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invisible aligners to correct dental misalignment on a black background
www.marcosriverophotographer.com/stock-photography?pgid=l...
[caption id="attachment_189" align="alignleft" width="300" caption="Mayur Cusine of India Restaurant"][/caption]
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{Coriander|Cilantro} chutney and cucumber {salad|greens} are two condiments, {which are|that are|which can be|that happen to be} {a part of|part of|an integral part of|an element of} {Indian|Indian native|Native indian|American indian} {food|meals|foods|foodstuff}. {It can|It may|It could|It might} {accompany|go with|go along with|come with} {fast food|junk food|take out|fastfood} or {main|primary|principal|major} {course|program|training course|study course}. {There are|You will find|You can find|You'll find} {different|various|diverse|distinct} {names|titles|brands|labels} {with which|that|in which} {it is|it's|it really is|it can be} {referred to|known|described|known as}. {It is|It's|It really is|It can be} {most commonly|most often|mostly|normally} {called|known as|referred to as|named} {green|eco-friendly|environmentally friendly|natural} chutney, hari chutney, {etc|and so on|and so forth|and many others}. {However|Nevertheless|Nonetheless|Even so}, {do you|would you|can you|does one} {wonder|question|ponder|speculate}, {what is|what's|what exactly is|precisely what is} chutney {exactly|precisely|specifically|just}? {It is|It's|It really is|It can be} {nothing|absolutely nothing|practically nothing|nothing at all}, but a {sauce|marinade|gravy|spices}. {The most common|The most typical|The most frequent|The commonest} {ingredients|elements|components|substances}, {which make|which will make|which can make|that make} the chutney {include|consist of|contain|incorporate} {coriander|cilantro}, chilies and {lemon juice|fresh lemon juice|freshly squeezed lemon juice}, {the other|another|one other|the opposite} {ingredients|elements|components|substances} {will vary|will be different|will change|vary} {depending on the|with respect to the|with regards to the|according to the} {area|region|location|place} the chutney {comes from|originates from|arises from|emanates from}. {We will|We'll|We are going to|We're going to} now see {how to make|steps to make|making|learning to make} {coriander|cilantro} chutney. {Read on|Continue reading|Keep reading|Please read on} the {soothing|calming|comforting|relaxing} {cool|awesome|great|neat} {flavors|tastes|flavours|types} of chutneys.
{If you do not|If you don't|Unless you|Should you not} have {lime|lime scale|lime green|calcium}, {you can|you are able to|it is possible to|you'll be able to} {still|nevertheless|nonetheless|even now} make {coriander|cilantro} chutney {using|utilizing|making use of|employing} {unflavored|un-processed} {yogurt|natural yogurt|low fat yogurt|natural yoghurts} {as well|too|also|at the same time}. {The other|Another|One other|The opposite} {variation|variance|deviation|alternative} {is to|would be to|is always to|is usually to} {make the|result in the|increase the risk for|make} chutney with {raw|uncooked|natural|organic} {tomatoes|tomato plants|tomato vegetables|garlic}. This chutney {goes|will go|should go|moves} {well|nicely|properly|effectively} with {sandwiches|snacks}, {burgers|hamburgers|cheese burgers}, {seafood|sea food|fish|seafoods}, {vegetarian|veggie|vegan|all-vegetable} {as well as|in addition to|along with|and also} {non|no|low|neo} {vegetarian|veggie|vegan|all-vegetable} {barbecue|bbq|barbeque|bar-b-q}, {etc|and so on|and so forth|and many others}. {It can also be|It is also|It's also|It can be} {served|offered|dished up|supported} with tempered {rice|grain|hemp|almond}. {You can|You are able to|It is possible to|You'll be able to} {skip|by pass|omit|miss} {green|eco-friendly|environmentally friendly|natural} chilies, {if you do not|if you don't|unless you|should you not} {want to make|need to make|intend to make|desire to make} the chutney {spicy|hot and spicy|hot}.
Best Indian Food|Corona Del Mar Restaurants|[embed]http://www.youtube.com/watch?v=Q7lvKWOPBKg[/embed]
Still a hoverrack, but it's being measured for fork leg stays, and when I get those on I can toss on the usual crop of tombstones+light mounts+braces+di2 battery mounts+fender mounts+etc before going back and verifying that the crown stays are properly brazed into the perimeter.
Adam was born to a multi-talented beauty queen Mother and a Father who, in addition to being a US Army Spy and a Counter-Intelligence Special Agent, was also a highly accomplished entrepreneur. Adam was taught at a young age that, in both life and business, loyalty is a requirement for success. He’s had the honor of working directly with his father in several of the family businesses. In fact, this is where he learned crucial entrepreneurial skills and honed his talents with international business strategies and venture capitalism.
