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"The castle building includes four towers (one on each corner) and a courtyard with a 80m deep water well. The largest and tallest tower is the Crown Tower on the southwest corner. The 47m tower dates from the 13th century and for approximately 200 years beginning in the mid-1500s housed the crown jewels of Hungary. The exterior walls and inside corridors contain fragments of old Gothic and Renaissance construction elements.
The walled-up entrance gate from the 16th century is still visible to the east of the main entrance. Behind the entrance, is an arcade corridor leading to a large Baroque staircase which, in turn, leads to the exhibitions of the Slovak National Museum on the second floor. The west wing of this floor houses the 4 halls of the Treasure Chamber (opened in 1988) with a collection of the most precious archaeological finds and other objects of Slovakia, including the prehistoric statue called the Venus of Moravany. The third floor houses the exhibition on the History of Slovakia. The first floor in the south wing of the building houses the rooms of Slovak parliament — the National Council of the Slovak Republic - including furnishings from the 16th century. The northern wing of the building- the former Baroque chapel, houses the Music Hall in which concerts are held. The courtyard includes the entrance to the Knights Hall." (from Wikipedia)
Bratislavský Hrad (Bratislava Castle) - Bratislava, Slovakia.
Includes: 6 pieces
- Red dress
- White petticoat
- Headdress
- Hat
- Socks
- Bag
USD70 + ship
------------------------------------------------
superturbow [at] gmail . com
DoA: turbow
Base Level Includes:
1 Arduino Uno + 1 USB cable
1 Straight single line pinhead connectors 2,54 40x1
1 Breadboard, 840 tie points
1 Set of 70 breadboard jumper wires
5 10K Ohm Resistors 1/4W
5 2.2K Ohm Resistor 1/4 W
10 220 Ohm Resistors 1/4W
5 330K Ohm Resistors 1/4W
5 100nF capacitor polyester
5 10nF capacitor polyester
3 100uF electrolytic capacitor 25Vdc
1 4,7K Ohm Thermistor
1 70..100K Ohm LDR VT90N2
3 5mm RED LED
1 5mm GREEN LED
1 5mm YELLOW LED
1 10Kohm potentiometer, pcb terminals
2 BC547 Transistor in TO92 Package
1 Piezo buzzer
5 PCB Pushbutton, 12x12mm size
2 4N35 Optocoupler DIL-6 package
2 Tilt sensor
1 Diode 1n4007
1 MOS Irf520
1 Uno board
Hightlites include:
Nizwa Friday Souk
Bahla Fort
Beehive Tombs near Ibri
Ibri
Old engineering
Main entance to property from rout 7 in fairfax county virginia
Colvin Run Mill is a water powered gristmill. It was built two hundred years ago in 1811 on the road that connected the farms of the Shenandoah Valley to the port of Alaxandria, Virginia. A series of merchant millers operated the mill until 1934. The bought grain locally and sold flour here and abroad.
In 1965, the Fairfax County Park authority acquired the decaying mill. It recreated its wooden water wheel and gears, and restored the mill to its original operating condition.
Today, Colvin Run Mill historic site also includes the early 19th century miller's house, the general store dating from about 1900 and the barn with an outdoor blacksmith shop.
Its a Virginia Landmark. it is located 5 miles west of Tyson Corner on Rout 7 exit 47 A (Leesburg Pike).
The subfamily Danainae, which includes the Monarchs & Tigers, Nymphs and Crows, comprises of about 190 species worldwide.
Monarchs and Tigers belong to the genus Danaus. They are large butterflies, characterised by their orange wings, which have a black apex, and white subapical spots. On the males there is a patch of raised androconial ( pheromone emitting ) scales on the hindwings.
All butterflies in this subfamily are thought to be toxic or distasteful to avian predators. Their bodies contain toxins derived from the larval foodplants, often supplemented by further toxins derived from pyrrolizidine alkaloids in adult food sources.
The bright colours of the butterflies advertise their poisonous qualities to birds in the same way that the bands of yellow and black of wasps advertise the fact that they can sting. Any bird that suffers the unpleasant experience of tasting a Danaus is unlikely to attack any similarly coloured butterfly, so the advertising is beneficial to chrysippus - and to species which mimic it, such as Hypolimnas misippus.
This form of defence is called Batesian mimicry. It is only effective because the toxic species far outnumber the non-toxic species. If the situation was reversed, and most of the butterflies attacked were palatable, the mimicry would serve no purpose.
Danaus chrysippus is found across the entire African continent, throughout most of Asia south of the Himalayas, on most of the islands of the south Pacific, and across much of Australia.
The Municipality of Styra includes the narrowest section of the island of Evia. Styra the main town of the Municipality, is located 89 kilometers south-east of Chalkida. Mountain Kliosi (685 meters) and its foothills create an idyllic landscape in the region, completing the picture provided by the lace-like coast of the gulf of Evia and the bays of Almiropotamos and Nea Styra. The small Stouronisia islands give the impression of guarding the bay of Styra from the western side. The largest, is the island of Styra (ancient Aigeilia), whilst smaller ones are Verdouni, Agios Andreas and Fonia or Founias.
