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My latest TT is based off a sorta-modified chassis pioneered by Zetovince/Mahjiqa. Due to this the L20 is actually bigger and heavier than the Blazefury, an F1 car for the road. All in the sacrifice for detail. Let's just imagine IRL that the L20 is smaller like is should be.
Here’s Rare_Form21 soaking in the last of the summer weather in his Malibu Ken shorts. I was so worried he would look exactly like my Tenzin but I got a completely different vibe from him and I think he’s absoultely gorgeous.
And I touched up the paint on Turquoise, Barbie’s 1989 pet border collie and brushed out his fur. I didn’t plan on it but it seems Rare Form’s claimed Turquoise for himself.
Name
In the twelfth century, Olomuc and Olmuc were the first handed down name forms. In the fifteenth century an alleged first form Juliomontium (Julius hill) was assumed, according to Julius Caesar as the alleged founder. The original meaning is unclear. In the Czech, Olomouc means 'bare mountain' (Old Czech holy, 'bald' and mauc 'mountain'). The name of the city is in the Moravian-Haná dialect, a subgroup of the Middle-Moravian dialects of the Czech, Olomóc or Holomóc, in German language Ölmütz, in Polish Ołomuniec and in Latin Eburum or Olomucium.
History
Beginnings
At the end of the second century there was a Roman army camp, the northernmost known in Central Europe. Up to the fifth century there was a Germanic settlement.
In the late 7th century a first Slavic settlement arose in today's Povel district. Around 830 this was destroyed. A new castle was built on the Peter's hill (Předhrad), which was probably one of the important castles of the Moravian empire. In the ninth century three churches were built.
Přemyslidenstaat (Přemyslid dynasty)
Olomouc was first mentioned in writing in 1017 when Moravia became part of the Bohemian state of Přemysliden. In 1055 it was the seat of a separate part of the Principality. In 1063 the bishopric of Olomouc was founded by Vratislav II. Around 1070 a new castle was built. In 1077 the monastery Hradisko was founded. In 1126 Heinrich Zdik became a bishop.
At the beginning of the 13th century, the last prince of Olomouz died, Moravia was united and placed under the jurisdiction of a Margrave of the Přemyslids. In 1248, Olomouc was first mentioned as a royal town. In 1306, King Wenceslas III resided during a campaign to Poland in Olomouc, and was murdered here, which resulted in the extinction of the Přemyslids dynasty in the male family tree. The city developed economically very quickly and became the capital of Moravia.
In the Hussite wars, Olomouc was an integral part of the Catholic side. In the succession of the Charterhouse Dolein, which had been lost in the Hussite wars, the Charterhouse Olomouc was founded in 1443, which existed until the abolition in 1782. In the 16th century numerous palaces were built in the Renaissance style. In 1566 the Jesuits came to Olomouc. They founded a school which was raised to a university in 1573. In 1588, the bishop became an imperial prince.
17th and 18th centuries
In the Thirty Years' War the town was taken by the Swedes in 1642 and occupied for eight years. After the Thirty Years' War, the largely destroyed and depopulated city lost the status of the Moravian capital and abandoned it to Brno. Since a great deal of damage had been caused by fires, a detailed "fire extinguishing order" was issued in 1711, in which a number of preventive measures were also discussed.
On 26 December 1741, the city was occupied by the Prussians during the First Silesian War. After this event the fortifications were extensively expanded. A second siege by the Prussians in 1758 withstood the new fortification. In 1777, the diocese became an archbishopric.
In 1794-1797 the prominent French-American soldier and politician Marquis Lafayette was interned in Olomouc as a political prisoner of the Donaumonarchy, after being captured in Flanders by the French coalition in 1792, and then, for the time being, imprisoned by Prussia.
19th century
In 1841, the city received a railway connection. In the middle of 1845, the railway from Olomouc to Prague ("Northern State Railway") was put into operation (Olomouc-Moravská Třebová, Moravská Třebová-Prague). In 1848, the Archbishop's Palace housed the Imperial Court, which had fled here because of the revolution in Vienna. Emperor Ferdinand I handed over the government to the eighteen-year-old Francis Joseph I on December 2, 1848. On 29 November 1850, the German Confederation under Austrian leadership was restored in Olomouc by the Agreement of Olomouc (also known as the Olomouc Treaty) between Prussia, Austria and Russia. In the years 1850 to 1866 the fortification systems were extended again. In 1886, the fortress status was abolished. 1899 drove in the city the first tram.
20th century
After the collapse of the Austrian Empire in 1918 and the founding of Czechoslovakia, the Czech citizens became majority, which included, among other things, the integration of the two towns of Hodolina and Nová ulice, as well as eleven other municipalities (Bělidla, Černovír, Hejčín, Chválkovice, Lazce, Nové Sady, Nový Svět, Neředín, Pavlovičky, Povel and Řepčín) in 1919. In 1921 lived in Olomouc 57,206 inhabitants.
On March 15, 1939, the city, as well as the other areas of the Protectorate of Bohemia and Moravia, erected on the same day by the German Reich, was occupied by the Wehrmacht. As early as 1939, the Olomouc University was closed by the German occupying forces. It was not until 1946 that it was restored under the name Palacký University of Olomouc.
The German-speaking population was expelled from Olomouc in 1945/1946. Their assets were confiscated by the Beneš decree 108, the assets of the Protestant church were liquidated by the Beneš decree 131, and the Catholic churches were expropriated.
In the 1970s and 1980s, a number of prefabricated housing estates were built in the peripheral areas.
Since 1971, the entire old town has been protected as a historic preservation reserve. Floods in 1997 made the city very vulnerable, about a third of the city area was flooded. In the year 2000, the Trinity Column was included in the UNESCO World Heritage list. According to the administrative reform of 2000 the former district town with the establishment of the Olomouc region became its administrative seat.
