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Thillai Natarajah Temple, Chidambaram or Chidambaram temple is a Hindu temple dedicated to Lord Shiva located in the town of Chidambaram, East-Central Tamil Nadu, South India. The temple is known as the foremost of all temples (Kovil) to Saivites and has influenced worship, architecture, sculpture and performance art for over two millennium. The Sangam classics list chief architect Viduvelvidugu Perumthachchan as directing an early renovation of the shrine.

 

A major shrine of Lord Shiva worship since the classical period, there have been several renovations and offerings to Chidambaram by the Pallava, Chola, Pandya, Vijayanagara and Chera royals in the ancient and pre-medieval periods. The temple as it stands now is mainly of the 12th and 13th centuries, with later additions in similar style. Its bronze statues and stone sculptures depicting various deities and the famous Thillai trees (Excoecaria agallocha) of the surrounding forest reflect the highpoints of early Chola and Pallava art while its famed gold plated gopuram towers are medieval structural additions by the royals Aditya I, Parantaka Chola I, Kopperunchinga I, Krishnadevaraya and Jatavarman Sundara Pandyan. King Kocengannan Chola was born following prayers his parents offered at the temple and later in his life he refined its structure. The shrine gave the town its name.

 

The deity that presides here is கூத்தன் - Thillai Koothan (Thillai Nataraja - Shiva, The Lord of Dance). Chidambaram is the birthplace of the sculpture and bronze image representation of Lord Shiva as the cosmic dancer, a Tamilian concept and motif in Chola art that has since become notable as a symbol of Hinduism. The shrine is the only Shiva temple to have its main deity represented in this anthropomorphic form, as the supreme being who performs all cosmic activities. The consort deity here is Sivakami Amman (form of Amman - mother goddess and female energy). Two other forms of Lord Shiva are represented close to this in the vimana (inner sanctum) of the temple - as a crystallised lingam - the most common representation of Lord Shiva in temples, and as the aether space classical element, represented with empty space and a garland of fifty one hanging golden bilvam leaves (Aegle marmelos). Lord Shiva is captured in pose as Nataraja performing the Ananda Tandava ("Dance of Delight") in the golden hall of the shrine Pon Ambalam (பொன் அம்பலம்). The sculptures of Chidambaram inspired the postures of Bharatha Natyam. The Chidambaram complex is admired for its five famous halls (ambalam or sabhai), several grand smaller shrines to the Hindu deities Ganesh, Murugan, Vishnu and Sivakami Amman which contain Pandyan and Nayak architectural styles, and for its endowment from many water tanks, one of which links it to the Thillai Kali temple.

 

Chidambaram is one of the five Pancha Bootha Sthalams, the holiest Shiva temples each representing one of the five classical elements; Chidambaram represents akasha (aether). Chidambaram is glorified in Tirumular's Tirumandhiram and was visited by Patañjali and VyagjrapadharPulikaal Munivar. It is the primary shrine of the 275 Paadal Petra Sthalams - Shiva Sthalams glorified in the early medieval Tevaram poems by Tamil Saivite Nayanar saints Tirunavukkarasar, Thirugnana Sambandar and Sundarar. Hailed in the Tiruvacakam series by Manikkavacakar, these very volumes of the Tirumurai literature canon were themselves found in secret chambers of the temple. The Periya Puranam, a biography of these Nayanar saints by Sekkizhar commissioned by emperor Kulothunga Chola II, was written in the shrine's Thousand Pillared Hall. In Kanda Puranam, the epic authored by Kachiyappa Sivachariar of Kanchipuram, the Chidambaram shrine is venerated as one of the three foremost Shiva abodes in the world, alongside Koneswaram temple of Trincomalee and Mount Kailash.

 

ETYMOLOGY

The traditional name of the temple complex, Chidambaram Tillai Nataraja-koothan Kovil, alludes to the environment of its location and its origins and significance in Saivite worship. The mangrove of ancient Tillai (தில்லை) trees (Exocoeria agallocha) of the forest surrounding the shrine when it was first built inspired the shrine's name and early artistic inspiration; the Tillai trees of the nearby Pichavaram wetlands, the second largest mangrove in the world, extends to the temple area. The shrine is venerated as Tillai ambalam (தில்லை அம்பலம் ), literally meaning Tillai Open Stage, the open space surrounded by Tillai Vanam (தில்லை வனம்) (the Tillai forest) - the original name of this area.[9] The name of the town of this shrine, Chidambaram comes from the Tamil word Chitrambalam (சிற்றம்பலம்) - "small hall/stage"; also spelled Chithambalam (சிட்டம்பலம்), from citt/chitthu and ambalam - meaning "wisdom of this open stage/atmosphere". The shrine is where some devotees believe they will attain liberation, or chitaakasam - "wisdom/consciousness of the sky". "Nataraja" or "Koothan" mean "Lord of Dance".

 

LEGEND

The story of Chidambaram begins with Lord Shiva strolling into the Thillai Vanam (vanam meaning forest and thillai trees - botanical name Exocoeria agallocha, a species of mangrove trees - which currently grows in the Pichavaram wetlands near Chidambaram). In the Thillai forests resided a group of sages or 'rishis' who believed in the supremacy of magic and that God can be controlled by rituals and mantras or magical words. Lord Shiva strolled in the forest with resplendent beauty and brilliance, assuming the form of Bhikshatana, a simple mendicant seeking alms. He was followed by His consort, Vishnu as Mohini. The sages and their wives were enchanted by the brilliance and the beauty of The handsome mendicant and His consort. On seeing their womenfolk enchanted, the rishis got enraged and invoked scores of serpents (nāgas) by performing magical rituals. Lord Shiva lifted the serpents and donned them as ornaments on His matted locks, neck and waist. Further enraged, the sages invoked a fierce tiger, whose skins and dons were used by Lord Shiva as a shawl around His waist and then followed by a fierce elephant, which was devoured and ripped to death by Lord Shiva (Gajasamharamurthy).

 

The rishis gathered all their spiritual strength and invoked a powerful demon Muyalakan - a symbol of complete arrogance and ignorance. Lord Shiva wore a gentle smile, stepped on the demon's back, immobilized him and performed the Ánanda Tandava (the dance of eternal bliss) and disclosed his true form. The sages surrender, realizing that Lord Shiva is the truth and He is beyond magic and rituals.

 

PATRONAGE

To Saivites, primarily in Tamil Nadu, the very word koil refers primarily to Chidambaram Tillai Natarajar.

 

Chidambaram is a temple complex spread over 160,000 m2 in the heart of the city. The main complex to Lord Shiva Nataraja also contains shrines to deities such as Shivakami Amman, Ganesh, Murugan and Vishnu in the form Govindaraja Perumal. Chidambaram's earliest structures were designed and erected by ancient craftsmen called Perumtaccan. The golden tiled roof for the Chit Ambalam (the vimanam) was laid by the Chola King Parantaka I (907-950 CE) following which he was given the title - Thillaiyambalathhukku pon koorai veiyntha thevan (Tamil:தில்லையாம்பலதுக்கு பொன் கூரை வேய்ந்த தேவன், meaning the one who constructed the golden roof). In its floruit, kings Rajaraja Chola I (reign 985-1014 AD) and Kulothunga Chola I (1070-1120 AD) made significant donations to the temple. Gold and riches to the temple were donated by Rajaraja Chola's daughter Kundavai II while Chola king Vikrama Chola (1118-1135 AD) made donations for the conduct of the daily rituals.

 

Donations of gold and jewels have been made by various kings, rulers and patrons to the temple from 9th to 16th century - including the Maharaja of Pudukottai, Sethupathy (the emerald jewel still adorns the deity) and the British.

 

Naralokaviran, the general of king Kulothunga Chola I was responsible for building a shrine for child saint Thirugnana Sambanthar and installed a metal image inside it. He constructed a hall for recitation of Tevaram hymns and engraved the hymns in copper plates.

 

TEMPLE STRUCTURE

The temple is the only great temple complex to date mainly from the later Chola period, and contains the earliest examples of a number of features that are found in many later temples, including "the earliest known Devī or Amman shrine, nritta (dance) maṇḍapa, Sūrya shrine with chariot wheels, hundred-and-thousand pillared maṇḍapas, even the first giant Śiva Gangā tank".A classical Shiva temple as per Agama rules will have five prakarams (closed precincts of a temple) or circuits each separated by walls one within the other. The outer prakaram will be open to the sky except the innermost one. The innermost one will house the main deity as well as other deities. There will be a massive wooden or stone flag post exactly in line with the main deity. The innermost prakaram houses the sanctum sanctorum (தமிழ் = கருவரை).

 

Chidambaram is also referred to in various works such as Thillai (after the Thillai forest of yore in which the temple is now located), Perumpatrapuliyur or Vyagrapuram (in honour of Saint Vyagrapathar, Sanskrit: Vyaghrapada - "Tiger-Footed").

 

The temple is supposed to be located at the lotus heart of the Universe: Virat hridaya padma sthalam.

 

This gold-roofed stage is the sanctum sanctorum of the Chidambaram temple and houses the Lord in three forms:

 

- the "form" - the anthropomorphic form as an appearance of Nataraja, called the Sakala-thirumeni.

- the "semi-form" – the semi-anthropomorphic form as the Crystal linga of Chandramaulishvara, the Sakala-nishkala-thirumeni.

- the "formless" – as the space in Chidambara-rahasyam, an empty space within the sanctum sanctorum, the Nishkala-thirumeni.

 

SIGNIFICANCE OF THE TEMPLE DESIGN

The layout and architecture of the temple is replete with philosophical meanings.

 

Three of the five Panchaboothasthala temples, those at Kalahasti, Kanchipuram and Chidambaram all stand on a straight line exactly at 79 degree 41 minutes East longitude - truly an engineering, astrological and geographical wonder. Of the other two temples, Tiruvanaikkaval is located at around 3 degrees to the south and exactly 1 degree to the west of the northern tip of this divine axis, while Tiruvannamalai is around midway (1.5 degree to the south and 0.5 degree to the west).

 

The 9 gateways signify the 9 orifices in the human body.

The Chitsabai or Ponnambalam, the sanctum sanctorum represents the heart which is reached by a flight of 5 stairs called the Panchaatchara padi - pancha meaning 5, achhara – indestructible syllables – "SI VA YA NA MA", from a raised anterior dias - the Kanakasabai. The access to the Sabhai is through the sides of the stage (and not from the front as in most temples). The Chit sabha roof is supported by four pillars symbolic of the four Vedas.

 

The Ponnambalam or the Sanctum sanctorum is held by 28 pillars – representing the 28 agamas or set methodologies for the worship of Lord Shiva. The roof is held by a set of 64 beams representing the 64 forms of art and is held by several cross-beams representing the innumerable blood vessels. The roof has been laid by 21,600 golden tiles with the word SIVAYANAMA inscribed on them representing 21600 breaths. The golden tiles are fixed using 72,000 golden nails which represents the no. of nadis exists in human body. The roof is topped by a set of 9 sacred pots or kalasas, representing the 9 forms of energy. The artha mandapa(sanctum) has six pillars denoting the six shastras (holy texts).

 

The hall next to the artha mantapa has eighteen pillars symbolizing the eighteen Puranas.

 

TOWERS

The temple has nine gateways, and four of these have gateway towers or gopurams each with 7 storeys facing the East, South, West and North. The South gopuram called the Sokkaseeyan Thirunilai Ezhugopuram was constructed by a Pandya king identified from the presence of the dynasty's fish emblem sculpted on the ceiling. The Pandyas sculpted two fishes facing each other when they completed gopurams (and left it with one fish, in case it was incomplete). The earliest and smallest of the four is West gopuram constructed around 1150 and there are no reliable evidence on the construction. The sculptures shows goddess fighting the buffalo-demon and warlike Skanda astride his peacock. The North Gopuram was initiated around 1300 AD with the brick portion constructed by the Vijayanagara king Krishnadevaraya (1509-1530 AD) in the 16th century. The East Gopuram, was claimed to have been constructed by the Pallava King Koperunsingan II (1243-1279 AD) as per epigrahical records and was repaired by Subbammal, the mother-in-law of the famous philanthropist Pachaiyappa Mudaliar (1754-1794 AD). The idols of Pachaiappa Mudaliar and his wife Iyalammal have been sculpted on the eastern gopuram. The Pachaiappa Trust to date has been responsible for various functions in the temple and also maintain the temple car. The eastern gopuram is renowned for its complete enumeration of 108 poses of Indian classical dance – Bharathanatyam, detailed in small rectangular panels along the passage that leads to the gateway. Each gopuram has around fifty stone sculptures, with each repeating some portions from the other.

 

HALLS

There are 5 ambalams or sabhas (halls) inside the temple.

 

- Chit Ambalam or Chit Sabhai, which is the sanctum sanctorum housing Lord Nataraja and his consort Sivakami Sundari, and gave the temple town its name.

- Pon Ambalam or Kanaka Sabhai – the golden hall in front of the Chit Ambalam, from where the daily rituals are conducted.

- Nrithya sabhai or Natya sabhai, a 56-pillared hall lies to the south of the temple's flag mast (kodi maram or dwaja sthambam) where Nataraja outdanced Kali and established his supremacy

- Raja sabhai or the 1000-pillared hall which symbolizes the yogic chakra of thousand pillared lotus or Sahasraram (which in yoga is a chakra) at the crown of the head and is a seat where the soul unites with God. This chakra is represented as a 1000-petalled lotus. Meditating by concentrating at the Sahasrara Chakra is said to lead to a state of union with The Divine Force and is the pinnacle of yogic practice. The hall is open only on festive days.

- Deva Sabhai, which houses the Pancha moorthis (pancha - five, moorthis - deities, namely the deities of Ganesh, Somaskanda (seated posture of Lord Shiva with Pavarthi and Skanda), Sivananda Nayaki, Muruga and the image of Chandikeswarar.

 

SHRINES

- The shrines for the original Shivalingam worshipped by the saints Patanjali and Vyagrapathar – called the Thiru Aadhimoolanathar and his consort Umaiyammai

- The shrine of the 63 nayanars of Lord Shiva – called the Arubaththu moovar.

- Shrine of Sivagami.

- Ganesha shrine

- Shrine of Muruga or Pandiya nayakan

 

There are also several smaller shrines in the temple complex.

 

GOVINDARAJA SWAMY SHRINE

The Govindaraja shrine is dedicated to Vishnu and is one of the 108 holy temples of Lord Vishnu called divyadesam, revered by the 7th-9th-century saint poets of vaishnava (those worshipping Lord Vishnu) tradition, alwars. Kulashekara alwar mentions this temple as Tillai Chitrakutam and equates Chitrakuta of Ramayana fame with this shrine. King Kulothunga Chola II is believed to have uprooted the presiding Govindraja image from the shrine. The shrine has close connections with the Govindaraja temple in Tirupati dating back to saint Ramanuja of the 11-12th century. Ramanujar fled to Tirupati with the utsava (festival image) of the temple to escape punishment. Down the centuries, king Krishnappa Nayak (1564-1572 AD) was instrumental in installing the image of Govindaraja back in the temple. There was lot of resistance from the shaivites (those worshipping Shiva) against placing the Vishnu image in a revered Shiva temple, but the king was unmoved and the image was installed in the present form. There is no satisfactory evidence of co-existence of the Shiva and Vishnu shrines within the same temple built during the same time - there was a dispute even in last century during 1849 AD regarding the rights on the Govindaraja idol and Alwar Sannidhi(sanctum of azhwars) between Vaishnavas and Dikshitars and the position of Vaishnavas was upheld by the district court.

 

TEMPLE TANKS

The Chidambaram temple is well endowed with several water bodies within and around the temple complex.

 

- Sivaganga (சிவகங்கை) tank is in the third corridor of the temple opposite to the shrine of Shivagami. It is accessed by flights of stone steps leading from the shrine.

- Paramanandha koobham is the well on the eastern side of the Chitsabhai hall from which water is drawn for sacred purposes.

- Kuyya theertham is situated to the north-east of Chidambaram in Killai near the Bay of Bengal and has the shore called Pasamaruthanthurai.

- Pulimadu is situated around a kilometer and a half to the south of Chidambaram.

- Vyagrapatha Theertham is situated on to the west of the temple opposite to the temple of Ilamai Akkinaar.

- Anantha Theertham is situated to the west of the temple in front of the Anantheswarar temple.

- Nagaseri tank is situated to the west of the Anantha thirtham.

- Brahma Theertham is situated to the north-west of the temple at Thirukalaanjeri.

- Underground channels at the shrine drain excess water in a northeasterly direction to the Shivapiyai temple tank (சிவப்பியை குளம்) of the Thillai Kali Temple, Chidambaram. Due to poor maintenance, it has not been in use.

- Thiruparkadal is the tank to the south-east of the Shivapiyai tank.

 

TEMPLE CAR

The Chidambaram temple car is, perhaps, the most beautiful example of a temple car in all of Tamil Nadu. This car, on which Lord Nataraja descends twice a year, is drawn by several thousand devotees during the festivals.

 

ANANDA TANDAVA

The legend of the temple is same as the legend of Ānanda-tāṇḍava. Adhisesha, the serpent who serves as a bed of Lord Vishnu, hears about the Änanda thaandava and yearns to see and enjoy it. Lord Shiva beckons him to assume the saintly form of sage Patanjali and sends him to the Thillai forest, informing him that he will display the dance in due course. Patanjali who meditated in the Himalayas during krita age joins another saint, Vyaghrapada or Pulikaalmuni (Vyagra / Puli meaning "Tiger" and patha / kaal meaning "feet" – referring to the story of how he sought and got the feet and eyesight of a tiger to help climb trees well before dawn to pick flowers for The Lord before the bees visit them). The story of sage Patanjali as well as his great student sage Upamanyu is narrated in both Vishnu Purana as well as Shiva Purana. They move into the Thillai forest and worship Lord Shiva in the form of lingam, a deity worshipped today as Thirumoolataneswarar (Thiru - sri, Moolatanam - primordial or in the nature of a foundation, Eswarar- the Lord). Legends say that Lord Shiva displayed his dance of bliss (the Aananda Thaandavam) - as Nataraja to these two saints on the day of the poosam star in the Tamil month of Thai (January-February).

 

THE ANANDA TANDAVA POSTURE

The Ānanda-tāṇḍava posture of Nataraja represents pancikritya functions of the godhead believed to have created the dynamic force to create the world.

 

- The demon under Lord Nataraja's feet signifies that ignorance is under His feet.

