View allAll Photos Tagged Forms
Vendo Casa a forma gi fragola gigante di STRAWBERRY SHORTCAKE, fragolina dolcecuore anni 80.
La casa è completa di scatola ORIGINALE e tutti gli accessoti:MOBILI, CUCINA, MESTOLI, ARNESI DA GIARDINAGGIO, FRAGOLE, CESTO X GIARDINAGGIO, INNAFFIATOIO.
Se si preme la mega foglia sopra le fragole, sembrerà che sta ctescendo la piantina poichè ha un meccanisco a pompetta.
Dimensioni chiuse: 30cm x 15cm
Dimensioni aperte: 30cm x 50cm
E' perfetta:non manca nulla.
Le bamboline sono sono mai state incluse e infatti non le ho mai avute per mia sfortuna
Prezzo € 60 (accetto pagamento postepay)
Spedizione a carico dell'acquirente:spedisco con Pacco Celere 3 €9.90 oppure o comunque accetto altri metodi di spedizione su vostra richiestavendo casa a forma di flagola STRAWBERRY SHORTCAKE anni 80 FRAGOLINA DOLCE CUORE
The Japan Foundation 131 Bloor Street West, 2nd floor of the Colonnade, Toronto, Ontario
Web link: www.jftor.org
Role: Taira Shigemori
Play: Shigemori Kangen, Shigemori Remonstrates by Kawatake Mokuami
Artist: Kunichika (1835-1900)
Series: One Hundred Roles of Ichikawa Danjuro
'Shigemori Kangen (Shigemori Remonstrates)' was written by Kawatake Mokuami (at that time Shinshichi} and premiered by Danjuro IX in May 1876 at Nakamura-za. It is one of the Living History plays, therefore Danjuro wears a realistic beard. This became one of the most popular roles for Danjuro IX and was chosen for 'Shin Kabuki Juhachiban'
April 1 (Tue.) 6:30 pm
Danjuro Exhibition Talk V:
Yakusha-e:
Kabuki Actors' Prints
Talk and slide presentation by Carol Dorman,
Stuart Jackson Gallery
17th century Japan gave birth to many exciting new art forms, including Kabuki Theatre and a woodblock print art known as ukiyo-e. Kabuki's expressive acting styles and bold, colorful costumes and makeup provided wonderful subject matter for ukiyo-e prints. Between the end of the 17th century and the end of the 19th century many thousands of ukiyo-e prints illustrating a variety of subjects, including women, nature and heroic warriors, were produced, but almost half of all prints were "yakusha-e": portraits of kabuki actors or scenes from kabuki plays.
This talk will trace the development of actor prints from the end of the 17th century through to the wonderfully crafted, deluxe, bold and expressive portraits of Ichikawa Danjuro IX created at the end of the 19th century.
details and rsvp
April 8 (Tue.) 6:30 pm
Danjuro Exhibition Talk VI: Collaboration between Danjuro XI and Kawatake Mokuami (a Kabuki playwright), Connecting the Edo and Meiji Eras Kōchiyama, Michitose/Naozamurai
Talk and DVD presentation By Toshi Aoyagi.
Positive Runway Global Catwalk African Fashion Show African Ambassadors & Diaspora Interactive Form AAIF United Nations buildings International Maritime Organization HQ IMO London.
TD-2259-CV Trinity Division - Central Valley Project - Trinity Dam: View of intake structure piers and forms. Completed upstream conduit is in background. Spec. No. DC-4824.
Positive Runway Global Catwalk African Fashion Show African Ambassadors & Diaspora Interactive Form AAIF United Nations buildings International Maritime Organization HQ IMO London.
rundontwalk formed in 2002 as one of the earliest art collectives to begin painting after the economic crisis of 2001 and has become one of the most prolific in Buenos Aires. It consists of stencil artist Federico Minuchin and self-taught visual artist Tester.
Concrete construction in Venezuela using aluminum concrete formwork. For more information on formwork visit www.wallties.com
Part of Azzedine Alaïa: The Couturier
(May to October 2018)
Azzedine Alaïa’s innovations in stretch fabrics were at least as important as his elevation of leather. In his hands, these transformed the silhouette of the wearer.
Rather than creating clothes anchored at strategic points – conventionally, the waist and the shoulders – Alaïa’s bandage dresses cling to the wearer’s form, conscious of the entire body. The stretch fabric allows these minimal silhouettes to move freely.
Debuted in 1986, these variations on the ‘Bandelette’ (bandage) dress are clearly inspired by ancient Egyptian mummification, but also perhaps by the swaddling of infants. The garments join Western and Eastern traditions – highly fitted and precision-cut, with a body simply and sensually wrapped in cloth.
The dresses seem simple, but each band of fabric is precisely engineered and cut to specific dimensions, according to its place on the figure. These creations ushered in the notion of physique-delineating ‘bodycon’ dressing, the defining aesthetic of the early 1990s.
Conceived and co-curated with Monsieur Alaïa before his death in November 2017, the exhibition charts his incredible journey from sculptor to couturier, his nonconformist nature and his infectious energy for fashion, friendship and the female body.
Unlike many of his contemporaries, Alaïa personally constructed each garment by hand and refused to bow to the pressures of fashion week deadlines, instead working to his own schedule. His collaborative approach earned him an esteemed client list, including Greta Garbo, Grace Jones, Michelle Obama and Rihanna.
Rather than a retrospective, the show interlaces stories of his life and career alongside personally selected garments, ranging from the rare to the iconic and spanning the early 1980s to his most recent collection in 2017.
[Design Museum]
A tree stump washed up on the sea wall at Fairhaven - looks for all the world like some sad grotesque form keeping a wary eye out and clutching something precious in its arms ... awe, poor thing! We did intend walking to St Anne's, then popping into B&M Bargains for a bottle of Rioja and jumping a Number 7 bus back to the bagwash but storm clouds were threatening so that put an end to that idea. We doubled back via the lake and there was some sort of "do" for the kiddies and holy horrors, they were playing that awful "Ugly Duckling" song over loud speakers - the story about the duckling who was considered too ugly to be "accepted" until he turned into a beautiful white swan and then everything was alright. Dear God .....
Hippeastrum puniceum Coll. Quillabamba, Peru
This is the red or carmine form of H. puniceum! It's a very beautiful plant with a lime green throat. Was misidentified as H. reginae.
Rodney Gray Cup returns to Bangor by Roger Corbett
Bangor's good run of form continued with a convincing 41-13 league win against local rivals Donaghadee, regaining the Rodney Gray Cup in the process.
The afternoon got off to a great start with the clubhouse close to full capacity for the pre-match corporate lunch. Although many chose to stay indoors and view the game in comfort, many more gathered along the touchlines to watch this keenly contested fixture. North Down pride was at stake, with not only league points on offer, but also the Rodney Gray Cup which has particular importance for both sides.
As Donaghadee got the game underway, playing with the wind at their backs, conditions were good and the prospect of good running rugby was anticipated. The first scrum, after 5 minutes of play, heralded a problem for both sides. For Donaghadee, they were completely overpowered and saw their pack disrupted. However, for Bangor, the referee viewed Bangor’s power as being applied in an illegal fashion and penalised their pack as a result. The penalty kick from Bangor’s twenty two was pushed wide.
A clever drop-out by Jason Morgan saw Bangor hold on to possession and start to work back down field. The back line that has worked so well together then kicked into action. A move which started with Mike Weir, showing his strength to ride out some touch tackles, continued through Curtis Stewart, Jason Morgan and Ricky Armstrong before reaching Chris Morgan who had joined the line on the left wing. Having made an overlap, Morgan had the room and pace to run in at the left hand corner for a well worked try. Mark Widdowson kicked the conversion putting Bangor ahead by 7-0.
Another strange penalty decision against Bangor at a scrum gave the visitors another chance to kick at goal, but once again the tricky wind conditions forced the kick wide. Almost immediately, Donaghadee were awarded yet another penalty, and this time the kick was good, making the score now 7-3 with 12 minutes gone.
Another penalty opportunity for Donaghadee after 20 minutes was unsuccessful. Within minutes of the restart, the ball came to Jason Morgan just outside Donaghadee’s twenty two. Although tackled and brought to the ground, he had the presence of mind to release the ball, then pick it up again as he got to his feet. With Jamie Clegg in close support, it looked like the pass was on, but instead Morgan shrugged off another tackle and dashed through to score under the posts. Widdowson’s kick was successful, extending the lead to 14-3.