Jews in Olomouc
The synagogue in Olomouc
The first Jews settled in Olomouc as early as 906. From the year 1060 they had to live in a ghetto and bear a yellow identification mark. In 1454 all Jews from Olomouc were expelled. This law was valid until 1848.
The Olomouc Synagogue was built between 1895 and 1897. On the night of March 15, 1939, after the occupation by the Wehrmacht, the synagogue was lit and burnt down. At the same time about 800 Jews were arrested and later deported to the Dachau concentration camp. Some of the synagogue 's benches were removed, serving as church benches in a village church near Prostějov and were finally put up in the renovated synagogue in Krnov in 2004. Some of them are now in the Synagogue of Loštice and are reminiscent of the Jewish citizens murdered in concentration camps. The seat of honor is dedicated to Berthold Oppenheim, the Rabbi of Olomouc and Loštice.
During the period of National Socialism, 3,489 people were deported to the Theresienstadt Ghetto in five transports, on 26 and 30 June 1942, on July 4, 1942, and on March 7. Only 285 Jews of the city population survived. This was the end of the Jewish life in Olomouc for a long time. Since 2011, by artist Gunter Demnig Stolpersteine (stumbling blocks) have been and still are being laid to the memory of murdered Jews in Olomouc. Olomouc is one of the cities with the most stumbling blocks in the Czech Republic (as of 2016) with Prague and Brno.
Only since 1989 there has been a revival of the Jewish cultic life in the city. In 1991, an independent Jewish community was established with a field of activity for the districts of Olomouc, Šumperk, Jeseník, Bruntál and Přerov.
Name
Im 12. Jahrhundert waren Olomuc und Olmuc die ersten überlieferten Namensformen. Im 15. Jahrhundert wurde eine angebliche erste Form Juliomontium (Juliusberg) vermutet, nach Julius Caesar als angeblichem Gründer. Die ursprüngliche Bedeutung ist unklar. Im Tschechischen bedeutet Olomouc ‚kahler Berg‘ (alttschech. holy ‚kahl‘ und mauc ‚Berg‘). Der Name der Stadt lautet im mährisch-hannakischen Dialekt, einer Untergruppe der mittelmährischen Dialekte des Tschechischen, Olomóc oder Holomóc, auf Deutsch Olmütz, auf Polnisch Ołomuniec und auf Lateinisch Eburum oder Olomucium.
Geschichte
Anfänge
Ende des 2. Jahrhunderts befand sich hier ein römisches Heerlager, das nördlichste bekannte in Mitteleuropa. Bis ins 5. Jahrhundert gab es eine germanische Besiedelung.
Im späten 7. Jahrhundert entstand eine erste slawische Siedlung im heutigen Ortsteil Povel. Um 830 wurde diese zerstört. Es entstand eine neue Burg auf dem Petersberg (Předhrad), die nach ihrer Größe vermutlich zu den wichtigen Burgen des Mährerreiches zählte. Im 9. Jahrhundert wurden drei Kirchen gebaut.
Přemyslidenstaat
Olomouc wurde im Jahr 1017 erstmals schriftlich erwähnt, als Mähren Teil des böhmischen Staates der Přemysliden wurde. 1055 war es Sitz eines eigenen Teilfürstentums. 1063 wurde das Bistum Olmütz durch Vratislav II. gegründet. Um 1070 entstand eine neue Burg. 1077 wurde das Kloster Hradisko gegründet. 1126 wurde Heinrich Zdik zum Bischof.
Anfang des 13. Jahrhunderts starb der letzte Olmützer Fürst, Mähren wurde vereint und einem Markgrafen aus dem Geschlecht der Přemysliden unterstellt. Zum Jahr 1248 wird Olomouc erstmals als Königsstadt erwähnt. 1306 hielt sich König Wenzel III. während eines Feldzuges nach Polen in Olmütz auf und wurde hier ermordet, wodurch die Dynastie der Přemysliden im Mannesstamm erlosch. Die Stadt entwickelte sich wirtschaftlich sehr schnell und wurde zur Hauptstadt Mährens.
In den Hussitenkriegen war Olmütz fester Bestandteil der katholischen Seite. In der Nachfolge der Kartause Dolein, die in den Hussitenkriegen untergegangen war, wurde 1443 die Kartause Olmütz gegründet, die bis zur Aufhebung 1782 bestand. Im 16. Jahrhundert entstanden zahlreiche Paläste im Renaissancestil. 1566 kamen die Jesuiten nach Olmütz. Diese gründeten eine Schule, welche 1573 zur Universität erhoben wurde. 1588 wurde der Bischof zum Reichsfürsten erhoben.
17. und 18. Jahrhundert
Im Dreißigjährigen Krieg wurde die Stadt 1642 von den Schweden eingenommen und acht Jahre okkupiert. Nach dem Dreißigjährigen Krieg verlor die großteils zerstörte und entvölkerte Stadt den Status der mährischen Hauptstadt und trat diesen an Brünn ab. Da durch Brände viel Schaden entstanden war, wurde 1711 eine detaillierte „Feuerlösch-Ordnung“ erlassen, in der auch eine Reihe vorbeugender Maßnahmen zur Sprache kam.
Am 26. Dezember 1741 wurde die Stadt von den Preußen im Ersten Schlesischen Krieg eingenommen. Nach diesem Ereignis wurden die Festungsanlagen umfangreich ausgebaut. Einer zweiten Belagerung durch die Preußen im Jahre 1758 hielt die neue Festungsanlage stand. 1777 wurde das Bistum zum Erzbistum erhoben.
