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A day at the Toronto Zoo - Picture 18
see other snaps in this set - www.flickr.com/photos/12466980@N05/sets/72157603208024598/
Cheetah "Acinonyx jubatus"
"Number 2", who really deserves a better name! He really has great affection for his two remaining ladies.
Enrico Caruso’s ascendancy coincided with the dawn of the twentieth century, when the world of opera was moving away from the contrived bel canto (“beautiful singing”) style, with its emphasis on artifice and vibrato, to a verismo (“realism”) approach. The warmth and sincerity of his voice—and personality— shone in this more natural style and set the standard for contemporary greats like Luciano Pavarotti, Placido Domingo, and José Carreras. Through his exploitation of the nascent phonograph industry, Caruso is also largely responsible for the sweeping interest in opera of the 1910s and ’20s. And for this, Stanley Jackson wrote in his book Caruso, he may never be rivaled, for later tenors could not hope to find themselves in a similarly fortuitous position and thus would most certainly “find it more difficult to win such universal affection as the bubbly, warm-hearted little Neapolitan whose voice soared and sobbed from the first wheezy phonographs to bring a new magic into countless lives.”
Born in Naples, Italy, in 1873, the third of seven children (early sources erroneously state that he was the 18th of 21), Caruso was raised in squalor. His birthplace, according to Jackson, was a “two-storeyed house, flaky with peeling stucco, [accommodating] several families, who shared a solitary cold-water tap on the landing, and like every other dwelling in that locality it lacked indoor sanitation.” As a boy, Caruso received very little formal education; his only training in a social setting came from his church choir, where he displayed a pure voice and a keen memory for songs. More often than not, however, he skipped choir practice to sing with street minstrels for café patrons.
At the age of ten Caruso began working a variety of menial jobs—mechanic, jute weaver—but his passion for singing often led him back to the streets. Eight years later, an aspiring baritone named Eduardo Missiano heard Caruso singing by a local swimming pool. Impressed, Missiano took Caruso to his voice teacher, Guglielmo Vergine. Vergine on hearing Caruso, compared the tenor’s voice to “the wind whistling through the chimney,” Michael Scott recounted in The Great Caruso. Although he disliked Caruso’s Neapolitan café style, flashy gestures, and unrefined and unrestrained vocalizing, Vergine finally agreed to accept Caruso as his student. But “the lessons ended after three years,” John Kobler wrote in American Heritage, “and Caruso’s formal musical training thereafter remained almost as meager as his scholastic education. He could read a score only with difficulty. He played no musical instrument. He sang largely by ear.”
On March 15, 1895, Caruso made his professional debut in L’Amico Francesco, a now-forgotten opera by an amateur composer. He was not an immediate sensation.
For the Record…
Bom Errico Caruso (adopted more formal Enrico for stage), February 27 (some sources say 25), 1873, in Naples, Italy; died of pneumonia and peritonitis in 1921 in Naples; son of Marcellino (a mechanic) and Anna (Baldini) Caruso; married Dorothy Park Benjamin, 1918; children: Gloria; (with Ada Giachetti) Rodolfo, Enrico Jr. Education: Studied voice with Guglielmo Vergine, 1891-94, and Vincenzo Lombardi, 1896-97.
Worked as laborer, including jobs as mechanic and jute weaver, beginning c. 1883; debuted in L’Amico Francesco at Teatro Nuovo, Naples, 1894; expanded repertoire to include La Traviata, Rigoletto, Aida, and Faust, among others; first sang Canio in I Pagliacci, 1896, and Rodolfo in La Bohème, 1897; debuted in La Bohème at La Scala, Milan, 1899; performed internationally, including appearances in Moscow, Buenos Aries, Monte Carlo, and London, beginning in 1899; made first recordings, 1902; debuted in U.S. at Metropolitan Opera, New York City, 1903. Appeared in silent films My Cousin and A Splendid Romance, 1918; subject of fictional film biography The Great Caruso, 1950.
Awards: Order of the Commendatore of the Crown of Italy; Grand Officer of the French Legion of Honor; Order of the Crown Eagle of Prussia; honorary captain of the New York City Police Department.
His vocal range was limited; he often had to transpose the musical score down a halftone since he had trouble in the upper register, especially hitting high C. But impresarios who heard Caruso recognized his innate gift and cast him in significant productions such as Faust, Rigoletto, and La Traviata. With stage experience and brief training with another vocal teacher, Vincenzo Lombardo, the singer made steady progress, refining the natural beauty of his voice.