Bangor’s backs were now looking to be in control, and when another attacking move started to build, a Donaghadee player was guilty of deliberately knocking the ball forward, resulting in a yellow card. As is so often the case in situations like this, the loss of a player for 10 minutes left Donaghadee with too much space to cover, resulting in another Chris Morgan try, after Bangor had quickly passed the ball wide, exploiting the free space. Although Donaghadee bravely fought back and were pressing hard in Bangor’s twenty two, a turn-over gave possession back to Bangor. Although tackled hard, Mike Weir managed to stay on his feet and broke through the centre. Having made good ground and drawn other defenders, he passed outside to Davy Charles on the right wing whose pace and footwork were too much for the retreating defence, allowing him to touch down for Bangor’s bonus point try. The conversion was missed, but Bangor were now a comfortable 24-3 ahead.
From the scrappy restart, Bangor failed to gather the ball and immediately found themselves on the back foot. This time the Donaghadee players combined well, taking advantage of an out-of-shape defence, to run in to the right of Bangor’s posts and score an unconverted try, bringing the half time score to 24-8.
As Bangor got the second half underway, the weather was beginning to deteriorate, although the wind was now in their favour. Despite a number of good attacking positions, Bangor failed to add to their score as a result of mishandling and a growing penalty count. From one of these penalties, Donaghadee kicked for touch inside Bangor’s twenty two. The resulting lineout was taken cleanly and the subsequent forward drive proved too difficult to stop, resulting in a try wide on the left of Bangor’s posts. The difficult kick was missed but, with a try either side of half time, Donaghadee now found themselves back in the game at 24-13.
Unfortunately, this was as good as it got for the visitors. With the wind strengthening, and the rain coming down heavily, conditions were becoming difficult for both sides. However, the strength of Bangor’s pack came to the fore once again when, from a lineout inside Donaghadee’s twenty two, Ryan Latimer made a charge towards the line. Although surrounded by several defenders, Latimer pressed forward, aided by his own forwards, until he crossed the line. Minutes later it was the backs turn to score, as Mike Aspley broke through the centre before unselfishly passing to Mike Weir who had a clear run to touch down under the posts. These scores pushed Bangor well in front by 36-13, with 23 minutes gone.
For most of the remainder of the game, the most difficult opponent was the weather. The combination of a slippery ball and cold hands led to many missed passes by both sides. But just as the game entered its final phase, the Bangor pack once again imposed their authority on the Donaghadee scrum, allowing Scott Irvine to pick up and drive over from short distance to score. This proved to be the final play of the game, resulting in a final score of 41-13 in Bangor’s favour.
While not without its faults, this was another complete team performance from Bangor that continues to build in confidence, and augers well for the challenge next week when they travel to Shaws Bridge to face an equally in-form Instonians in the quarter final of the Junior Cup.
Bangor side: S Irvine, A Jackson, P Whyte, G Irvine, J Henly, R Latimer, J Clegg (c), C Stewart, R Armstrong, J Morgan, M Widdowson, M Aspley, M Weir, D Charles, C Morgan
Subs: O McIlmurray, M Thompson
Bangor scores: C Morgan (2T), J Morgan (1T), D Charles (1T), R Latimer (1T), M Weir(1T), S Irvine (1T), M Widdowson (3C)
Krishna [1](/'kr??n?/; Sanskrit: ?????, K???a in IAST, pronounced ['kr????] ( listen)) is considered the supreme deity, worshipped across many traditions of Hinduism in a variety of different perspectives. Krishna is recognized as the eighth incarnation (avatar) of Lord Vishnu, and one and the same as Lord Vishnu one of the trimurti and as the supreme god in his own right. Krishna is the principal protagonist with Arjuna in the Bhagavad Gita also known as the Song of God, which depicts the conversation between the Royal Prince Arjuna and Krishna during the great battle of Kurukshetra 5000 years ago where Arjuna discovers that Krishna is God and then comprehends his nature and will for him and for mankind. In present age Krishna is one of the most widely revered and most popular of all Indian divinities.[2]
Krishna is often described and portrayed as an infant eating butter, a young boy playing a flute as in the Bhagavata Purana,[3] or as an elder giving direction and guidance as in the Bhagavad Gita.[4] The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions.[5] They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero, and the Supreme Being.[6] The principal scriptures discussing Krishna's story are the Mahabharata, the Harivamsa, the Bhagavata Purana, and the Vishnu Purana.
Krishna's disappearance marks the end of Dvapara Yuga and the start of Kali Yuga (present age), which is dated to February 17/18, 3102 BCE.[7] Worship of the deity Krishna, either in the form of deity Krishna or in the form of Vasudeva, Bala Krishna or Gopala can be traced to as early as 4th century BC.[8][9] Worship of Krishna as Svayam Bhagavan, or the supreme being, known as Krishnaism, arose in the Middle Ages in the context of the Bhakti movement. From the 10th century AD, Krishna became a favourite subject in performing arts and regional traditions of devotion developed for forms of Krishna such as Jagannatha in Odisha, Vithoba in Maharashtra and Shrinathji in Rajasthan. Since the 1960s the worship of Krishna has also spread in the Western world, largely due to the International Society for Krishna Consciousness.[10]The name originates from the Sanskrit word K???a, which is primarily an adjective meaning "black", "dark" or "dark blue".[11] The waning moon is called Krishna Paksha in the Vedic tradition, relating to the adjective meaning "darkening".[12] Sometimes it is also translated as "all-attractive", according to members of the Hare Krishna movement.[13]
As a name of Vishnu, Krishna listed as the 57th name in the Vishnu Sahasranama. Based on his name, Krishna is often depicted in murtis as black or blue-skinned. Krishna is also known by various other names, epithets and titles, which reflect his many associations and attributes. Among the most common names are Mohan "enchanter", Govinda, "Finder of the cows" or Gopala, "Protector of the cows", which refer to Krishna's childhood in Braj (in present day Uttar Pradesh).[14][15] Some of the distinct names may be regionally important; for instance, Jagannatha, a popular incarnation of Puri, Odisha in eastern India.[16]Krishna is easily recognized by his representations. Though his skin color may be depicted as black or dark in some representations, particularly in murtis, in other images such as modern pictorial representations, Krishna is usually shown with a blue skin. He is often shown wearing a silk dhoti and a peacock feather crown. Common depictions show him as a little boy, or as a young man in a characteristically relaxed pose, playing the flute.[17][18] In this form, he usually stands with one leg bent in front of the other with a flute raised to his lips, in the Tribhanga posture, accompanied by cows, emphasizing his position as the divine herdsman, Govinda, or with the gopis (milkmaids) i.e. Gopikrishna, stealing butter from neighbouring houses i.e. Navneet Chora or Gokulakrishna, defeating the vicious serpent i.e. Kaliya Damana Krishna, lifting the hill i.e. Giridhara Krishna ..so on and so forth from his childhood / youth events.
A steatite (soapstone) tablet unearthed from Mohenjo-daro, Larkana district, Sindh depicting a young boy uprooting two trees from which are emerging two human figures is an interesting archaeological find for fixing dates associated with Krishna. This image recalls the Yamalarjuna episode of Bhagavata and Harivamsa Purana. In this image, the young boy is Krishna, and the two human beings emerging from the trees are the two cursed gandharvas, identified as Nalakubara and Manigriva. Dr. E.J.H. Mackay, who did the excavation at Mohanjodaro, compares this image with the Yamalarjuna episode. Prof. V.S. Agrawal has also accepted this identification. Thus, it seems that the Indus valley people knew stories related to Krishna. This lone find may not establish Krishna as contemporary with Pre-Indus or Indus times, but, likewise, it cannot be ignored.[19][20]The scene on the battlefield of the epic Mahabharata, notably where he addresses Pandava prince Arjuna in the Bhagavad Gita, is another common subject for representation. In these depictions, he is shown as a man, often with supreme God characteristics of Hindu religious art, such as multiple arms or heads, denoting power, and with attributes of Vishnu, such as the chakra or in his two-armed form as a charioteer. Cave paintings dated to 800 BCE in Mirzapur, Mirzapur district, Uttar Pradesh, show raiding horse-charioteers, one of whom is about to hurl a wheel, and who could potentially be identified as Krishna.[21]
Representations in temples often show Krishna as a man standing in an upright, formal pose. He may be alone, or with associated figures:[22] his brother Balarama and sister Subhadra, or his main queens Rukmini and Satyabhama.