1794–1797 wurde der prominente französisch-amerikanische Soldat und Politiker Marquis Lafayette in Olmütz als politischer Häftling der Donaumonarchie interniert, nachdem er von der antifranzösischen Koalition 1792 in Flandern gefangengenommen und dann vorerst von Preußen eingekerkert worden war.
19. Jahrhundert
1841 erhielt die Stadt einen Eisenbahnanschluss. Mitte 1845 wurde die Eisenbahn von Olmütz nach Prag („k.k. Nördliche Staatsbahn“) in Betrieb genommen (Olmütz–Trübau, Trübau–Prag). Im Jahr 1848 beherbergte das Schloss des Erzbischofs den wegen der Revolution in Wien hierher geflohenen kaiserlichen Hof. Kaiser Ferdinand I. übertrug hier am 2. Dezember 1848 dem achtzehnjährigen Franz Joseph I. die Regierung. Am 29. November 1850 wurde in Olmütz durch die Olmützer Punktation (auch „Olmützer Vertrag“ genannt) zwischen Preußen, Österreich und Russland der Deutsche Bund unter österreichischer Führung wieder hergestellt. In den Jahren 1850 bis 1866 wurden erneut die Befestigungsanlagen erweitert. 1886 wurde dann der Festungsstatus aufgehoben. 1899 fuhr in der Stadt die erste Straßenbahn.
20. Jahrhundert
Nach dem Zerfall des Kaiserreichs Österreich 1918 und der Gründung der Tschechoslowakei kamen die tschechischen Stadtbürger in die Mehrzahl, was unter anderem auf die Eingemeindung der zwei Städte Hodolein (Hodolany) und Neugasse (Nová ulice) sowie elf weiterer Gemeinden (Bělidla, Černovír, Hejčín, Chválkovice, Lazce, Nové Sady, Nový Svět, Neředín, Pavlovičky, Povel und Řepčín) im Jahr 1919 zurückzuführen ist. Im Jahr 1921 lebten in Olomouc 57.206 Einwohner.
Am 15. März 1939 wurde die Stadt, wie auch die übrigen Gebiete des am selben Tag vom Deutschen Reich errichteten Protektorats Böhmen und Mähren, von der Wehrmacht besetzt. Noch im Jahr 1939 wurde die Olmützer Universität von der deutschen Besatzungsmacht geschlossen. Erst im Jahr 1946 konnte sie unter dem Namen Palacký-Universität Olmütz wiederhergestellt werden.
Die deutschsprachige Bevölkerung wurde 1945/1946 aus Olmütz vertrieben. Ihr Vermögen wurde durch das Beneš-Dekret 108 konfisziert, das Vermögen der evangelischen Kirche durch das Beneš-Dekret 131 liquidiert und die katholischen Kirchen enteignet.
In den 1970er und 1980er Jahren entstanden in den Randgebieten mehrere Plattenbausiedlungen.
Seit 1971 ist die ganze Altstadt als Denkmalschutzreservat geschützt. Das Hochwasser im Jahr 1997 zog die Stadt schwer in Mitleidenschaft, etwa ein Drittel des Stadtgebiets wurde überschwemmt. Im Jahr 2000 wurde die Dreifaltigkeitssäule in die Liste des UNESCO-Welterbes aufgenommen. Nach der Verwaltungsreform von 2000 wurde die bisherige Kreisstadt mit der Errichtung der Olmützer Region dessen Verwaltungssitz.
Juden in Olmütz
Die Synagoge in Olmütz
Die ersten Juden siedelten in Olmütz bereits 906. Ab dem Jahre 1060 hatten sie in einem Ghetto zu wohnen und ein gelbes Erkennungszeichen zu tragen. Im Jahr 1454 wurden sämtliche Juden aus Olmütz ausgewiesen. Dieses Gesetz war bis 1848 gültig.
Die Olmützer Synagoge wurde von 1895 bis 1897 erbaut. In der Nacht vom 15. auf den 16. März 1939, nach der Besetzung durch die Wehrmacht, wurde die Synagoge angezündet und brannte ab. Gleichzeitig wurden etwa 800 Juden festgenommen und später in das Konzentrationslager Dachau deportiert. Einige Sitzbänke der Synagoge wurden ausgebaut, dienten lange als Kirchenbänke in einer Dorfkirche bei Prostějov und wurden schließlich 2004 in der renovierten Synagoge in Krnov aufgestellt. Einige davon stehen heute in der Synagoge von Loštice und erinnern an die in den Konzentrationslagern ermordeten jüdischen Bürger. Der Ehrensitz ist Berthold Oppenheim gewidmet, dem Rabbi von Olmütz und Loštice.
Während der Zeit des Nationalsozialismus wurden 3.489 Menschen in fünf Transporten, am 26. und 30. Juni 1942, am 4. Juli 1942 und am 7. März 1945 in das Ghetto Theresienstadt deportiert. Nur 285 Juden der Stadtbevölkerung überlebten. Damit erlosch das jüdische Leben in Olmütz für lange Zeit. Seit 2011 wurden und werden in Olmütz von Gunter Demnig Stolpersteine zur Erinnerung an ermordete Juden verlegt. Olmütz gehört mit Prag und Brünn zu den Städten mit den meisten Stolpersteinen in Tschechien (Stand 2016).
Erst seit 1989 gibt es eine Belebung des jüdischen Kultuslebens in der Stadt. 1991 wurde eine selbständige jüdische Gemeinde mit einem Wirkungskreis für die Bezirke Olmütz, Šumperk, Jeseník, Bruntál und Přerov wiederbegründet.
Está formado por un pequeño valle drenado en su interior por el río Estepona. Este valle está rodeado por montañas al este, sur y oeste y queda abierto por el norte al mar Cantábrico. El municipio linda al norte con el mar, al este con la localidad de Bermeo, al sur con la localidad de Munguía y al oeste con las localidades de Maruri y Lemóniz.