- The fire in His hand (power of destruction) means He is the destroyer of evil.

- The raised hand (Abhaya or Pataka mudra) signifies that He is the savior of all life forms.

- The arc of fire called Thiruvashi or Prabhavati signifies the cosmos and the perpetual motion of the earth.

- The drum in His hand signifies the origin of life forms.

- The lotus pedestal signifies Om, the sound of the universe.

- His right eye, left eye and third eye signify the sun, moon and fire/knowledge, respectively.

- His right earring (makara kundalam) and left earring (sthri kundalam) signify the union of man and woman (right is man, left is woman).

- The crescent moon in His hair signifies benevolence and beauty.

- The flowing of river Ganges through His matted hair signifies eternity of life.

- The dreading of His hair and drape signify the force of His dance.

 

Another notable point of this posture is that it is based on the six point star. Nataraja's head forms the topmost point of the star, while His spreading hair and right hand form the upper side points. His drape and raised left leg form the lower points, and His right leg that rests on the demon Myalagga forms the lowest point. Surrounding this is the arc of fire.

 

RELIGIOUS SIGNIFICANCE OF THE TEMPLE

Pancha Bhoota Stalam (Sanskrit: पन्च भूत स्थल) refers to the five Shiva temples, each representing the manifestation of the five prime elements of nature - land, water, air, sky, fire. Pancha indicates five, Bhoota means elements and Stala means place. All these temples are located in South India with four of these temples at Tamil Nadu and one at Andhra Pradesh. The five elements are believed to be enshrined in the five lingams and each of the lingams representing Lord Shiva in the temple have five different names based on the elements they represent. In the temple, Shiva is said to have manifested himself in the form of sky. The other four manifestations are Prithivi Lingam (representing land) at Ekambareswarar Temple, Appu Lingam (representing Water) at Thiruvanaikaval, Agni Lingam (representing fire) at Annamalaiyar Temple and Vayu Lingam (representing air) at Srikalahasti Temple.

 

Aathara Stala indicates the Shiva temples which are considered to be divine impersonification of Tantric chakras associated with human anatomy. Nataraja temple is called the Anthaga stalam associated with Anthagam - the third eye.

 

Pancha Sabhai refers to the five places where Lord Shiva is said to have displayed His cosmic dance and all these places have stages or ambalams, also known as Sabhai. Apart from Chidambaram which has the Ponna Ambalam - the Golden Hall, the others are the I-Ratthina Ambalam - the Jeweled Hall at Thiruvaalangadu (rathinam – ruby / red jewelled), the Chitra Ambalam - the Painted Hall at Thirukutralam (chitra – painting), the Velli Ambalam - the Silver Hall at Madurai Meenakshi Amman Temple (velli – silver) and the Thaamira Ambalam - the Copper Hall at Nellaiappar Temple, Tirunelveli (Thaamiram – copper).

 

RELIGIOUS WORK AND SAINTS

There is no reference to the temple in Sangam literature of the 1st to 5th centuries and the earliest mention is found in 6th century Tamil literature. The temple and the deity were immortalized in Tamil poetry in the works of Thevaram by three poet saints belonging to the 7th century - Thirugnana Sambanthar, Thirunavukkarasar and Sundaramoorthy Nayanar. Thirugnana Sambanthar has composed 2 songs in praise of the temple, Thirunavukkarasar aka Appar 8 Tevarams in praise of Nataraja and Sundarar 1 song in praise of Nataraja. Sundarar commences his Thiruthondar thogai (the sacred list of Lord Shiva's 63 devotees) paying his respects to the priests of the Thillai temple - "To the devotees of the priests at Thillai, I am a devotee". The works of the first three saints, Thirumurai were stored in palm leaf manuscripts in the temple and were recovered by the Chola King Rajaraja Chola under the guidance of Nambiandarnambi. Manikkavasagar, the 10th century saivite poet has written two works, the first called Tiruvasakam (The sacred utterances) which largely has been sung in Chidambaram and the Thiruchitrambalakkovaiyar (aka Thirukovaiyar), which has been sung entirely in the temple. Manikkavasagar is said to have attained spiritual bliss at Chidambaram. The Chidambaram Mahatmiyam composed during the 12th century explain the subsequent evolution and de-sanskritization.

 

THE CHIDAMBARA RAHASIYAM

During the daily rituals, the Chief priest, of the day, himself in a state of Godliness - Shivohambhava (Shiva - the Lord, in His Sandhi form - Shivo-, aham – me / us, bhava - state of mind), parts the curtain, indicating the withdrawal of ignorance and reveals the space, and The Lord’s presence.

 

The Chidambara Rahasya, is hence representative of that time when one, in total surrender, allows God to intervene and remove our ignorance, even as we get to 'see and experience' His presence and hence - bliss.

Temple administration and daily rituals

 

WORSHIP FORMS

A unique feature of this temple is the bejeweled image of Lord Nataraja as the main deity. It depicts Lord Shiva as the master of Koothu-Bharata Natyam and is one of the few temples where Lord Shiva is represented by an anthropomorphic murthi rather than the classic, anionic Lingam.

 

At Chidambaram, the dancer dominates, not the linga as in other Shiva shrines. The Chitsabha houses a small sphatika(crystal) linga (Chandramoulisvara), believed to be a piece that fell from the crescent adorning Lord Shiva's head and installed by Adi Shankara. The linga is associated with the intangible fifth element, akasha (ether or space), the eternal infinite expanse where the dance of Lord Shiva takes place daily puja is offered to the linga and also to a small gem-carved figure of Ratnasabhapati.

 

Chidambaram offers a combination of the three apects of Shaiva worship - of the form Lord(Nataraja), of the form and the formlessness (linga) and of the formless omnipresence. The last is suggested by a "Chidambara rahasya", a chakra inscribed on a wall and blackened by applying "punugu" (civet) and over which hangs a string of golden bilva (bael) leaves. This can be viewed through the square chinks when the priest draws aside the dark "curtain of ignorance".

 

WORSHIP

The temple is managed and administered hereditarily by the Chidambaram Dikshitar – a class of Vaidika Brahmins whom, legends say, were brought here from Mt. Kailas, by Patanjali, specifically for the performance of the daily rituals and maintenance of the Chidambaram temple.

 

DIKSHITARS

The Dikshithars were supposed to be 3000 were called Tillai Muvayiram. Today they number around 360. These Dikshithars follow the Vedic rituals, unlike the Sivachariyars or Adhisaivars who follow the agamic rituals for the worship of Shiva and they sport a specific lopsided-to-the-left half shaved head. The rituals for the temple were collated from the Vedas and set by Patanjali, who is said to have inducted the Dikshithars into the worship of Lord Shiva as Nataraja. Every married male member of the Dikshithar family gets a turn to perform the rituals at the temple and can serve as the chief priest for the day. Married Dikshithars are also entitled a share of the temple's revenue. Though the temple is said to have been given endowments of almost 20 km2 of fertile land – having been patronized by various rulers for several centuries, it is managed almost entirely by privately run endowments.

 

DAILY RITUALS

The day begins with the chief priest of the day, performing required rituals to purify himself and assume the Shivoham bhava (Shiva-hood), after which he enters the temple to do the daily rituals. The day begins with Lord Shiva's footwear (padukas) brought at 7:00 am from the palliyarai (bedroom) to the sanctum sanctorum in a palanquin accompanied by devotees with cymbals, chimes and drums. The priest then performs the daily rituals with a yajna and a 'Gopujai' (worship of a cow and her calf). Worship (Puja) is done 6 times in a day. Before each puja, the spadika linga (crystal linga) or the semi form state of Lord Shiva is anointed with ghee, milk, curds, rice, sandal paste and holy ash. This is followed by presenting the naivedhyam or offering of freshly prepared food and sweets to the deity and the diparaadhana, a ritual of showing varied and decoratively set lamps, the reciting of Vedas in Sanskrit and the Panchapuranam (a set of 5 poems from a set of 12 works in Tamil – called the panniru thirumurai). The puja ends with the priest parting the curtains of the sanctum sanctorum to reveal the Chidambara Rahasyam (sanctum).

 

Before the 2nd puja, apart from the regular anointing of the crystal linga, a ruby Nataraja deity (the Rathinasabhapathy) is also anointed. The 3rd puja is at around 12.00 noon, after which the temple closes until around 4:30 pm. The 4th puja is performed at 6.00 pm, the 5th at 8:00 pm and the last puja of the day is performed at 10:00 pm, after which Lord Shiva’s footwear is taken in a procession for Him to ‘retire’ for the night. Before the 5th puja at night, the priest performs special rituals at the Chidambara Rahasya, where he anointed the yantra with aromatic substances and offers naivedyam. The last puja, called the arthajaama puja is performed with special fervor. It is believed that the entire divine force of the universe retires into the deity, when he retires for the night.

 

TEMPLE ADMINISTRATION

The Diskshithars one and fully responsible for the administration and pooja. Simply they mentioned their surname as the Sri Natarajar Temple Trustee and Pooja forever. Dikshithars life and temple tied as the nail and flesh relationship.

 

FESTIVALS

A whole year for men is said to be a single day for the gods. Just as six poojas are performed in a day at the sanctum sanctorum, six anointing ceremonies are performed for the principal deity - Nataraja in a year. They are the Marghazhi Thiruvaadhirai (in December-January) indicating the first puja, the fourteenth day after the new moon (chaturdasi) of the month of Masi (February-March) indicating the second pooja, the Chittirai Thiruvonam (in April-May), indicating the third pooja or uchikalam, the Uthiram of Aani (June-July) also called the Aani Thirumanjanam indicating the evening or the fourth puja, the chaturdasi of Aavani (August-September) indicating the fifth puja and the chaturdasi of the month of Puratasi (October-November) indicating the sixth pooja or Arthajama. Of these the Marghazhi Thiruvaadhirai (in December-January) and the Aani Thirumanjanam (in June-July ) are the most important. These are conducted as the key festivals with the main deity being brought outside the sanctum sanctorum in a procession that included a temple car procession followed by a long anointing ceremony. Several hundreds of thousands of people flock the temple to see the anointing ceremony and the ritualistic dance of Shiva when he is taken back to the sanctum sanctorum. Lord Shiva, in his incarnation of Nataraja, is believed to have born on full moon day in the constellation of Ardra, the sixth lunar mansion. Lord Shiva is bathed only 6 times a year, and on the previous night of Ardra, the bath rituals are performed on a grand scale. Pots full of milk, pomegranate juices, coconut water, ghee, oil, sandal paste, curds, holy ashes, and other liquids and solids, considered as sacred offering to the deity are used for the sacred ablution.

 

There are references in Umapathy Sivam's

Kunchithaangristhavam that the Maasi festival also had the Lord being carried out in procession, however this is not in vogue these days.

 

Natyanjali is a prominent festival celebrated during February every year when Bharatnatyam dancers from all over the country converge to present dance offering to Nataraja.

 

HISTORY

Constructed to signify where Tamil Shaivites identify the centre loci of the universe to be, the shrine, dedicated to Lord Shiva, has witnessed several significant events in the history of Tamil Nadu. A powerful legacy of Dravidian art, its structures and sculptures have attracted pilgrims to Chidambaram for over two millennium. The birthplace of Nataraja when Shaivite worship was highly popular during the Sangam period, Chidambaram had gained a reputation for holiness across the continent by the third century CE and the admiration of the Tamilakkam royals of the early Cholas, Chera dynasty and the early Pandyan Kingdom. Built by the early Cholas to one of their family deities - Nataraja-Koothan - it served as the king and queen's state temple and seat of their monarchs' coronations. The Chola royals underlined their non-partisan approach to religious iconography and faith by also patronizing the Srirangam Ranganathaswamy temple dedicated to Vishnu - their other Kuladheivam or "abode of family deity". Chola King Kocengannan who reigned in the first half of the 2nd century CE was born after his parents King Subhadevan and Kamaladevi worshipped in the Thillai Golden Hall (Pon Ambalam). He expanded the shrine in his later life and added to unfinished decorations. Saints Patañjali Tirumular and Vyaghrapada famously worshipped Nataraja at the shrine. The travelling Pallava-Chola king Simhavarman (II or III) who reigned in the 5th-6th century CE was cured of leprosy by bathing in the Shivagangai tank and in gratitude made extensive repairs and additions to the temple. He changed his name to Hiranyavarman or "golden bodied."

 

The Puranas, Sangam literature and the Tirumurai canon join several epigraphs and murals in highlighting the brilliance of the temple site and the devotion of Patañjali, Vyaghrapada-Pulikaalmunivar and patanjali to Nataraja at Thillai. The sthala puranam as well as umapathi sivacharya's koyil puranam give an account of how an ancient chola prince of kritayugam or first of epochal ages. Worshipped The Lord's feet at Chidambaram and being blessed with a vision of His was further helped by saint Vyaghrapada to consecrate a place of worship therewith. The temple murals and some cholan and pandyan literature refer to this sthala puranam. The chidambaram mahatyam as well as koyil puranam by the same author discuss as to how this prince who was presented with dhataki or atti garland and tiger flag in which Lord Indra would take abode to make him ever victorious was blessed with vision of lord and further attained mukti at this spot. This is very credible because all ancient literature and documents report that tiger flag and atti or dhataki (grislea tomentosa) garland as being emblematic with cholas. Some sangam period works also passingly refer to the krita age king's war with demons and his victory against them. The king also went by name Vyaghraketu after being gifted with the tiger flag.

 

Later during the 4th or 5th century CE, a pallava king called Simha Varman who was also a nayanmar saint by name Aiyatikal Kaadavarkon made some compositions and bathed in the tank and attained mukthi at tiru-perum-ppatra-puliyur or chidambaram. Aragalur Udaya Iraratevan Ponparappinan had refurbished most of the parts and rebuilt some parts of the temple around 1213 AD.

 

At periodical intervals (12 years in general), major repairs and renovation works are carried out, new facilities added and consecrated. Most old temples have also 'grown' over periods of time with additional facilities, more outer corridors and new gopurams (pagodas) were added by the rulers who patronized the temple. While this process has helped to keep the temples 'alive' as places of worship, from a purely archeological or historical perspective these renovations have unintentionally lead to destruction of the original works - which were not in sync with the latter and usually grander temple plans.

 

To this general trend, Chidambaram temple is no exception. The origins and developments of the temple are hence largely deduced from allied references in works of literature and poetry, the verbal information passed over generations by the Dikshithar community and from what little, of inscriptions and manuscripts that are available today.

The temple site is very ancient one is known to have been crafted time and again by the ancient craftsmen guild known as Perumthachchans. The reference to the same is available in sangam literature as well as other documents. The tevaram trio in particular have held this site to be of great sanctity with some like Tirugnanasambandar and Sundarar out of devotion being reluctant to set their foot in the place "because it would be an insult to the lord to put one's foot on his abode". The sangam works refer to the temple being favoured by all the three ancient crowns of south, the Neriyan (cholas), chezhiyan (pandyas) and uthiyan (cheras), even if the temple was in what was traditionally chola country.

 

INSCRIPTIONS

There are several inscriptions available in the temple and referring to the Chidambaram temple in neighbouring areas. Most inscriptions available pertain to the periods of Cholas - Rajaraja Chola I (985-1014 CE), Rajendra Chola I (1012-1044 CE), Kulothunga Chola I (1070-1120 CE), Vikrama Chola (1118-1135 CE), Rajadhiraja Chola II (1163 -1178 CE), Kulothunga Chola III (1178-1218 CE) and Rajaraja Chola III (1216-1256 CE). Pandya inscriptions date from Thribhuvana Chakravarthi Veerapandiyan, Jataavarman Thribhuvana Chakravarthi Sundarapaandiyan (1251-1268 CE) and Maaravarman Thribhuvana Chakravarthi Veerakeralanaagiya Kulashekara Pandiyan (1268-1308 CE). Pallava inscriptions are available for king Avani Aala Pirandhaan Ko-pperum-Singha (1216-1242 CE). Vijayanagara Kings mentioned in inscriptions are Veeraprathaapa Kiruttina Theva Mahaaraayar (1509-1529 CE), Veeraprathaapa Venkata Deva Mahaaraayar, Sri Ranga Theva Mahaaraayar, Atchyutha Deva Mahaaraayar (1529-1542 CE) and Veera Bhooopathiraayar. One of the inscriptions from the descendant of Cheramaan Perumal nayanar, Ramavarma Maharaja has been found.

 

KUMBHABISHEKAM 2015

The sacred Chidambaram Sri Sabanayagar Temple, which is also described as Boologa Kailaasam and Chithakasam

 

Sri Sivagamasundari Samaedha Sriman Anandha Nataraja Moorthy's Chitsabha Samprokshana Chithvilasa Maha Kumbhabishekam is about to happen in a great way On the auspicious day of Manmadha (Tamil) year Chithirai month 18th day (01-May-2015) Friday morning between 7:00 am and 8:30 am Hastha Nakshthra, Thrayodhasi Thithi, Amirtha yoga, Rishabha Lagna.

 

INVASIONS

The temple was severely vandalised during Malik Kafur's invasions of South India between 1311 and 1325. A garrison was set up within the temple precincts and the walls were fortified during the Carnatic Wars between the East India Company and the French and the Anglo-Mysore Wars that the British fought with Hyder Ali and Tipu Sultan.