Adam earned his Bachelors of Science Degree in International Business and Marketing from the University of Utah. He was hand-picked by the President of the University’s renowned School of Business to compete with dozens of other ambitious nationwide-graduates for the opportunity to secure a lucrative job within a prestigious Fortune 100 company.
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About MXI Corp: Established in 2005, Marketing Xocolate International Corporation (MXI-Corp) is the world leader in great tasting, healthy, dark, chocolate products. MXI Corp was founded upon the same solid foundation that the Brooks’ family used to build their enormous Pure Delite Low Carb Chocolate company (circa 2000) which had retail sales in Wal-Mart, 7-Eleven, Rite-Aid and Walgreen’s of over $300,000,000. All MXI products are focused on potent doses of delicious, antioxidant-rich Belgian cacao. MXI-Corp believes that the high levels of natural antioxidants and Polyphenols that are found in its cacao can provide a viable solution to individual nutritional needs. The Xoçai™ (sho-sigh) line, which currently includes nine products, is manufactured utilizing a cold-press process, which preserves the nutritional values of the company's proprietary blends of vitamins and minerals. MXI is recognized as the category creator and world leader in healthy chocolate. The vision of Xoçai is to transform and improve individual lives worldwide through its unique chocolate products. One unique element of the company’s formulations is their proprietary high-antioxidant blend of cacao, açaí and blueberries, called XoVita™. The Xovita ingredient combination is exclusive to Xoçai. Nevada-based MXI-Corp is a privately held company. Xoçai's nine chocolate products have the highest ORAC (antioxidant-measuring test) and flavonoid rich products available on the market. The Brooks family, owners and operators of MXI-Corp, have total combined chocolate sales of more than $1 billion. MXI Corp is now operating internationally in 38 countries.
CPT Jonathan Page of the 4th BCT, 10th Mountain Division uses the Nett Warrior device at Nangalam Base, Afghanistan. The alignment of the CP CE, MCE and mobile, handheld environment will help meet the expectations of today’s tech-savvy Soldier. (U.S. Army photo by
SFC E.L. Craig, Task Force Patriot Public Affairs)
Walking on the roads of Greenwich, I turned my head towards these windows just as the lights in both the floors lined up. Thought it'll be a fun shot, considering that moving a foot on either side made the lights completely out of line :)
In We're Here!, we're sharing basic photography tips. Rule of Thirds- aligning a subject with the guide lines and their intersection points, placing the horizon on the top or bottom line, or allowing linear features in the image to flow from section to section.
It isn't so much of a hard and fast RULE as it is a guideline... SEE WHAT I DID THERE?
This photo was taken to accompany the t-shirt alteration instructions at www.evilmadscientist.com/article.php/tshirtmod.
invisible aligners to correct dental misalignment on a black background
www.marcosriverophotographer.com/stock-photography?pgid=l...
All Saints, Shelfanger, Norfolk
The area south of Norwich has the largest concentration of medieval buildings anywhere in northern Europe, because there are so many medieval parish churches and they are so close together. But all of them are different, as if the local masons of the 14th and 15th century added quirky little details to make their church unique. The centuries after added their own idiosyncracies, and Shelfanger's tower is at once odd and pleasing, with its flushwork battlements and pyramid cap. The buttressing adds to the individualism, with two tall angled buttresses on the west side, and two shorter buttresses partway along each side. The 15th century half-timbered porch on the north side is a delight, as big as a cottage and making a real focus for the building from the street.
One thing not immediately obvious from the north side is that the tower is set off centre. Your first thought is that the nave has been extended southwards, but there is no trace of an arcade. The beautiful modern scissor-brace roof is no clue, although there is a quatrefoil window at the south-west corner of the nave. The chancel is aligned centrally rather than on the tower, and this makes the situation even more curious, because we know that the chancel and the tower are almost exactly contemporary.
How do we know this? Sam Mortlock records that in 1966 a workman restoring the chancel discovered that the wall at the east end was partly hollow. The inner plaster was broken to reveal wonderful wall paintings, of the highest artistic quality. Now set in a pointed arched alcove on the south side and a low arched alcove on the north, they are probably part of a sequence of the life of Christ. In the extreme south-east corner, the angel appears to the shepherds on the hillside. Next, on the north, the most dramatic and imposing scene, the Adoration of the Magi. They offer their gifts to the infant Christ, who is seated on the lap of the Blessed Virgin. The paintings have been dated to the late 13th century, almost certainly original to the building of the church. There is something similar at Little Wenham in Suffolk.