Further south, in front of the bay of Almyropotamos, is the island Kavalliani, which is considered to be Pliny’s Glaykonnisos. The Municipality of Styra (with a population of over 3.000) today comprises a territory of 188.583 km² including Styra, the main city and the perished Almiropotamos, Mesochoria, Nea Styra and Polypotamos. Smaller hamlets are Kapsala, Panagia (Almyropotamo’s beach) – near by the Leon, the ancient promontory, according to the geographer Ptolemy, Lefka, Nimboorio, Raptei, Tsakei, etc. There are beautiful beaches on both sea, The Agean and the Euboean gulf. The Stouronisia are an ideal spot for small trips and fishing leisure. A visit to the famous and mysterious Drakospita (Dragon house) is a must for any visitor in Styra.
Nea Styra has today evolved into a summer resort with great prospects for further development. It was once however nothing more than the seaport of Styra and a beautiful coast. The first settlement, with the name of Gkisouri, was built in 1895. It took the name of Nea Styra in 1940. Today, Nea Styra is served by one of the ferry lines which connect southern Evia with shores of eastern Attica. There are also regular car ferries to and from Agia Marina on the opposite coast.
Most of my weekends include playing in the mud 😉 #offroadlife #mudlovers
83 Likes on Instagram
4 Comments on Instagram:
adeldemeyer: #Australia #Brisbane #queensland #glasshousemountains #4x4 #4x4life #mud #getdirty #muddy #offroad #nissanpatrol
adeldemeyer: @ryan_taylor.mc Heheheee thanks ❤ Yeah just a look into my journey ob this crazy planet we call home 😉
Page from the theatre programme for a production of "Florodora" at the Hippodrome Theatre, Keighley, staged by Keighley Amateur Operatic and Dramatic Society in November 1926. This page includes an advert for Winstons (fashion store) on Low Street.
Keighley Amateur Operatic and Dramatic Society's production of "Florodora" played at the Hippodrome Theatre in Keighley for six nights (and a Saturday matinee) from Monday 22nd November 1926. The comic opera had music by Leslie Stuart, a libretto by Owen Hall, and lyrics by E. Boyd Jones and Paul Rubens. The KAODS production was produced and directed by G. Edward Hall, with musical director Joseph Harker.
The story takes place on the paradise-like island of Florodora and then in the Welsh castle of Abercoed. It involves an unscrupulous American Cyrus W. Gilfain (played by Arthur B. Hird) who now claims to own Florodora and has "distilled" its rare essence for exploitation purposes. The rightful owner of the island has died, and his surviving daughter Dolores (Edith Robson) is unaware of her inheritance. The Englishman handling Gilfain's distillation process is Frank Abercoed (Arthur G. Ramsden) who has fallen in love with Dolores. Her true identity is discovered by 'Professor' Anthony Tweedlepunch (Ernest Marsden) with whom she then mysteriously disappears. All the characters then reassemble at Gilfain's purchased family seat at Abercoed Castle and after much subterfuge everyone is partnered off appropriately and the secret of the island is maintained.
The show also starred Jack Crabtree, Louis G. Bacon, Alan Petty, Allan Potter, Edward Caswell, Leonard Jackson, Clarence Haigh, Jack Steele, Hilda Mitchell, Eva Robson, Mabel Feather, Elsie Butterfield, Mrs M. Asquith, Ethel Smith, Evie M. Carr, Peggy Eaton, Nellie Hardwick, Stella Dewhirst, Claire Mitchell, Elsie Pickles, Sallie Corban, Mrs John Spencer and Mrs Percy Taylor.
The 52-page programme was printed by The Keighley Printers Ltd. of High Street, Keighley. It measures approximately 190mm by 255mm, although the interior pages are slightly smaller. The programme was part of an anonymous donation given in 2022.
Out tomorrow. Includes all the appliers you've come to expect from Joli (Slink, TMP, Omega, Lolas, etc). Blonde brow and no brow options. Sunkissed skintone; demo available.
Shown on TMP "Fierce" mesh head
Feb. 1, 2017. Boston, MA.
Kickoff rally on Boston Common in support of the Massachusetts Safe Communities Act which would protect all state residents by making sure tax dollars are not used to enforce federal immigration law. This new version of the Trust Act is sponsored by Massachusetts State Senator Jamie Eldridge (SD.1596) and State Representative Juana Matías (HD.3052). The bill would include:
No state support for Muslim registry. Prohibits access to information in state databases for use in any federal registry program based on national origin, religion or other protected characteristics.
Ensures Basic Due Process Rights for people detained in state and local facilities for civil immigration violations. Requires informing detainees that they have the right to decline an interview with ICE agents, and to have their own attorney present (at their own expense) if they so choose.
Use police resources to fight crime, not separate families. Ensures that state, local and campus police don’t participate in immigration enforcement activities, including inquiries, investigations, raids, arrests or detentions that are based solely on immigration status.
Prohibits agreements with DHS that deputize local officers as immigration agents, including county officers in Bristol and Plymouth sheriff's departments.