 

WIKIPEDIA

The Cathedral of Treviso (Italian: Duomo di Treviso) is a church in Treviso, Veneto, northern Italy, dedicated to St. Peter.The church originates from the 6th century AD, in the area where once were a temple, a theatre and, perhaps, some baths. In the 11th-12th centuries the church was remodeled in Romanesque style. In 1768 it was demolished and rebuilt in Neoclassicist style, only the crypt remaining from the previous edifice. The current façade dates from 1836. The Treviso Cathedral was affected in the 7 April 1944 (Good Friday) bombing, having part of its library involved in a fire.Sights in the interior include the Malchiostro Chapel, designed by Tullio and Antonio Lombardo, which was frescoed by Il Pordenone and which houses the Malchiostro Annunciation by Titian and two canvasses by Paris Bordone.The church has an unfinished bell tower, whose construction, according to the tradition, was stopped by the Venetian government to avoid it could become taller than the campanile of the St. Mark's Basilica. The crypt houses the tombs of the city's bishops.The Diocesan Museum is home to a fresco by Tommaso da Modena

 

La cattedrale di San Pietro Apostolo è il principale luogo di culto di Treviso e sede della diocesi locale. La cattedrale, consacrata a san Pietro Apostolo, si affaccia su piazza del Duomo.Le sue origini risalgono all'età paleocristiana (VI secolo) e fu costruito in un'area centralissima della città dove, come testimoniano i reperti, sorgevano un tempio, un teatro e, forse, delle terme. Tra l'XI e il XII secolo, per iniziativa del vescovo Rotario, l'area assunse l'impianto attuale e lo stesso duomo fu modificato secondo lo stile romanico (di questo periodo è la cripta).Nel 1760-82 l'edificio fu ricostruito in stile neoclassico da Andrea Memmo e Giannantonio Selva, seguendo il progetto dell'architetto castellano Giordano Riccati. La facciata risale alla prima metà dell'Ottocento, opera di Francesco Bomben e Gaspare Petrovich.Sul finire del XX secolo si pose mano al cosiddetto adeguamento liturgico che comportò la riorganizzazione degli ambienti presbiterali e la costruzione di un nuovo grande organo. Il tutto fu inaugurato per il Giubileo del 2000. Successivamente fu anche ricostruito, verso l'interno, l'antico portale quattrocentesco smontato con la costruzione dell'odierna facciata.Il Duomo è caratterizzato da sette cupole, cinque poste nella navata centrale ed altre due che chiudono le cappelle. La facciata attuale, progettata e completata nel 1836 da Francesco Bomben e dall'ingegnere comunale Gaspare Petrovich, è costituita da un’ampia scalinata coronata da un imponente pronao a sei colonne ioniche.

 

Treviso is a city and comune in Veneto, northern Italy. It is the capital of the province of Treviso and the municipality has 82,854 inhabitants (as of November 2010): some 3,000 live within the Venetian walls (le Mura) or in the historical and monumental center, some 80,000 live in the urban center proper, while the city hinterland has a population of approximately 170,000.Water characterizes Treviso intersected by the Sile River, which penetrates the intricate medieval urban web with its canals. Enclosed by the sixteenth-century town walls, the picturesque porticoed houses (from 1400-1500) almost fully preserve the late Gothic and Renaissance outer frescoes (250 painted façades, unique in Italy). But Treviso is also the provincial capital of a wealthy province, which alone includes ten fascinating historic and art centers.

 

Treviso è un comune italiano di 83.167 abitanti, capoluogo dell'omonima provincia in Veneto.La città sorge sulla media pianura veneta in una zona ricca di risorse idriche. Entro lo stesso territorio comunale nascono numerosi fiumi di risorgiva dei quali il più importante è il Botteniga. Quest'ultimo, dopo aver ricevuto le acque di Pegorile e Piavesella di Nervesa, oltrepassa le mura all'altezza del Ponte di Pria e si divide poi nei diversi rami (Cagnan Grande, Buranelli, Roggia ecc.) che tanto caratterizzano il centro storico. Corso d'acqua principale è comunque il Sile, di cui il Botteniga stesso è tributario, il quale lambisce le mura meridionali. Altri fiumi rilevanti, tutti affluenti del Sile, sono lo Storga, il Limbraga (da sinistra) e il Dosson (da destra).L'altitudine minima è di 6 m s.l.m. e si riscontra all'estremità sudorientale del territorio comunale, in località Sant'Antonino; di contro, il punto di massima, 31 m s.l.m., corrisponde all'estremità nordoccidentale, nei pressi di Santa Bona. Il municipio si trova invece a 15 m s.l.m..Città romana (importanti reperti dell'epoca sono conservati nel Museo civico), Treviso ha avuto una grande fioritura in epoca medioevale (nel 1200 fu uno dei principali centri italiani della cultura provenzale) e conobbe momenti felici anche nelle epoche successive. Elemento distintivo della città sono le numerose case affrescate, diffuse in tutto il centro storico, per cui Treviso è probabilmente il primo centro dell'Italia settentrionale per quanto riguarda le decorazioni esterne.Treviso è oggi nota nel mondo soprattutto per l'ingegno dei suoi imprenditori, per la laboriosità della sua gente, per quel "modello veneto" che qui ha profonde e solide radici e che ha innervato il territorio di una miriade di piccole e grandi imprese. Qui sono nati quasi dal nulla marchi famosi in tutto il mondo (Benetton, Stefanel, Lotto, Diadora...).

L’acqua caratterizza Treviso attraversata dal fiume Sile che, con i suoi canali, si insinua nell’intricato tessuto urbano medioevale. Racchiuse dalle mura cinquecentesche, le caratteristiche case a portici (‘400-‘500) conservano in gran parte gli affreschi esterni tardo-gotici e rinascimentali (250 le facciate dipinte, un unicum in Italia). Ma Treviso è anche il capoluogo di una provincia ricca, che da sola conta ben dieci centri storici e d’arte di grande fascino.

 

www.youtube.com/watch?v=oNOjquu5bz8

Banteay Srei or Banteay Srey (Khmer: ប្រាសាទបន្ទាយស្រី) is a 10th-century Cambodian temple dedicated to the Hindu god Shiva. Located in the area of Angkor in Cambodia. It lies near the hill of Phnom Dei, 25 km north-east of the main group of temples that once belonged to the medieval capitals of Yasodharapura and Angkor Thom.[1] Banteay Srei is built largely of red sandstone, a medium that lends itself to the elaborate decorative wall carvings which are still observable today. The buildings themselves are miniature in scale, unusually so when measured by the standards of Angkorian construction. These factors have made the temple extremely popular with tourists, and have led to its being widely praised as a "precious gem", or the "jewel of Khmer art."

 

HISTORY

FOUNDATION & DEDICATION

Consecrated on 22 April 967 A.D., Bantãy Srĕi was the only major temple at Angkor not built by a monarch; its construction is credited to a courtier named Yajnavaraha / Yajñavarāha (modern Khmer: យជ្ញវរាហៈ), who served as a counsellor to king Rajendravarman II (modern Khmer: ព្រះបាទរាជេន្រ្ទវរ្ម័ន).The foundational stela says that Yajnavaraha, grandson of king Harsavarman I, was a scholar and philanthropist who helped those who suffered from illness, injustice, or poverty. His pupil was the future king Jayavarman V (r. 968- ca. 1001). Originally, the temple was surrounded by a town called Īśvarapura.

 

Yajñavarāha's temple was primarily dedicated to the Hindu god Śiva. Originally, it was carried the name Tribhuvanamaheśvara—great lord of the threefold world—in reference to the Shaivite linga that served as its central religious image. However, the temple buildings appear to be divided along the central east-west axis between those buildings located south of the axis, which are devoted to Śiva, and those north of the axis, which are devoted to Viṣṇu.

 

The temple's modern name, Bantãy Srĕi—citadel of the women, or citadel of beauty—is probably related to the intricacy of the bas relief carvings found on the walls and the tiny dimensions of the buildings themselves. Some have speculated that it relates to the many devatas carved into the walls of the buildings.

 

EXPANSION & REDICATION

Bantãy Srĕi was subject to further expansion and rebuilding work in the eleventh century. At some point it came under the control of the king and had its original dedication changed; the inscription K 194 from Phnoṃ Sandak, dated Monday, the 14th or 28 July 1119 A.D. records (line B 13) the temple being given to the priest Divākarapaṇḍita and being rededicated to Śiva. It remained in use at least until the fourteenth century according to the last known inscription K 569, dated Thursday, 8 August 1303 A.D.

 

RESTAURATION

The temple was rediscovered only in 1914, and was the subject of a celebrated case of art theft when André Malraux stole four devatas in 1923 (he was soon arrested and the figures returned). The incident stimulated interest in the site, which was cleared the following year, and in the 1930s Banteay Srei was restored through the first important use of anastylosis at Angkor whereby a ruined building or monument is restored using the original architectural elements to the greatest degree possible. Until the discovery of the foundation stela in 1936, it had been assumed that the extreme decoration indicated a later date than was in fact the case. To prevent the site from water damage, the joint Cambodian-Swiss Banteay Srei Conservation Project installed a drainage system between 2000 and 2003. Measures were also taken to prevent damage to the temples walls from nearby trees.

Unfortunately, the temple has been ravaged by pilfering and vandalism. When toward the end of the 20th century authorities removed some original statues and replaced them with concrete replicas, looters took to attacking the replicas. A statue of Shiva and his shakti Uma, removed to the National Museum in Phnom Penh for safekeeping, was assaulted in the museum itself.

 

MATERIALS & STYLE

Banteay Srei is built largely of a hard red sandstone that can be carved like wood. Brick and laterite were used only for the enclosure walls and some structural elements. The temple is known for the beauty of its sandstone lintels and pediments.

 

A pediment is the roughly triangular space above a rectangular doorway or openings. At Banteay Srei, pediments are relatively large in comparison to the openings below, and take a sweeping gabled shape. For the first time in the history of Khmer architecture, whole scenes of mythological subject-matter are depicted on the pediments.

 

A lintel is a horizontal beam spanning the gap between two posts. Some lintels serve a structural purpose, serving to support the weight of the superstructure, while others are purely decorative in purpose. The lintels at Banteay Srei are beautifully carved, rivalling those of the 9th century Preah Ko style in quality.

 

Noteworthy decorative motifs include the kala (a toothy monster symbolic of time), the guardian dvarapala (an armed protector of the temple) and devata (demi-goddess), the false door, and the colonette. Indeed, decorative carvings seem to cover almost every available surface. According to pioneering Angkor scholar Maurice Glaize, "Given the very particular charm of Banteay Srei – its remarkable state of preservation and the excellence of a near perfect ornamental technique – one should not hesitate, of all the monuments of the Angkor group, to give it the highest priority." At Banteay Srei, wrote Glaize, "the work relates more closely to the art of the goldsmith or to carving in wood than to sculpture in stone".

 

THE SITE

The site consists of three concentric rectangular enclosures constructed on an east-west axis. A causeway situated on the axis leads from an outer gopura, or gate, to the third or outermost of the three enclosures. The inner enclosure contains the sanctuary, consisting of an entrance chamber and three towers, as well as two buildings conventionally referred to as libraries.

 

THE OUTER GOPURA

The gopura is all that remains of the outer wall surrounding the town of Isvapura. The wall is believed to have measured approximately 500 m square, and may have been constructed of wood. The gopura's eastern pediment shows Indra, who was associated with that direction, mounted on his three-headed elephant Airavata. The 67 m causeway with the remains of corridors on either side connects the gopura with the third enclosure. North and south of this causeway are galleries with a north-south orientation.

 

THE THIRD (OUTER) ENCLOSURE

The third enclosure is 95 by 110 m; it is surrounded by a laterite wall breached by gopuras at the eastern and western ends. Neither pediment of the eastern gopura is in situ. The west-facing pediment is now located in the Musée Guimet in Paris.[18] It depicts a scene from the Mahabhārata in which the Asura brothers Sunda and Upasunda fight over the Apsara Tilottama. The east-facing pediment is lying on the ground. It depicts a scene from the Rāmāyaṇa in which a demon seizes Rama's wife Sita. Most of the area within the third enclosure is occupied by a moat divided into two parts by causeways to the east and west.

 

THE SECOND ENCLOSURE

The second enclosure sits between an outer laterite wall measuring 38 by 42 m, with gopuras at the eastern and western ends, and a brick inner enclosure wall, measuring 24 by 24 m. The western gopura features an interesting bas relief depicting the duel of the monkey princes Vāli and Sugriva, as well as Rāma's intervention on Sugrīva's behalf. The inner enclosure wall has collapsed, leaving a gopura at the eastern end and a brick shrine at the western. The eastern pediment of the gopura shows Śiva Nataraja; the west-facing pediment has an image of Durga. Likewise, the laterite galleries which once filled the second enclosure (one each to north and south, two each to east and west) have partially collapsed. A pediment on one of the galleries shows the lion-man Narasiṃha clawing the demon Hiranyakashipu.

 

THE FIRST (INNER) ENCLOSURE

Between the gopuras on the collapsed inner wall are the buildings of the inner enclosure: a library in the south-east corner and another in the north-east corner, and in the centre the sanctuary set on a T-shaped platform 0.9 m high. Besides being the most extravagantly decorated parts of the temple, these have also been the most successfully restored (helped by the durability of their sandstone and their small scale). In 2010, the first enclosure is open to visitors again, but the inner temples are roped off and inaccessible.

 

THE LIBRARIES

The two libraries are of brick, laterite and sandstone. Each library has two pediments, one on the eastern side and one on the western. According to Maurice Glaize, the four library pediments, "representing the first appearance of tympanums with scenes, are works of the highest order. Superior in composition to any which followed, they show true craftsmanship in their modelling in a skilful blend of stylisation and realism."

 

The east-facing pediment on the southern library shows Śiva seated on the summit of Mount Kailāsa, his mythological abode. His consort Umā sits on his lap and clings anxiously to his torso. Other beings are also present on the slopes of the mountain, arranged in a strict hierarchy of three tiers from top to bottom. In the top tier sit bearded wise men and ascetics, in the middle tier mythological figures with the heads of animals and the bodies of humans, and in the bottom tier large animals, including a number of lions. In the middle of the scene stands the ten-headed demon king Rāvaṇa. He is shaking the mountain in its very foundations as the animals flee from his presence and as the wise men and mythological beings discuss the situation or pray. According to the legend, Śiva stopped Rāvaṇa from shaking the mountain by using his toe to press down on the mountain and to trap Rāvana underneath for 1000 years.

 

The west-facing pediment on southern library shows Śiva again seated on the summit of Mount Kailāsa. He is looking to his left at the god of love Kāma, who is aiming an arrow at him. Umā sits to Śiva's right; he is handing her a chain of beads. The slopes of the mountain are crowded with other beings, again arranged in a strict hierarchy from top to bottom. Just under Śiva sit a group of bearded wise men and ascetics, under whom the second tier is occupied by the mythological beings with the heads of animals and the bodies of humans; the lowest tier belongs the common people, who mingle sociably with tame deer and a large gentle bull. According to the legend, Kāma fired an arrow at Śiva in order to cause Śiva to take an interest in Umā. Śiva, however, was greatly angered by this provocation, and punished Kāma by gazing upon him with his third eye, frying Kāma to cinders.

 

The east-facing pediment on the northern library shows the god of the sky Indra creating rain to put out a forest fire started by the god of fire Agni for purposes of killing the nāga king Takshaka who lived in Khandava Forest. The Mahābhāratan heroes Kṛṣṇa and Arjuna are shown helping Agni by firing a dense hail of arrows to block Indra's rain. Takṣaka's son Aśvasena is depicted attempting to escape from the conflagration, while other animals stampede about in panic.

 

The west-facing pediment on the southern library depicts Kṛṣṇa slaying his wicked uncle Kamsa.

 

THE SANCTUARY

The sanctuary is entered from the east by a doorway only 1.08 m in height: inside is an entrance chamber (or maṇḍapa) with a corbelled brick roof, then a short corridor leading to three towers to the west: the central tower is the tallest, at 9.8 m. Glaize notes the impression of delicacy given the towers by the antefixes on each of their tiers. The six stairways leading up to the platform were each guarded by two kneeling statues of human figures with animal heads; most of those now in place are replicas, the originals having been stolen or removed to museums.

 

WIKIPEDIA

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The Earth is like a child that knows poems...

 

~ Rainer Maria Rilke ~

 

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The Lincoln Monument predates the present state capitol, having been dedicated in 1912. The statue is by Daniel Chester French. The city of Lincoln is named after the 16th President.

Un héros dans le combat contra la peste, un héroe en la lucha contra la Peste Negra, un eroe in la lotta contro la morte nera.

 

Already in December of the year 1678 occurred in the then suburban "Leopoldstadt" the first cases of plague, but they were covered up and trivialized by the authorities. The disease spread rapidly in other suburbs, which were outside the imperial capital. Thus, the poorer classes belonged to its first victims. Although the number of deaths from month to month rose, all warnings and criticisms of pleague doctor, Paul de Sorbait, on the inadequate situation of the medical service and the hygiene remained unheard.

The dedicated physician had already published in January 1679 a "plague-order", which provided extensive measures to protect the population during an outbreak of plague. In this plague-order Paul de Sorbait described the former knowledge about the disease and described it: "the most part of those so caught by it, with bumps, glands, swelling marks or with splenic fever, brown and black spots and kale, pest lumps in addition to great interior heat and within a few days or hours fatally ends".

In July of the same year the "spark of pestilence" (Pestilenzfunken) jumped over the city walls: A terrible and great death began within the city of Vienna. A chronicler reported, "at last she (= plague) but took the audacity, penetrated into the city itself and caused a shocking defeat among the rich and aristocratic nobility in the palaces and stately buildings. There you saw whole carts full of noble and ignoble, rich and poor, young and old of both sexes, carried out by all alleys to the door."

The people in town were full horror and panic: The bodies lay for days on the road, because there was a lack of infirmary servants and gravediggers. Quick released prisoners then took over those services. Instead of single burials large pits were created outside of the city to accommodate the dead in mass graves. Those who could afford it, fled from the city. Emperor Leopold I and his family left Vienna on 17 August. He first went on a pilgrimage to Mariazell (Styria) and then fled to Prague. As there the plague also broke out, he retreated to Linz, where he remained until the final extinction of the plague in 1680.

The exact number of people who died in 1679 from the plague in Vienna probably never will be determined. The gigantic death rates of contemporary reports, oscillating between 70000 and 120000 dead, from the still preserved coroner's reports can not be proved. According to those records, the disease about 8,000 inhabitants would kill. But it is questionable whether in the prevailing confusion all cases of death were reported to the coroners and how many died on the run.

Plague in Vienna

Detail of the woodcut "Dance of Death"

Hans Holbein the Younger

(public domain)

The great dying - The plague or the "Black Death" in Europe

The plague is one of the severe acute bacterial infectious diseases that today already in case of suspicion are reportable. Only a little more than 100 years ago, at the occasion of the plague epidemics in Hong Kong and India set in the modern pest investigation: The Swiss tropical doctor Alexander Yersin discovered in 1894 the plague pathogen: The bacillus received after this researcher the name "Yersina pestis". Already at that time, the science recognized the role of certain rodents in the pathogenesis of plague epidemics and the participation of the rat flea or human flea as possibilities of transmission of plague to humans.

Since ancient times, the plague was one of the heaviest and most frequent epidemics. However, one designated for a long time also other epidemics such as smallpox or dysentery as pest because they equally were associated with high mortality. The term "pest" but meant in a figurative sense misfortune and ruin. The word therefore in the past has been avoided as far as possible, and the historians tried to express it with other words as "tiresome disease", "burning fever" or "contagion" (= contamination, infection).