Often, Krishna is pictured with his gopi-consort Radha. Manipuri Vaishnavas do not worship Krishna alone, but as Radha Krishna,[23] a combined image of Krishna and Radha. This is also a characteristic of the schools Rudra[24] and Nimbarka sampradaya,[25] as well as that of Swaminarayan sect. The traditions celebrate Radha Ramana murti, who is viewed by Gaudiyas as a form of Radha Krishna.[26]
Krishna is also depicted and worshipped as a small child (Bala Krishna, Bala K???a the child Krishna), crawling on his hands and knees or dancing, often with butter or Laddu in his hand being Laddu Gopal.[27][28] Regional variations in the iconography of Krishna are seen in his different forms, such as Jaganatha of Odisha, Vithoba of Maharashtra,[29] Venkateswara (also Srinivasa or Balaji) in Andhra Pradesh, and Shrinathji in Rajasthan.The earliest text to explicitly provide detailed descriptions of Krishna as a personality is the epic Mahabharata which depicts Krishna as an incarnation of Vishnu.[30] Krishna is central to many of the main stories of the epic. The eighteen chapters of the sixth book (Bhishma Parva) of the epic that constitute the Bhagavad Gita contain the advice of Krishna to the warrior-hero Arjuna, on the battlefield. Krishna is already an adult in the epic, although there are allusions to his earlier exploits. The Harivamsa, a later appendix to this epic, contains the earliest detailed version of Krishna's childhood and youth.
The Rig Veda 1.22.164 sukta 31 mentions a herdsman "who never stumbles".[31] Some Vaishnavite scholars, such as Bhaktivinoda Thakura, claim that this herdsman refers to Krishna.[32] Ramakrishna Gopal Bhandarkar also attempted to show that "the very same Krishna" made an appearance, e.g. as the drapsa ... krishna "black drop" of RV 8.96.13.[33] Some authors have also likened prehistoric depictions of deities to Krishna.
Chandogya Upanishad (3.17.6) composed around 900 BCE[34] mentions Vasudeva Krishna as the son of Devaki and the disciple of Ghora Angirasa, the seer who preached his disciple the philosophy of ‘Chhandogya.’ Having been influenced by the philosophy of ‘Chhandogya’ Krishna in the Bhagavadgita while delivering the discourse to Arjuna on the battlefield of Kurukshetra discussed about sacrifice, which can be compared to purusha or the individual.[35][36][37][38]
Yaska's Nirukta, an etymological dictionary around 6th century BC, contains a reference to the Shyamantaka jewel in the possession of Akrura, a motif from well known Puranic story about Krishna.[39] Shatapatha Brahmana and Aitareya-Aranyaka, associate Krishna with his Vrishni origins.[40]
Pa?ini, the ancient grammarian and author of Asthadhyayi (probably belonged to 5th century or 6th century BC) mentions a character called Vasudeva, son of Vasudeva, and also mentions Kaurava and Arjuna which testifies to Vasudeva Krishna, Arjuna and Kauravas being contemporaries.[35][41][42]
Megasthenes (350 – 290 BC) a Greek ethnographer and an ambassador of Seleucus I to the court of Chandragupta Maurya made reference to Herakles in his famous work Indica. Many scholars have suggested that the deity identified as Herakles was Krishna. According to Arrian, Diodorus, and Strabo, Megasthenes described an Indian tribe called Sourasenoi, who especially worshipped Herakles in their land, and this land had two cities, Methora and Kleisobora, and a navigable river, the Jobares. As was common in the ancient period, the Greeks sometimes described foreign gods in terms of their own divinities, and there is a little doubt that the Sourasenoi refers to the Shurasenas, a branch of the Yadu dynasty to which Krishna belonged; Herakles to Krishna, or Hari-Krishna: Methora to Mathura, where Krishna was born; Kleisobora to Krishnapura, meaning "the city of Krishna"; and the Jobares to the Yamuna, the famous river in the Krishna story. Quintus Curtius also mentions that when Alexander the Great confronted Porus, Porus's soldiers were carrying an image of Herakles in their vanguard.[43]
The name Krishna occurs in Buddhist writings in the form Kanha, phonetically equivalent to Krishna.[44]
The Ghata-Jâtaka (No. 454) gives an account of Krishna's childhood and subsequent exploits which in many points corresponds with the Brahmanic legends of his life and contains several familiar incidents and names, such as Vâsudeva, Baladeva, Ka?sa. Yet it presents many peculiarities and is either an independent version or a misrepresentation of a popular story that had wandered far from its home. Jain tradition also shows that these tales were popular and were worked up into different forms, for the Jains have an elaborate system of ancient patriarchs which includes Vâsudevas and Baladevas. Krishna is the ninth of the Black Vâsudevas and is connected with Dvâravatî or Dvârakâ. He will become the twelfth tîrthankara of the next world-period and a similar position will be attained by Devakî, Rohinî, Baladeva and Javakumâra, all members of his family. This is a striking proof of the popularity of the Krishna legend outside the Brahmanic religion.[45]
According to Arthasastra of Kautilya (4th century BCE) Vasudeva was worshiped as supreme Deity in a strongly monotheistic format.[41]
Around 150 BC, Patanjali in his Mahabhashya quotes a verse: "May the might of Krishna accompanied by Samkarshana increase!" Other verses are mentioned. One verse speaks of "Janardhana with himself as fourth" (Krishna with three companions, the three possibly being Samkarshana, Pradyumna, and Aniruddha). Another verse mentions musical instruments being played at meetings in the temples of Rama (Balarama) and Kesava (Krishna). Patanjali also describes dramatic and mimetic performances (Krishna-Kamsopacharam) representing the killing of Kamsa by Vasudeva.[46][47]
In the 1st century BC, there seems to be evidence for a worship of five Vrishni heroes (Balarama, Krishna, Pradyumna, Aniruddha and Samba) for an inscription has been found at Mora near Mathura, which apparently mentions a son of the great satrap Rajuvula, probably the satrap Sodasa, and an image of Vrishni, "probably Vasudeva, and of the "Five Warriors".[48] Brahmi inscription on the Mora stone slab, now in the Mathura Museum.[49][50]
Many Puranas tell Krishna's life-story or some highlights from it. Two Puranas, the Bhagavata Purana and the Vishnu Purana, that contain the most elaborate telling of Krishna’s story and teachings are the most theologically venerated by the Vaishnava schools.[51] Roughly one quarter of the Bhagavata Purana is spent extolling his life and philosophy.
Life[edit]
This summary is based on details from the Mahabharata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana. The scenes from the narrative are set in north India mostly in the present states of Uttar Pradesh, Bihar, Haryana, Delhi and Gujarat.Based on scriptural details and astrological calculations, the date of Krishna's birth, known as Janmashtami,[52] is 18 July 3228 BCE.[53] He was born to Devaki and her husband, Vasudeva,[54][55] When Mother Earth became upset by the sin being committed on Earth, she thought of seeking help from Lord Vishnu. She went in the form of a cow to visit Lord Vishnu and ask for help. Lord Vishnu agreed to help her and promised her that he would be born on Earth. On Earth in the Yadava clan, he was yadav according to his birth, a prince named Kansa sent his father Ugrasena (King of Mathura) to prison and became the King himself. One day a loud voice from the sky (Akash Vani in Hindi) prophesied that the 8th son of Kansa's sister (Devaki) would kill Kansa. Out of affection for Devaki, Kansa did not kill her outright. He did, however, send his sister and her husband (Vasudeva) to prison. Lord Vishnu himself later appeared to Devaki and Vasudeva and told them that he himself would be their eighth son and kill Kansa and destroy sin in the world. In the story of Krishna the deity is the agent of conception and also the offspring.[citation needed] Because of his sympathy for the earth, the divine Vishnu himself descended into the womb of Devaki and was born as her son, Vaasudeva (i.e., Krishna).[citation needed] This is occasionally cited as evidence that "virgin birth" tales are fairly common in non-Christian religions around the world.[56][57][58] However, there is nothing in Hindu scriptures to suggest that it was a "virgin" birth. By the time of conception and birth of Krishna, Devaki was married to Vasudeva and had already borne 7 children.[59] Virgin birth in this case should be more accurately understood as divine conception. Kunti the mother of the Pandavas referenced contemporaneously with the story of Krishna in the Mahabharata also has divine conception and virgin birth of Prince Karna.