© 2017 Marilyn Humphries
I chatted with the operator of this machine, who was re-arranging the boulders on the outlet of the Adur pumping station. "They need to make up their minds" he muttered, implying a lack clear and consistent guidance.
Cowgirl Creamery Artisan Cheese is a full-service, European style cheese shop offering Cowgirl Creamery’s own cheeses and artisan farmstead cheese from some of the most distinguished cheesemakers in America and Europe. These include Jean d'Alos in France, Neal’s Yard's English Farmhouse cheese, and artisanal producers such as Jasper Hill in Vermont and Sally Jackson in Washington State. Proprietors Sue Conley and Peggy Smith feature cheeses made at their two creameries in Point Reyes Station and Petaluma -- made with certified organic milk from Straus Family Creamery and Chileno Valley Jersey Dairy. The cheeses made by hand with this exceptional milk include clabbered cottage cheese, fromage blanc and crème fraiche as well as award winning aged soft cheeses and the latest addition, Wagon Wheel, a medium hard table cheese. Staff are all highly trained and the shop carries tools such as knives, books and cheese boards, and has a selection of cheese accompaniments including local jams and honeys, local crackers and cured meats.
Includes new EF-S shim conversion for those not wanting a moving rear element for use on crop body EOS cameras. This shim can be repeatedly and easily installed and removed.
Ingredients include...
Dry
rice, spinach, tomato, canned salmon, red onion, sesame seeds, green pepper, garlic
Spices
white pepper, cayenne pepper, oregano, ginger powder, tumeric
Wet
olive oil, Mirin, rice vinegar, chicken stock, water, fish sauce
INCLUDES:
MOANA:
Year Released: 2016
Studio: Disney
Aspect Ratio: 2.35:1 SCOPE
AUDIO & SUBTITLES:
- English (DTS-HD 7.1)
- French (Canadian) (Dolby 5.1)
- Spanish (Dolby 5.1)
HOTEL TRANSYLVANIA 2:
Year Released: 2015
Studio: Sony (Columbia)
Aspect Ratio: 1.85:1
AUDIO & SUBTITLES:
- English (DTS-HD 5.1)
- French (Canadian) (Dolby 5.1)
- Spanish (Dolby 5.1)
Songs include hits such as 'Excuse Me' - 'Under The Influence' - 'Act Naturally' & 'Loves Gonna Live Here' + loads more .
i used to include the white squares when i started doing my "inspired by" nods ( which have become my friday faves ) but stopped because i felt happier sharing photos with my contacts, not just links.
but i am making an exception today.
i just think this looks nice,lol.
and it actually speaks to the intent of the photo that is NOT appearing in the center...so take a sec and look at it ( it is one of maite's ) but also appreciate the quietness it shares with all the other photos i have loved this week:)
1. [ trece ], 2. sister, sister, 3. progress report, 4. Life Is Beautiful, 5. Untitled, 6. outtake, in which i open the door and hide my giant hands and feet but remained unconvinced of what the hell i am going for here, 7. what did you learn from the time, 8. Mammoth, Yosemite, HOME, 9. Hey Baby, Come Have A Seat Beside Me On My New Couch, 10. Can you Colourize My Life, I'm So Sick of Black and White, 11. Mine, 12. "shall i pose for you?", 13. Untitled14. Not available15. Not available16. Not available
Created with fd's Flickr Toys
The church yard of St Mary de Haura on a warm, still, evening. I guess the phrase "pushing up the daisies" is very adapt for this one
I include this one becuase it is an unusual view of Pepys Estate, showing the three 'Towers' (Eddystone, Daubeny, Aragon) and the old 'Foreshore' Warehouses. I took the photo from the deck of a Thames Clipper, on route to Greenwich in 2010. Aragon Tower, the one on the right, has the extra 'Penthouse' floors, which were added after the Council Tenents were 'decanted' - not entirely of their own free will; and the building was sold to private developers.
The nominated property includes a 160-foot long steel Parker through truss highway bridge, built in 1901, and a low concrete-capped rock and earth-filled gravity dam that both span the Maple
River, and also the site of the 1865 Kellogg Bros. & Johnson Grist Mill that stood on the south river bank near the mill from its construction in 1865 until it burned in 1969. The mill site retains
rubble masonry riverside retaining wall and stone and poured concrete foundation and race channel wall remnants.
The Grist Mill Bridge, Dam, and Mill Site meet national register criteria A and C. The dam and
associated mill site meet criterion A at the local level for marking the location of saw and then
grist milling activities, powered by the present and a previous dam at the same site, and a feed
and grain and bean elevator operation. The sawmill, built at this location about 1845, only a few
years after the first white settlement in this area, was the first in this part of Clinton County and
operated until 1865, when it was replaced by the grist mill whose dam and foundation wall and flume remnants survive at the site. The grist mill building at this site fulfilled important
agriculture-related industrial and commercial roles in Duplain Township and the Elsie area in which agriculture was and remains the economic driving force, serving its original purpose until 1950 and then as a feed and grain store and bean elevator from 1953 until the building burned in 1969. The 1901 Grist Mill Bridge, spanning a Maple River adjacent to the dam and mill site, meets national register criterion C at the statewide level of significance as one of only three surviving metal Parker through truss highway bridges in Michigan, as the only known surviving metal truss highway bridge in Michigan built by the Detroit Bridge & Iron Works, the most
important nineteenth and early twentieth-century bridge-building firm based in Michigan, and for its partly intact wood block pavement, the only known surviving Michigan example on a metal
truss bridge.