In the years 1348 to 1352, Europe was overrun by the worst plague in history. The disease, which evolved to become a pneumonic plague, destroyed a third of the population at that time. According to the estimations, thus around 25 million people were fallen victim to the "Black Death". The pneumonic plague was not transmitted by flea bites - like the bubonic pest - but by highly infectious droplets containing bacilli with coughing and sneezing from person to person. In Vienna this plague epidemic reached its peak in 1349.

In the next 400 years followed at irregular intervals ever new plagues and spread fear, terror and death. Effective drugs were missing, and since the disease by the Catholic Church was interpreted as God's punishment, the population put itself under the protection of many plague saints, the Holy Trinity or the Virgin Mary. Eloquent testimonies of those efforts are still churches and chapels, pest altars, pest crosses and plague columns. The adoration of the Holy Trinity in the time of need of the 17th century especially by newly founded religious brotherhoods was disseminated - thus, also in Vienna in 1679 a Trinity Column was erected - the Plague Column at the Graben. As a monument to the last plague in Vienna in 1713 today reminds the Charles Church, which is, however, devoted to the plague saint Charles Borromeo.

As medical measures against a Pest disease recommended doctors sweating cures, bloodletting, chewing of juniper berries or Angelica roots, but also the administration of theriac, a popular drug of the Middle Ages. Frequently, garlic, laurel, rue, and a mixture of sulfur powder are listed in the prescriptions. The recipes, however, differ as to whether they are used for poor or rich Pest patients. One of the few effective medical attendances was the opening of the bumps (buboes) to drain the pus, which also the sufferers felt as a blessing. As a miracle drug was considered the applying of an impaled toad on the bumps, previously put in vinegar or wine bath. Such prepared toads were also attributed great healing power during the plague in 1679 in Vienna.

Quotes:

From Vienna "plague-order" of pest doctor Paul de Sorbait, 1679

"after the experience brings with it that cleanliness is a strange useful and necessary means, both to prevent the intrusion of infection, as well as the same to avert. Herentwegen (= hence) uncleanliness causes such evil and keeps it. So is our earnest command, that firstly no blood, viscera, heads and leggs of the killed cattle, nor herb leaves, crabs, snails, egg shells or other filth (= waste, manure) on those streets and squares (must be) poured out: ditto (Ingleichen) no dead dog, cats or poultry are thrown into the streets, but all of them carried out of the city".

From "Merck's Wienn" of preacher Abraham a Sancta Clara, 1680

"As a whole, there is not a lane or a road wich the raging death had not crossed. Throughout the month, in Vienna and around Vienna one saw nothing else but wearing the dead, conducting the dead, dragging the dead and burying the dead".

"From what the plague was caused but I know all of that/ that this poisonous arrow (= plague) mehristen Theil (= for the most part) from the hand of God is abgetruckt (= shot)/how its diverse testimony proves the divine Scripture (= Bible). From which apparently manifest and obvious/that the pestilence was a ruthe (= rod)/so the sublime hand of God wreaths I trust but leastwise the tree to show /from which God the rod braids. This tree is the sin".

 

* Song of dear Augustine

Oh du (you) lieber (dear) Augustin

S'money is gone, d'joy is gone,

Oh du lieber Augustin,

Everything is gone!

Oh, and even the rich Vienna

poor now as Augustine

Sighs with me in the same sense

Everything is gone!

Every day otherwise was a feast,

Now what? Plague, the plague!

Now only a huge nest of corpses,

That's the rest!

Oh du lieber Augustin,

Lie only down into the grave you,

Oh my dear Vienna

Everything is gone!

Text source: Rathauskorrespondenz

Plague in Vienna

Plague doctor - through these clothes the doctors during the plague epidemic of 1656 in Rome hoped to protect themselves from the pest contamination. They wore a wax jacket, a type of protective eyewear and gloves. In the beak there were "wolriechende Specerey (odoriferous specialties)".

(public domain)

www.wien-konkret.at/sehenswuerdigkeiten/pestsaeule/pest-i...

Dedicated to all the volunteers and stewards of the Festival of Ideas who have been doing such a fabulous job at all the events of the festival. This was a podium at one of the functions in the Faculty of English:-)

The Lincoln Memorial, located on the National Mall, is a United States Presidential memorial honoring the 16th President of the United States, Abraham Lincoln. Dedicated on May 30, 1922, the peripteral structure was designed by Henry Bacon, and houses Daniel Chester French's monumental seated statue of sculpture of Lincoln.

 

In 1867, Congress incorporated the Lincoln Monument Association to build the memorial. A site wasn't chosen until 1901. In 1911, Congress formally authorized the memorial and the first stone was put into place on Lincoln's birthday, Feburary 12, 1914.

 

Bacon's design takes the severe form of a Greek Doric temple, with 36 massive columns, each 37 feet high and representative of one the 25 U.S. states and 11 seceeded states at the time of Lincoln's death, surrounding a central cella, flanked by two other cellas, and rises above the porticos. The names of the 48 states of the Union when the memorial was completed are carved on the exterior attic walls, and a later plaque commemorates the admission of Alaska and Hawaii in 1959. The stone is Indiana limestone and Yule marble, quarried at the town of Marble, Colorado.

 

The focus of the memorial is French's sculpture, which depicts the President worn and pensive, gazing eastward towards the Reflecting Pool and the Washington Monument. Beneath his hands, the Roman fasces, symbols of the authority of the Republic, are sculpted in relief on the seat. The statue stands 19-feet, 9-inches tall and 19 feet wide, and was carved from 28 blocks of white Georgia marble, quarried at the town of Tate. Popular legend claims that Robert E. Lee's face is carved onto the back of the statue, looking back across the Potomoc at Arlington House, and that Lincoln is shown using sign language to represent his initials. The National Park Service denies both stories.

 

Insriptions of two of Lincoln's well known speeches are inscribed on the interior walls of the outer cellas below a series of murals by Jules Guerin. The south wall bears the text of the Gettysburg address below an angel, representative of truth, freeing a slave. The north wall bears the text of the second inaugural address below the depiction of unity of the American North and South. On the wall behind the statue is the dedication: "In this temple / as in the hearts of the people / for whom he saved The Union / the memory of Abraham Lincoln / is enshrined forever."

 

The memorial has been the site of many famous events, most famously, Martin Luther King's "I Have a Dream" speech, delivered in front of 25,000 people on August 28, 1963, during the rally at the end of the March on Washington for Jobs and Freedom. A marked tile on the memorial's steps shows where Dr. King stood. On May 9, 1970, President Richard Nixon had a impromptu middle-of-the-night meeting with protesters preparing to march against the Vietnam War just days after the Kent State shootings.

 

The Lincoln Memorial is shown on the reverse of the United States one cent coin, which bears Lincoln's portrait on the front, and on the back of the U.S. five dollar bill, the front of which also bears Lincoln's portrait.

 

In 2007, The Lincoln Memorial was ranked #7 on the AIA 150 America's Favorite Architecture list.

 

National Register #66000030 (1966)

DAY 1 of the FINALE to the 2021 Motorsport Season and the end of the Season Brings us once again Back to Brands Hatch for a weekend Dedicated to the Enduro KA Series with Many Ford KA'S Ready to do Battle on the Track along with other Support Races such as Champion of Brands MSVT Track Day Trophy and MSV Super Cup Championship to name Just a Few.

 

With a Full Day of Motorsport on the Circuit Each Driver was Getting their Car Ready and making sure they had a Really Hardy Breakfast Before Getting into their Cars to Begin their Respective Qualifying Sessions for the Day.

 

Lets Get to it and See what The Last Event of the Motorsport Season Brings and who has Taken the First Pole of the Weekend.

 

Champion Of Brands-(Qualifying)

 

First Up onto the Circuit was The Champion of Brands and these Cars are Formula Ford Based and can be Very Quick in a Straight Line and through the Corner. With Cars such as the Van Diemen JL13 and the Ray GR16 Thease Cars and Drivers know how to Really Push Hard and Get Superb Results.

 

Lets Find Out who Took Pole and By How Much

 

In First Place Taking the First Pole Position of the Weekend was (Morgan Quinn) in his Formula Ford 1600 Kent with a Best Lap Time of 50.561 and a Top Speed of 86.00mph. Brilliant Work there Morgan Fantastic Lap to Start the Weekend of with a Bang.

 

In Second Place was (Lucas Romanek) in his Van Diemen JL13 with a Best Lap Time of 50.594 and a Top Speed of 85.95mph. Amazing Drive there Lucas Fantastic Work and a Very Good Spot on the Front Row for Race 1.

 

In Third Place was (Johnny Cochran) in his Formula Ford LA10 with a Best Lap Time of 51.250 and a Top Speed of 84.85mph. Great Drive there Johnny Fantastic Car Control and a Brilliant Lap to Complete The Top Three.

 

A Really Great First Qualifying Session of the Day with the Likes of Morgan Lucas and Johnny all taking the Top Three Spots in Qualifying but will anyone Else in the Field be able to Beat them off the Line into the First Corner at Paddock Hill Bend?

 

Lets Find Out

  

Champion Of Brands-(Race 1 Results)

 

After a Thrilling Qualifying Session which saw the likes of Morgan Quinn take Pole Position from Second Place Lucas Romanek with Johnny Cochran in Third Position in a Very Close Battle at the Top, it was Now Time to see which of thease Top Three Drivers could Defend their Positions thought the Race and who would be Brave Enough to make a Challenge for the Podium.

 

In First Place Taking the Victory was (Lucas Romanek) in his Van Diemen JL13 with a Best Lap Time of 50.711 and an Average Speed of 84.44mph. Congratulations Lucas a Really Well Deserved Win Under Immense Pressure Thought The Entire Race from Morgan Quinn. Brilliant Drive.

 

In Second Place was (Morgan Quinn) in his FF 1600 Kent with a Best Lap Time of 50.564 and an Average Speed of 84.42mph. Super Job out there Morgan Only 0.131 Seconds Behind Lucas and Some Really Good Defending and Battling From both of You Thought the Race. Fantastic Drive and Well Deserved.

 

In Third Place was (Benjamin Cochran) in his Formula Ford LA10 with a Best Lap Time of 51.095 and an Average Speed of 83.99mph. Great Work there Benjamin Keeping Hold of that P3 Position and Doing some Incredible work to Keep that Car on the Tarmac in Conditions that were Already Quite Dark.

 

A Really Thrilling Race to Open up the Weekend with the Likes of Lucas, Morgan and Benjamin all Taking Superb Victories in Race 1 as Well As Proving Thrilling Battles at The Top End of the Field.

 

Really Well Done to (Morgan Quinn) who also Took the Fastest Lap of the Race an Incredible (50.564) Second Lap Around The Famous Indy Circuit. Amazing Driving from Morgan.

 

A Big Congratulations to All of the other Drivers who also Took Part Your Passion and Dedication is Immense.

 

With One Last Race to Go will the likes of Lucas Romanek be able to Make it 2 out of 2 Wins for Champion of Brands or will the likes of both Benjamin and Morgan try to take that Last Victory Away from Him?

 

Lets Find Out

  

Champion Of Brands-(Race 2 Results FINAL)

 

In First Place taking the Last Victory for Champion of Brands Is (Lucas Romanek) in his Van Diemen JL13 with a Best Lap Time of 50.825 and an Average Speed of 83.45mph. Congratulations Once Again Lucas Two out of Two Wins and no Doubt a Very Happy Team and Family Awaiting You Before and After the Podium Fantastic Driving All Weekend.

 

In Second Place was (Morgan Quinn) in his FF 1600 Kent with a Best Lap Time of 50.754 and an Average Speed of 82.99mph. Very Well Driven there Morgan Great to See Such an Intense Battle Between you and Lucas for Victory in Conditions that were Almost Impossible to see anything in. Incredible Dedication and Drive.

 

In Third Place was (Benjamin Cochran) in his Formula Ford LA10 with a Best Lap Time of 51.862 and an Average Speed of 81.70mph. Nice Work there Benjamin Fantastic Driving in both Qualifying and The Two Races with a Brilliant P3 Finnish to Round off The Weekend for Champion of Brands.

 

What a Fantastic Day it has been for Champion of Brands seeing some Incredible Racing Action and a huge amount of Competitiveness from the Likes of Lucas Morgan and Benjamin who All Drove Fantastically and Put on One Hell of a Good Show.

 

A Huge Congratulations to both Lucas and Morgan as Well Who were in a Class of their Own at The Front of the Field Racing in Deteriorating Lighting Conditions with no Front Headlights on their Formula Fords to Light their Way around The Indy Circuit they Both Drove Insanely Well.

 

MSV Super Cup-(Qualifying)

 

Next Up onto the Circuit for the Day was the MSV Super Cup Championship and with a Wide Range and Variety of Racing Cars on Display it will be Very Interesting to see how many different Battles will Develop thought Both Qualifying and The Race.

 

From BMW E36's to Seat Super Copa's and even a Peugeot 205 GTI This Series has a Huge Amount of Variety Racing Within it.

 

Lets Take a Look at Qualifying and See Who Came Where

 

In First Place taking Pole Position was (Darren Goes) in his Seat Cup Racer with a Best Lap Time of 52.257 and a Top Speed of 82.21mph. Great Work there Darren Really Pushing the Car Hard and Having to Extract Everything from both Car and Driver to take P1. Super Job.

 

In Second Place was the Pairing of (A Bradley and D Bradley) in their BMW E36 with a Best Lap Time of 52.621 and a Top Speed of 82.64mph. Really Well Driven Gentlemen Very Close to Darren looking Forward to a Competitive First Race Between you All.

 

In Third Place was (Gary Hufford) in his BMW E46 M3 with a Best Lap Time of 52.723 and a Top Speed of 82.48mph. Nice Work there Gary Keeping that Fast and Capable BMW on the Track Looked to be no Easy Task but what a Fantastic Position to Start the First Race in.

 

Another Really Close Qualifying Session Between the likes of Darren Goes and the Pairing of A Brandley and D Bradley at the Top with Third Place Gary Hufford Following Closely Behind them.

 

With Their Only Race of the Day Coming Up Next will Daren Be able to Fend off the Charging Pair of A Bradley and D Bradley to take Home Victory or Will the Likes of Gary Hufford Surprise them All and Take the Victory for Himself?

 

Let's Find Out!

 

MSV Super Cup-(Race 1 Results FINAL)

 

In First Place Taking Victory was (Darren Goes) in his Seat Cup Racer with a Best Lap Time of 52.891 and an Average Speed of 77.05mph. Congratulations Darren A Well Deserved Victory Under Immense Pressure the Entire Time and No Doubt a Very Proud and Happy Family Waiting for Him Back in the Paddock.

 

In Second Place was the Pairing of (Brytchta/Smith) in their Seat Super Copa with a Best Lap Time of 52.594 and an Average Speed of 77.04mph. Great Drive from Both of You and Keeping Right on the Heels of Darren All The Time as well as Putting up a Huge Fight for First Place. Superb Drive and a Well Deserved P2 Finnish.

 

In Third Place was the Pairing of (A Bradley and D Bradley) in their BMW E36 with a Best Lap Time of 52.680 and an Average Speed of 76.93mph. Great Work to the Both of You Putting Pressure on Second Place Brytchta and Smith.

 

What an Intense Finnish to the Super Cup Championship with the Likes of Darren Goes Brytchta/Smith and A Bradley and D Bradley All Taking Superb Podium Finishes and no Doubt Going Back Home to a Very Happy and Proud Family of Great People.

 

Congratulations to All of the Other Drivers who were Also Out there Giving it their All You Guys are What Brings to Sprit of Every Racing Series to Life. Keep Working Hard and I'm Sure your Time Will Come.

 

MSVT Trackday Championship-(Qualifying)

 

Next Up was the Track Day Championship and with Another Massive Grid of 32 Cars from All Different Makes such as BMW Volkswagen Renault Ford and Caterham it was Going to be a Dynamic Qualifying Session with Many Different Cars and Drivers All Battling for Positions thought the Qualifying Session.

 

Lets Find Out who Came Out on Top and Who will be Starting on the Front Row for what Promises to be a Very Exciting and Close Race Later on.

 

In First Place taking the Victory and The Fastest Lap was (Scott Parkin) in his VW Golf TDI with a Best Lap Time of 54.419 and a Top Speed of 79.90mph. Congratulations Scott a Brilliant Pole Lap and Fantastic Car Control thought Every Corner.

 

In Second Place was (Chris Payne) in his Caterham Supersport with a Best Lap Time of 54.540 and an Average Speed of 79.73mph. Awesome Drive there from Chris Keeping up at The Front with Scott and Trading Fastest Laps thought the Qualifying Session. I Think both of them are going to put on a Brilliant Display of Racing Later.

 

In Third Place was The Pairing of (Keen and Roberts) in their Honda Civic Type R with a Best Lap Time of 55.231 and a Top Speed of 78.73mph. Amazing Drive from Thease Two Both Pushing Hard and Securing a Brilliant P3 Position for The Race. Great Job.

 

What a Qualifying Session with the Likes of Scott Parkin and Chris Payne Both Looking to be Very Competitive and Ready to Take Each other Head On Come the Race. But Will the Pairing of Keen and Roberts Come in and Also do Battle with Them?

 

Lets Find Out!

 

MSVT Trackday Championship-(Race 1 Results FINAL)

 

In First Place taking the Victory was (Scott Parkin) in his VW Golf TDI with a Best Lap Time of 54.706 and an Average Speed of 70.47mph. Congratulations Scott what a Performance and a Really Dominant Display of Driving to take Home a Wonderful Victory.

 

In Second Place was (Chris Payne) in his Caterham Supersport with a Best Lap Time of 54.397 and an Average Speed of 70.35mph. Amazing Drive there Chris Really Working Hard to Keep that 2nd Position while Also Fighting Hard to take 1st away from Scott at the front during some Laps.

 

In Third Place was (John Lyne) in his BMW E36 328i with a Best Lap Time of 55.309 and an Average Speed of 68.87mph. Congratulations John P3 with a Very Clean and Perfectly Controlled Drive thought, Its so Great to See a New Face on the Podium and Taking Victory. His Family and Close Friends Will be Very Proud of Him Indeed.

 

Another Incredible Race Today with the Likes of Scott Chris and John All Taking Home Superb Victories and no Doubt some Fantastic Memories from the Days Events too.