“Who Has Sent You to Me? God?”
In 1897, studying for the part of Rodolpho in Giacomo Puccini’s La Bohème, Caruso went to the composer’s villa to secure Puccini’s consent of his interpretation. As told by author Jackson, after Caruso sang a few measures of the first-act aria, “Che gelida manima,” Puccini “swivelled in his chair and murmured in amazement, ’Who has sent you to me? God?’”
Caruso’s instrument was “a voice of the South, full of warmth, charm, and lusciousness,” described a commentator of the era who was quoted in Howard Greenfeld’s book Caruso. But what truly set Caruso apart—from his predecessors, contemporaries, and successors—was his ability to eliminate the space between singer and listener, to intensify “the emotional effects upon his audience,” testified American Heritage contributor Kobler. “His vocalized feelings, variously spiritual, earthy, carnal, seemed to resonate within the hearer’s body. Rosa Ponselle, the American soprano who made her debut opposite Caruso, called it “a voice that loves you.’”
And his timbre was matched by sheer power; at the height of his career, Caruso gave concerts in venues as large as New York City’s Yankee Stadium without microphones and was clearly heard by all. Still, he reached his greatest audience, across both distance and time, through the small, recorded medium of the phonograph. “Few performers deserve . . . recognition more than Caruso,” David Hamilton proclaimed in the New York Times. “[His] records made him the universal model for later generations of tenors, while his reputation played a major role in establishing the phonograph socially and economically.”
Recording Pioneer
Caruso made his first recording on April 11, 1902, in a hotel suite in Milan, Italy. Over the remaining 19 years of his life he made an additional 488 recordings, almost all for the Victor label. He earned more than two million dollars from recording alone, the company almost twice that. But, most important, his recordings brought grand opera to the uninitiated. Millions cried along with his version of Canio’s sobbing “Vesti la giubba,” from/Pagliacci. The development of the American opera audience from a rarefied community at the turn of the century to a diverse populace in modern times can be directly attributed to Caruso’s recordings.
But Caruso’s allure was not solely the result of his singing. “Quick to laughter and to tears, amorous, buffoonish,... speaking a comically fractured English, round and paunchy, Caruso presented an image that appealed enormously to multitudes of ordinary Americans,” Kobler pointed out. Indeed, his offstage behavior was as interesting to the public as that of his onstage personas. He had numerous affairs with women, which often ended in court. He had an 11-year relationship, beginning in 1897, with soprano Ada Giachetti, who had left her husband and son for the much younger tenor. She bore Caruso two sons, then ran off with the family chauffeur. Three years later, Giachetti sued Caruso for attempting to damage her career and for theft of her jewelry. The suit was eventually dismissed.
Offstage Shenanigans
Caruso was not exonerated, however, in what became known as the “Monkey House Case.” On November 16, 1906, Caruso went to the Monkey House in the Central Park Zoo, one of his favorite retreats in his adopted hometown of New York City. There a young woman accused him of pinching her bottom. A policeman on the scene immediately took Caruso—confused and sobbing—to jail. The woman failed to appear at the consequent trial, and police were unable to produce any witnesses other than the arresting officer, who turned out to have been best man at the accuser’s wedding. The judge found Caruso guilty of disorderly conduct and fined him ten dollars. The public, for its part, though initially unsure of Caruso’s innocence, soon returned to its thunderous approval of his performances.
Despite these episodes, Caruso’s life outside the theater was not entirely tumultuous. His marriage to Dorothy Park Benjamin in 1918 was happy and secure. His celebrated earnings allowed him to collect art, stamps, and coins. His clothing and furnishings were luxurious. He ate with gusto. And he was extremely generous. A gifted caricaturist, Caruso often gave drawings away. He would fill his pockets with gold coins and shower stagehands with them at the end of Christmastime productions. He also supported many family members, gave numerous charity concerts, and helped raise millions of dollars for the Allied cause during World War I. This remarkable man even paid his taxes early. “If I wait, something might happen to me, then it would be hard to collect,” Caruso reasoned, as recounted by Kobler. “Now I pay, then if something happen to me the money belongs to the United States, and that is good.”