Otherwise, this is a substantially Victorianised building, with a bizarre set of Victoria's royal arms, obviously the work of a local sign painter. The lion looks most alarmed as he watches the unicorn apparently going mad. Victorian propriety made the painter place the animals emerging from beneath the charged shield, thus obviating the need to include signs of their masculinity.
The Clayton & Bell glass reminds us that, as with their mass-market rivals Ward & Hughes, they were really quite good in their early days. Part of the medieval roodscreen is reset on the front of the ringing gallery, and the late 14th Century font is grand and substantial, with the crowned letters A and B - not Andrew and Bartholomew as you might expect, but the initials of the donor Adam Bosville, who was recorded making several bequests as Dec became Perp in those years of theological and artistic ferment.
So there Planets are aligning this month, Here you have Venus on the horizon, Jupiter up hign and Saturn in the middle of the 2...
www.flickr.com/groups/darknight/rules/#:~:text=Seen%20in%...
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]
This very smart and stylish infill building by Steven Holl Architects and Rogers Marvel replaces a center wing that burned down in 1996; the mis-aligning floors of the north and south wings (which date from different 19th-century building campaigns) prompt a steppy, rampy section and hints of "stitching" in the facade, but thankfully it's all kept under control. I sometimes feel like Holl's detailing and material palette can get away from him, but here it works, even with the addition of the (smartly-deployed) fragments and renovations of the surviving buildings, which might have threatened to make things over-busy.
Maybe something about "architecture school" as a program brings out the best in architects - if this isn't a polemical tour de force showcasing every spatial trick known to the designers, it does offer something to the student: look at materials closely, think about how they fit together, how they join at a corner, how they let light in or bounce it around. The sectional communication between the offset levels is also interesting, and probably contributes to the students' sense of community. Of course, this is one of those buildings that we had assigned to us in our first quarter at architecture school, so it's sort of hard to see it with any critical distance: this is the kind of thing architects do as far as I ever knew. One of Holl's best, but what can I really say about it?
Left: north wing, Mundell and Teckritz, 1869; right: south wing, Charles C. Haight, 1887, with interior and exterior reworkings by Rogers Marvel, 1996.
Fallen Leaf Lake is about one mile south of the much larger Lake Tahoe, near the California-Nevada state border. It is approximately aligned north-to-south and oval in shape, measuring approximately 2.9 miles (4.6 km) on the long axis and 0.9 miles (1.4 km) on the short axis. The lake was created by at least two glaciers which traveled northward down the Glen Alpine Valley. If the glacier had continued instead of stopping, Fallen Leaf Lake would be a bay similar to nearby Emerald Bay. A terminal moraine is visible at the north end of the lake on the northeast edge.
Fallen Leaf Lake is located within the National Forest System lands managed by the Lake Tahoe Basin Management Unit, adjacent to El Dorado County. The land surrounding the lake is privately owned, leased from the U.S. Forest Service, and part of the Lake Tahoe Basin Management Unit. Like some areas where the Forest Service has leased land intermingled with private land, the two land types appear in a mosaic or checkerboard pattern.
Fallen Leaf is approximately 415 feet (125 m) deep at its deepest point, which is east of the sheer face of Mount Tallac and north of Stanford Sierra Camp. The average depth of the lake is around 240 feet (72 m), and the bottom falls away rapidly as one moves away from the shorelines. Due to the action of the glaciers that carved the lake, the northern end of the lake has a much more gradual depth change, and the bottom can be seen from the surface for a quarter-mile (400 m) offshore. Along other shores, the bottom may be hidden in as little as 100 feet (30 m) offshore.
The water quality is extremely good due to the lack of commercial development (including golf courses and their fertilizer-rich runoff), the universal use of sewers, and modern sediment retention techniques associated with new development. Visibility runs around 40–50 feet (10–15 m) under most conditions. The water is potable, and many homes along the shoreline run a pipe offshore to provide water during the winter when other water systems may be turned off.
en.wikipedia.org/wiki/Fallen_Leaf_Lake_(California)
en.wikipedia.org/wiki/Wikipedia:Text_of_Creative_Commons_...
By Junbing Yang
Scientists grow these extremely tiny "nanotubes" out of carbon for a variety of technologies. Carbon nanotubes are already in electronics, boat hulls, tennis rackets, wind turbine blades, and more, but researchers have many more ideas for future technology. This is an image straight from a scanning electron microscope without any alteration.
--more details--
Aligned carbon nanotubes with open-end structure.
This isn't the normal view, the Bridge was performing its two-weekly opening (every second tuesday @ 9pm).
(2014-06-24-21.50c)
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