 

A Big Congratulations to both the Pairing of Keen and Roberts too who also put in a Monstrous Qualifying Lap to Land P3 on the Gird. Finishing the Race in 8th is not too Bad but I'm sure they have a lot of Work to-do Back at the Workshop and Will Come Back Next Year with an even more Competitive Honda Ready to Go.

 

Finally Congratulations to the Many other Drivers who also Took Part in this Race You All Put in a Tone of Hard Work and Dedication and I'm Sure that Over Time We Will See Some of You also on the Podium Just like John Lyne Today.

 

MSVT Trackday Trophy-(Qualifying)

 

Now it was Time for The Penultimate Qualifying and Race of the Day for the Track Day Trophy. Just like with the Previous Track Day Championship Many of the Same cars that Competed Before Also Entered This Race Giving Some Drivers a Second change to Show their Skills and Talents on the Race Track.

 

Lets take a Look at Qualifying and See Who will be on Pole This Time.

 

In First Place Taking Pole Position and The Fastest Lap was The Pairing of (R. Parkin and S. Parkin) in their VW Golf with a Best Lap Time of 53.795 and a Top Speed of 80.83mph. Incredible Work by both of the Parkin Pair as Scott Parkin Previously Won in Super Cup and Now he takes His Second Pole Position of the Day! Brilliant Driving.

 

In Second Place was (Chris Kirby) in his Caterham 1.6 Super Sport with a Best Lap Time of 53.863 and a Top Speed of 80.73mph. Brilliant Driving there Chris Keeping the Two Parkins on their Toes and Almost Taking Away Pole Position from them by Just 0.068 at The Checkered Flag.

 

In Third Place was the Pair of (Palk and Pottinger) in their Reno Clio with a Best Lap Time of 54.757 and a Top Speed of 79.41mph. Very Well Done both Palk and Pottinger on a Well Deserved and Defended P3 Finish by Less than a Second to Start on the Second Row for The Race.

 

A Super Fast and Really Exciting Qualifying Session Once Again with the Pairing of R. Parkin and S. Parkin Taking Pole Position Followed Closely by Chris Kirby in Second Place and Finally The Pairing of Palk and Pottinger in Third Place.

 

With The Race Just Around the Corner Will it be the Pairing of R Parkin and Scott Parkin Taking Victory Once More or Will a New Challenger Appear to take the Fight right to the Front of the Field?

  

MSVT Trackday Trophy-(Race 1 Results FINAL)

 

In First Place Taking the Victory is (R.Parkin and S.Parkin) in their VW Golf with a Best Lap Time of 54.046 and an Average Speed of 74.44mph. What a Dominant Display of Driving from thease Two Drivers in a Class of their Own they Have Managed to Win in Both Trackday Championship and Trackday Trophy. Brilliant Driving Well Deserved.

 

In Second Place was (John Lyne) in his BMW E36 328 with a Best Lap Time of 55.415 and an Average Speed of 73.09mph. Congratulations Once Again John P2 Finish and a Lot of Smiles and Congratulations from the Family I'm sure when you Return to the Paddock. Great Driving All Weekend.

 

In Third Place was (Stewart Donavan) in his Toyota Celica with a Best Lap Time of 55.083 and an Average Speed of 73.08mph. Congratulations Stewart P3 and Another New Face on the Podium and a Brilliant Looking Celica too. Fantastic Driving Great Job.

 

What a Brilliant Race from the Trackday Trophy with the Likes of Scott Parkin and R Parkin Taking the Spoils on P1 Followed Closely by John Lyne in P2 and Finally Stewart Donavan in P3.

 

A Big Congratulations Once Again to All of the other Drivers who took Part and Fought their way Through the Field to Finnish at The Checkered Flag. Keep Racing and Keep Pushing.

 

Enduro KA -(Qualifying)

 

After a Long Days Racing and with Night Falling Fast The Headlights of The Enduro KA'S Began to Illuminate the Indy Circuit.

 

Every Part of the Track was a Wash with Darkness and The Only Thing Illuminating the Way for Each Driver was The Bright Headlights and LED'S Fitted to Each Car with some Teams and Driver Trying their Luck on the KA'S Standard Headlights to Brighten their Way to Victory.

 

A Silent Hum Came From the Engines as they Raced Around the Indy Circuit with Each Driver Pushing Hard to Set the Fastest Time Possible.

 

The Tension in the Air was Electrifying as Drivers Danced their Cars Through Traffic and Had Small Battles with One Another Trying to see what their Opponents Tactics were and How Brave each of Them Dare Go in Terms of Pace.

 

It Wasn't Long before Each Driver Began to Put their Right Foot Hard Down and Push their

73BHP KA To its Limits Trying Desperately to Grab Hold of Pole Position Ahead of Sundays Intense 8 Hour 500 Minute Race.

 

After a Really Hectic Day of Both Qualifying and Racing Lets Find Out Who Took The Last Pole of Today and Who Will be Starting on The Front Row for Tomorrow's 8 Hour Endurance Race.

 

In First Place Taking the Victory and pole Position was Team (IP Racings) (Adam Blair / Scott Parkin / Oliver Wilmot / Mark Witherington) in their Ford KA with a Best Lap Time of 1:02.845 and a Top Speed of 69.19mph. Congratulations IP Racing Fantastic Work and a Super Start to the Endurance Race at The Very Front of The Grid.

 

In Second Place Following Closely Behind by Just 0.261 Seconds was Team (JTR) Elliot Mason / Nick Tandy / David Mason / James Rhodes in their Ford KA with a Best Lap Time of 1:03.106 and a Top Speed of 68.90mph. Superb Job there JTR Fantastic Effort and Really Good Pace to Gain P2 on the Grid for Tomorrow.

 

In Third Place was Team (Octane Junkies) (Adam Smith / Martyn Smith / Bazza Ward) in their Ford KA with a Best Lap Time of 1:03.110 and a Top Speed of 68.90mph. Great Work Octane Junkies Pushing Hard and Giving it Everything for P3.

 

After an Intense Qualifying Session the Likes of

 

Team IP Racings

 

(Adam Blair / Scott Parkin / Oliver Wilmot / Mark Witherington) Start the Endurance Race in First Place with

 

(JTR) Elliot Mason / Nick Tandy / David Mason / James Rhodes in Second Place Followed By

 

(Octane Junkies) (Adam Smith / Martyn Smith / Bazza Ward) in Third Place with the Top Three Very Closely Matched on Lap Times Thought Qualifying.

 

With Tomorrows Endurance Race being 8 Hours and The use of Driver Changes after 2 Hours in a Team with Four Drivers as Well as Pit Stops and a Whole Field of 45 Cars and Drivers Will the Likes of Team IP Racing Be able to Hold Out and Take Victory After 8 Gruelling Hours of Hard Racing.

 

Or Will JTR or Octane Junkies Try and Take that Thunder Away From Them? and Can Anyone Else Have a Go at Taking The Victory?

 

Only Time Will Tell!

 

See You All On Sunday.........!

 

Information On Race Results Found on TSL Timing Solutions

 

www.tsl-timing.com/Event/214651

                         

Seen in Weissport Borough Park, Weissport, Pennsylvania.

 

en.wikipedia.org/wiki/Weissport,_Pennsylvania

Nandi is the name for the bull which serves as the mount (Sanskrit: Vahana) of the god Shiva and as the gatekeeper of Shiva and Parvati. In Hindu Religion, he is the chief guru of eighteen masters (18 Siddhar ) including Patanjali and Thirumular. Temples venerating Shiva display stone images of a seated Nandi, generally facing the main shrine. There are also a number of temples dedicated solely to Nandi.

 

The application of the name Nandi to the bull (Sanskrit: vṛṣabha) is in fact a development of recent centuries, as Gouriswar Bhattacharya has documented in an illustrated article entitled "Nandin and Vṛṣabha". The name Nandi was earlier widely used instead for an anthropomorphic deity who was one of Shiva’s two door-keepers, the other being Mahākāla. The doorways of pre-tenth-century North Indian temples are frequently flanked by images of Mahākāla and Nandi, and it is in this role of Shiva’s watchman that Nandi figures in Kālidāsa’s poem the Kumārasambhava.

 

ETYMOLOGY

The word “Nandi” is derived from the ancient Indian Language of Sanskrit. The Sanskrit word 'Nandi' in English translates as Happy, Joyous or Happy Person.

 

BIRTH OF NANDI

There was a sage named Shilada who underwent severe penance to have a boon — a child with immortality. Lord Indra pleased of the austerities of Shilada appeared in front of him to offer a boon. After hearing the request of Shilada and his desire to have an immortal child, Lord Indra suggested he pray to Lord Shiva: nobody else could provide such a boon. Sage Shilada continued his penance for 1,000 years. He was totally immovable for many years, so the termites settled on his body and slowly started to build up their nest. Finally, his whole body was covered up by them. The insects started to eat his flesh and imbibed his blood. At last, only bones remained.

 

Lord Shiva appeared in front of him and provided the boon for the child. Moreover, Lord Shiva provided Sage Shilada his old form with a single touch. Sage Shilada performed Yagna and a child appeared from the sacrificial fire. His body was clad in armour made out of diamonds. The celestial dancers and singers performed on this auspicious occasion and the deities showered flowers on the child. The boy was named ’Nandi’ — who brings joy. Shilada brought the child home. Immediately the boy lost his divine appearance to an ordinary child. The child completely forgot all about his birth. Sage Shilada was worried about the sudden change. He devoted his time for Nandi's upbringing his education etc. By the age of seven, the boy was well versed in Veda and all sacred texts.

 

One day the deities Mitra and Varuna visited Sage Shilada. At the first sight of the boy, they commented: Though the boy had all auspicious signs, he would have a very short life. He would not live after the age of eight. Sage Shilada was mortified at this remark. Nandi could not bear his father's sorrow; he began to pray to Lord Shiva. Lord Shiva appeared before him and blessed him. Lord Shiva adorned the boy with a necklace and made him immortal. Lord Shiva blessed the child and declared that he would be worshiped along with Him and become his vahana (vehicle). Immediately the boy got all the divine powers and transformed into half bull-half human. He and Shilada went to Lord Shiva's abode to live.

 

IN HINDUISM

Bulls appear on the Indus Valley seals, including the 'Pasupati Seal', which depicts a seated figure and, according to some scholars, is similar to Shiva. However, most scholars agree that the horned bull on the Indus Valley seals is not identical to Nandi.

 

DESCRIPTIONS ON NANDI IN HINDU RELIGIOUS TEXTS INCLUDE:

- Some Puranas describe Nandi or Nandikeshvara as bull face with a human body that resembles that of Shiva in proportion and aspect, although with four hands — two hands holding the Parasu (the axe) and Mruga (the antelope) and the other two hands joined together in the Anjali (obeisance). Brahma Vaivarta Purana mentions Krishna himself to have taken the form of a bull as no one else in the Universe can bear Shiva.

- Vehicle of Shiva: The bull Nandi is Shiva's primary vehicle and is the principal gana (follower) of Shiva.

- Gate keeper of Shiva's abode: The close association of Shiva and Nandi explains the presence of a statue of Nandi at the gate of many temples dedicated to Shiva. It also explains why the word "nandi" in the Tamil, Kannada and Telugu languages is used as a metaphor for a person blocking the way.[citation needed] In Sanskrit, a bull is called vrisha, which has another connotation — that of righteousness or Dharma. It is important to seek the blessings of Nandi before proceeding to worship Lord Shiva.

- Chief in Shiva's army: Some Puranas mention that Nandi lead the Shiva Ganas, Shiva's attendants.

- A Guru of Saivism: In addition to being his mount, Nandi is Shiva's foremost disciple. In the Natha/Siddhar tradition, Nandi is one of the primal gurus. He was the guru to Siddhar Thirumulanathar, Patanjalinathar and others.

- From the yogic perspective, Nandi/Nandhi/Nandikeshvara is the mind dedicated to Lord Siva, the Absolute. In other words, to understand and absorb Light, the 'experience and the wisdom' is Nandi which is the Guru within.

- Spiritually, Nandi represents an individual jiva (soul) and the message that the jiva should always be focused on the Atman (Paramatman).

 

LEGENDS

According to some puranas, Nandi was born to sage Shilada who got him by the grace of Shiva.

 

It was Nandi who cursed Ravana (the demon King of Lanka) that his kingdom would be burnt by a monkey (Vanara). And later Hanuman burnt Lanka when he went in search of Sita, who was kept prisoner by Ravana in Ashok Vatika.

 

In one puranic story, it is stated that once Siva and Parvathi were playing a game of dice. For any game there has to be an umpire, who has to declare who is the winner. Siva and Parvathi agreed to have Nandi (the divine bull) as the umpire. Nandi is a favorite of Siva, as he is Siva's vehicle. Although Siva lost the game, Nandi declared him the winner. It is stated that Parvathi was indignant over Nandi's partiality for Siva and cursed him that he should die from an incurable disease. Thereupon Nandi fell at the feet of Parvathi and pleaded for forgiveness. "Mother forgive me. Should I not show at least this amount of gratitude to one who is my master? Is it not humiliating for me to declare that my master has lost the game? To uphold his honor I no doubt uttered a lie. But am I to be punished with such severity for so small an offence?" Nandi prayed for forgiveness in this manner. Parvathi forgave Nandi and taught him the means to atone for his lapse. She told him. "The Chaturdasi day in the month of Bhadrapada is the day when my son's birthday is celebrated. On that day you have to offer to my son what pleases you most (green grass)". This means that one atones for one's sins when one offers to the Lord what is most pleasing and enjoyable to him. For Nandi the most enjoyable and relishing food is green grass. As directed by Parvathi Nandi worshipped Ganapathi by offering green grass. Nandi was then relieved of his dreaded disease. His health improved and by the grace of Parvathi he was redeemed.

 

When the positive forces, the devas, and the negative forces, the asuras, joined together on a rare occasion to churn the ocean with a mountain to obtain the nectar of immortality they utilized Vasuki, the serpent, as the rope. The devas pulled from one end and the asuras from the other. Lots of precious herbs and gems were produced during the Churning and one of them was a poison (halāhala) which became human karma. This "poison" was so dangerous that none of the devas or asuras wanted to go near it. It was extremely sticky and coming into contact with this poison, i.e., human karma, would drag the divinity down to the realms of human suffering and ego. As everyone else ran away, Lord Siva, followed by Nandi, came forward to help as he was the only one who could counteract this deadly poison. Siva took the poison into his hand and drank it, the descent of the poison was in turn stopped at His throat, by His divine consort. Siva is therefore also known as Nīlakaṇṭha (the blue-throated one) and Viṣakaṇṭha (the poison-throated one). Nandi saw some of the poison spill out of Siva's mouth and immediately drank if off the ground. The devas and asuras watching were shocked and wondered aloud what would happen to Nandi. Lord Siva calmed their fears saying, "Nandi has surrendered into me so completely that he has all my powers and my protection".

 

LARGEST NANDIS IN INDIA

1. Lepakshi, Andhra Pradesh

2. Brahadishwara Temple, Tamil Nadu

4. Bull Temple, Bangalore, Karnataka

5. Rameswaram, Tamil Nadu

6. Hoysaleswara Temple, Halebidu, Karnataka

7. Shanthaleswara Temple, Halebidu, Karnataka

8. Vadakkunnathan Temple, Thrissur, Kerala

9. Virupaksha Temple, Hampi, Karnataka

10. Nandi Temple, Western Group of Temples, Khajuraho,

Madhya Pradesh

11. Kedareshvara Temple at Balligavi (Karnataka)

12. Doddabasaveshvara temple, Kurugodu Bellary dist

 

MISCELLANEOUS

The white color of the bull symbolizes purity and justice.

 

Women visit images of Nandi, bringing floral offerings, and touch the stone. Their prayers are for fertility. Additionally, it is also considered a custom among some to whisper the fact of their visit, to that shrine, while requesting the faithful attendant to inform his master of the same.

 

WIKIPEDIA

Bindhyabasini, one of the oldest temples in the Pokhara valley, has an immense cultural value. The temple is dedicated to Goddess Bhagawati. Bhagavati is a popular deity - also in the Indian states of Kerala, Goa and Konkan. It can be used to refer any of the Hindu goddesses like Durga, Kannaki, Parvati, Saraswati, Lakshmi, and Kali. In Goa, Bhagavati generally refers to the Mahishasurmardini form of Shakti.

 

Bindhyabasini is considered as one of the main and foremost Shaktipiths of western Nepal. Situated at a small hill-lock in between the main old market and Bagar it is at a height of 3000 ft. above from the sea level.

 

Pokhara (Nepali: पोखरा) is the second largest city of Nepal after Kathmandu. It is the headquarters of Kaski District, Gandaki Zone and the Western Development Region. It lies 200 km west of Kathmandu; its altitude varies from 780 m to 1350 m. Three out of the ten highest mountains in the world — Dhaulagiri, Annapurna I and Manaslu — are within a linear distance of 50 km from the city. Due to its proximity to the Annapurna mountain range, the city is also a base for trekkers undertaking the Annapurna Circuit through the ACAP region of the Annapurna ranges in the Himalayas.

 

Pokhara is home to many Gurkha soldiers. It is the most expensive city in the country, with a Cost of Living Index of 95.

 

GEOGRAPHY

Pokhara is in the northwestern corner of the Pokhara Valley, which is a widening of the Seti Gandaki valley that lies in the midland region (Pahad) of the Himalayas. In this region the mountains rise very quickly and within 30 km, the elevation rises from 1,000 m to over 7,500 m. As a result of this sharp rise in altitude the area of Pokhara has one of the highest precipitation rates in the country (3,350 mm/year to 5600 mm/year in Lumle). Even within the city there is a noticeable difference in rainfall between the south and the north of the city, the northern part of the city situated at the foothills of the mountains experiences proportionally higher amount of precipitation. The Seti Gandaki is the main river flowing through the city. The Seti Gandaki (White River) and its tributaries have created several gorges and canyons in and around the whole city which gives intriguingly long sections of terrace features to the city and surrounding areas. These long sections of terraces are interrupted by gorges which are hundreds of meters deep. The Seti gorge runs through the whole city from north to south and then west to east and at places these gorges are only a few metres wide. In the north and south, the canyons are wider.n the south the city borders on Phewa Tal (4.4 km2) at an elevation of about 827 m above sea level, and Lumle at 1,740 m in the north of the city touches the base of the Annapurna mountain range. Pokhara, the city of lakes, is the second largest city of Nepal after Kathmandu. 3 eight-thousand meter tall peaks (Dhaulagiri, Annapurna, Manaslu) can be seen from the city. The Machhapuchhre (Fishtail) with an elevation of 6,993 m is the closest to the city. The porous underground of the Pokhara valley favours the formation of caves and several caves can be found within the city limits. In the south of the city, a tributary of the Seti flowing out of the Phewa Lake disappears at Patale Chhango (पाताले छाँगो, Nepali for Hell's Falls, also called Davis Falls, after someone who supposedly fell into the falls) into an underground gorge, to reappear 500 metres further south. To the south-east of Pokhara city is the municipality of Lekhnath, a recently established town in the Pokhara valley, home to Begnas Lake.