Fuente: es.wikipedia.org/wiki/Baquio
One important aspect of Readernaut is the ability to create "notes" on a particular book. Notes can be anything from a review or character analysis to a quote or simple comment.
Designing the form and functionality for Notes has been challenging because it needs to be very flexible and adaptive to peoples habits and practices.
Unit 007 forms 2D39 the 15.07 service from Ryde Pier Head to to Shanklin. Observed at 15.37 hrs at Alresford Road foot bridge, Shanklin.
View looking North.
Thursday 18th June 2015
I spent a week in the Isle of Wight recently and on one of the days I left 'er indoors and 'er muvva to mooch round the shops in Shanklin for a couple of hours whilst I had a drive.
I'd done the box at Ryde previously so thought I might try and find some spots in the country to phot these little pieces of history rattling by. Found it quite tricky to find anywhere to really get anything of any great interest but these were the best of the bunch.
Pendant des millions d'années, les cellules se sont reproduites de la même manière et puis l'une d'elles a changé. À ce moment-là, des milliards d'autres cellules ont dit : "Elle se trompe. Elle est entrée en opposition avec nous toutes." Cependant, cette mutation a fait changer aussi celles qui se trouvaient à côté. Et, d'erreur en erreur, le bouillon initial s'est transformé en amibes, poissons,
animaux et hommes. Le conflit a été la base de l'évolution. - Aleph
I could spend all day photographing these marvelous birds. They are so quick and so vocal and it's a real experience to get close and hear all the chatter!
Heads Off To Belmont Down Yard To Form The 0M67 15.26 Belmont Down Yard To Toton T.M.D. The Route And The Timings Were
Belmont Down Yard 15.26 . 15.12 14E
Bridge Jn 15.31 . 15.14 1/2 16E
St James Jn 15.31 1/2 . 15.15 3/4 15E
Hexthorpe Jn 15.35 . 15.26 1/4 8E
Conisbrough 15.38 1/2 . 15.30 1/4 7E
Mexborough 15.41 . 15.33 1/2 7E
Swinton (South Yorkshire) 15.42 No Report
Aldwarke Jn 15.44 No Report
Thrybergh Jn 15.45 To 15.56 15.37 1/2 . 15.55 RT
Aldwarke Jn 15.58 . 15.56 1/4 1E
Masborough Jn 16.02 . 16.00 1/4 1E
Masbro S.S. Jn 16.04 1/2 No Report
Canklow Loop 16.05 No Report
Treeton Jn 16.07 . 16.04 1/2 2E
Beighton Jn 16.16 . 16.07 3/4 8E
Renishaw Park (Flhh) 16.22 . 16.11 3/4 9E
Foxlow Jn 16.23 . 16.12 3/4 10E
Barrow Hill North Jn 16.25 . 16.14 10E
Barrow Hill South Jn 16.25 1/2 . 16.14 1/2 11E
Tapton Jn 16.28 . 16.17 3/4 10E
Chesterfield 16.30 . 16.18 3/4 11E
Chesterfield South Jn 16.31 1/2 . 16.26 3/4 4E
Hasland 16.33 1/2 . 16.28 5E
Clay Cross North Jn 16.35 1/2 . 16.29 3/4 5E
Morton 16.40 1/2 . 16.33 3/4 6E
Blackwell South Jn (Derbs) 16.43 1/2 . 16.36 1/4 7E
Alfreton 16.44 1/2 . 16.37 7E
Ironville Junction 16.47 1/2 . 16.40 1/4 7E
Codnor Park Jn 16.48 . 16.40 3/4 7E
Langley Mill 16.52 . 16.45 6E
Ilkeston 17.00 . 16.49 3/4 9E
Ilkeston Junction 17.02 . 16.51 10E
Trowell Jn 17.03 1/2 . 16.51 1/4 12E
Stapleford & Sandiacre 17.07 . 16.56 3/4 10E
Toton Centre 17.08 1/2 To 17.27 No Report
Stapleford & Sandiacre 17.31 To 17.34 No Report
Toton T.M.D. 17.37 . 17.25 12E
" Una forma di ritorno
all'interno di quel alveo
che ci ha dato la vita."
Roberto Peregalli
" I luoghi e la polvere"
Sulla bellezza dell'imperfezione
Per comprendere il ruolo ecologico degli uccelli è necessario osservare le forme e le dimensioni di alcuni organi particolari. Tra questi, oltre alla dimensione degli occhi e allo sviluppo delle zampe, figura il becco. La sua foggia indica quale sia l'alimento da cui dipende la vita di una certa specie. Nel caso del chiurlo piccolo, ad esempio, il becco a forma di sonda ricurva indica la ricerca di invertebrati nel fango dei bassi fondali palustri ..... ..
Wheel of Life
From Wikipedia:
The Bhavacakra (Sanskrit; Devanagari: भवचक्र; Pali: भभचक्क bhavacakka) or Wheel of Becoming (Tibetan: སྲིད་པའི་འཁོར་ལོ་ srid pa'i 'khor lo) is a complex symbolic representation of saṃsāra in the form of a circle, found primarily in Tibetan Buddhist art. Saṃsāra is the continuous cycle of birth, life, and death from which one liberates oneself through enlightenment.
Legend has it that the Buddha himself created the first depiction of the bhavacakra, and the story of how he gave the illustration to King Rudrāyaṇa appears in the anthology of Buddhist narratives called the Divyavadana.