Caruso’s expansive approach to life, however, rendered his own short. Constant recording and performance demands and the singer’s unchecked appetites took their toll on his health; he died in Naples, in 1921, from pneumonia and peritonitis. He was 48 years old. “Caruso may have been a greater master of comedy than tragedy,” Great Caruso author Scott wrote, “yet there was no levity in his approach to his art, for as each year passed and he became an ever more celebrated singer, his fame—ably demonstrated by frequent new issues of ever improving records—made increasing demands of him. In those last years he rode a tiger.”
Selected discography
Enrico Caruso: 21 Favorite Arias, RCA, 1987.
Enrico Caruso, Pearl, 1988.
Enrico Caruso in Arias, Duets, and Songs, Supraphon, 1988.
Caruso in Opera, Nimbus, 1989.
Caruso in Song, Nimbus, 1990.
The Compíete Caruso, BMG Classics, 1990.
Enrico Caruso in Opera: Early New York Recordings (1904-06), Conifer, 1990.
The Caruso Edition: Volume 1 (1902-1908), Pearl, 1991.
The Caruso Edition: Volume 2 (1908-1912), Pearl, 1991.
The Caruso Edition: Volume 3 (1912-1916), Pearl, 1991.
The Caruso Edition: Volume 4 (1916-1921),, Pearl, 1991.
Caruso in Ensemble, Nimbus, 1992.
Addio Mia Bella Napoli, Replay/Qualiton, 1993.
Sources
Books
Caruso, Enrico, Jr., and Andrew Farkas, Enrico Caruso: My Father and My Family, Amadeus Press, 1990.
Greenfeld, Howard, Caruso, Putnam, 1983.
Jackson, Stanley, Caruso, Stein & Day, 1972.
Scott, Michael, The Great Caruso, Knopf, 1988.
Periodicals
American Heritage, February/March 1984.
Economist, March 9, 1991.
New Republic, August 8, 1988.
New York Times, January 6, 1991.
—Rob Nagel
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#enrico-picciotto, enrico picciotto
The lanterns set themed at the Gardens by the Bay for River Hongbao 2024 to celebrate Chinese New Year festival.
Show your love openly. Care for each other. Don’t mind what anybody wants to say about it. Those are your feelings and yours alone. It’s your little world of feelings where only you have a saying in when and to whom you want to show your affection. All that matters is those that you hold dear.
Spent ten years of my youth under the Capuchins in Quezon City so it is impossible not to have a strong affection to this wonderful saint.
Our lass with Mr Jingles, He looks a lot like our Norman and lives in a house opposite to the back of us, although he seems to be spending more and more time at ours.
49th Capital Pride Festival Concert at Capitol Stage along Pennsylvania Avenue between 3rd and 4th Street, NW, Washington DC on Sunday evening, 9 June 2024 by Elvert Barnes Photography
NGA East Wing Sidewalk 1
Elvert Barnes WITHOUT APOLOGIES / LGBTQ Public Displays of Affection Archives at elvertxbarnes.com/withoutapologies
Elvert Barnes 49th Washington DC LGBTQ Pride 2024 docu-project at elvertxbarnes.com/dc-gay-pride-1
Elvert Barnes 2024 LGBTQ PRIDE docu-projects at elvertxbarnes.com/gaypride
Elvert Barnes June 2024 at exbphoto.com/2024
GENERATION OF HIGH QUALITY:
(Is a human / generation that is able to do as follows below):
1. OVERCOME VARIOUS problema ACHIEVE ANY DESIRE =
= Healing .......................for self and others; distance / near
= Achieve ...... .................for self and others; distance / near
= Reach ......................... love for self and others; distance / near
= Happiness, etc. ............ for self and others; distance / near
2. CHILDREN UNDER THE NEED = BEFORE / AFTER BIRTH =
= Face......... to conform with the wishes
= Nature ......to conform with the wishes
= Genitals .....to conform with the wishes
= Twin / no.. accordance with the wishes
= Ability ........to comply with the wishes
= IQ..............for liking
= Its future, ..etc. to conform with the wishes
3. SOME LETTERS PASSWORD..... free ( OWN CREATION)
4. COPYRIGHT COMBINED SOME POETRY FROM NAME =
= Name and meaning / purpose of poetry depends request ....(Free)
Please Sorry not to be discussed, discussed in the liver and then get GENERATION HIGH QUALITY send USD; 1,500,000 (to point 1 and point 2) to: Rosida no. rek.654801002820505 BRI branch: 6548 units Sumenep Kalianget East Java Indonesia then send it to us: full address, profiles, and desire through PO.BOX, sms / call, email.atau you can come directly to our hut.