 

CLIMATE

The climate of the city is sub-tropical; however, the elevation keeps temperatures moderate. Summer temperatures average between 25 to 33 °C, in winter around - 2 to 15 °C. Pokhara and nearby areas receive a high amount of precipitation. Lumle, 25 miles from the Pokhara city center, receives the highest amount of rainfall (> 5600 mm/year) in the country. Snowfall is not observed in the valley, but surrounding hills experience occasional snowfall in the winter. Summers are humid and mild; most precipitation occurs during the monsoon season (July - September). Winter and spring skies are generally clear and sunny.

 

HISTORY

Pokhara lies on an important old trading route between China and India. In the 17th century it was part of the Kingdom of Kaski which was one of the Chaubise Rajya (24 Kingdoms of Nepal, चौबिसे राज्य) ruled by a branch of the Shah Dynasty. Many of the hills around Pokhara still have medieval ruins from this time. In 1786 Prithvi Narayan Shah added Pokhara into his kingdom. It had by then become an important trading place on the routes from Kathmandu to Jumla and from India to Tibet.Pokhara was envisioned as a commercial center by the King of Kaski in the mid 18th century A.D. when Newars of Bhaktapur migrated to Pokhara, upon being invited by the king, and settled near main business locations such as Bindhyabasini temple, Nalakomukh and Bhairab Tole. Most of the Pokhara, at the time, was largely inhabited by Khas (Brahmin, Chhetri, Thakuri and Dalits), the major communities were located in Parsyang, Malepatan, Pardi and Harichowk areas of modern Pokhara and the Majhi community near the Phewa Lake. The establishment of a British recruitment camp brought larger Magar and Gurung communities to Pokhara. At present the Khas, Gurung (Tamu) and Magar form the dominant community of Pokhara. There is also a sizeable Newari population in the city. A small Muslim community is located on eastern fringes of Pokhara generally called Miya Patan. Batulechaur in the far north of Pokhara is home to the Gandharvas or Gaaineys (the tribe of the musicians).

 

The nearby hill villages around Pokhara are a mixed community of Khas and Gurung. Small Magar communities are also present mostly in the southern outlying hills. Newar community is almost non-existent in the villages of outlying hills outside the Pokhara city limits.

 

From 1959 to 1962 approximately 300,000 exiles entered Nepal from neighbouring Tibet following its annexation by China. Most of the Tibetan exiles then sought asylum in Dharamshala and other Tibetan exile communities in India. According to UNHCR, since 1989, approximately 2500 Tibetans cross the border into Nepal each year, many of whom arrive in Pokhara typically as a transit to Tibetan exile communities in India. About 50,000 - 60,000 Tibetan exiles reside in Nepal, and approximately 20,000 of the exiled Tibetans live in one of the 12 consolidated camps, 8 in Kathmandu and 4 in and around Pokhara. The four Tibetan settlements in Pokhara are Jampaling, Paljorling, Tashi Ling, and Tashi Palkhel. These camps have evolved into well built settlements, each with a gompa (Buddhist monastery), chorten and its particular architecture, and Tibetans have become a visible minority in the city.

 

Until the end of the 1960s the town was only accessible by foot and it was considered even more a mystical place than Kathmandu. The first road was completed in 1968 (Siddhartha Highway) after which tourism set in and the city grew rapidly. The area along the Phewa lake, called Lake Side, has developed into one of the major tourism hubs of Nepal.

  

TEMPLES, GUMBAS AND CHURCHES

There are numerous temples and gumbas in and around pokhara valley. Many temples serve as combined places of worship for Hindus and Buddhists. Some of the popular temples and gumbas are:

 

Tal Barahi Temple (located on the island in the middle of Phewa Lake)

Bindhyabasini Temple

Sitaladevi Temple

Mudula Karki Kulayan Mandir

Sunpadeli Temple (Kaseri)

Bhadrakali Temple

Kumari Temple

Akalaa Temple

Kedareshwar Mahadev Mani Temple

Matepani Gumba

World peace pagoda

Akaladevi Temple

Monastery (Hemja)

Nepal Christiya Ramghat Church, established in 1952 (2009 BS), in Ramghat area of Pokhara is also the first church in Nepal.

 

LOCATION

The municipality of Pokhara spans 12 km from north to south and 6 km from east to west but, unlike the capital Kathmandu, it is quite loosely built up and still has much green space. The valley is approximately divided into four to Six parts by the rivers Seti, Bijayapur, Bagadi, Fusre and Hemja. The Seti Gandaki flowing through the city from north to south divides the city roughly in two halves with the business area of Chipledunga in the middle, the old town centre of Bagar in the north and the tourist district of Lakeside (Baidam) to the south all lying on the western side of the river.[38] The gorge through which the river flows is crossed at five places: K.I. Singh Pul, Mahendra Pul and Prithvi Highway Pul from north to south of the city. The floor of the valley is plain, resembles Terai due to its gravel-like surface, and has slanted orientation from northwest to southeast. The city is surrounded by the hills overlooking the entire valley.

 

Phewa Lake was slightly enlarged by damming which poses a risk of silting up due of the inflow during the monsoon. The outflowing water is partially used for hydropower generation. The dam collapsed in 1974 which resulted in draining of its water and exposing the land leading to illegal land encroachment; since then the dam has been rebuilt. The power plant is about 100 m below at the bottom of the Phusre Khola gorge. Water from Phewa is diverted for irrigation into the southern Pokhara valley. The eastern Pokhara Valley receives irrigation water through a canal running from a reservoir by the Seti in the north of the city. Some parts of Phewa lake are used as commercial cage fisheries. The lake is currently being encroached upon by invasive water hyacinth (जलकुम्भी झार).

 

Pokhara is known to be a popular tourist destination. The tourist district is along the north shore of the Phewa lake (Baidam, Lakeside and Damside). It is mainly made up of small shops, non-star tourist hotels, restaurants and bars. Most upscale and starred hotels are on the southern shore of the Phewa Lake and southeastern fringes of the city where there are more open lands and unhindered view of the surrounding mountains. Most of the tourists visiting Pokhara trek to the Annapurna Base Camp and Mustang. To the east of the Pokhara valley, in Lekhnath municipality, there are seven smaller lakes such as Begnas Lake and Rupa Lake. Begnas Lake is known for its fishery projects.

 

TOURISM AND ECONOMY

After the occupation of Tibet by China in 1950 and the Indo-China war in 1962, the old trading route to India from Tibet through Pokhara became defunct. Today only few caravans from Mustang arrive in Bagar. In recent decades, Pokhara has become a major tourist destination, it is considered as tourism capital of Nepal. In South Asia mainly for adventure tourism and the base for the famous Annapurna Circuit trek. Thus, a major contribution to the local economy comes from the tourism and hospitality industry. A lot of tourists visit Pokhara every year. Tourism industry is one of major source of income for local people and the city. There are two 5-star hotels and approximately 305 other hotels that includes five 3-star, fifteen 2-star and non-star hotels in the city.

 

Many medieval era temples (Barahi temple, Bindhyabasini, Bhadrakali, Talbarahi, Guheshwori, Sitaldevi, Gita mandir temple, Bhimsen temple) and old Newari houses are still a part of the city (Bagar, Bindhyabasini, Bhadrakali, Bhairab Tol, etc.). The modern commercial city centres are at Chipledhunga, New Road, Prithvi Chowk and Mahendrapul (recently renamed as Bhimsen Chowk).

 

The city promotes two major hilltops as its viewpoints to view the city and surrounding panorama, World Peace Pagoda built in 1996 across the southern shore of Phewa lake and Sarangkot which is located northwest of the city. In February 2004, International Mountain Museum (IMM) was opened for public in Ratopahiro to boost city's tourism attractions. Other museums in the city are Pokhara Regional Museum, an ethnographic museum, Annapurna Natural History Museum which houses preserved specimens of flora and fauna, and contains particularly extensive collection of the butterflies, found in the Western and ACAP region of Nepal; and Gurkha Museum featuring history of the Gurkha Soldiers. The city also has recently been adorned with a bungee jumping site (second in Nepal) titled Water Touch Bunjee Jumping. Also, a cable car service has begun construction joining Fewa Lake with World Peace Stupa led by the government of Nepal which is expected to boost the tourism industry of the place exponentially.

 

Since the 1990s Pokhara has experienced rapid urbanization, as a result service sector industries have increasingly contributed to the local economy overtaking the traditional agriculture. An effect of urbanization is seen in high real estate prices, which among the highest in the country. The major contributors to the economy of Pokhara are manufacturing and service sector including tourism; agriculture and the foreign and domestic remittances. Tourism, service sector & manufacturing contributes approximately 58% to the economy, remittances about 20% and the agriculture nearly 16%.

 

WIKIPEDIA

Vrindavan is a town in the Mathura district of Uttar Pradesh, India. It is the site where according to Hinduism, Lord Krishna spent his childhood days. The town is about 11 km away from Mathura, Krishna's birthplace on the Agra-Delhi highway (NH 2). The town hosts many temples dedicated to the worship of Radha and Krishna and is considered sacred by Vaishnavism.

 

ETYMOLOGY

The ancient Sanskrit name of the city, Vṛndāvana, comes from its groves of vṛndā Tulasi (tulsi, Holy Basil) Ocimum tenuiflorum with vana meaning a grove or a forest. Two small groves still exist at Nidhivan and Seva Kunj.

 

HISTORY

Vrindavan has an ancient past, associated with Hindu history, and is an important Hindu pilgrimage site. One of its oldest surviving temples is the Govinda Dev temple, built in 1590, with the town founded earlier in the same century. The essence of Vrindavan was lost over time until the 16th century, when it was rediscovered by Chaitanya Mahaprabhu. In the year 1515, Chaitanya Mahaprabhu visited Vrindavana, with the purpose of locating the lost holy places associated with Lord Sri Krishna's transcendent pastimes. Chaitanya wandered through the different sacred forests of Vrindavana in a spiritual trance of divine love. It was believed that by His divine spiritual power, He was able to locate all the important places of Krishna's pastimes in and around Vrindavana. Mira Bai left the kingdom of Mewar and went on pilgrimages. In her last 14 years, Meera lived in a temple called Pracheen Meerabai in Vrindavan. Meera Bai is the most famous female Hindu spiritual poetess, whose compositions are still popular throughout North India.In the last 250 years, the extensive forests of Vrindavan have been subjected to urbanization, first by local Rajas and in recent decades by apartment developers. The forest cover has been whittled away to only a few remaining spots, and the local wildlife, including peacocks, cows, monkeys and a variety of bird species has been virtually eliminated. A few peacocks are left in the city but monkeys and cows can be seen almost everywhere.

 

GEOGRAPHY

Vrindavan is located at 27.58°N 77.7°E. It has an average elevation of 170 metres.

 

DEMOGRAPHICS

As of 2001 India census, Vrindavan had a population of 56,618. Males constitute 56% of the population and females 44%. Vrindavan has an average literacy rate of 65%, lower than the national average of 74.04%. In Vrindavan, 13% of the population is under 6 years of age. The number of females is 24,200 including 13% who are under 6 years of age.

 

RELIGIOUS HERITAGE

Vrindavan is considered to be a holy place for Vaisnavism tradition of Hinduism. It is a center of Krishna worship and the area includes places like Govardhana and Gokul that are associated with Krishna. Millions of devotees of Radha Krishna visit these places of pilgrimage every year and participate in a number of festivals. According to Bhagavata Purana, Krishna was raised in the cow herding village of Gokul by his foster parents Nanda Maharaj and Yasoda. The Bhagavata Purana describes Krishna's early childhood pastimes in the Vrindavan forest where he, his brother Balarama and his cowherd friends engaged in childhood pranks.

 

TEMPLES

- Madan Mohan Temple, located near the Kali Ghat was built by Kapur Ram Das of Multan. One of the oldest temples in Vrindavan, it is closely associated with the saint Chaitanya Mahaprabhu . The original idol of Lord Madan Gopal was shifted from the shrine to Karauli in Rajasthan for safe keeping during Aurangzeb's rule. Today, a replica of the original (deity) is worshiped at the temple.

- Meera Bai Temple, located at southern side of Shahji temple near Nidhivan and is dedicated to Meera. Some hagiography state she miraculously disappeared by merging into an idol of Krishna at Dwarika in 1547. While miracles are contested by scholars for the lack of historical evidence, it is widely acknowledged that Meera dedicated her life to Hindu deity Krishna, composing songs of devotion and was one of the most important poet-sant of the Bhakti movement period.

- Garud Govind Temple is located on the turn of NH-2 to Vrindavan in Chhatikara village.

- Vrindavan Chandrodaya Mandir is a temple under-construction at Mathura by ISKCON. At cost of ₹300 crore (US$45 million) it will be the tallest temple in world on completion.

- Banke Bihari Temple, built in 1862 after the image of Banke-Bihari was discovered in Nidhi Vana by Swami Haridas.

- Bhajankuti Ashram: was established by Golokbasi 1008 Bhagawat Sharan Maharaj Ji who was originally from Nepal. This ashram has been a long lasting symbol of Nepal and India Friendship at peoples level. Nepal India relationship being a two sides of a dime; this ashram has stood the taste of time even though there are turmoils here and there. Several thousands of Nepalese devotees, students, saints has been part of this almost 150 yrs old ashrams and contributed for the Shri Vrindavandham's diverse heritage.

- Prem Mandir is a spiritual complex situated on a 54-acre site on the outskirts of Vrindavan dedicated to divine love. The temple structure was established by spiritual guru Kripalu Maharaj. The main structure built in marble and figures of Krishna cover the main temple.

- Radha Vallabh Temple, set up by Hith Harivansh Mahaprabhu has a crown of Radharani placed next to the Krishna in the sanctum.

- Jaipur Temple, built by Sawai Madho Singh II, the Maharaja of Jaipur in 1917 dedicated to Radha–Madhava.

- Sri Radha Raman Mandir, constructed at the request of Gopala Bhatta Goswami and houses a saligram deity of Krishna as Radha Ramana, alongside Radha.

- Shahji Temple, designed and built in 1876 by Shah Kundan Lal of Lucknow. Noted for its magnificent architecture and beautiful marble sculptures, the temple has twelve spiral columns each 15 feet high and a hall with Belgian glass chandeliers and paintings.

- Rangaji Temple, built in 1851 is dedicated to Lord Ranganatha or Rangaji depicted as Lord Vishnu in his sheshashayi pose, resting on the coils of the sacred Sesha Naga. The temple built in the Dravidian style has a gopuram of six storeys and a gold-plated Dhwaja stambha, 50 feet high. The 'Brahmotsdav' celebration in March–April is marked by the pulling of the Temple car car by the devotees from the temple to the adjoining gardens.

- Govind Dev Temple was a seven storeyed structure built by Raja Man Singh with red sandstone donated by Akbar in 1590. It was destroyed by Mughal ruler Aurangzeb.

- Sri Krishna-Balarama Temple was built by the International Society for Krishna Consciousness (ISKCON) in Raman-Reti. The principal deities of this temple are Krishna and Balaram, with Radha–Shyamasundar and Gaura-Nitai alongside. Adjoining the temple is the samadhi of A. C. Bhaktivedanta Swami Prabhupada, the founder of ISKCON, built in pure white marble.

- Radha Damodar Mandir, located at Seva Kunj was established in 1542 by Six Gosvamis of Vrindavan. The main deities are Radha–Damodar.

- Maa Katyayani Mandir is situated in Radha Bagh, near Rangnath mandir. This is one of suddh Shakti Peetha of Shakti.

- Bhuteshwar Mahadev Temple, a shrine believed to be a Shakti Peetha where ringlets of hair of Sati Devi is believed to have fallen.

- Chintaharan Hanuman Mandir, temple of Lord Hanuman is situated near Atalvan

- Radha Ras Bihari Ashta Sakhi Temple, dedicated to the divine couple Radha-Krishna and their Ashta Sakhis (eight companions).

- Radha Govinda Temple was built by Sri Krishna Balaram Swamiji and was completed in 2004 is based on a historic temple built about 500 years ago by Srila Rupa Goswami, a direct Sanyasi disciple of Sri Chaitanya Mahaprabhu.

- Vrindavan-Chandra Mandir is housed in an modern geodesic structure with a traditional gopuram based on khajuraho style of architecture.

 

OTHER SACRED SITES

Other places of interest include Seva Kunj, Kesi Ghat, Sriji Temple, Jugal Kishore Temple, Lal Babu Temple, Raj Ghat, Kusuma Sarovar, Imli Tal, Kaliya Ghat, Raman Reti, Varaha Ghat, Chira Ghat, samadhi of Swami Haridas and samadhi of Devraha Baba. In honor of Swami Haridas, a meet is organized, in which renowned musicians take part every year. The renovation of ancient Seva Kunj is being carried out by The Braj Foundation.

 

CONTROVERSIES

Vrindavan is also known as the city of widows due to the large number of widows who move into the town and surrounding area after losing their husbands. There are an estimated 15,000 to 20,000 widows who spend time singing bhajan hymns for in bhajanashrams. An organization called Guild of Service was formed to assist these deprived women and children. According to a survey report prepared by the government, several homes run by the government and different NGOs for widows.

 

WIKIPEDIA

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The equestrian statue of Simón Bolívar, cast by Victor Hugo Barrenchea-Villegas after a 19th century original by Adamo Tadolina, was dedicated at the west end of United Nations Plaza on December 6, 1984. The statue was gift from the government of Venezuela to the city of San Francisco in 1981. Miriam Gandica Mora was engineer for base, which was designed three years later.

 

Simón José Antonio de la Santísima Trinidad Bolívar y Ponte Palacios y Blanco (1783 - 1830) was a leader of several independence movements throughout South America, collectively known as Bolívar's War. Credited with leading the fight for independence in what are now the countries of Venezuela, Colombia, Ecuador, Peru, Panama and Bolivia, he is revered as a hero in these countries and throughout much of the rest of Latin America.