In the Buddhist depiction, different karmic actions contribute to one's metaphorical existence in different realms, or rather, different actions reinforce personal characteristics described by the realms. Leading from the human realm to the outside of the wheel depicts the Buddhist path. (Epstein 1995, p. 15-16)
The Bhavacakra is sometimes displayed with five sections, but the more recent and more common form has six sections.
The areas between the six spokes represent the six forms of unenlightened existence.[1]
For more information:
en.wikipedia.org/wiki/Bhavacakra
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Das Rad des Lebens gehört zu den ältesten (über 2000 Jahre) Darstellungen buddhistischer Lehrinhalte, die darauf abzielen, den Menschen aus dem Kreislauf von Tod und Wiedergeburt zu befreien, indem sie den Grund für seine Anhaftung an den „samsarischen“ Bewusstseinszustand aufzeigen.
Der samsarische Geist ist unbewusst ergriffen von den drei Grundübeln, die in der Mitte des Rades dargestellt sind: Begierde, repräsentiert durch den Hahn; Hass, dargestellt durch die Schlange; und die allumfassende Unwissenheit oder Verblendung, umschrieben mit der bildlichen Metapher des Schweins.
Anziehung, Abstoßung und Unbewusstheit über diese in verschiedenster Form auftauchenden Emotionen sind die Ursache für alles Leiden, wobei darauf hingewiesen wird, dass Unwissenheit die eigentliche Quelle allen Unglücks ist.
Auch in anderen Religionen und Philosophien wird Unwissenheit als größtes Problem auf dem Weg der Erlösung angesehen. Für Sokrates war Unwissenheit die Quelle alles Bösen und Christus machte darauf aufmerksam, dass „erst wenn du weißt, was du tust, bist du selig.“
Seligkeit ist die Erlösung aus dem inneren Zwiespalt der Gegensätze (Triebkräfte: Anziehung - Abstoßung). Diese müssen mit Bewusstheit durchdrungen werden. Ohne Wissen keine Erlösung.
HKD
Weitere Details zum Rad finden Sie hier: www.tibet-galerie.de/rad-des-lebens.html
Hier ein Auszug:
Das Rad des Lebens findet man im Eingangsbereich fast aller tibetisch buddhistischer Klöster. Es ist ein Spiegel, in dem der Mensch sich selbst erkennen kann. In der Mitte des Rades bewegen sich drei Tiere: ein Schwein, eine Schlange und ein Hahn. Jedes Tier beißt in den Schwanz des vorangehenden, so dass sie eine Kette bilden. Die Kraft, die ein Rad antreibt, setzt an seiner Nabe an. Somit bilden die drei Symbole die Triebkraft für das ganze Rad. Diese drei Triebkräfte werden im Buddhismus auch "Die Drei Unheilsamen Wurzeln" genannt. Der Hahn steht für Gier und Wollust, die Schlange für Hass und Neid, während das Schwein für Verblendung steht.
Um den Innenkreis legt sich ein zweiter Kreis, der in zwei Teile aufgeteilt ist, einen linken und einen rechten. Während die rechte Hälfte die Triebkräfte des Körpers repräsentiert, steht die linke für die vergeistigten höheren ethischen Werte. Der nächste, dritte Ring nimmt nahezu die Hälfte des Rades ein. Zwischen den Speichen sind sechs Bereiche des Lebens dargestellt, in denen eine Wiedergeburt erfolgen kann. Die oberen drei stehen für die wünschenswerten, die unteren drei für die unbequemen Möglichkeiten einer Wiedergeburt.
Es gibt auch Lebensräder mit nur fünf Bereichen. Hier bilden die Abschnitte der Götter und der Halbgötter einen zusammengezogenen Bereich.
Der äußere Kreis zeigt die 12 formenden Komponenten des Daseins: Unwissenheit, gestaltende Tat, Bewusstsein, Name und Körper, die sechs Sinne, Berührung, Empfindung, Verlangen, Ergreifen, Werden und Altern, Geburt und Tod.
Gehalten wird das Rad des Lebens von Yama, dem Gott des Todes, der mit seiner unermesslichen Kraft gegen Verblendung und Dummheit kämpft.
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Digital Art – spezial thanks to Julia and Thomas for raw images.
HKD
Silicone Breast Form Mastectomy Fake Prosthesis Enhancer Crossdresser Boob pair 1
transsexual.silicone-breast.com/2016/12/10/silicone-breas...
cross-dress.co.uk/wp-content/uploads/2016/11/272289518003...
This image from the Webb telescope shows N79, a massive star-forming region within the Large Magellanic Cloud (a satellite galaxy of the Milky Way). At mid-infrared wavelengths, Webb reveals glowing gas and dust deep within the clouds, as well as embedded baby stars.
N79 produces stars at a furious rate, much faster than star-forming regions found in our own galaxy. In fact, N79’s chemical composition is similar to those from the early universe, when star formation was at its peak.
Here, those vivid rays resembling sunlight are actually diffraction spikes. Most noticeable for bright, compact objects, diffraction spikes are somewhat like a telescope’s “signature.” The eight-point pattern is the result of the telescope’s hexagonal mirror design, combined with its secondary mirror struts. Meanwhile, NASA’s Hubble Space Telescope produces a four-pointed diffraction spike pattern due to its circular mirror.
Learn more: esawebb.org/images/potm2401a/
Credit: ESA/Webb, NASA & CSA, O. Nayak, M. Meixner
[Image description: A bright young star, located in the upper left quadrant, shines through layers of wispy white and blue clouds on a dark background. The star is surrounded by thick orange spikes in an eight-pointed pattern, overlaid across the majority of the frame. A patch of greenish-yellow clouds appears in the top right area of the image. There are a couple other bright spots seen as glowing yellow dots among the clouds, as well as another bright star with smaller blue diffraction spikes in the bottom right corner.]