The Hindu Vishnu Purana relates: "Devaki bore in her womb the lotus-eyed deity...before the birth of Krishna, no one could bear to gaze upon Devaki, from the light that invested her, and those who contemplated her radiance felt their minds disturbed.” This reference to light is reminiscent of the Vedic hymn "To an Unknown Divine," which refers to a Golden Child. According to F. M. Müller, this term means "the golden gem of child" and is an attempt at naming the sun. According to the Vishnu Purana, Krishna is the total incarnation of Lord Vishnu. It clearly describes in the Vishnu Purana that Krishna was born on earth to destroy sin, especially Kansa.
Krishna belonged to the Vrishni clan of Yadavas from Mathura,[60] and was the eighth son born to the princess Devaki, and her husband Vasudeva.
Mathura (in present day Mathura district, Uttar Pradesh) was the capital of the Yadavas, to which Krishna's parents Vasudeva and Devaki belonged. King Kansa, Devaki's brother,[61] had ascended the throne by imprisoning his father, King Ugrasena. Afraid of a prophecy from a divine voice from the heavens that predicted his death at the hands of Devaki's eighth "garbha", Kansa had the couple locked in a prison cell. After Kansa killed the first six children, Devaki apparently had a miscarriage of the seventh. However, in reality, the womb was actually transferred to Rohini secretly. This was how Balarama, Krishna's elder brother, was born. Once again Devaki became pregnant. Now due to the miscarriage, Kansa was in a puzzle regarding 'The Eighth One', but his ministers advised that the divine voice from the heavens emphasised "the eight garbha" and so this is the one. That night Krishna was born in the Abhijit nakshatra and simultanously Ekanamsha was born as Yogamaya in Gokulam to Nanda and Yashoda.
Since Vasudeva knew Krishna's life was in danger, Krishna was secretly taken out of the prison cell to be raised by his foster parents, Yasoda[62] and Nanda, in Gokula (in present day Mathura district). Two of his other siblings also survived, Balarama (Devaki's seventh child, transferred to the womb of Rohini, Vasudeva's first wife) and Subhadra (daughter of Vasudeva and Rohini, born much later than Balarama and Krishna)Nanda was the head of a community of cow-herders, and he settled in Vrindavana. The stories of Krishna's childhood and youth tell how he became a cow herder,[64] his mischievous pranks as Makhan Chor (butter thief) his foiling of attempts to take his life, and his role as a protector of the people of Vrindavana.
Krishna killed the demoness Putana, disguised as a wet nurse, and the tornado demon Trinavarta both sent by Kamsa for Krishna's life. He tamed the serpent Kaliya, who previously poisoned the waters of Yamuna river, thus leading to the death of the cowherds. In Hindu art, Krishna is often depicted dancing on the multi-hooded Kaliya.
Krishna lifted the Govardhana hill and taught Indra, the king of the devas, a lesson to protect native people of Brindavana from persecution by Indra and prevent the devastation of the pasture land of Govardhan. Indra had too much pride and was angry when Krishna advised the people of Brindavana to take care of their animals and their environment that provide them with all their necessities, instead of worshipping Indra annually by spending their resources.[65][66] In the view of some, the spiritual movement started by Krishna had something in it which went against the orthodox forms of worship of the Vedic gods such as Indra.[67] In Bhagavat Purana, Krishna says that the rain came from the nearby hill Govardhana, and advised that the people worshiped the hill instead of Indra. This made Indra furious, so he punished them by sending out a great storm. Krishna then lifted Govardhan and held it over the people like an umbrella.
The stories of his play with the gopis (milkmaids) of Brindavana, especially Radha (daughter of Vrishbhanu, one of the original residents of Brindavan) became known as the Rasa lila and were romanticised in the poetry of Jayadeva, author of the Gita Govinda. These became important as part of the development of the Krishna bhakti traditions worshiping Radha Krishna.[68]
Krishna’s childhood reinforces the Hindu concept of lila, playing for fun and enjoyment and not for sport or gain. His interaction with the gopis at the rasa dance or Rasa-lila is a great example of this. Krishna played his flute and the gopis came immediately from whatever they were doing, to the banks of the Yamuna River, and joined him in singing and dancing. Even those who could not physically be there joined him through meditation.[69] The story of Krishna’s battle with Kaliya also supports this idea in the sense of him dancing on Kaliya’s many hoods. Even though he is doing battle with the serpent, he is in no real danger and treats it like a game. He is a protector, but he only appears to be a young boy having fun.[70] This idea of having a playful god is very important in Hinduism. The playfulness of Krishna has inspired many celebrations like the Rasa-lila and the Janmashtami : where they make human pyramids to break open handis (clay pots) hung high in the air that spill buttermilk all over the group after being broken by the person at the top. This is meant to be a fun celebration and it gives the participants a sense of unity. Many believe that lila being connected with Krishna gives Hindus a deeper connection to him and thus a deeper connection to Vishnu also; seeing as Krishna is an incarnation of Vishnu. Theologists, like Kristin Johnston Largen, believe that Krishna’s childhood can even inspire other religions to look for lila in deities so that they have a chance to experience a part of their faith that they may not have previously seen.On his return to Mathura as a young man, Krishna overthrew and killed his maternal uncle, Kansa, after quelling several assassination attempts from Kansa's followers. He reinstated Kansa's father, Ugrasena, as the king of the Yadavas and became a leading prince at the court.[73] During this period, he became a friend of Arjuna and the other Pandava princes of the Kuru kingdom, who were his cousins. Later, he took his Yadava subjects to the city of Dwaraka (in modern Gujarat) and established his own kingdom there.[74]
Krishna married Rukmini, the Vidarbha princess, by abducting her, at her request, from her proposed wedding with Shishupala. He married eight queens—collectively called the Ashtabharya—including Rukmini, Satyabhama, Jambavati, Kalindi, Mitravinda, Nagnajiti, Bhadra and Lakshmana.[75][76] Krishna subsequently married 16,000 or 16,100 maidens who were held captive by the demon Narakasura, to save their honour.[77][78] Krishna killed the demon and released them all. According to social custom of the time, all of the captive women were degraded, and would be unable to marry, as they had been under the Narakasura's control. However Krishna married them to reinstate their status in the society. This symbolic wedding with 16,100 abandoned daughters was more of a mass rehabilitation.[79] In Vaishnava traditions, Krishna's wives are forms of the goddess Lakshmi— consort of Vishnu, or special souls who attained this qualification after many lifetimes of austerity, while his two queens, Rukmani and Satyabhama, are expansions of Lakshmi.[80]
When Yudhisthira was assuming the title of emperor, he had invited all the great kings to the ceremony and while paying his respects to them, he started with Krishna because he considered Krishna to be the greatest of them all. While it was a unanimous feeling amongst most present at the ceremony that Krishna should get the first honours, his cousin Shishupala felt otherwise and started berating Krishna. Due to a vow given to Shishupal's mother, Krishna forgave a hundred verbal abuses by Shishupal, and upon the one hundred and first, he assumed his Virat (universal) form and killed Shishupal with his Chakra. The blind king Dhritarashtra also obtained divine vision to be able to see this form of Krishna during the time when Duryodana tried to capture Krishna when he came as a peace bearer before the great Mahabharat War. Essentially, Shishupala and Dantavakra were both re-incarnations of Vishnu's gate-keepers Jaya and Vijaya, who were cursed to be born on Earth, to be delivered by the Vishnu back to Vaikuntha.Once battle seemed inevitable, Krishna offered both sides the opportunity to choose between having either his army called narayani sena or himself alone, but on the condition that he personally would not raise any weapon. Arjuna, on behalf of the Pandavas, chose to have Krishna on their side, and Duryodhana, Kaurava prince, chose Krishna's army. At the time of the great battle, Krishna acted as Arjuna's charioteer, since this position did not require the wielding of weapons.