Then you will get:
1. some books to guide science GENERATION HIGH QUALITY good to use before marriage / after, before the birth / thereafterwith this book you will learn and be able to:
a. OVERCOME VARIOUS problema ACHIEVE ANY DESIRE =
= .............. Healing for self and others; distance / near
= Achieve .............. for self and others; distance / near
= Reach ............. love for self and others; distance / near
= Happiness, etc. ............ for self and others; distance / near
b. CHILDREN UNDER THE NEED = BEFORE / AFTER BIRTH =
= Face ...................... to conform with the wishes
= Nature................... to conform with the wishes
= Genitals..................to conform with the wishes
= Twin / no................to accordance with the wishes
= Ability .....................to comply with the wishes
= IQ ..........................for liking
= Its future,............... etc. to conform with the wishes
2. MIXED FOODS, BEVERAGES efficacious for consumption during the 24h X a month, so you will learn and be able to:
a. OVERCOME VARIOUS problema ACHIEVE ANY DESIRE =
= .............. Healing for self and others; distance / near
= Achieve .............. for self and others; distance / near
= Reach ............. love for self and others; distance / near
= Happiness, etc. ............ for self and others; distance / near b. CHILDREN UNDER THE NEED = BEFORE / AFTER BIRTH =
= Face ...................... to conform with the wishes
= Nature................... to conform with the wishes
= Genitals..................to conform with the wishes
= Twin / no................to accordance with the wishes
= Ability .....................to comply with the wishes
= IQ ..........................for liking
= Its future,............... etc. to conform with the wishes
3. manual close / far away forever (if we die our generation will continue; (transfer of energy and other such) so you will learn and be able to:
a. OVERCOME VARIOUS problema ACHIEVE ANY DESIRE =
= .............. Healing for self and others; distance / near
= Achieve .............. for self and others; distance / near
= Reach ............. love for self and others; distance / near
= Happiness, etc. ............ for self and others; distance / near b. CHILDREN UNDER THE NEED = BEFORE / AFTER BIRTH =
= Face ...................... to conform with the wishes
= Nature................... to conform with the wishes
= Genitals..................to conform with the wishes
= Twin / no................to accordance with the wishes
= Ability .....................to comply with the wishes
= IQ ..........................for liking
= Its future,............... etc. to conform with the wishes
alifi30271@hotmail.comalif30271@yahoo.co.idalif30271@ymail.comalifi30271@gmail.comalifi30271@yahoo.comal30271@yahoo.comhttp://alifi30271.blogspot.com/http://generationofhighlyqualified.blogspot.com/http://alif30271.blogspot.com/http://www.mybloglog.com/buzz/alif30271http://my.opera.com/alif30271http://www.filmannex.com/alifiyasintadewi-nurqodrihttp:generationofhighlyqualified.blogspot.com/www.myspace.com/551149748http://groups.google.com/group/generation-high-qualityhttp://www.mixpod.com/alif30271http://www.flickr.com/photos/alifi30271yahoocomhttp://alifi30271.blogspot.com/http://generationofhighlyqualified.blogspot.com/http://alif30271.blogspot.com/http://profile.typepad.com/alifiyasintadewisahidi.achmad @ yahoo.com rsida@ymail.com
SMS = 081331412197 = 087850539399 = 081939047397
Rosida SAHIDI / alifiyasintadewi nurqodri Klg POBOX.30271 69 471 INDONESIA JL. PORT KERTASADA No.38 RT.02/01 Kalianget SUMENEP 69 471 EAST JAVA INDONESIA
* While it is not yet born, later born, the child - children, adolescence, adulthood, so parents, if in the future it is better than all the elements (Chronicle, seeds, lathe, ancestor, and weight), it will be good precisely on The next period, or the next descent. (That's rotation system, if either it will be good also in the future - which will be passed next time.) But that does not mean there is a problem for which the system can not get / create GENERATION OF HIGHLY qualified ...! Before the marriage, before birth, or after birth, GENERATION OF HIGHLY qualified to be created.