À l’honneur les orgues Limonaire qui ont su séduire par l’intermédiaire des forains, des cafés et des bals jusqu’en 1935. Après la liquidation de la manufacture, l’activité de réparation et la fabrication des « musiques perforées » est reprise par d’anciens collaborateurs salariés ou par des sous-traitants. Parmi ces derniers, le plus connu est la manufacture Poirot Frères de Mirecourt qui est le véritable successeur de Limonaire. La facture d’orgues de foire de Georges Poirot ferme définitivement son atelier en 1954 baissant le rideau sur l’activité dans la ville.
Taken with a Kodak 66 mk3 folding camera from 1959.
120 Fuji Reala ISO 100 film
Light leak in bellows caused the red flare despite my efforts to repair them!
This is a relatively new sculpture on public display at Snape Maltings in Suffolk, England. Entitled 'Large interior form' by Henry Moore. He produced this in 1982 when he was 84. There are six of these sculptures in existence worldwide.
A succession of Henry Moore works has been sited on this lawn (chosen by HM himself) outside the entrance to the huge Concert Hall at Snape. The spot has naturally become known as the Henry Moore lawn.
Pretty Bikini Swimsuit Model Modeling Gold'N'Virtue Johnny Ranger McCoy Celtic Cross Swimsuit!
A Gold 45 Goddess exalts the archetypal form of Athena--the Greek Goddess of wisdom, warfare, strategy, heroic endeavour, handicrafts and reason. A Gold 45 Goddess embodies 45SURF's motto "Virtus, Honoris, et Actio Pro Veritas, Amor, et Bellus, (Strength, Honor, and Action for Truth, Love, and Beauty," and she stands ready to inspire and guide you along your epic, heroic journey into art and mythology. It is Athena who descends to call Telemachus to Adventure in the first book of Homer's Odyssey--to man up, find news of his true father Odysseus, and rid his home of the false suitors, and too, it is Athena who descends in the first book of Homer's Iliad, to calm the Rage of Achilles who is about to draw his sword so as to slay his commander who just seized Achilles' prize, thusly robbing Achilles of his Honor--the higher prize Achilles fought for. And now Athena descends once again, assuming the form of a Gold 45 Goddess, to inspire you along your epic journey of heroic endeavour. And like Helen of Troy, a Gold 45 Goddess is worth fighting a ten year war for.
Got a brand new Prime Lens--the Carl Zeiss Sony Alpha e-mount FE 55mm F/1.8 ZA Carl Zeiss Sonnar T* Lens for the Sony A7R ! Let me know how you like it! :)
New Sony A7 R Test Photos of Pretty Pretty Black Hair Green Eyes Swimsuit Model Goddess! Shot with the awesomely sharp, sharp Carl Zeiss Sony Sonnar Carl Zeiss Sony Sony FE 55 mm F/1.8 ZA Carl Zeiss Sonnar T* Lens and finished in Lightroom 5.3 ! Was using the B+W 49mm Kaesemann Circular Polarizer MRC Filter on a mixed cloudy and sunny day. Check out the low glare off the rocks and water and the bright blue sky! Super sharp images and crystal-clear pictures! Pretty brunette / dark black hair with pretty green eyes! Long, long legs and very fit and athletic! Abs!
Here's some video shot at the same time as stills: youtu.be/Y7gq_gCk0jE
www.youtube.com/watch?v=RiOMrZIEzg8
Join my youtube channel for goddess video shot @ the same time as the stills with the Sony A7 !
www.youtube.com/user/bikiniswimsuitmodels
Beautiful swimsuit bikini model goddess on a beautiful January Malibu afternoon! Shot it yesterday. :) Love, love, love the new Sony A7 R + 55mm F/1.8 lens combo!
Was a fun test shoot. Many, many more to come!
All the best on your Epic Hero's Journey from Johnny Ranger McCoy!
Modeling the black & gold Celtic Cross "Gold 45 Revolver" Gold'N'Virtue swimsuits with the main equation to Moving Dimensions Theory on the swimsuits: dx4/dt=ic. Yes I have a Ph.D. in physics! :) You can read more about my research and Hero's Journey Physics here:
herosjourneyphysics.wordpress.com/ MDT PROOF#2: Einstein (1912 Man. on Rel.) and Minkowski wrote x4=ict. Ergo dx4/dt=ic--the foundational equation of all time and motion which is on all the shirts and swimsuits. Every photon that hits my Nikon D800e's sensor does it by surfing the fourth expanding dimension, which is moving at c relative to the three spatial dimensions, or dx4/dt=ic!
Best on your hero's journey from Johnny Ranger McCoy! :)
Falling in love with the full frame 36 megapixel e mount Sony A7R!
The books around/beside the pretty goddess on the Malbu sand and surfboard are The Decline and Fall of the Roman Empire by Edward Gibbon, Homer's Iliad, Homer's Odyssey, Shakespeare, and Herman Melville's Moby Dick! My favorite books! Will have some video of the pretty model reading them beside a campfire soon.
They're all collectors editions! My books cost as much as my surfboards!
And for those who always ask, I shoot in RAW! Always! :)
Today is Day 1.
I started a new job today. Today was a day of meetings and accepting 60+ future email meetings/trainings.
Except for the sound going out in my manager meeting, it wasn’t too bad of a first day.
And it all begins again tomorrow at 6 am.
Now, I just need to find a non-family member to sign a form for me by tomorrow. Any volunteers?
Its atypical form and its strange location (isolated in an inhospitable place), have always drawn attention, mainly of people interested in esoteric subjects.