The Grist Mill Bridge, Dam, and Mill Site was listed in the National Register of Historic Places on June 1, 2015.
Trying this thing out , lomics.co/l/gBiHkY9QZY
Download Lomics:
IOS - m.onelink.me/de143c61
Android - m.onelink.me/5301f4f0
london, england
february 1968
skiff and excursion boats on the river thames
set features photographs during a business trip to london; includes various sights along the river thames, carnaby street, piccadilly circus, and photos of the underground. part of an archival project, featuring the photographs of nick dewolf
© the Nick DeWolf Foundation
Image-use requests are welcome via flickrmail or nickdewolfphotoarchive [at] gmail [dot] com
Tokyo Dome City (formerly known as Big Egg City prior to January 1, 2000) is an entertainment complex in Bunkyo, Tokyo, Japan.
It includes the world's largest roofed baseball stadium known as Tokyo Dome (nicknamed "Big Egg"), an amusement park known as Tokyo Dome City Attractions (formerly Kōrakuen Yūenchi), and Korakuen Hall. In May 2003, a spa resort known as LaQua opened for business near Tokyo Dome City Attractions. It also hosts character shows for the Super Sentai series.
The Tokyo Dome City contains the Tokyo Dome Hotel, a 43-story hotel that is easily visible from the street and from the Tokyo Subway Suidobashi Station, which is only two blocks away.
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USA Gear Lightweight Durable Camera Bag With Padded Interior Lining for Sony Digital SLR Cameras NEX-7, NEX-5N, SLT-A5, SLT-A77 and many more (Includes Flexible Mini Tripod):
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Hindu deities are the gods and goddesses in Hinduism. The terms and epithets found in Indian culture, that are translated as deity, varies with the text and diverse traditions within Hinduism, and include Deva, Devi, Ishvara, Bhagavan and Bhagavathi.[1][2][note 1]
The deities of Hinduism have evolved from Vedic era (2nd millennium BCE) through medieval era (1st millennium CE), regionally within India and in southeast Asia, and across Hinduism's diverse traditions.[3][4] The Hindu deity concept varies from a personal god as in Yoga school of Hindu philosophy,[5][6] to 33 Vedic deities,[7] to hundreds of Puranic deities, to millions of deities in Tantra traditions of Hinduism.[8] Illustrations of major deities include Vishnu, Sri (Lakshmi), Shiva, Parvati (Durga), Brahma and Saraswati. These deities have distinct and complex personalities, yet often viewed as aspects of the same Ultimate Reality called Brahman.[9][note 2] From ancient times, the idea of equivalence has been cherished in Hinduism, in its texts and in early 1st millennium sculpture with concepts such as Harihara (half Shiva, half Vishnu),[10] Ardhanarishvara (half Shiva, half Parvati) or Vaikuntha Kamalaja (half Vishnu, half Lakshmi),[11] with mythologies and temples that feature them together, declaring they are the same.[12][13][14] Major deities have inspired their own Hindu traditions, such as Vaishnavism, Shaivism and Shaktism, but with shared mythology, ritual grammar, theosophy, axiology and polycentrism.[15][16][17] Some Hindu traditions such as Smartism from mid 1st millennium CE, have included multiple major deities as henotheistic manifestations of Saguna Brahman, and as a means to realizing Nirguna Brahman.[18][19][20]
Hindu deities are represented with various icons and anicons, in paintings and sculptures, called Murtis and Pratimas.[21][22][23] Some Hindu traditions, such as ancient Charvakas rejected all deities and concept of god or goddess,[24][25][26] while 19th-century British colonial era movements such as the Arya Samaj and Brahmo Samaj rejected deities and adopted monotheistic concepts similar to Abrahamic religions.[27][28] Hindu deities have been adopted in other religions such as Jainism,[29] and in regions outside India such as predominantly Buddhist Thailand and Japan where they continue to be revered in regional temples or arts.[30][31][32]
In ancient and medieval era texts of Hinduism, the human body is described as a temple,[33][34] and deities are described to be parts residing within it,[35][36] while the Brahman (Absolute Reality, God)[18][37] is described to be the same, or of similar nature, as the Atman (self, soul), which Hindus believe is eternal and within every living being.[38][39][40] Deities in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.[41][42][43]
Deities in Hinduism are referred to as Deva (masculine) and Devi (feminine).[44][45][46] The root of these terms mean "heavenly, divine, anything of excellence".[47] According to Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is a cognate with Greek dios "divine" and Zeus, and Latin deus (Old Latin deivos).[48]
In the earliest Vedic literature, all supernatural beings are called Asuras.[49][50] By the late Vedic period (~500 BCE), benevolent supernatural beings are referred to as Deva-Asuras. In post-Vedic texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad.[3][4] In some medieval Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful, but malevolent half-brothers referred to as the Asuras.[51]
Hindu deities are part of Indian mythology, both Devas and Devis feature in one of many cosmological theories in Hinduism.[52][53]
Characteristics of Vedic era deities[edit]
In Vedic literature, Devas and Devis represent the forces of nature and some represent moral values (such as the Adityas, Varuna, and Mitra), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers (Siddhis).[54][55]
