unsound mind.
paperspast.natlib.govt.nz/newspapers/NZH19431211.2.60
Plot 26: Bryan Sharpe
70880 Pte
B. SHARPE
N. Z. Infantry
Died 14-11-1943.
2nd N.Z.E.F
Aged 42.
DEATHS.
SHARPE.—At Raventhorpe Military Hospital Private Bryan Sharpe, beloved only son of Mrs. Clara Morgan (Wairakei Street, Green Lane) and the late Ezra Sharpe (Rotorua), and loved brother of Mrs. A. G. Lowe (Auckland), Sister Mabel Sharpe (India), Mrs. D. Kaye (Henderson), Mrs. K. Rose (Wellington); aged 42 years. Service at Watney Sibun and Sons' Chapel. Newmarket, at 2 p.m. to-morrow (Tuesday). Funeral leaves after service for Soldiers' Cemetery, Waikumete.
paperspast.natlib.govt.nz/newspapers/AS19431115.2.2.1
View and contribute to Bryan’s profile on the Auckland War Memorial Museum Cenotaph data base:
www.aucklandmuseum.com/war-memorial/online-cenotaph/recor...
If you are worried about your or someone else's mental health, the best place to get help is your GP or local mental health provider. However, if you or someone else is in danger or endangering others, call police immediately on 111.
Or if you need to talk to someone else:
• LIFELINE: 0800 543 354 (available 24/7)
• SUICIDE CRISIS HELPLINE: 0508 828 865 (0508 TAUTOKO) (available 24/7)
• YOUTHLINE: 0800 376 633
• NEED TO TALK? Free call or text 1737 (available 24/7)
• KIDSLINE: 0800 543 754 (available 24/7)
• WHATSUP: 0800 942 8787 (1pm to 11pm)
• DEPRESSION HELPLINE: 0800 111 757
El pato cuchara es un pato zambullidor de complexión robusta, cuello corto con pico ancho en forma de pala. El plumaje de apareamiento de los machos es muy colorido, con la cabeza de color verde oscuro, el pecho blanco, y el abdomen color herrumbre, separado de su cloaca negra por una mancha blanca. Desde mediados de verano hasta fines de otoño, los machos se parecen a las hembras. Sin embargo, se pueden identificar por las cobertoras alares de color azul claro y las manchas en forma de media luna entre el pico y los ojos.
Las hembras y las aves jóvenes son de color marrón claro bastante uniforme con diseño más oscuro. En todos los plumajes, el pato cuchara presenta coloración gris azulada en los bordes delanteros de las alas, y los espéculos son de color verde sin borde posterior. Las patas son de color rojo anaranjado o marrón. El pico de los machos es de color negro en su plumaje de apareamiento; de lo contrario es marrón. Las hembras y las aves jóvenes tienen pico marrón verdoso con bordes amarillentos. El iris de los machos es de color rojo amarillento, pero las hembras tienen iris de color marrón.
The True Story of Lost Boundaries
Louis de Rochemont's story was suggested by the life of black physician, Dr. Albert C. Johnston who graduated from Rush Medical College in Chicago. When it was time for Johnston's internship, he was turned away at the nearby Chicago Presbyterian Hospital. Rush Medical College advised him that internship at one of the South's Negro hospitals was unacceptable to fulfill his course of studies. Johnston applied to most of the more liberal colleges in the country and received an invitation to Maine General Hospital in Portland. They didn't inquire about race, he didn't tell. He was accepted and did his internship there. Completing his internship, Johnston learned of the death of a small town general practitioner in Gorham, NH. Johnson took over his practice. Later he practiced in Keene, where he moved his wife Thyra Baumann Johnston and their children Albert Jr., Donald, Anne and Paul. In 1947, Johnston's story was published in a book called "Lost Boundaries" by William L. White."
- Excerpt from Portsmouth Black Heritage Trail by Valerie Cunningham
More on his story at seacoastnh.com/louis/lostfilm.html
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. According to Holt the veneration of Vishnu in Sri Lanka is evidence of a remarkable ability, over many centuries, to reiterate and reinvent culture as other ethnicities have been absorbed into their own. Though the Vishnu cult in Ceylon was formally endorsed by Kandyan kings in early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
WIKIPEDIA
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"...of medium height, and of fair complexion and good figure, rather fat than thin, he has on his face signs of smallpox. He is the most feared and perfect king that could possibly be...he is a great rules and a man of much justice..."
- Domingo Paes, 1520
During his reign between 1509 to 1529, Krishnadevaraya, amidst successful military campaigns, was instrumental in building up Hampi as a city. Almost every temple or building seems to have an extension commissioned by him.
Domingo Paes visited Vijayanagar just after Krishnadevaraya's successful mission to Orissa, and has extremely colorful eye account in his journal
"The king is accustomed every day to drink a three quarter pint of oil before day light and anoint himself with the said oil. He covers his loins with a small cloth and take in his arms great weights make (sic) of earthenware. Then taking a sword he exercises himself till he has sweated out all the oil and then he wrestles with one of his wrestlers. After this labour he mounts the horse and gallops about the plain in one direction and another till dawn for he does all this before day break. Then he goes to wash himself; and after he is washed he goes to where his pagoda is inside the palace, and make his orisons and ceremonies, according to custom."
"It has on each side two figures of women very well made. In such a building he dispatches his work with those men who bear office in his kingdom, and govern his cities, and his favorites talk with him them. After the king has talked with these men on subjects pleasing to him he bids enter the lord and captains who wait at the gate, and these at once enter to make their salaam to him, The salaam, which is the greatest courtesy that exists among them, is that they put their hands joined together above their head as high as they can. Every day they go to make the salaam to the king"
Known both for his justice and diplomacy, he had extensive relationships with Europe, middle East and the Orient. He captured the port of Malabar so that he could keep a keen eye on the Arabian horse trade.
(Krishnadevaraya with a minister and riding a horse. Both images found in the Vitthala temple in Hampi)
More on Hampi: sunilshinde.typepad.com/my_weblog/hampi_india/
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Meet Catherine Day.
Born in County Mayo, Ireland, in 1845, she was a resident of Rochdale when this image was taken 50 years later.
She is described as being 5ft 1in in height, having blue eyes, grey hair, a fresh complexion, and being a midwife by profession.
She makes only one appearance in the records of the Rochdale Borough Police when she was convicted of frequenting and sentenced to 1 month in prison in 1895.
In full the offence is "frequenting the highway with intent to commit a felony" and it appears fairly frequently in the police records of the time. Once an offender had a number of convictions to their name, officers could arrest the individual if they believed they were acting in a suspicious manner.
What prior transgressions had placed her in this position is unrecorded.
The fact that she has no previous convictions noted in the Rochdale files would suggest that she had committed her previous offences in other towns. Perhaps she liked to travel to other local towns, where she might be less well known, to commit her crimes or perhaps she had only recently arrived in the area but the local force had been notified of her record.
After this offence she does not feature again in our records. Perhaps she changed her ways or simply moved on.
For more information about Greater Manchester Police museum and Archive please visit our website.
See our set for more Faces of Crime Gone By.
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File name: 10_03_001071b
Binder label: Medical
Title: Ayer's Recamier Cream and Ayers Recamier Balm for the complexion. (back)
Created/Published: N. Y. ; Boston : Giles Lith Co.
Date issued: 1870-1900 (approximate)
Physical description: 1 print : chromolithograph ; 13 x 8 cm.
Genre: Advertising cards
Subject: Women; Patent medicines
Notes: Title from item.
Collection: 19th Century American Trade Cards
Location: Boston Public Library, Print Department
Rights: No known restrictions.