One of the curiosities of this church is that everybody says that it has a octogonal plan ... but the fact is that it is dodecagonal: it has not eight but twelve sides. It is dodecagonal with three semicircular apses attached, one sacristy, also semicircular, and one tower of square cross section. Its most direct model is the church of Holy Sepulchre of Jerusalem: as much in form as in function; this church was not constructed to be a parish church nor a monastic chapel: it is rather a sanctuary ... or more precisely, a "martyrium": a temple consecrated to the memory of the death and resurrection of Christ. In the popular view, its origin is bound to the knights templars. The church was consecrated in 1208. In 1531, the church became property of the Holy Order of the Hospital of Saint-John of Jerusalem and Malta.
Like almost everything in Segovia, the Vera Cruz (True Cross) also has its legends:
One says that just when the church had been inaugurated, a horseman of the order died and that he was left within the church during the night before being buried. In negligence, the other brothers of the order left the corpse alone ... rooks entered the church and showed no mercy with the body, which was destroyed. Upon returning, the prior of the order raised the roof and simultaneously frightened the birds, uttering a curse so that they did not return to the church ... the legend assures us that nobody has since seen rooks on the tile roof of the Vera Cruz (True Cross).
St John the Baptist Church, Kirk Hammerton is a Grade I listed Church of England church located in the village of Kirk Hammerton, North Yorkshire, England. It is notable for its complete, mid tenth century Anglo-Saxon tower, and parts of the 9th century church (the original Anglo-Saxon chancel and nave) which now form the south aisle of the present church, the remainder of which dates from later periods (Norman and beyond). It lies within the Diocese of Leeds in the Lower Nidderdale Parish. The church has links with Kirk Hammerton Church of England Primary School in the village.
The church is Anglo-Saxon in origin, and was originally dedicated to St Quentin.
The Saxon part of the church, which now forms the Lady Chapel, is believed to have been built in the 9th century, with the tower being added in around 950 AD. This older section was largely constructed from blocks of millstone grit taken from the ruins of the Roman city of Eboracum.
There were alterations carried out around 1150 and 1834. In 1892 the building was significantly extended. The latter works were undertaken by Mr H. Fowler of Durham on behalf of the then Lord of the Manor, E. W. Stanyforth. The church was listed as a Grade I building in 1966.
Due to the alterations and extensions, there is mixture of architectural styles and effects within the interior. The walls of the south aisle are whitewashed, whereas the north aisle is bare stone. Both arcades area also of varying styles and height. The vaulting is timber. The interior is richly decorated in a Pre-Raphaelite style that was added at the time of the Victorian extension. The door to the chapel is of Saxon origin and there is evidence of another doorway that has been filled. The west door is Saxon in origin, but the south door has had the right side restored, though the remainder is Saxon. The font dates from the reign of King Charles II. Some of the stained glass windows were made by Charles Kempe.
There are a mix of styles within the chapel as demonstrated by the small, but deep set lancet windows that are early English, compared to the large Norman window that is dated around 1150. There is also a sedilla and a piscina on one of the walls.
The square tower on the south side of the church remains largely as built around 950 AD. There are two sets of Mullioned windows on each side (except the east), one above the other, below the stone coursing that marks the belfry. There are two bells in the belfry and the roof is a shallow pyramid.
The Church lies atop a small mound located at the junction of Chapel Street, Church Street and Old Church Green. The boundary is made of brick with two entrances and contains many established trees. The one on Church Street is not gated, whereas the entrance on Chapel Street has a Lychgate. Amongst the graves in the churchyard are those of village men that died during the nearby Battle of Marston Moor. There are approximately 166 marked graves listing 367 names in the Churchyard.
Kirk Hammerton is a village and civil parish in the Harrogate district of North Yorkshire, England. It is near the River Nidd and the A59 road, 10 miles (16 km) west of York. The village suffix refers to the Hamerton family who owned the land until the 16th century.
The village was historically part of the West Riding of Yorkshire until 1974.
(H)ambretone, a place-name reflected now in both Kirk Hammerton ("Hammerton with the church", from the Old Norse kirkja = "church") and Green Hammerton ("Hammerton with the green", from Middle English grene), is first attested in the Domesday Book of 1086. The name seems to derive from the Old English plant-name hamor (whose meaning is not certain but might include hammer-sedge or pellitory of the wall) + tūn 'settlement, farm, estate'. The course of Rudgate, a Roman road, passes the village.
The lands of the parish used to be held by the Hamerton family of Hellifield Peel Castle, part of their estate stretching from Slaidburn to York. Sir Stephen Hamerton was executed for treason at Tyburn in 1536 for participating in the Pilgrimage of Grace. Being of knightly rank, Sir Stephen was hanged and beheaded, but not drawn and quartered, and his lands seized by the crown. His son Henry died on 3 August 1537, and was buried in York Minster. Joan, the widow of Henry, died on 3 January 1538, leaving two infant children; Elizabeth, the widow of Sir Stephen, died on 3 May 1538, and was buried at Slaidburn. The Hellifield estates were held by the Crown until 1546, when they were granted out to George Brown, Esq., to be held by the King, in capita, for the sum of £292-9-2. In 1553 Sir Arthur Darcy, knight, bought the manor of Hellified and 12 messuages and a watermill, from George Brown and his wife. In 1556-7 the property passed into the hands of Anthony Watson and John Redman, both of whom were connected with the Hamertons by marriage. After much legal procedure, the Hellifield estates were alienated in 1561, and following a fine levied at Westminster, they were returned to the Hamertons in the person of John Hamerton, Esq., nephew of Sir Stephen. The village and nearby Green Hammerton still bear their name.
On 6 July 2014, Stage 2 of the 2014 Tour de France from York to Sheffield, passed through the village.
The 2001 Census recorded a parish population of 517 people in 195 households. The village is mostly south of the A59 York – Liverpool road between York and Knaresborough. The River Nidd meanders to the south and east of the village. The parish also includes the small hamlet of Wilstrop.