So far away before marriage, there was no system of creation, how generations / children that we want, of this process we will know how to actually solve various problems from within ourselves or others, and how to achieve all desires ranging fromin themselves, then help others After birth we were able to drive to create, how abilitasnya, his IQ, character, future, etc., so that our children become the generation that highly qualified.
After birth GENERATION OF HIGHLY Qualified created through two methods:
1.metode in dlahir / sharia / real (through our assistance)
2.metode inner / supernatural (through our assistance)
* After being born under the control arms with MOTHER LOVE:1.method is dlahir / visible / tangible, MOM, DAD, and FAMILY will be more visible to direct, create for children / generation is to become GENERATION OF HIGHLY qualified. 2. methods are unseen through our aid.
* Nature after birth will be brought to nature - nature in the natural maturation of the length distribution, this is where (in nature after the birth of many banks and management of data storage for your child / children / next generation), negatifpenyimpananannya / planting, it will be negative pendewasaannya . then .......... how to create pendewasaannya?GENERATION OF HIGHLY order to become qualified ?.... contact us to get the method. (All goods will be shipped to your place)
* In the arms of the mother and father, and families: making peace happily embrace the affection (without interference of other negative plan brain thinking) that would make the implementation of ITS THE PEACEFUL, HAPPY, LOVE, affectionate, THE ALMIGHTY CREATOR
* Starting from happiness within yourself, then direct the happiness to the wife, or husband, (co-exist and complement between husband and wife). Subsequent to the generation / our child, in community groups, state, and even the world so it will be in accordance with the purpose of the creator, and the goal THE ALMIGHTY CREATOR will be the creation of perfect beings called human.
By creating GENERATION OF HIGHLY qualified then, each of the individual, every family, every group of society, every citizen, and every race and human beings will be in accordance with the wishes, goals, ideals of every self, every family, every human being on earth as the purpose of religion, state and nation, even as the purpose of the creator, as the purpose of THE ALMIGHTY CREATOR will be the creation of perfect beings called human
GENERASI BERKWALITAS TINGGI :
(adalah manusia/generasi yang mampu untuk berbuat sebagaimana berikut di bawah ini) :
1. ATASI BERBAGAI MACAM PROBLEMA MENCAPAI SEGALA KEINGINAN=
=penyembuhan..............untuk diri dan orang lain ; jarak jauh/dekat
=mencapai cita..............untuk diri dan orang lain; jarak jauh/dekat
=mencapai cinta.............untuk diri dan orang lain; jarak jauh/dekat
=kebahagiaan,dll............untuk diri dan orang lain; jarak jauh/dekat
2. ANAK SESUAI KEINGINAN =SEBELUM/SETELAH LAHIR=
=wajahnya......................agar sesuai dengan keinginan
=sifatnya........................ agar sesuai dengan keinginan
=kelaminnya...................agar sesuai dengan keinginan
=kembar/tidaknya..........agar sesuai dengan keinginan
=ability............................agar sesuai dengan keinginan
=IQ-nya..........................agar sesuai dengan keinginan
=masa depannya,dll.......agar sesuai dengan keinginan
3. BEBERAPA HURUF SANDI CIPTAAN SENDIRI ........................(gratis)
4. CIPTA PUISI DARI GABUNGAN BEBERAPA NAMA=
=nama dan makna/tujuan puisi tergantung permintan............................. (gratis)
Mohon ma'af bukan untuk di diskusikan, diskusikan pada hati lalu dapatkan GENERATION HIGH QUALITY
kirim Rp;1.500.000 (untuk point 1 dan point 2)
ke :ROSIDA no. rek.654801002820505 BRI cabang: 6548 unit kalianget sumenep Jawa Timur Indonesia
kemudian kirim kepada kami: alamat lengkap, profil, dan keinginan lewat Po.Box,sms/call, email.atau anda dapat datang langsung ke gubug kami.