Upon arrival at the battlefield, and seeing that the enemies are his family, his grandfather, his cousins and loved ones, Arjuna is moved and says his heart does not allow him to fight and he would rather prefer to renounce the kingdom and put down his Gandiv (Arjuna's bow). Krishna then advises him about the battle, with the conversation soon extending into a discourse which was later compiled as the Bhagavad Gita.[82]Krishna asked Arjuna, "Have you within no time, forgotten the Kauravas' evil deeds such as not accepting the eldest brother Yudhishtira as King, usurping the entire Kingdom without yielding any portion to the Pandavas, meting out insults and difficulties to Pandavas, attempt to murder the Pandavas in the Barnava lac guest house, publicly attempting to disrobe and disgracing Draupadi. Krishna further exhorted in his famous Bhagavad Gita, "Arjuna, do not engage in philosophical analyses at this point of time like a Pundit. You are aware that Duryodhana and Karna particularly have long harboured jealousy and hatred for you Pandavas and badly want to prove their hegemony. You are aware that Bhishmacharya and your Teachers are tied down to their dharma of protecting the unitarian power of the Kuru throne. Moreover, you Arjuna, are only a mortal appointee to carry out my divine will, since the Kauravas are destined to die either way, due to their heap of sins. Open your eyes O Bhaarata and know that I encompass the Karta, Karma and Kriya, all in myself. There is no scope for contemplation now or remorse later, it is indeed time for war and the world will remember your might and immense powers for time to come. So rise O Arjuna!, tighten up your Gandiva and let all directions shiver till their farthest horizons, by the reverberation of its string."Krishna had a profound effect on the Mahabharata war and its consequences. He had considered the Kurukshetra war to be a last resort after voluntarily acting as a messenger in order to establish peace between the Pandavas and Kauravas. But, once these peace negotiations failed and was embarked into the war, then he became a clever strategist. During the war, upon becoming angry with Arjuna for not fighting in true spirit against his ancestors, Krishna once picked up a carriage wheel in order to use it as a weapon to challenge Bhishma. Upon seeing this, Bhishma dropped his weapons and asked Krishna to kill him. However, Arjuna apologized to Krishna, promising that he would fight with full dedication here/after, and the battle continued. Krishna had directed Yudhisthira and Arjuna to return to Bhishma the boon of "victory" which he had given to Yudhisthira before the war commenced, since he himself was standing in their way to victory. Bhishma understood the message and told them the means through which he would drop his weapons—which was if a woman entered the battlefield. Next day, upon Krishna's directions, Shikhandi (Amba reborn) accompanied Arjuna to the battlefield and thus, Bhishma laid down his arms. This was a decisive moment in the war because Bhishma was the chief commander of the Kaurava army and the most formidable warrior on the battlefield. Krishna aided Arjuna in killing Jayadratha, who had held the other four Pandava brothers at bay while Arjuna's son Abhimanyu entered Drona's Chakravyuha formation—an effort in which he was killed by the simultaneous attack of eight Kaurava warriors. Krishna also caused the downfall of Drona, when he signalled Bhima to kill an elephant called Ashwatthama, the namesake of Drona's son. Pandavas started shouting that Ashwatthama was dead but Drona refused to believe them saying he would believe it only if he heard it from Yudhisthira. Krishna knew that Yudhisthira would never tell a lie, so he devised a clever ploy so that Yudhisthira wouldn't lie and at the same time Drona would be convinced of his son's death. On asked by Drona, Yudhisthira proclaimed
Ashwathama Hatahath, naro va Kunjaro va
i.e. Ashwathama had died but he was nor sure whether it was a Drona's son or an elephant. But as soon as Yudhisthira had uttered the first line, Pandava army on Krishna's direction broke into celebration with drums and conchs, in the din of which Drona could not hear the second part of the Yudhisthira's declaration and assumed that his son indeed was dead. Overcome with grief he laid down his arms, and on Krishna's instruction Dhrishtadyumna beheaded Drona.
When Arjuna was fighting Karna, the latter's chariot's wheels sank into the ground. While Karna was trying to take out the chariot from the grip of the Earth, Krishna reminded Arjuna how Karna and the other Kauravas had broken all rules of battle while simultaneously attacking and killing Abhimanyu, and he convinced Arjuna to do the same in revenge in order to kill Karna. During the final stage of the war, when Duryodhana was going to meet his mother Gandhari for taking her blessings which would convert all parts of his body on which her sight falls to diamond, Krishna tricks him to wearing banana leaves to hide his groin. When Duryodhana meets Gandhari, her vision and blessings fall on his entire body except his groin and thighs, and she becomes unhappy about it because she was not able to convert his entire body to diamond. When Duryodhana was in a mace-fight with Bhima, Bhima's blows had no effect on Duryodhana. Upon this, Krishna reminded Bhima of his vow to kill Duryodhana by hitting him on the thigh, and Bhima did the same to win the war despite it being against the rules of mace-fight (since Duryodhana had himself broken Dharma in all his past acts). Thus, Krishna's unparalleled strategy helped the Pandavas win the Mahabharata war by bringing the downfall of all the chief Kaurava warriors, without lifting any weapon. He also brought back to life Arjuna's grandson Parikshit, who had been attacked by a Brahmastra weapon from Ashwatthama while he was in his mother's womb. Parikshit became the Pandavas' successor.Krishna had eight princely wives, also known as Ashtabharya: Rukmini, Satyabhama, Jambavati, Nagnajiti, Kalindi, Mitravinda, Bhadra, Lakshmana) and the other 16,100 or 16,000 (number varies in scriptures), who were rescued from Narakasura. They had been forcibly kept in his palace and after Krishna had killed Narakasura, he rescued these women and freed them. Krishna married them all to save them from destruction and infamity. He gave them shelter in his new palace and a respectful place in society. The chief amongst them is Rohini.
The Bhagavata Purana, Vishnu Purana, Harivamsa list the children of Krishna from the Ashtabharya with some variation; while Rohini's sons are interpreted to represent the unnumbered children of his junior wives. Most well-known among his sons are Pradyumna, the eldest son of Krishna (and Rukmini) and Samba, the son of Jambavati, whose actions led to the destruction of Krishna's clan.According to Mahabharata, the Kurukshetra war resulted in the death of all the hundred sons of Gandhari. On the night before Duryodhana's death, Lord Krishna visited Gandhari to offer his condolences. Gandhari felt that Krishna knowingly did not put an end to the war, and in a fit of rage and sorrow, Gandhari cursed that Krishna, along with everyone else from the Yadu dynasty, would perish after 36 years. Krishna himself knew and wanted this to happen as he felt that the Yadavas had become very haughty and arrogant (adharmi), so he ended Gandhari's speech by saying "tathastu" (so be it).[83][84][85]
After 36 years passed, a fight broke out between the Yadavas, at a festival, who killed each other. His elder brother, Balarama, then gave up his body using Yoga. Krishna retired into the forest and started meditating under a tree. The Mahabharata also narrates the story of a hunter who becomes an instrument for Krishna's departure from the world. The hunter Jara, mistook Krishna's partly visible left foot for that of a deer, and shot an arrow, wounding him mortally. After he realised the mistake, While still bleeding, Krishna told Jara, "O Jara, you were Bali in your previous birth, killed by myself as Rama in Tretayuga. Here you had a chance to even it and since all acts in this world are done as desired by me, you need not worry for this". Then Krishna, with his physical body[86] ascended back to his eternal abode, Goloka vrindavan and this event marks departure of Krishna from the earth.[87][88][89] The news was conveyed to Hastinapur and Dwaraka by eyewitnesses to this event.[86] The place of this incident is believed to be Bhalka, near Somnath temple.[90][91]
According to Puranic sources,[92] Krishna's disappearance marks the end of Dvapara Yuga and the start of Kali Yuga, which is dated to February 17/18, 3102 BCE.[7] Vaishnava teachers such as Ramanujacharya and Gaudiya Vaishnavas held the view that the body of Krishna is completely spiritual and never decays (Achyuta) as this appears to be the perspective of the Bhagavata Purana. Lord Sri Chaitanya Mahaprabhu (an incarnation of Lord Sri Krishna according to the Bhavishya Purana) exhorted, "Krishna Naama Sankirtan" i.e. the constant chanting of the Krishna's name is the supreme healer in Kali Yuga. It destroys sins and purifies the hearts through Bhakti ensures universal peace.