The most referred to Devas in the Rig Veda are Indra, Agni (fire) and Soma, with "fire deity" called the friend of all humanity, it and Soma being the two celebrated in a yajna fire ritual that marks major Hindu ceremonies. Savitr, Vishnu, Rudra (later given the exclusive epithet of Shiva), and Prajapati (later Brahma) are gods and hence Devas.[30]
The Vedas describes a number of significant Devis such as Ushas (dawn), Prithvi (earth), Aditi (cosmic moral order), Saraswati (river, knowledge), Vāc (sound), Nirṛti (destruction), Ratri (night), Aranyani (forest), and bounty goddesses such as Dinsana, Raka, Puramdhi, Parendi, Bharati, Mahi among others are mentioned in the Rigveda.[58] Sri, also called Lakshmi, appears in late Vedic texts dated to be pre-Buddhist, but verses dedicated to her do not suggest that her characteristics were fully developed in the Vedic era.[59] All gods and goddesses are distinguished in the Vedic times, but in the post-Vedic texts (~500 BCE to 200 CE), and particularly in the early medieval era literature, they are ultimately seen as aspects or manifestations of one Brahman, the Supreme power.[59][60]
Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to Angels-Theoi-Gods and Titans of Greek mythology, both are powerful but have different orientations and inclinations, the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology.[61][62] According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being, the tyrant and the angel is within each being, the best and the worst within each person struggles before choices and one's own nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person.[63][64]
The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being a matter not of essence but of orientation, revolution or transformation. In this case, the Titan is potentially an Angel, the Angel still by nature a Titan; the Darkness in actu is Light, the Light in potentia Darkness; whence the designations Asura and Deva may be applied to one and the same Person according to the mode of operation, as in Rigveda 1.163.3, "Trita art thou (Agni) by interior operation".
— Ananda Coomaraswamy, Journal of the American Oriental Society[65]
Characteristics of medieval era deities[edit]
In the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad.[3][4] According to the Bhagavad Gita (16.6-16.7), all beings in the universe have both the divine qualities (daivi sampad) and the demonic qualities (asuri sampad) within each.[4][66] The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare and pure demon-like evil are rare among human beings, and the bulk of humanity is multi-charactered with a few or many faults.[4] According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives", and it is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined that natural human inclinations metamorphose into something demonic (Asura).[4][66]
The Epics and medieval era texts, particularly the Puranas, developed extensive and richly varying mythologies associated with Hindu deities, including their genealogies.[67][68][69] Several of the Purana texts are named after major Hindu deities such as Vishnu, Shiva and Devi.[67] Other texts and commentators such as Adi Shankara explain that Hindu deities live or rule over the cosmic body as well in the temple of human body.[33][70] They remark that the Sun deity is the giver of vision, the Vayu deity the nose, the Prajapati the sexual organs, the Lokapalas (directions) are the ears, moon deity the mind, Mitra deity is the inward breath, Varuna deity is the outward breath, Indra deity the arms, Brhaspati the speech, Vishnu whose stride is great is the feet, and Maya is the smile.[70]
Symbolism[edit]
Edelmann states that gods and anti-gods of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self.[71] Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".[71] Hindu deities in Vedic era, states Mahoney, are those artists with "powerfully inward transformative, effective and creative mental powers".[72]
In Hindu mythology, everyone starts as an Asura, born of the same father. "Asuras who remain Asura" share the character of powerful beings craving for more power, more wealth, ego, anger, unprincipled nature, force and violence.[73][74] The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, aligned with Ṛta and Dharma, knowledge and harmony.[73][74][75]
The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being.[76] In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada, conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.[76]
Another Hindu term that is sometimes translated as deity is Ishvara, or alternatively various deities are described, state Sorajjakool et al., as "the personifications of various aspects of one and the same Ishvara".[77] The term Ishvara has a wide range of meanings that depend on the era and the school of Hinduism.[78][79][80] In ancient texts of Indian philosophy, Ishvara means supreme soul, Brahman (Highest Reality), ruler, king or husband depending on the context.[78] In medieval era texts, Ishvara means God, Supreme Being, personal god, or special Self depending on the school of Hinduism.[2][80][81]
Among the six systems of Hindu philosophy, Samkhya and Mimamsa do not consider the concept of Ishvara, i.e., a supreme being, relevant. Yoga, Vaisheshika, Vedanta and Nyaya schools of Hinduism discuss Ishvara, but assign different meanings.