Maka anda akan mendapatkan:
1. beberapa kitab ilmu penuntun menjadi GENERATION HIGH QUALITY baik digunakan sebelum nikah/setelahnya, sebelum adanya kelahiran/setelahnya
dengan kitab ini anda akan belajar dan mampu untuk bisa:
a. ATASI BERBAGAI MACAM PROBLEMA MENCAPAI SEGALA KEINGINAN=
=penyembuhan..............untuk diri dan orang lain ; jarak jauh/dekat
=mencapai cita..............untuk diri dan orang lain; jarak jauh/dekat
=mencapai cinta.............untuk diri dan orang lain; jarak jauh/dekat
=kebahagiaan,dll............untuk diri dan orang lain; jarak jauh/dekat
b. ANAK SESUAI KEINGINAN =SEBELUM/SETELAH LAHIR=
=wajahnya...................... agar sesuai dengan keinginan
=sifatnya........................agar sesuai dengan keinginan
=kelaminnya...................agar sesuai dengan keinginan
=kembar/tidaknya..........agar sesuai dengan keinginan
=ability............................agar sesuai dengan keinginan
=IQ-nya..........................agar sesuai dengan keinginan
=masa depannya,dll.......agar sesuai dengan keinginan
2. CAMPURAN MAKANAN,MINUMAN BERKHASIAT untuk di konsumsi selama 24jam X satu bulan, sehingga anda akan belajar dan mampu untuk bisa:
a. ATASI BERBAGAI MACAM PROBLEMA MENCAPAI SEGALA KEINGINAN=
=penyembuhan..............untuk diri dan orang lain ; jarak jauh/dekat
=mencapai cita..............untuk diri dan orang lain; jarak jauh/dekat
=mencapai cinta.............untuk diri dan orang lain; jarak jauh/dekat
=kebahagiaan,dll............untuk diri dan orang lain; jarak jauh/dekat
b. ANAK SESUAI KEINGINAN =SEBELUM/SETELAH LAHIR=
=wajahnya...................... agar sesuai dengan keinginan
=sifatnya........................ agar sesuai dengan keinginan
=kelaminnya...................agar sesuai dengan keinginan
=kembar/tidaknya..........agar sesuai dengan keinginan
=ability............................agar sesuai dengan keinginan
=IQ-nya..........................agar sesuai dengan keinginan
=masa depannya,dll.......agar sesuai dengan keinginan
3. panduan jarak dekat/jauh selamanya (jika kami mati generasi kami akan melanjutkannya; (transfer energi dan lain lain semacamnya) sehingga anda akan belajar dan mampu untuk bisa:
a. ATASI BERBAGAI MACAM PROBLEMA MENCAPAI SEGALA KEINGINAN=
=penyembuhan..............untuk diri dan orang lain ; jarak jauh/dekat
=mencapai cita..............untuk diri dan orang lain; jarak jauh/dekat
=mencapai cinta.............untuk diri dan orang lain; jarak jauh/dekat
=kebahagiaan,dll............untuk diri dan orang lain; jarak jauh/dekat
b. ANAK SESUAI KEINGINAN =SEBELUM/SETELAH LAHIR=
=wajahnya......................agar sesuai dengan keinginan
=sifatnya........................ agar sesuai dengan keinginan
=kelaminnya...................agar sesuai dengan keinginan
=kembar/tidaknya..........agar sesuai dengan keinginan
=ability............................agar sesuai dengan keinginan
=IQ-nya..........................agar sesuai dengan keinginan
=masa depannya,dll.......agar sesuai dengan keinginan
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alif30271@yahoo.co.id
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generationofhighlyqualified.blogspot.com/
www.mybloglog.com/buzz/alif30271
www.filmannex.com/alifiyasintadewi-nurqodri
http:generationofhighlyqualified.blogspot.com/
groups.google.com/group/generation-high-quality
www.flickr.com/photos/alifi30271yahoocom
generationofhighlyqualified.blogspot.com/
profile.typepad.com/alifiyasintadewi
sahidi.achmad@yahoo.com
rsida@ymail.com
SMS =081331412197 =087850539399 =081939047397
ROSIDA SAHIDI/alifiyasintadewi nurqodri
POBOX.30271 KLG 69471 INDONESIA
JL. PELABUHAN KERTASADA NO.38 RT.02/01 KALIANGET SUMENEP JAWA TIMUR 69471 INDONESIA
*Semasih belum lahir, kemudian lahir, masa anak - anak, masa remaja, dewasa, jadi orang tua, jika dalam pada masa itu adalah baik dari semua unsur (babad, bibit, bubut, bebet,dan bobot), maka akan baik pulalah pada masa berikutnya, atau keturunan berikutnya.(itulah sistem rotasi , jika baik maka akan baik pula pada masa - masa yang akan dilalui berikutnya).