Krishna never appears to grow old or age at all in the historical depictions of the Puranas despite passing of several decades, but there are grounds for a debate whether this indicates that he has no material body, since battles and other descriptions of the Mahabharata epic show clear indications that he seems to be subject to the limitations of nature.[93] While battles apparently seem to indicate limitations, Mahabharata also shows in many places where Krishna is not subject to any limitations as through episodes Duryodhana trying to arrest Krishna where his body burst into fire showing all creation within him.[94] Krishna is also explicitly described as without deterioration elsewhere.[95]The worship of Krishna is part of Vaishnavism, which regards Vishnu as the Supreme God and venerates His associated avatars, their consorts, and related saints and teachers. Krishna is especially looked upon as a full manifestation of Vishnu, and as one with Vishnu himself.[96] However the exact relationship between Krishna and Vishnu is complex and diverse,[97] where Krishna is sometimes considered an independent deity, supreme in his own right.[98] Out of many deities, Krishna is particularly important, and traditions of Vaishnava lines are generally centered either on Vishnu or on Krishna, as supreme. The term Krishnaism has been used to describe the sects of Krishna, reserving the term "Vaishnavism" for sects focusing on Vishnu in which Krishna is an avatar, rather than as a transcendent Supreme Being.[99]
All Vaishnava traditions recognise Krishna as an avatar of Vishnu; others identify Krishna with Vishnu; while traditions, such as Gaudiya Vaishnavism,[100][101] Vallabha Sampradaya and the Nimbarka Sampradaya, regard Krishna as the Svayam Bhagavan, original form of God.[102][103][104][105][106] Swaminarayan, the founder of the Swaminarayan Sampraday also worshipped Krishna as God himself. "Greater Krishnaism" corresponds to the second and dominant phase of Vaishnavism, revolving around the cults of the Vasudeva, Krishna, and Gopala of late Vedic period.[107] Today the faith has a significant following outside of India as well.[108]The deity Krishna-Vasudeva (k???a vasudeva "Krishna, the son of Vasudeva") is historically one of the earliest forms of worship in Krishnaism and Vaishnavism.[8][39] It is believed to be a significant tradition of the early history of the worship of Krishna in antiquity.[9][109] This tradition is considered as earliest to other traditions that led to amalgamation at a later stage of the historical development. Other traditions are Bhagavatism and the cult of Gopala, that along with the cult of Bala Krishna form the basis of current tradition of monotheistic religion of Krishna.[110][111] Some early scholars would equate it with Bhagavatism,[9] and the founder of this religious tradition is believed to be Krishna, who is the son of Vasudeva, thus his name is Vasudeva; he is said to be historically part of the Satvata tribe, and according to them his followers called themselves Bhagavatas and this religion had formed by the 2nd century BC (the time of Patanjali), or as early as the 4th century BC according to evidence in Megasthenes and in the Arthasastra of Kautilya, when Vasudeva was worshiped as supreme deity in a strongly monotheistic format, where the supreme being was perfect, eternal and full of grace.[9] In many sources outside of the cult, the devotee or bhakta is defined as Vasudevaka.[112] The Harivamsa describes intricate relationships between Krishna Vasudeva, Sankarsana, Pradyumna and Aniruddha that would later form a Vaishnava concept of primary quadrupled expansion, or avatar.[113]
Bhakti tradition[edit]
Main article: Bhakti yoga
Bhakti, meaning devotion, is not confined to any one deity. However Krishna is an important and popular focus of the devotional and ecstatic aspects of Hindu religion, particularly among the Vaishnava sects.[100][114] Devotees of Krishna subscribe to the concept of lila, meaning 'divine play', as the central principle of the Universe. The lilas of Krishna, with their expressions of personal love that transcend the boundaries of formal reverence, serve as a counterpoint to the actions of another avatar of Vishnu: Rama, "He of the straight and narrow path of maryada, or rules and regulations."[101]
The bhakti movements devoted to Krishna became prominent in southern India in the 7th to 9th centuries AD. The earliest works included those of the Alvar saints of the Tamil country.[115] A major collection of their works is the Divya Prabandham. The Alvar Andal's popular collection of songs Tiruppavai, in which she conceives of herself as a gopi, is the most famous of the oldest works in this genre.[116][117] [118] Kulasekaraazhvaar's Mukundamala was another notable work of this early stage.
Spread of the Krishna-bhakti movement[edit]
The movement, which started in the 6th-7th century A.D. in the Tamil-speaking region of South India, with twelve Alvar (one immersed in God) saint-poets, who wrote devotional songs. The religion of Alvar poets, which included a woman poet, Andal, was devotion to God through love (bhakti), and in the ecstasy of such devotions they sang hundreds of songs which embodied both depth of feeling and felicity of expressions. The movement originated in South India during the seventh-century CE, spreading northwards from Tamil Nadu through Karnataka and Maharashtra; by the fifteenth century, it was established in Bengal and northern India[119]While the learned sections of the society well versed in Sanskrit could enjoy works like Gita Govinda or Bilvamangala's Krishna-Karnamritam, the masses sang the songs of the devotee-poets, who composed in the regional languages of India. These songs expressing intense personal devotion were written by devotees from all walks of life. The songs of Meera and Surdas became epitomes of Krishna-devotion in north India.These devotee-poets, like the Alvars before them, were aligned to specific theological schools only loosely, if at all. But by the 11th century AD, Vaishnava Bhakti schools with elaborate theological frameworks around the worship of Krishna were established in north India. Nimbarka (11th century AD), Vallabhacharya (15th century AD) and (Lord Sri Chaitanya Mahaprabhu an incarnation of Lord Sri Krishna according to the Bhavishya Purana) (16th century AD) all inspired by the teachings of Madhvacharya (11th century AD) were the founders of the most influential schools. These schools, namely Nimbarka Sampradaya, Vallabha Sampradaya and Gaudiya Vaishnavism respectively, see Krishna as the supreme God, rather than an avatar, as generally seen.
In the Deccan, particularly in Maharashtra, saint poets of the Varkari sect such as Dnyaneshwar, Namdev, Janabai, Eknath and Tukaram promoted the worship of Vithoba,[29] a local form of Krishna, from the beginning of the 13th century until the late 18th century.[6] In southern India, Purandara Dasa and Kanakadasa of Karnataka composed songs devoted to the Krishna image of Udupi. Rupa Goswami of Gaudiya Vaishnavism, has compiled a comprehensive summary of bhakti named Bhakti-rasamrita-sindhu.[114]In 1965, the Krishna-bhakti movement had spread outside India when its founder, Bhaktivedanta Swami Prabhupada, (who was instructed by his guru, Bhaktisiddhanta Sarasvati Thakura) traveled from his homeland in West Bengal to New York City. A year later in 1966, after gaining many followers, he was able to form the International Society for Krishna Consciousness (ISKCON), popularly known as the Hare Krishna movement. The purpose of this movement was to write about Krishna in English and to share the Gaudiya Vaishnava philosophy with people in the Western world by spreading the teachings of the saint Chaitanya Mahaprabhu. In an effort to gain attention, followers chanted the names of God in public locations. This chanting was known as hari-nama sankirtana and helped spread the teaching. Additionally, the practice of distributing prasad or “sanctified food” worked as a catalyst in the dissemination of his works. In the Hare Krishna movement, Prasad was a vegetarian dish that would be first offered to Krishna. The food’s proximity to Krishna added a “spiritual effect,” and was seen to “counteract material contamination affecting the soul.” Sharing this sanctified food with the public, in turn, enabled the movement to gain new recruits and further spread these teachings.[10][120][121]In South India, Vaishnavas usually belong to the Sri Sampradaya[citation needed]. The acharyas of the Sri Sampradaya have written reverentially about Krishna in most of their works like the Thiruppavai by Andal[122] and Gopala Vimshati by Vedanta Desika.[123] In South India, devotion to Krishna, as an avatar of Vishnu, spread in the face of opposition to Buddhism, Shaktism, and Shaivism and ritualistic Vedic sacrifices. The acharyas of the Sri Sampradaya like Manavala Mamunigal, Vedanta Desika strongly advocated surrender to Vishnu as the aim of the Vedas. Out of 108 Divya Desams there are 97 Divya Desams in South India.While discussing the origin of Indian theatre, Horwitz talks about the mention of the Krishna story in Patanjali's Mahabhashya (c. 150 BC), where the episodes of slaying of Kamsa (Kamsa Vadha) and "Binding of the heaven storming titan" (Bali Bandha) are described.[124] Bhasa's Balacharitam and Dutavakyam (c. 400 BC) are the only Sanskrit plays centered on Krishna written by a major classical dramatist. The former dwells only on his childhood exploits and the latter is a one-act play based on a single episode from the Mahabharata when Krishna tries to make peace between the warring cousins.[125]
From the 10th century AD, with the growing bhakti movement, Krishna became a favorite subject of the arts. The songs of the Gita Govinda became popular across India, and had many imitations. The songs composed by the Bhakti poets added to the repository of both folk and classical singing.