Early Nyaya school scholars considered the hypothesis of a deity as a creator God with the power to grant blessings, boons and fruits; but these early Nyaya scholars then rejected this hypothesis, and were non-theistic or atheists.[25][82] Later scholars of Nyaya school reconsidered this question and offered counter arguments for what is Ishvara and various arguments to prove the existence of omniscient, omnipresent, omnipotent deity (God).[83]
Vaisheshika school of Hinduism, as founded by Kanada in 1st millennium BC, neither required nor relied on creator deity.[84][85] Later Vaisheshika school adopted the concept of Ishvara, states Klaus Klostermaier, but as an eternal God who co-exists in the universe with eternal substances and atoms, but He "winds up the clock, and lets it run its course".[84]
Ancient Mimamsa scholars of Hinduism questioned what is Ishvara (deity, God)?[86] They considered deity concept unnecessary for a consistent philosophy and moksha (soteriology).[86][87]
In Samkhya school of Hindu philosophy, Isvara is neither a creator-God, nor a savior-God.[88] This is called one of the several major atheistic schools of Hinduism by some scholars.[89][90][91] Others, such as Jacobsen, state that Samkhya is more accurately described as non-theistic.[92] Deity is considered an irrelevant concept, neither defined nor denied, in Samkhya school of Hindu philosophy.[93]
In Yoga school of Hinduism, it is any "personal deity" (Ishta Deva or Ishta Devata)[94] or "spiritual inspiration", but not a creator God.[81][89] Whicher explains that while Patanjali's terse verses in the Yogasutras can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".[95]
The Advaita Vedanta school of Hinduism asserted that there is no dualistic existence of deity (or deities).[96][97] There is no otherness nor distinction between Jiva and Ishvara.[98][99] God (Ishvara, Brahman) is identical with the Atman (soul) within each human being in Advaita Vedanta school,[100] and there is a monistic Universal Absolute Oneness that connects everyone and everything, states this school of Hinduism.[39][99][101] This school, states Anantanand Rambachan, has "perhaps exerted the most widespread influence".[102]
The Dvaita sub-school of Vedanta Hinduism, founded in medieval era, Ishvara is defined as a creator God that is distinct from Jiva (individual souls in living beings).[40] In this school, God creates individual souls, but the individual soul never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God.[20]
Number of deities[edit]
Yāska, the earliest known language scholar of India (~ 500 BCE), notes Wilkins, mentions that there are three deities (Devas) according to the Vedas, "Agni (fire), whose place is on the earth; Vayu (wind), whose place is the air; and Surya (sun), whose place is in the sky".[107] This principle of three worlds (or zones), and its multiples is found thereafter in many ancient texts. The Samhitas, which are the oldest layer of text in Vedas enumerate 33 devas,[note 3] either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Ashvins in the Brahmanas layer of Vedic texts.[7][47]
The Rigveda states in hymn 1.139.11,
ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ ।
अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[111]
O ye eleven gods whose home is heaven, O ye eleven who make earth your dwelling,
Ye who with might, eleven, live in waters, accept this sacrifice, O gods, with pleasure.
– Translated by Ralph T. H. Griffith[112]
Gods who are eleven in heaven; who are eleven on earth;
and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice.
– Translated by HH Wilson[113]
— Rigveda 1.139.11
Millions, one or one-ness?[edit]
Thirty-three divinities are mentioned in other ancient texts, such as the Yajurveda,[114] however, there is no fixed "number of deities" in Hinduism any more than a standard representation of "deity".[115] There is, however, a popular perception stating that there are 330 million (or "33 crore") deities in Hinduism.[116] Most, by far, are goddesses, state Foulston and Abbott, suggesting "how important and popular goddesses are" in Hindu culture.[115] No one has a list of the 330 million goddesses and gods, but all deities, state scholars, are typically viewed in Hinduism as "emanations or manifestation of genderless principle called Brahman, representing the many facets of Ultimate Reality".[115][116][117]
This concept of Brahman is not the same as the monotheistic separate God found in Abrahamic religions, where God is considered, states Brodd, as "creator of the world, above and independent of human existence", while in Hinduism "God, the universe, human beings and all else is essentially one thing" and everything is connected oneness, the same god is in every human being as Atman, the eternal Self.[117][118]
Hinduism has an ancient and extensive iconography tradition, particularly in the form of Murti (Sanskrit: मूर्ति, IAST: Mūrti), or Vigraha or Pratima.[22] A Murti is itself not the god in Hinduism, but it is an image of god and represents emotional and religious value.[124] A literal translation of Murti as idol is incorrect, states Jeaneane Fowler, when idol is understood as superstitious end in itself.[124] Just like the photograph of a person is not the real person, a Murti is an image in Hinduism but not the real thing, but in both cases the image reminds of something of emotional and real value to the viewer.[124] When a person worships a Murti, it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality or Brahman is not confined in it.[124]