Tetapi bukan berarti bagi yang sistemnya ada masalah tidak bisa mendapatkan/menciptakan GENERATION OF HIGHLY QUALIFIED...!
Sebelum menikah, sebelum lahir,ataupun setelah lahir,GENERATION OF HIGHLY QUALIFIED dapat diciptakan.
Maka jauh jauh sebelum menikah, dari sana sudah ada sistem penciptaan, bagaimana generasi/anak yang kita inginkan, dari proses ini kita akan tahu bagaimana sebenarnya mengatasi berbagai macam problema dari dalam diri kita sendiri atau orang lain,dan bagaimana cara mencapai segala keinginan mulai dari dalam diri, kemudian membantu orang lain
Setelah lahir pun kita dapat mengarahkan menciptakan; bagaimana abilitasnya, IQ-nya, sifatnya,masa depannya,dll, sehingga anak kita menjadi generasi yang highly qualified.
Setelah lahir GENERATION OF HIGHLY QUALIFIED diciptakan melalui dua metode:
1.metode secara dlahir/syariat/nyata (melalui bantuan kami)
2.metode batin/ghaib (melalui bantuan kami)
*Setelah lahir yang tengah berada dalam kekuasaan dekapan KASIH IBU dengan:
1. metode secara dlahir/nampak/ nyata,IBU,AYAH, dan KELUARGA akan lebih nampak untuk mengarahkan,menciptakan agar anak/generasi adalah menjadi GENERATION OF HIGHLY QUALIFIED.
2. metode secara ghaib melalui bantuan kami.
*Alam setelah kelahiran pun akan di bawa kepada alam - alam yang panjang pendistribusiannya pada alam pendewasaan, disinilah (pada alam setelah kelahiran ini banyak dan penuh bank penyimpanan data bagi si kecil/anak/generasi penerus), negatifpenyimpananannya/penanamannya,maka akan negatif pendewasaannya.
lalu.......... bagaimana menciptakan pendewasaannya? agar menjadi GENERATION OF HIGHLY QUALIFIED?.... hubungi kami untuk mendapatkan metodenya. (semua barang akan dipaketkan ke tempat anda)
*Dalam dekapan sang ibu dan ayah ,serta keluarga: menjadikan dekapan damai bahagia kasih mesra (tanpa dicampuri pemikiran otak rencana negatif lain) yang akan menjadikan implementasi dari SANG PEMBERI DAMAI, BAHAGIA, KASIH,MESRA, SANG MAHA PENCIPTA
*Dimulai dari kebahagiaan dalam diri, kemudian mengarahkan kebahagiaan pada istri,atau suami,(saling mengisi dan melengkapi antara suami istri).selanjutnya pada generasi/anak kita, pada kelompok masyarakat,negara,bahkan dunia sehingga akan sesuai dengan tujuan pencipta, serta tujuan SANG MAHA PENCIPTA akan diciptakannya makhluk sempurna yang bernama manusia.
Dengan mencipta GENERATION OF HIGHLY QUALIFIED maka,setiap diri pribadi,setiap keluarga,setiap kelompok masyarakat,setiap warga negara,dan setiap umat dan makhluk manusia akan sesuai dengan keinginan,tujuan,cita-cita dari setiap diri,setiap keluarga,setiap umat manusia didunia sebagaimana tujuan agama,negara dan bangsa,bahkan sebagaimana tujuanpencipta, sebagaimana tujuan SANG MAHA PENCIPTA akan diciptakannya makhluk sempurna yang bernama manusia.
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]
Red Deer,
Bushy Park,
Hampton.
Bushy Park is a deer park. Red and Fallow Deer still roam freely throughout the park, just as they did when Henry VIII used to hunt here.
There are currently about 320 deer and their grazing is essential to maintain the high wildlife value of the park's grasslands. Unlike cutting, grazing creates more variation in structure and plant diversity and does not damage the anthills, which add further diversity and character to the grassland.
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I am really fond of the WTME Simple Objects themes....they encourage you to think creatively...,and to try and make something common look interesting....
La mère se retire pour laisser sa fille lécher un peu de lait. En retour la fille la remercie en lui léchant la tête.
*credit to Ronnie_smile for the Tiley pic. (Check out her stuff ;))
;; My story is called affection and chapter 1-3 is already out. I'll always post a picture to inform you guys that a new chapter is out. Check here to read; www.fanfiction.net/~theycallmelovee
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