 

The Civic Center National Historic District, roughly bounded by Golden Gate Avenue, and 7th, Franklin, Hayes, and Market Streets, is one of the finest and most complete manifestations of the City Beautiful movement, a high minded progressive reform movement in architecture and urban planning that flourished at the start of the 20th century. It is also international importance as the scene of the founding of the United Nations and the drafting and signing of the post-World War II peace treaties with Japan.

 

Civic Center Historic District National Register #78000757 (1978)

Today, Thursday 9 November 2017, saw Greater Manchester Police execute warrants at addresses across the Moss Side and Hulme areas of Manchester.

 

The warrants, which were supported by the Immigration Service, were executed as part of Operation Malham targeting the supply of drugs in South Manchester.

  

Detective Chief Inspector Paul Walker, of GMP’s City of Manchester team, said: "Over the past 6 months we have had a dedicated team of detectives trawling through community concerns and information about drug supply in the Moss Side and Hulme areas.

 

“Today, we have made arrests after executing warrants across these areas and I would like to thank the community for working with us, as well as partners, and making this possible.

 

“Please continue to report anything suspicious to help us stop the criminals benefiting from drug supply and organised crime.

 

“Drugs never be tolerated by us and we are determined to bring those responsible to justice.”

 

To find out more about Greater Manchester Police please visit our website.

www.gmp.police.uk

 

You should call 101, the national non-emergency number, to report crime and other concerns that do not require an emergency response.

 

Always call 999 in an emergency, such as when a crime is in progress, violence is being used or threatened or where there is danger to life.

 

You can also call anonymously with information about crime to Crimestoppers on 0800 555 111.

 

Crimestoppers is an independent charity who will not want your name, just your information.

 

Your call will not be traced or recorded and you do not have to go to court or give a statement.

 

The Franklin Delano Roosevelt Memorial, dedicated on May 2, 1997, is spread out over 7.5 elaborate landscaped acre along the Cherry Tree Walk on the Western edge of the Tidal Basin as part of the National Mall. Designed by Lawrence Halprin, it traces 12 years of the history of the United States through a sequence of four outdoor gallery rooms--one for each of FDR's terms of office-- defined by walls of red South Dakota granite.

 

The idea for a memorial originated in 1946. In 1955, the Franklin Delano Roosevelt Memorial Commission was established by Congress. The current plot of land was secured in 1959 with design competitions following in 1960 and 1966. It wasn't until 1978 that the committee finally approved a design by Halprin and authorized construction in 1982. Ground was broken in September of 1991.

 

Running water is an important physical and metaphoric component of the memorial. Each of the four "rooms" representing Roosevelt's respective terms in office contains a waterfall. As one moves from room to room, the waterfalls become larger and more complex, reflecting the increasing complexity of a presidency marked by the vast upheavals of economic depression and world war.

 

The first room introduces Roosevelt's first term as President (1932-1936). Robert Graham's relief sculpture depicts his first inauguration. Tom Hardy's a bronze sculpture depicts The Presidential Seal and a Roman-American eagle. In this room, the single large drop of water symbolizes the crash of the economy that led to the Great Depression.

 

The second room, Social Policy, details Roosevelt's second term from 1936-1940 and the impact of the New Deal, which created social security, worker's compensation, unemployment insurance, welfare, and fair labor standards. Three sculptural groups by George Segal--Breadline, The Rural Couple, and The Fireside Chat--represent Americans during the Great Depression. The wall opens to an open area with five tall pillars and a large mural, created by Robert Graham, representing the New Deal. The five-panelled mural is a collage of various scenes and objects, including initials, faces, and hands; the images on the mural are inverted on the five columns. In this room, the multiple stairstep drops symbolize the Tennessee Valley Authority dam-building project.

 

The third room, The War Years, covering the period from 1940-1944 and World War II, explodes to a destructive presence, as giant granite blocks line the path, and a chaotic waterfall rushes down. On the wall, one of 21 inscriptions carved by John Benson, is Roosevelt's famous "I have seen war" quote. To the left of the waterfall sits a Neil Estern's 10-foot tall sculpture of Roosevelt, seated in a dining room chair with roller casters and wearing a floor-length cape, with his dog Fala seated nearby.

 

The fourth room, Seeds of Peace, covers the period from 1945 to 1955, including Rosevelt's final term, his passing and beyond. It includes Leonard Baskin's Funeral Relief and Neil Estern's sculpture of Eleanor Roosevelt, standing next to the United Nations emblem. In this room, the still pool represents Roosevelt's death.

 

In the forecourt is Robert Graham's life-size bronze portrait statue of Roosevelt, seated in a wheel chair, facing the Washington Monument. This statue was added in January, 2001, after advocates objected to Estern's depiction which concealed Roosevelt's disability. Though Roosevelt suffered from paralysis as a result of polio, he went through great pains to hide his ailment from the public.

 

National Register #01000271 (1997)

These pictures are dedicated to my “make-up” day that I stole from southern Gansu earlier in the week. As mentioned in the Singing Sand post, I was having breakfast at Charley Johng’s on Wednesday morning and talking with the owner who recommended this day trip.

 

It started at 8:00 a.m. on a coach that picked me up outside her restaurant (before proceeding to a hotel to fill out the rest of the 45 seats). I wasn’t the only foreigner, but I was the only one who didn’t look Chinese (or speak fluent Mandarin). I met some friendly Chinese who were living in Vancouver, and some Hong Kong folks (who are Chinese, but they most certainly distinguish from mainlanders…and most foreigners understand why).

 

So, off we went on our sojourn with six or seven stops. We drove west through the aforementioned “real” Dunhuang for about 15-20 minutes before the mountains and desert landscape began to resume control.

 

Our first stop, less than half an hour out of town, was “Old Dunhuang.” Really, they mean to say, “Old Fake Dunhuang,” but I jest. It’s…an area that shoots as a television studio when someone wants to shoot things that look like the Old West, Chinese style. For the bargain price of 40 RMB (about $7 in the current market on 1/10/16), you get to wander around this fairly decent-sized fake fort with fake everything inside…and a random prop fighter jet inside…and, outside, the backdrop of both mountainous sand dunes and snow-capped mountains off in the distance. All in all, it was a rather unique setting – at least one I’d never experienced before.

 

After 40 minutes there (not 35, not 45, but 40…per Mr. Coach Driver), we all climbed back aboard and headed a little farther west to what I think they call the “Western Caves.” This is a repository of Buddhist art in grottoes west of town, but since the world-famous Mogao Grottoes are nearby (and also in my personal plan for tomorrow morning), I didn’t feel particularly inspired to spend the very cheap and fair price of 15 RMB to see a few pieces of art. In retrospect, perhaps I should have, but who knows? I may be back this way again someday. I did spend my time at the Western Caves enjoying the panoramic view of the same snow-capped mountains and desert from Old Dunhuang with the juxtaposition of this particular oasis (which is apparently why this grotto/temple was built here in the first place).

 

A few minutes later, we kept making our way west towards Xinjiang. At some point just west of Dunhuang, the old Silk Road split into a northern and southern route. One of the first mountain passes (and forts, where we were heading) along the southern route is Yangguan Pass 70 km. southwest of Dunhuang. It was built in the 1st century AD during the Western Han Dynasty. This place was particularly enjoyable for me. Having been to quite a few sections of the Great Wall (and very much looking forward to the westernmost terminal of the Ming Dynasty Great Wall here in Gansu a few days later), I’m very much accustomed to these historical reproductions…and really love when I find some “real” history; the authentic walls and posts, though 500 years later, are just weather-worn rock.

 

Yangguan had a very nice mix of both the fake and the real. For 60 RMB (roughly $9), we had access to the completely remade fort with its bastions, gift shops, museum (a very nice one, admittedly), and what not. Out the back of the fort, and about a mile in the distance on a hill, is the original: one of the watchtowers that helped guard travelers for centuries along the Silk Road. To get there, you can walk, take golf carts on steroids (the kind you find at zoos that carry about 12-15 people), or rent a horse. Since I’d ridden a camel the day before and have ridden horses quite a few times, I went the lazy way…and got chauffeured up the hill. The watchtower itself is fenced off – and rightfully so – but, right next to it is a fantastic place to take in the surrounding landscape, with views of the mountains about 50 kilometers off. After a delightful two hours or so at Yangguan, we had lunch as a group at a Chinese restaurant near the fort. (It’s fun to eat with Chinese; the whole table of six, eight, or ten people just order random dishes of food. Everyone gets a bowl of rice then it’s a mini-buffet with your chopsticks from then on out.)

 

After being well-fed for about $3, we boarded the iron stallion and headed back down to the main road, then back east about 5 kilometers to the only road that turned off this western highway. The only point, it seems, of this side road is to go to Jade Pass (which follows the northern route of the Silk Road about 30 km down and, beyond that another 70-80 kilometers, it ends at Yadan National Park.

 

First stop down the über-long spur road: Jade Pass. To get there, all vehicles have to pass through a random checkpoint about 20 minutes down the road. Aside from that, it almost feels like you leave planet earth. I have never seen a flatter, more desolate landscape anywhere in my life. I almost imagine it’s what the lunar surface would feel like, with the exception of having a different atmosphere, gravitational pull, and what have you. Anyway, you catch my drift…

 

Jade Pass is beautiful landscape, minus the fort that you find at Yangguan Pass. The watchtower is in much better shape than those you find at Yangguan. But, unlike Yangguan, where they take better care of the watchtowers, over here at Jade Pass, you find plenty of pea-brained tourists ignoring signs (and fences) and climbing all over the watchtower as if it were a jungle gym. It’s times like these that it’s probably good my Mandarin is so poor. I would probably manage to somehow get myself deported, ironically, for yelling at idiots when I’m frustrated that they have no concept of conserving their own heritage. Running away from idiots as quickly as possible, I snapped a few pictures of the scenery…where more buffoons were blatantly ignoring signs and going where they oughtn’t. So, I cut my time at Jade Pass short and returned to the bus, which was waiting next to what looked to be a promising museum that we didn’t have the time to visit. We were apparently on a pretty tight schedule now.

 

Boarding the bus, we went a whole five minutes farther north for a stop to see the Han Dynasty Great Wall. Now, a few things to know. When people mention the “Great Wall” of China, it’s actually a series of walls that form a patchwork length that crosses from Shanhaiguan at the eastern terminal (ending famously in the sea), though there is a section in Liaoning province called Hushan that borders North Korea that I’ve been to and claims that it is the rightful eastern terminus of the wall. The western terminus of that wall is nearby (relatively speaking) at Jiayuguan here in Gansu province. The whole patchwork nature of that wall is emphasized by sections like Hushan. I only mention it now because the Great Wall of China refers to the Ming Dynasty wall…mostly built between 1368-1644 (with some sections marginally older, like Juyongguan, which dates to the Yuan Dynasty, immediately before the Ming).

 

The Han Dynasty wall out here dates to the original dynasty of China…in the 3rd century BC. So the wall here, while not as impressive as the rebuilt Ming sections of the wall in terms of visual appearance floored me because it’s original and almost 2,500 years old. The way the wall here was built (mud, adobe, etc.) is completely different than the Ming wall that came 1,500 years later. It’s shorter – in length (obviously) and height, but much longer in history. There is so little of this wall left here, though, that it would never be worth visiting on its own…or possible. Ten to fifteen minutes here is more than enough to get the “wall experience.”

 

From there, we were on to the ultimate destination of the day: Yadan National Park. I also discovered the reason we were on such a tight schedule. Yadan National Park is a very large park. Though this is lost in translation, I think the Chinese market it as sort of an “out of this world” experience, though I could be way off base. In reality, this used to be a seabed tens of thousands of years ago and the rock formations that are left here are the remnants of harder rocks that didn’t erode as quickly over time…which gives this park its current appearance.

 

Yadan National Park is strictly controlled. Admission was 150 or 180 RMB from what I recall (no more than $30) and, like Jiuzhaigou in Sichuan, getting around the park is tightly controlled. (You have to take park-controlled buses from point to point, though at the various points, you can go out and explore the area.)

 

The landscape at this park, as mentioned, is quite unique. For anyone who has seen Chinese movies (Crouching Tiger Hidden Dragon, for example, or Zhang Yimou’s Hero), the landscape will be familiar. The “far west” scenes in those movies were filmed near here in areas with identical landscapes. (I’m about 90% Hero’s western landscape was filmed just over the provincial border in Xinjiang. Crouching Tiger’s…I’m much less certain.)

 

After a few stops, we found that we were out in the middle of this out-of-this-world ghost city (Chinese definitely like to call these ghost cities) for a stunning sunset. After staying around for sunset for 30-45 minutes, we finally headed back to the visitor center and then boarded our own coach for the long, flat, 2-3 hour ride back to Dunhuang, where I gladly spent my last night in the nameless hotel before starting Friday’s slow trip back towards Lanzhou. Before bidding farewell to Dunhuang, though, Friday morning had an incredible trip – mostly unphotographed (as photography is forbidden and I tend to follow rules when traveling) of the Mogao Grottoes. More to come…

 

As usual, I hope you enjoy the pictures. Please feel free to leave any comments, questions, or suggestions.

Dedicated to the women divers japaneses AMA

Dedicated to Elke

Dedicated to my darling wife Theresa and myself.

 

Loutraki is a unique, cosmopolitan seaside and spa resort located about 80 km from Athens, to the northern curve of the Corinthian Gulf. It has a fantastic beach about 4 km in length and since 1987 holds continuously the "Blue Flag" of Europe for it's clean waters.

Among the many attractions of Loutraki are its Hydrotherapy Centre, the biggest Casino in Europe and easy access to nearby Ancient sites and Monasteries.

 

Taken during a 6 day photographic vacation with my beloved English wife Theresa Jane Brown, whilst staying with friends in their summer home.

 

Thanassis Fournarakos - Θανασης Φουρναρακος

Professional Photographer, retired.

Athens, Greece

 

© ALL RIGHTS RESERVED

None of my images may be downloaded, copied, reproduced, manipulated or used on websites, blogs or other media without my explicit written permission. THANK YOU!

 

This photograph has achieved the following highest awards:

* GALAXY HALL OF FAME

 

Dedicated to the public in 1968, the Walter. H. Horning Tree Seed Orchard outside Portland, Oregon, has supported healthy trees for nearly 50 years. Thanks to the work completed at this preserve, the BLM and its partners have planted seeds to reforest areas with Douglas-fir, western white pine, sugar pine, western hemlock, western redcedar, and noble fir that will provide shade, recreation, and timber for many future generations to come.

 

(Photo: Matt Christenson/BLM/2017)

The Burns Monument, designed by George H. Broughton and sculpted by Charles Calverley, was dedicated in Washington Park on September 30, 1888. The relief plaques on the base were not added until April, 1891. The sculpture cost $40,000 and was erected with funds provided by the McPherson Legacy.

 

A life-size bronze seated portrait of Robert Burns is depicted holding a book in his proper right hand and a tam in his proper left hand. The square Scotch granite base is adorned with four bronze relief plaques depicting: "The Cotter's Saturday Night" (a family seated around a father reading aloud from a book); "The Poet Plowman and the Daisy" (Burns standing with his horse and dog in a field); "Tam O'Shanter" (a man galloping away on his horse while spirits chase him); and "Auld Lang Syne" (two men having a drink together and shaking hands across a table).

 

Robert Burns (1759–1796), also known as Rabbie Burns, Scotland's favourite son, the Ploughman Poet, the Bard of Ayrshire and in Scotland as simply The Bard, was a Scottish poet and a lyricist. Widely regarded as the national poet of Scotland, and a pioneer of the Romantic movement. Burns also collected folk songs from across Scotland, often revising or adapting them. His poem (and song) Auld Lang Syne is often sung at Hogmanay (the last day of the year), and Scots Wha Hae served for a long time as an unofficial national anthem of the country. Other poems and songs of Burns that remain well-known across the world today, include A Red, Red Rose, A Man's A Man for A' That, To a Louse, To a Mouse, The Battle of Sherramuir, Tam o' Shanter and Ae Fond Kiss.

 

Washington Park, bound by Willett Street, Madison Avenue, State Street and Lake Avenue, was first opened to the public in 1871. The park was laid out by the engineering firm of Bogart, Culyer & Co., with R.H. Bingham, city surveyor, as chief engineer and superintendent. In 1873, Bingham was succeeded by his former assistant, William S. Egerton, who completed the design.

 

Washington Park Historic District #72000818 (1972)

This picture is for you Ed, to show you how much we appreciate your being so sweet and kind with us!

I'm so glad to be your friend!

 

LingLing

 

Dedicated.

...on a post-it note!

 

Annamalaiyar Temple is a Hindu temple dedicated to the deity Shiva, located at the base of Annamalai hills in the town of Thiruvannamalai in Tamil Nadu, India. It is significant to the Hindu sect of Saivism as one of the temples associated with the five elements, the Pancha Bhoota Stalas, and specifically the element of fire, or Agni. Shiva is worshiped as Annamalaiyar or Arunachaleswarar, and is represented by the lingam, with his idol referred to as Agni lingam. His consort Parvati is depicted as Unnamulai Amman. The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the nayanars and classified as Paadal Petra Sthalam. The 9th century Saiva saint poet Manikkavasagar composed the Tiruvempaavai here.

 

The temple complex covers 10 hectares, and is one of the largest in India. It houses four gateway towers known as gopurams. The tallest is the eastern tower, with 11 stories and a height of 66 metres, making it one of the tallest temple towers in India. The temple has numerous shrines, with those of Annamalaiyar and Unnamulai Amman being the most prominent. The temple complex houses many halls; the most notable is the thousand-pillared hall built during the Vijayanagar period.

 

The temple has six daily rituals at various times from 5:30 a.m. to 10 p.m., and twelve yearly festivals on its calendar. The Karthigai Deepam festival is celebrated during the day of the full moon between November and December, and a huge beacon is lit atop the hill. It can be seen from miles around, and symbolizes the Shiva lingam of fire joining the sky. The event is witnessed by three million pilgrims. On the day preceding each full moon, pilgrims circumnavigate the temple base and the Annamalai hills in a worship called Girivalam, a practice carried out by one million pilgrims yearly.

 

The present masonry structure was built during the Chola dynasty in the 9th century, while later expansions are attributed to Vijayanagar rulers of the Sangama Dynasty (1336–1485 CE), the Saluva Dynasty and the Tuluva Dynasty (1491–1570 CE). The temple is maintained and administered by the Hindu Religious and Charitable Endowments Department of the Government of Tamil Nadu.