A Murti of a Hindu deity is typically made by carving stone, wood working, metal casting or through pottery. Medieval era texts describing their proper proportions, positions and gestures include the Puranas, Agamas and Samhitas particularly the Shilpa Shastras.[21] The expressions in a Murti vary in diverse Hindu traditions, ranging from Ugra symbolism to express destruction, fear and violence (Durga, Kali), as well as Saumya symbolism to express joy, knowledge and harmony (Saraswati, Lakshmi). Saumya images are most common in Hindu temples.[125] Other Murti forms found in Hinduism include the Linga.[126]
A Murti is an embodiment of the divine, the Ultimate Reality or Brahman to some Hindus.[21] In religious context, they are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of Puja rituals in Hinduism.[127] A murti is installed by priests, in Hindu temples, through the Prana Pratishtha ceremony,[128] whereby state Harold Coward and David Goa, the "divine vital energy of the cosmos is infused into the sculpture" and then the divine is welcomed as one would welcome a friend.[129] In other occasions, it serves as the center of attention in annual festive processions and these are called Utsava Murti.[130]
In Hinduism, deities and their icons may be hosted in a Hindu temple, within a home or as an amulet. The worship performed by Hindus is known by a number of regional names, such as Puja.[134] This practice in front of a murti may be elaborate in large temples, or be a simple song or mantra muttered in home, or offering made to sunrise or river or symbolic anicon of a deity.[135][136][137] Archaeological evidence of deity worship in Hindu temples trace Puja rituals to Gupta Empire era (~4th century CE).[138][139] In Hindu temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.[140][141]
The Puja practice is structured as an act of welcoming, hosting, honoring the deity of one's choice as one's honored guest,[142] and remembering the spiritual and emotional significance the deity represents the devotee.[124][134] Jan Gonda, as well as Diana L. Eck, states that a typical Puja involves one or more of 16 steps (Shodasha Upachara) traceable to ancient times: the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, praise (hymns) with Dhupa or Aarti along with food (Naivedhya) is offered to the deity, after an expression of love and respect the host takes leave, and with affection expresses good bye to the deity.[143][144] The worship practice may also involve reflecting on spiritual questions, with image serving as support for such meditation.[145]
Deity worship (Bhakti), visiting temples and Puja rituals are not mandatory and is optional in Hinduism; it is the choice of a Hindu, it may be a routine daily affair for some Hindus, periodic ritual or infrequent for some.[146][147] Worship practices in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.[41]
Examples[edit]
Main articles: List of Hindu deities and Rigvedic deities
Major deities have inspired a vast genre of literature such as the Puranas and Agama texts as well their own Hindu traditions, but with shared mythology, ritual grammar, theosophy, axiology and polycentrism.[16][17] Vishnu and his avatars are at the foundation of Vaishnavism, Shiva for Shaivism, Devi for Shaktism, and some Hindu traditions such as Smarta traditions who revere multiple major deities (five) as henotheistic manifestations of Brahman (absolute metaphysical Reality).[116][148][149]
While there are diverse deities in Hinduism, states Lawrence, "Exclusivism – which maintains that only one's own deity is real" is rare in Hinduism.[116] Julius Lipner, and other scholars, state that pluralism and "polycentrism" – where other deities are recognized and revered by members of different "denominations", has been the Hindu ethos and way of life.[16][150]
Trimurti and Tridevi[edit]
The concept of Triad (or Trimurti, Trinity) makes a relatively late appearance in Hindu literature, or in the second half of 1st millennium BCE.[151] The idea of triad, playing three roles in the cosmic affairs, is typically associated with Brahma, Vishnu and Shiva (also called Mahesh); however, this is not the only triad in Hindu literature.[152] Other triads include Tridevi, of three goddesses – Lakshmi, Saraswati and Durga in the text Devi Mahatmya, in the Shakta tradition, who further assert that Devi is the Brahman (Ultimate Reality) and it is her energy that empowers Brahma, Vishnu and Shiva.[151] The other triads, formulated as deities in ancient Indian literature, include Sun (creator), Air (sustainer) and Fire (destroyer); Prana (creator), Food (sustainer) and Time (destroyer).[151] These triads, states Jan Gonda, are in some mythologies grouped together without forming a Trinity, and in other times represented as equal, a unity and manifestations of one Brahman.[151] In the Puranas, for example, this idea of threefold "hypostatization" is expressed as follows,
They [Brahma, Vishnu, Shiva] exist through each other, and uphold each other; they are parts of one another; they subsist through one another; they are not for a moment separated; they never abandon one another.