The classical Indian dances, especially Odissi and Manipuri, draw heavily on the story. The 'Rasa lila' dances performed in Vrindavan shares elements with Kathak, and the Krisnattam, with some cycles, such as Krishnattam, traditionally restricted to the Guruvayur temple, the precursor of Kathakali.[126]
The Sattriya dance, founded by the Assamese Vaishnava saint Sankardeva, extols the virtues of Krishna. Medieval Maharashtra gave birth to a form of storytelling known as the Hari-Katha, that told Vaishnava tales and teachings through music, dance, and narrative sequences, and the story of Krishna one of them. This tradition spread to Tamil Nadu and other southern states, and is now popular in many places throughout India.
Narayana Tirtha's (17th century AD) Krishna-Lila-Tarangini provided material for the musical plays of the Bhagavata-Mela by telling the tale of Krishna from birth until his marriage to Rukmini. Tyagaraja (18th century AD) wrote a similar piece about Krishna called Nauka-Charitam. The narratives of Krishna from the Puranas are performed in Yakshagana, a performance style native to Karnataka's coastal districts. Many movies in all Indian languages have been made based on these stories. These are of varying quality and usually add various songs, melodrama, and special effects.
In other religions[edit]
Jainism[edit]
Further information: Salakapurusa
The most exalted figures in Jainism are the twenty-four Tirthankaras. Krishna, when he was incorporated into the Jain list of heroic figures, presented a problem with his activities which are not pacifist. The concept of Baladeva, Vasudeva and Prati-Vasudeva was used to solve it.[neutrality is disputed] The Jain list of sixty-three Shalakapurshas or notable figures includes, amongst others, the twenty-four Tirthankaras and nine sets of this triad. One of these triads is Krishna as the Vasudeva, Balarama as the Baladeva and Jarasandha as the Prati-Vasudeva. He was a cousin of the twenty-second Tirthankara, Neminatha. The stories of these triads can be found in the Harivamsha of Jinasena (not be confused with its namesake, the addendum to Mahabharata) and the Trishashti-shalakapurusha-charita of Hemachandra.[127]
In each age of the Jain cyclic time is born a Vasudeva with an elder brother termed the Baladeva. The villain is the Prati-vasudeva. Baladeva is the upholder of the Jain principle of non-violence. However, Vasudeva has to forsake this principle to kill the Prati-Vasudeva and save the world. [128][129]The story of Krishna occurs in the Jataka tales in Buddhism,[130] in the Vaibhav Jataka as a prince and legendary conqueror and king of India.[131] In the Buddhist version, Krishna is called Vasudeva, Kanha and Keshava, and Balarama is his older brother, Baladeva. These details resemble that of the story given in the Bhagavata Purana. Vasudeva, along with his nine other brothers (each son a powerful wrestler) and one elder sister (Anjana) capture all of Jambudvipa (many consider this to be India) after beheading their evil uncle, King Kamsa, and later all other kings of Jambudvipa with his Sudarshana Chakra. Much of the story involving the defeat of Kamsa follows the story given in the Bhagavata Purana.[132]
As depicted in the Mahabharata, all of the sons are eventually killed due to a curse of sage Kanhadipayana (Veda Vyasa, also known as Krishna Dwaipayana). Krishna himself is eventually speared by a hunter in the foot by mistake, leaving the sole survivor of their family being their sister, Anjanadevi of whom no further mention is made.[133]
Since Jataka tales are given from the perspective of Buddha's previous lives (as well as the previous lives of many of Buddha's followers), Krishna appears as the "Dhammasenapati" or "Chief General of the Dharma" and is usually shown being Buddha's "right-hand man" in Buddhist art and iconography.[134] The Bodhisattva, is born in this tale as one of his youngest brothers named Ghatapandita, and saves Krishna from the grief of losing his son.[131] The 'divine boy' Krishna as an embodiment of wisdom and endearing prankster forms a part of the pantheon of gods in Japanese Buddhism .[135]Bahá'ís believe that Krishna was a "Manifestation of God", or one in a line of prophets who have revealed the Word of God progressively for a gradually maturing humanity. In this way, Krishna shares an exalted station with Abraham, Moses, Zoroaster, Buddha, Muhammad, Jesus, the Báb, and the founder of the Bahá'í Faith, Bahá'u'lláh.[Members of the Ahmadiyya Community believe Krishna to be a great prophet of God as described by their founder, Mirza Ghulam Ahmad. This belief is maintained by the Qur'anic Principle that God has sent prophets and messengers to every nation of the world leaving no region without divine guidance (see for instance Quran 10:47 and Quran 16:36).
Ghulam Ahmad also claimed to be the likeness of Krishna as a latter day reviver of religion and morality whose mission was to reconcile man with God.[138] Ahmadis maintain that the Sanskrit term Avatar is synonymous with the term 'prophet' of the Middle Eastern religious tradition as God's intervention with man; as God appoints a man as his vicegerent upon earth. In Lecture Sialkot, Ghulam Ahmed wrote:
Let it be clear that Raja Krishna, according to what has been revealed to me, was such a truly great man that it is hard to find his like among the Rishis and Avatars of the Hindus. He was an Avatar—i.e., Prophet—of his time upon whom the Holy Spirit would descend from God. He was from God, victorious and prosperous. He cleansed the land of the Aryas from sin and was in fact the Prophet of his age whose teaching was later corrupted in numerous ways. He was full of love for God, a friend of virtue and an enemy of evil.[138]
Krishna is also called Murli Dhar. The flute of Krishna means the flute of revelation and not the physical flute. Krishna lived like humans and he was a prophet.[139][140]Krishna worship or reverence has been adopted by several new religious movements since the 19th century and he is sometimes a member of an eclectic pantheon in occult texts, along with Greek, Buddhist, biblical and even historical figures.[141] For instance, Édouard Schuré, an influential figure in perennial philosophy and occult movements, considered Krishna a Great Initiate; while Theosophists regard Krishna as an incarnation of Maitreya (one of the Masters of the Ancient Wisdom), the most important spiritual teacher for humanity along with Buddha
form and design
a la Porsche
and EffiArt
-
- Click , click
© View LARGE on BLACK
__ For your Eyes only ©
°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°
Der Viersitzer mit Allradantrieb. Die Fahrdynamik und Leistungswerte halten mit vielen sportlichen Zweisitzern mit. Der Panamera 4S besitzt einen 4,8-l-V8-Zylinder-Saugmotor. Er entwickelt 294 kW (400 PS) und 500 Nm Drehmoment.
-----
368 kW (500 PS) bei 6.000 1/min
0-100 km/h in 4,2 s
Höchstgeschwindigkeit 303 km/h
Verbrauch gesamt: 11,5 l/100 km*
CO2-Emission: 270 g/km*
EUR 135.154,00 inkl. MwSt.
================
2011
PANAMERA S HYBRID
3:0l V6 - 333 PS
plus E-motor 47 PS
( for 2 km distance; vmax 85 km/h like inthe Cayenn S Hybrid )
summary:
380 PS (279) kW
7,l ( best 6.,8) l/100 km
CO2 - Emmision 167 (159) g /km
Four daisies appeared to me to form a constellation, with the starfield in back.
Have a great weekend everyone!
Merope was one of the Heliades ("children of the sun") daughters of Helios, the sun god.
Ilford HP5 400, Cokin red filter, RKN 35-70mm 1:3.5-4.5
O cânion é formado por um vale profundo, escavado na rocha e suas encostas apresentam-se com diversas formas de relevo formadas pela ação erosiva da água e dos ventos.
O Cânion pode ser apreciado de inúmeros locais com destaque para a vista a partir da Ponte Metálica que liga os Estados da Bahia e Alagoas na BR-110. O canyon apresenta profundidades variadas, que vão de 30 até 170 metros, extensão de 65 quilômetros (sendo considerado o maior cânion navegável do mundo) e largura também variável, entre 50 e 330 metros.
O cânion do Rio São Francisco, pode ser apreciado em inesquecível passeio de catamarã, com locais para banhos e mergulhos. No Cânion são praticadas diversas modalidades de esportes de ação, como: rapel, tirolesa, canyoning, escalada, bungee jump, canoagem, entre outros.