 

LEGEND

In Hindu mythology, Parvati, wife of Shiva, once closed the eyes of her husband playfully in a flower garden at their abode atop Mount Kailash. Although only a moment for the gods, all light was taken from the universe, and the earth, in turn, was submerged in darkness for years. Parvati performed penance along with other devotees of Shiva. Then her husband appeared as a column of fire at the top of Annamalai hills, returning light to the world. He then merged with Parvati to form Ardhanarishvara, the half-female, half-male form of Shiva. The Annamalai, or red mountain, lies behind the Annamalaiyar temple, and is associated with the temple of its namesake. The hill is sacred and considered a lingam, or iconic representation of Shiva, in itself.

 

Another legend is that once, while Vishnu and Brahma contested for superiority, Shiva appeared as a flame, and challenged them to find his source. Brahma took the form of a swan, and flew to the sky to see the top of the flame, while Vishnu became the boar Varaha, and sought its base. The scene is called lingothbava, and is represented in the western wall at the sanctum of most Shiva temples. Neither Brahma nor Vishnu could find the source, and while Vishnu conceded his defeat, Brahma lied and said he had found the pinnacle. In punishment, Shiva ordained that Brahma would never have temples on earth in his worship.

 

HISTORY

The present masonry and towers date back to the 9th century CE, as seen from an inscription in the structure made by Chola kings who ruled at that time. Further inscriptions indicate that before the 9th century, Tiruvannamalai was under the Pallava Kings, who ruled from Kanchipuram. The 7th century Nayanar saints Sambandar and Appar wrote of the temple in their poetic work, Tevaram. Sekkizhar, the author of the Periyapuranam wrote that both Appar and Sambandar worshiped Annamalaiyar in the temple. The Chola Kings ruled over the region for more than four centuries, from 850 CE to 1280 CE, and were temple patrons. The inscriptions from the Chola king record various gifts like land, sheep, cow and oil to the temple commemorating various victories of the dynasty. The Hoysala kings used Tiruvannamalai as their capital beginning in 1328 CE. There are 48 inscriptions from the Sangama Dynasty (1336–1485 CE), 2 inscriptions from Saluva Dynasty, and 55 inscriptions from Tuluva Dynasty (1491–1570 CE) of the Vijayanagara Empire, reflecting gifts to the temple from their rulers. There are also inscriptions from the rule of Krishnadeva Raya (1509–1529 CE), the most powerful Vijayanagara king, indicating further patronage. Most of the Vijayanagara inscriptions were written in Tamil, with some in Kannada and Sanskrit. The inscriptions in temple from the Vijayanagara kings indicate emphasis on administrative matters and local concerns, which contrasts the inscriptions of the same rulers in other temples like Tirupathi. The majority of the gift related inscriptions are for land endownments, followed by goods, cash endowments, cows and oil for lighting lamps. The town of Tiruvannamalai was at a strategic crossroads during the Vijayanagara Empire, connecting sacred centers of pilgrimage and military routes. There are inscriptions that show the area as an urban center before the precolonial period, with the city developing around the temple, similar to the Nayak ruled cities like Madurai.

 

During the 17th century CE, the temple along with the Tiruvannamalai town came under the dominion of the Nawab of the Carnatic. As the Mughal empire came to an end, the Nawab lost control of the town, with confusion and chaos ensuing after 1753. Subsequently, there were periods of both Hindu and Muslim stewardship of the temple, with Muraru Raya, Krishna Raya, Mrithis Ali Khan, and Burkat Ullakhan besieging the temple in succession. As European incursions progressed, Tiruvannamalai was attacked by French Soupries, Sambrinet, and the English Captain Stephen Smith. While some were repelled, others were victorious. The French occupied the town in 1757, and the temple along with the town came under control of the British in 1760. In 1790 CE, Tiruvannamalai town was captured by Tippu Sultan, who ruled from 1750–99 CE. During the first half of the 19th century, the town along with the temple came under British rule. From 1951, under the provision of the Hindu Religious and Charitable Endowments Act, the temple has been maintained by the Hindu Religious and Endowment Board (HR &CE) of the Government of Tamil Nadu. In 2002, the Archaeological Survey of India declared the temple a national heritage monument and took over its stewardship. Widespread protests and litigation with the Supreme Court of India, however, led the Archaeological Survey to cede the temple back to the Hindu Religious and Endowment Board.

 

ARCHITECTURE

COMPLEX AND TOWERS

The temple is situated at the bottom of the Annamalai hills, and faces east, lying over 25 acres. The walls on the east and west measure 210 m, the south 451 m, and the north 480 m. It has four gateway towers, the gopuram, on its four sides. The eastern tower, the Rajagopuram, is the tallest in the temple. The base of the Rajagopuram is made of granite, measuring 41 m by 30 m. It was begun by king Krishnadevaraya (1509–29 CE) of the Vijayanagara dynasty, and completed by Sevappa Nayaka (1532–80 CE). The inscriptions indicate that the tower was built at the behest of Sivanesa and his brother Lokanatha in 1572 CE. The south tower is called Thirumanjangopuram, and the west, Pei Gopuram. Ammani Ammal, a Sanyasini, built the north tower which carries her namesake. Raghunathabhyudayam and Sangitha Sudha, both Nayak scriptures, also describe the towers. The Tanjavuri Andhra Raja Charitamu mentions that Krishnadevaraya built the tower and the outer precincts of the temple. The temple has a total of five precincts, each of which holds a huge Nandi, the sacred bull of Shiva. Towers include the Vallala Maharaja Gopuram and Kili Gopuram, or Parrot Tower.

 

SHRINES

The main shrine of Annamalaiyar faces east, housing images of Nandi and Surya, and is the oldest structure in the temple. Behind the walls of the sanctum, there is an image of Venugopalaswamy, an incarnation of Vishnu. Around the sanctum, there are images of Somaskandar, Durga, Chandekeswarar, Gajalakshmi, Arumugaswami, Dakshinamoorthy, Swarnabairavar, Nataraja, and Lingodbhavar - the last an image of Shiva emanating from lingam. The Palliyarai, the divine room for resting deities, is located at the first precinct around the sanctum. The shrine of his consort, Unnamulai Amman, lies in the second precinct, with Amman depicted in a standing posture. Sambantha Vinayagar, the elephant god shrine, is located to the north of the flagstaff and the Bali peeta, or platform for sacrifice. To the south of the thousand-pillared hall, there is a small shrine for Subramaya and a large tank. Pathala Lingam, the underground lingam, is the place where Ramana Maharshi (1879 – 1950 CE) is believed to have performed his penance. The shrine of Sivagangai Vinayagar is present in the northern bank of the Sivanganga tank.

 

HALLS

There is a sixteen pillared Deepa Darshana Mandapam, or hall of light, in the third precinct. The temple tree, Magizha, is considered sacred and medicinal, and childless couples tie small cradles to its branches in obeisance. Vedas write that the mast of the temple separated the earth and the sky during creation of the universe. The Kalyana Mandapam, the marriage hall, is in the south-west of the precinct, and is built in Vijayanagara style. A stone trident is present in the outer shrine of the temple in open air, and has protective railings like a sacred tree. The Vasantha Mandapam, meaning the Hall of spring, is the third precinct, and contains the temple office and Kalahateeswarar shrine. The fourth precinct has an image of Nandi, Brahma Theertham, the temple tank, the Yanai Thirai Konda Vinayaga shrine, and a hall with a six-foot-tall statue of Nandi, erected by Vallala Maharaja.

 

Inside the doorway of the first tower and the fifth precinct, there is a thousand-pillared hall built during the late Vijayanagara period. Krishnadevaraya constructed the hall and dug the tank opposite to it. The pillars in the hall are carved with images of yali, a mythological beast with body of lion and head of an elephant, a symbol of Nayak power. The Arunagirinathar Mandapam is located to the right of the Kalayana Linga Sundara Eswara Mandapam, and the Gopurathilayanar shrine is to the left of a broad flight of stone stairs that lead up to the Vallala Gopuram.

 

WORSHIP AND FESTIVALS

The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Shiva temples of Tamil Nadu, the priests belong to the Shaivaite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Ushathkalam at 5:30 a.m., Kalasanthi at 8:00 a.m., Uchikalam at 10:00 a.m., Sayarakshai at 6:00 p.m., Irandamkalam at 8:00 p.m. and Ardha Jamam at 10:00 p.m. Each ritual comprises four steps: abhisheka (sacred bath), alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Annamalaiyar and Unnamulai Amman. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas read by priests and prostration by worshippers in front of the temple mast. There are weekly rituals like somavaram and sukravaram, fortnightly rituals like pradosham and monthly festivals like amavasai (new moon day), kiruthigai, pournami (full moon day) and sathurthi.

 

The temple celebrates dozens of festivals throughout the year. Four prime festivals, the Brahmotsavam, are celebrated yearly. The most important of these lasts ten days during the Tamil month of Karthikai, between November and December, concluding with the celebration of Karthikai Deepam. A huge lamp is lit in a cauldron, containing three tons of ghee, at the top of the Annamalai hills during the Deepam. To mark the occasion, the festival deity of Annamalaiyar circumambulates the mountain. Inscriptions indicate that the festival was celebrated as early as the Chola period (from 850 CE to 1280 CE) and was expanded to ten days in the twentieth century.

 

Every full moon, tens of thousands of pilgrims worship Annamalaiyar by circumambulating the Arunachala hill barefoot. The circumambulation covers a distance of 14 kilometres, and is referred as Girivalam. According to Hindu legend, the walk removes sins, fulfils desires and helps achieve freedom from the cycle of birth and rebirth. Offerings are made in a string of tanks, shrines, pillared meditation halls, springs and caves around the hill. The circumambulation continues during the rest of the month. On the day of yearly Chitra Pournami, the full moon of the Tamil calendar, hundreds of thousands of pilgrims come from across the world to worship Annamalaiyar. Five temple cars, called ther, with wooden carvings, are used for the procession.

 

Tiruvoodal is another festival celebrated during the first week of the Tamil month Thai at mid-January of every year. On the morning of Maatu Pongal, between January 15 and 16, Nandi is decorated with garlands made of fruits, vegetables and sweets. The festival deities of Annamalaiyar and Unnamamulai Amman are taken out of the temple to Tiruoodal street to enact the oodal (or love tiff) between the two in the evening.

 

RELIGLIGIOUS SIGNIFICANCE

The Annamalaiyar temple is one of the Pancha Bhoota Stalams, or five Shiva temples, with each a manifestation of a natural element: land, water, air, sky or fire. In Annamalaiyar temple, Shiva is said to have manifested himself as a massive column of fire, whose crown and feet could not be found by the Hindu gods, Brahma and Vishnu. The main lingam in the shrine is referred as Agni Lingam, and represents duty, virtue, self-sacrifice and liberation through ascetic life at the end of the Agni kalpa.

 

Aathara Stala are Shiva temples which are considered to be personifications of the Tantric chakras of human anatomy. The Annamalaiyar temple is called the Manipooraga stalam, and is associated with the Manipooraga chakra. Manipooraga is the chakra of spiritual ignorance, thirst, jealousy, treachery, shame, fear, disgust, delusion, foolishness and sadness.

 

SAINTS AND LITERARY MENTION

Tirugnana Sambandar, a 7th-century Tamil Saivite poet, venerated Annamalaiyar and Unnamulai Amman in ten verses in Tevaram, compiled as the First Tirumurai. Appar, a contemporary of Sambandar, also venerated Annamalaiyar in 10 verses in Tevaram, compiled as the Fifth Tirumurai. As the temple is revered in Tevaram, it is classified as Paadal Petra Sthalam, one of the 276 temples that find mention in the Saiva canon.

 

Manickavasagar, a 9th-century Tamil saint and poet, revered Annamalaiyar in his writing, describing the deity as "AnnAmalai". He composed the Thiruvempavai in the Tamil month of Margazhi at the temple. Arunagirinathar was a 15th-century Tamil poet born in Tiruvannamalai. He spent his early years as a rioter and seducer of women. After ruining his health, he tried to commit suicide by throwing himself from the northern tower, but was saved by the grace of god Murugan. He became a staunch devotee and composed Tamil hymns glorifying Murugan, the most notable being Thirupugazh.

 

The western world learnt of Tiruvannamalai during the mid 20th century, through the work of Ramana Maharishi (1879–1950 CE). The cave where Ramana meditated is on the lower slopes of the Annamalai hills, with the ashram further down at the foothills. The basement of the raised hall inside the temple has the Patala Lingam, where Ramana attained supreme awareness while ants devoured his flesh. The place is also called a Mukthi Sthalam, meaning place of salvation, and saints like Seshadri Swamigal, Gugai Namachivayar and Yogi Ramsuratkumar have been associated with the temple.

 

WIKIPEDIA

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The Netherlands has an ordered and clearly laid out road system. Cyclists, for the most part, have segregated routes along the sides of roads for motorised traffic.

 

It been a while since I cycled in the dark. Things seem faster, the air cleaner and generally far more thrilling!

Plastic Canvas dedicated to September 11th

Dedicated to djjoyboy- (see below). His influence on me has been huge!

Dedicated to the designers, developers and engineers who build the world’s most engaging user interfaces. From the community, for the community.

Dedicated to those who Served

  

Happy veterans day

The US Navy Hospital at Creevagh was situated on the Letterkenny Road about a kilometer from the border with the Republic of Ireland and was spread across a 27-acre site.

 

Construction was started in 1941 by American civilian contractors and when completed the dedicated hospital element comprised of 68 buildings interconnected by approximately 2000 feet of covered passageways.

 

In addition, a further 124 buildings of various sizes and designs completed the facilities there, being used for site services, accommodation, administration, and recreation activities. Creevagh House which was adjacent to the site was also leased for use as officer's quarters.

dedicated to my friend Tony Martorelli . Della serie la vedo dappertutto!

The Leongatha Memorial Hall and Shire Offices were opened and dedicated by Brigadier General

Elliot and Chaplain Colonel Cookston on 24 May, 1926. Chaplain Cookson dedicated the Hall with a prayer that concluded with "In the Name of the Town and Residents of the District, I Dedicate this Hall". It was designed by local architect, T. E. Molloy, and was constructed by Raymond V. Ritchie for £14,000.

 

The interior decoration included 12 panels depicting scenes from the leading "purely Australian" battles of World War I, with the proscenium being flanked by scenes depicting Gallipoli, and the battle between HMAS Sydney and the Emden. These were painted by Mr. J. Broche of Inverloch.

 

The need for a new Memorial Hall and Shire Offices to replace the original buildings constructed in 1890 and 1891 respectively was recognised from the early 1920s, and a resolution was passed at a public meeting held on 13 August 1923 that Council be approached in relation to this matter. The issue came to a head when the old Mechanics Hall and adjoining Shire Offices were destroyed by

fire on 19 February, 1924. A committee was formed after the fire and after several meetings it was decided to advertise for suitable designs. On 22 July 1924, the plans of T. E. Molloy were chosen and following this a loan to finance the project was made, while the Leongatha Branch of the RSSAILA donated £1,000 on the condition that a suitable room was placed in the building "for the exclusive use of members". Tenders were called and on 15 April 1925, the offer of Mr. Raymond V. Ritchie was accepted.

 

The Leongatha Memorial Hall and former Shire Offices is a large brick, hip roofed public hall fronted by a two storey Free Classical facade and single storey wings to either side, terminating at the corner with an engaged colonnaded rotunda and returning north along Michael Place in a single storey classical facade which fronted the shire offices. A notable element is the symmetrical central façade. This is constructed of clinker brick at the ground floor with paired double hung windows on either side of a battered and coursed render arched entry surround connecting through a wide rendered band with the words “In Remembrance” in raised letters to the piano nobile above. The clinker bricks are tuck pointed in blocks, rather than as individual bricks. The whole of the piano nobile is rendered, with windows between alternating single and paired detached Tuscan columns carrying a wide architrave with triglyphs and bosses, cornice and a parapet with a central pediment containing the sunburst coat of arms of the Australian armed forces. It climaxes with a statue of the “Winged Victory” carrying a palm frond and sword and flanked by bronze lamp standards now missing their opal spheres. Pedimented render plaques commemorating the fallen are mounted at the sides of the entry element. The side wings are single storey and are almost symmetrical in form. They have paired and single detached columns supporting an architrave with triglyphs and bosses, cornice and solid balustrade, dividing each side into two brick bays with central windows. The columns sit on short pedestals to the window sill height. Perhaps its most notable and dominating feature is the corner rotunda. This has a matching pattern but slightly higher columns and architrave capped with an octagonal metal clad dome. This rotunda serves as an entry and separates the McCartin Street facade from the Michael Place front. The slightly lower Michael Place front is designed as a separate composition of three bays divided by paired piers with the central element projecting slightly and capped with a pediment. There is a small granite obelisk at the curb opposite the hall entry which commemorates later war dead.

 

The Australian Federation period represented an important phase in the development of Leongatha. The new butter factory, which was erected in 1905, led to increased prosperity in the town and agitation for better public facilities. The new Post Office in 1906 was the first of a number of new buildings added over the next ten years including the Railway Station (1910), Mechanics Institute Library (1911), Court House (1912) and Agricultural High School (1914). After the interruption caused by the Great War (1914 – 1918), this civic building program finally reached its zenith with the construction of the new Memorial Hall and Shire Offices between 1925 and 1926.

 

Leongatha is a town in the foothills of the Strzelecki Ranges, South Gippsland Shire, Victoria, Australia, located 135 kilometres south-east of Melbourne. The town is the civic, commercial, industrial, religious, educational and sporting centre of the region. The Murray Goulburn Co-operative Co. Limited, is a farmers' co-operative which trades in Australia under the Devondale label, and has a dairy processing plant just north of the town producing milk-based products for Australian and overseas markets. First settlement of the area by Europeans occurred in 1845. The Post Office opened as Koorooman on 1 October 1887 and renamed Leongatha in 1891 when a township was established on the arrival of the railway. The Daffodil Festival is held annually in September. Competitions are held and many daffodil varieties are on display. A garden competition is also held and there are many beautiful examples throughout the provincial town. The South Gippsland Railway runs historical diesel locomotives and railcars between the market and dairy towns of Nyora and Leongatha, passing through Korumburra.

   

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Dedicated this video & song to my Beautiful Wife - i Adore youDedicated this video & song to my Beautiful Wife - i Adore you