— Vayu Purana, 5.17, Translated by Jan Gonda[151]
The triad appears in Maitrayaniya Upanishad, for the first time in recognized roles known ever since, where they are deployed to present the concept of three Guṇa – the innate nature, tendencies and inner forces found within every being and everything, whose balance transform and keeps changing the individual and the world.[152][153] It is in the medieval Puranic texts, Trimurti concepts appears in various context, from rituals to spiritual concepts.[151] The Bhagavad Gita, in verses 9.18, 10.21-23 and 11.15, asserts that the triad or trinity is manifestation of one Brahman, which Krishna affirms himself to be.[154] However, suggests Bailey, the mythology of triad is "not the influence nor the most important one" in Hindu traditions, rather the ideologies and spiritual concepts develop on their own foundations.[152]
Avatars of Hindu deities[edit]
Hindu mythology has nurtured the concept of Avatar, which represents the descent of a deity on earth.[155][156] This concept is commonly translated as "incarnation",[155] and is an "appearance" or "manifestation".[157][158]
The concept of Avatar is most developed in Vaishnavism tradition, and associated with Vishnu, particularly with Rama and Krishna.[159][160] Vishnu takes numerous avatars in Hindu mythology. He becomes female, during the Samudra manthan, in the form of Mohini, to resolve a conflict between the Devas and Asuras. His male avatars include Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha, and Kalki.[160] Various texts, particularly the Bhagavad Gita, discuss the idea of Avatar of Vishnu appearing to restore the cosmic balance whenever the power of evil becomes excessive and causes persistent oppression in the world.[156]
In Shaktism traditions, the concept appears in its legends as the various manifestations of Devi, the Divine Mother principal in Hinduism.[161] The avatars of Devi or Parvati include Durga and Kali, who are particularly revered in eastern states of India, as well as Tantra traditions.[162][163][164] Twenty one avatars of Shiva are also described in Shaivism texts, but unlike Vaishnava traditions, Shaiva traditions have focussed directly on Shiva rather than the Avatar concept.[155]
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This is the first of my posters that includes three recently dropped photos
1. Kiss - P1070599, 2. Coburg - IMG_6665, 3. Creidlitz - IMG_4714, 4. Coburg Rathaus - IMG_3885, 5. Klein Schneen - IMG_2189-1, 6. Misty Morning at the Ochsenkopf Slopes, 7. Günter - IMG_1930, 8. Arkaden in Coburg - IMG_4734,
9. First Snow - IMG_1610-1, 10. Feuer Akrobatin - IMG_0282, 11. Russia: Michurinskoye - Squared Fire - IMG_8223-3, 12. Rainha da Bateria Dance Competition - Tanz Wettbewerb Râinha da Bateria - IMG_1058, 13. Tulpen - IMG_4490_b, 14. Schloss Peterhof - St. Petersburg - P6160009, 15. Tulips in April - Weinheim Hermannshof Garden - P4170031, 16. 2001-09-12 Sommer (12) Bellagio Lago di Como Italien 19,
17. 2001-09-12 Sommer (12) Bellagio Lago di Como Italien 19-1, 18. View from the Rosskopf near Tegernsee - pano - Oberbayern Suttengebiet 2005-07, 19. P1110235 - Dahlie quadratisch, 20. Morgens am Ochsenkopf - 25 September 2005 - P1090070, 21. Foto Serie Stiftskirche Mariä Geburt Rottenbuch P1060514, 22. Street Parade - A Photo Exhibition from the Sambafestival Coburg 2005, 23. Germany: Brocken, 24. St. Petersburg Eremitage P6120143
Created with fd's Flickr Toys.
Includes:
( 1 ) Atmos Bullet-2-Go PLUS Vape
( 1 ) Dry Herb Chamber
( 1 ) Waxy Oil Chamber
( 1 ) E-Liquid Chamber
( 1 ) Battery
( 1 ) USB Charger
( 1 ) User Manual
potterest.com/pin/atmos-bullet-2-go-plus-vaporizer-vape-p...
From this morning's Adur Head rowing race ran between the Old Tollbridge and the RNLI station in Shoreham. My images were shot from the new Adur Ferry Bridge.
Boat 13 from Deal - the winner of the Men's Novice Fours
22 Pocomo Road
Nantucket MA 02554
Due to be delivered in July of 2022 is a contemporary beach compound offering hard to find privacy and water views. The chic and stylish estate sits on close to 3 acres, was thoughtfully conceived by a premier team: Emeritus Architects and Clean Lines Development. The house, pool house, 18 x 46 gunite pool with water feature, a freestanding spa and amazing outdoor oasis are situated on an elevated lot. The Main house has over 6500 sq. ft. of finished living space on 3 levels with 6 bedrooms, 6 full & 3 half baths and a 460 sq. ft. pool house with living room, mini bar, bedroom, and a full bath. Diligent and creative thought went into designing an outdoor space and includes an outdoor kitchen and bar, movie screening area, firepit, indigenous plantings and landscaping, several mahogany decks, including a covered front porch and much more. Only the highest quality materials will be used, and craftsmen employed to create this magnificent property. No expenses will be spared with exquisite lighting fixtures from the Nantucket Light Shop, top-of-the-line plumbing fixtures from the Nantucket Water Closet, gorgeous stone, and tile from the Nantucket Tile Room. A fully integrated Sonos sound system with speakers inside and out all controlled by phone, tablet or on one of panels throughout the house. Additionally, there is amplified Wi-Fi throughout the house and outside. a PEV charger and a backup generator for the house.
Contact listing agent for more information:
Chris Kling
J Pepper Frazier Real Estate
19 Centre Street, Nantucket MA 02554
kling@jpfco.com
Architectural Visualization provided by Robert Scott Visualization LLC