Divisa da Bahia com Alagoas
Paulo Afonso/BA
Iglesia de Nuestra Señora de la O
es.wikipedia.org/wiki/Iglesia_de_Nuestra_Se%C3%B1ora_de_l...(Sanl%C3%BAcar_de_Barrameda)
La Iglesia de Nuestra Señora de la O de Sanlúcar de Barrameda, es un templo católico construido en estilo mudéjar. Se trata de la Iglesia Mayor Parroquial de la ciudad. Fue declarada Monumento Histórico-Artístico Nacional en 1931 y, como Bien de Interés Cultural, forma parte del Conjunto histórico-artístico de Sanlúcar de Barrameda, declarado como tal en 1973.
No hay certeza sobre su fundación, aunque Juan Pedro Velázquez-Gaztelu mantiene que fue fundada en el año 1360 por Isabel de la Cerda Pérez de Guzmán,1 nieta deGuzmán el Bueno, quien huyendo de la persecución que sufrían los Guzmanes por el rey don Pedro I el Cruel, se refugió en Sanlúcar.
El templo sigue la tipología de las iglesias parroquiales mudéjares del reino de Sevilla, de planta rectangular con disposición interna basílical, compuesta por tres naves con cubierta de artesonados de madera y con cabecera en forma de ábside poligonal. Sin embargo su aspecto actual es el resultado de un largo proceso constructivo sobre aquella primitiva iglesia durante los siglos XVI, XVII y XVIII.
La fachada de los pies, en la plaza de los condes de Niebla, posee una monumental portada mudéjar, única en su género. Está formada por una única puerta de arco apuntado abocinado con arquivoltas, sobre la que se desarrolla una profusa decoración estructurada en tres pisos. En el inferior se sitúan los escudos de los linajes Pérez de Guzmán y de La Cerda sostenidos por leones rampantes. En el piso central hay una galería de arcos conopiales ciegos. Finalmente, en el superior se desarrolla una batería de columnillas que sostienen una arcatura ciega sobre la cual se despliega un paño realizado en labor de sebka. Remata el conjunto un tejaroz sostenido por canes.
El templo se construyó adosado a los muros del llamado Alcázar viejo y, según Velázquez Gaztelu, se aprovechó una de sus torre para la construcción del campanario. El campanario actual de la torre es un añadido realizado en 1604 por el arquitecto Alonso de Vandelvira en estilo manierista, por encargo de Alonso Pérez de Guzmán y Sotomayor, VII duque de Medina Sidonia. El primer cuerpo de campanas es de planta cuadrangular mientras que el segundo es de planta elíptica.
También en el siglo XVII se reforzaron los esbeltos pilares y los arcos formeros de ojiva se convirtieron en arcos de medio punto. Con esta reforma se pretendió robustecer la estructura para que fuera capaz de sotener una cubierta mucho más pesada y algo más alta que la original. Asimismo, con el paso de los siglos se fueron adosando varias capillas al cuerpo original del edificio, lo que le restó al edificio la simplicidad estructural que tuvo en origen.
En su interior es destacable la Capilla de San Sebastián, costeada por Alonso de Zárate, administrador de la Aduana, a mediados del siglo XVI. En ella destaca la portada plateresca y una tabla manierista del pintor portugués Vasco Pereira, que representa el Martirio de San Sebastián. Asimismo, junto a la Capilla del Sagrario existe un cuadro que representa el Descendimiento de Cristo, obra de la escuela flamenca del siglo XVI, relacionado con el estilo Pedro de Campaña, artista flamenco formado en Italia.
Respecto a la orfebrería, destaca la custodia procesional del Corpus, del siglo XVIII, obra de Gómez de Paz, realizada en plata, oro y piedras preciosas, el templete del corpus del siglo XVII de plata, los frontales de plata del altar mayor y capilla del sagrario, los blandones de plata, los candelabros de plata del altar mayor, cruz procesional de plata, cálices, copones, etc.
Notas
↑ Isabel de la Cerda Pérez de Guzmán fue el último miembro del linaje de La Cerda y la persona que dio origen a la Casa de Medinaceli.
Do you need a copy of a tax form? If so, the library can help.
The Birmingham Public Library provides copies of tax forms, instructions, and publications. Basic forms are available at most library locations; a more extensive collection of forms is available in the Government Documents Department in the Linn-Henley Building.
BTW Birmingham Public Library is hosting EITC Awareness Day 2010 at the Five Points West Branch. FREE tax return preparation for those with income under $49,000 will be available at this event.
In 1810, Duke Alexis of Anhalt founded the Kurhaus Alexisbad. From 1930, this former bathhouse was used by Berlin's garbage collectors for recreation, and until the end of the Second World War, it was the first Harz home for numerous refugees from today's Poland. Taken over during post-war-GDR times by the Deutsche Reichsbahn, it was used as a recreation home for its employees from the Magdeburg railway district. Following the fall of the Berlin Wall, it was taken over by the Deutsche Bundesbahn, but was closed in 1997. It has since fallen into a state of disrepair, in this abandoned state now for over 25 years. This is the narrower side elevation of a much larger building.
© Gordon Edgar - All rights reserved. Please do not use my images without my explicit permission
A Coleção fotográfica faz parte integrante da cobertura efetuada durante as inscrições formais para o “Curso Inicial de Tripulação de Cabine ”, que decorreu a 8 de janeiro da ESTIG do IPBeja.
Todas as fotografias estão otimizadas para a internet e fazem parte do espólio do Instituto Politécnico de Beja. Nenhumas das fotografias podem ser reproduzidas, no seu todo ou parcialmente, de forma eletrónica ou impressas, sem a autorização do IPBeja. Para adquirir fotografias com maior resolução contacte o Setor de Planeamento e Protocolo do IPBeja, através dos seguintes mail:
pp.apf@ipbeja.pt
sep@ipbeja.pt
jdomingos@ipbeja.pt
Site Institucional: WWW.ipbeja.pt
38° 00' 46.87''N
7° 52' 22.19''W
KPM Berlin: Konfektservice, Schalen Set, Form: Hallesche Form, Marguerite Friedlaender (1930), Dekor: Goldringe, Trude Petri (1931), www.kabelitz-porzellan.de
Legislative Assembly Chandigarh, India - Architect: Le Corbusier
The Parliament or Legislative Assembly (1955) was designed as a large box with the entrance portico on one side, concrete piers on the other, and a repetitive pattern on the façade. Sculptural forms on the roof, a dramatic ‘funnel’ top light over the Assembly, and a tilted pyramid over the Senate chambers completed the composition. The Assembly Hall has a square plan. The Assembly chamber, in the form of a hyperbolic shell, is surrounded by ceremonial space. This circulation space is planned as a dimly lit, triple height, columned hall for informal meetings and discussions. The side of the hall facing the high court has a great portico and has eight thin piers. These piers frame a view of glimpses of the Shivalik Hills. A ceremonial pivoting door is placed in an off-centre bay of the portico. Le Corbusier was inspired by the form of the cooling towers of a power station near Ahmedabad. The architect designed the hyperbolic shell of the Assembly chamber with a base diameter of 39.6 m. This shell is 38 m and terminates in an oblique section with a metallic framework at the top. This framework directs the interplay of natural and artificial lighting, ventilation, and acoustics. The hyperbolic shell is only 15 cm thick, which helped in reducing the cost and the weight of structure. The Assembly chamber has a seating capacity for 252 persons. Additional galleries are provided for ladies, journalists, and officials. Acoustical treatment has been given to the Assembly Chamber to modulate and control the sound levels by providing sound absorbing panels in bright colours and random curvilinear shapes. The Council chamber, with a capacity of 70 seats is crowned by a pyramid, which admits light from the north into its interior. A ladies gallery with 90 seats, a men’s gallery with 104 seats, and a press gallery with 24 seats are also provided in this chamber. Staircases, lifts and ramps provide various means of circulation and access to different levels of the building. The construction of the entire structure is in exposed reinforced concrete.
Petites formes dansées, Cie Gilles Verièpe ( www.compagnie-gilles-veriepe.com/site/ ) @ Rafales d'art, Le Bateau Feu ( www.lebateaufeu.com/fr/liste-des-spectacles-rafales-d-art... ). Dunkerque, vendre 21 septembre 2012