The parish is served by Hammerton railway station on the Harrogate Line which links York and Leeds. Cattal railway station is also within the parish boundary. Kirk Hammerton is 10 miles (16 km) west of York, 1 mile (1.6 km) south of Green Hammerton and 7 miles (11 km) east of Knaresborough. The parish has an area of 2,008 acres (813 ha).
The parish is in the Selby and Ainsty parliamentary constituency. It is in the Ainsty ward of the North Yorkshire County Council and the Ribston Ward of Harrogate Borough Council.
The village Parish Council has six members.
The village has one primary school, Kirk Hammerton Church of England Primary School. it also has a playgroup across the grounds of the school. Most pupils go on to get their secondary education at Boroughbridge High School.
The Church of England parish church of St John the Baptist, was originally dedicated to Saint Quentin. The original Anglo-Saxon church is on the south side of the church and now forms the Lady Chapel following a major enlargement of the building in 1892. The interior of the church is richly decorated in a pre-Raphaelite style; the decorations were added at the time of the Victorian extension to the building.
There is also a Wesleyan chapel that was established in 1821, and moved to a larger building in 1899.
North Yorkshire is a ceremonial county in the Yorkshire and the Humber and North East regions of England. It borders County Durham to the north, the North Sea to the east, the East Riding of Yorkshire to the south-east, South Yorkshire to the south, West Yorkshire to the south-west, and Cumbria and Lancashire to the west. Northallerton is the county town.
The county is the largest in England by land area, at 9,020 km2 (3,480 sq mi), and has a population of 1,158,816. The largest settlements are Middlesbrough (174,700) in the north-east and the city of York (152,841) in the south. Middlesbrough is part of the Teesside built-up area, which extends into County Durham and has a total population of 376,663. The remainder of the county is rural, and the largest towns are Harrogate (73,576) and Scarborough (61,749). For local government purposes the county comprises four unitary authority areas — York, Middlesbrough, Redcar and Cleveland, and North Yorkshire — and part of a fifth, Stockton-on-Tees.
The centre of the county contains a wide plain, called the Vale of Mowbray in the north and Vale of York in the south. The North York Moors lie to the east, and south of them the Vale of Pickering is separated from the main plain by the Howardian Hills. The west of the county contains the Yorkshire Dales, an extensive upland area which contains the source of the River Ouse/Ure and many of its tributaries, which together drain most of the county. The Dales also contain the county's highest point, Whernside, at 2,415 feet (736 m).
North Yorkshire non-metropolitan and ceremonial county was formed on 1 April 1974 as a result of the Local Government Act 1972. It covered most of the North Riding of Yorkshire, as well as northern parts of the West Riding of Yorkshire, northern and eastern East Riding of Yorkshire and the former county borough of York. Northallerton, as the former county town for the North Riding, became North Yorkshire's county town. In 1993 the county was placed wholly within the Yorkshire and the Humber region.
Some areas which were part of the former North Riding were in the county of Cleveland for twenty-two years (from 1974 to 1996) and were placed in the North East region from 1993. On 1 April 1996, these areas (Middlesbrough, Redcar and Cleveland and Stockton borough south of the River Tees) became part of the ceremonial county as separate unitary authorities. These areas remain within the North East England region.
Also on 1 April 1996, the City of York non-metropolitan district and parts of the non-metropolitan county (Haxby and nearby rural areas) became the City of York unitary authority.
On 1 April 2023, the non-metropolitan county became a unitary authority. This abolished eight councils and extended the powers of the county council to act as a district council.
The York and North Yorkshire Combined Authority held its first meeting on 22 January 2024, assumed its powers on 1 February 2024 and the first mayor is to be elected in May 2024.
The geology of North Yorkshire is closely reflected in its landscape. Within the county are the North York Moors and most of the Yorkshire Dales, two of eleven areas in England and Wales to be designated national parks. Between the North York Moors in the east and the Pennine Hills. The highest point is Whernside, on the Cumbrian border, at 2,415 feet (736 m). A distinctive hill to the far north east of the county is Roseberry Topping.
North Yorkshire contains several major rivers. The River Tees is the most northerly, forming part of the border between North Yorkshire and County Durham in its lower reaches and flowing east through Teesdale before reaching the North Sea near Redcar. The Yorkshire Dales are the source of many of the county's major rivers, including the Aire, Lune, Ribble, Swale, Ure, and Wharfe.[10] The Aire, Swale, and Wharfe are tributaries of the Ure/Ouse, which at 208 km (129 mi) long is the sixth-longest river in the United Kingdom. The river is called the Ure until it meets Ouse Gill beck just below the village of Great Ouseburn, where it becomes the Ouse and flows south before exiting the county near Goole and entering the Humber estuary. The North York Moors are the catchment for a number of rivers: the Leven which flows north into the Tees between Yarm and Ingleby Barwick; the Esk flows east directly into the North Sea at Whitby as well as the Rye (which later becomes the Derwent at Malton) flows south into the River Ouse at Goole.
North Yorkshire contains a small section of green belt in the south of the county, which surrounds the neighbouring metropolitan area of Leeds along the North and West Yorkshire borders. It extends to the east to cover small communities such as Huby, Kirkby Overblow, and Follifoot before covering the gap between the towns of Harrogate and Knaresborough, helping to keep those towns separate.
The belt adjoins the southernmost part of the Yorkshire Dales National Park, and the Nidderdale AONB. It extends into the western area of Selby district, reaching as far as Tadcaster and Balne. The belt was first drawn up from the 1950s.
The city of York has an independent surrounding belt area affording protections to several outlying settlements such as Haxby and Dunnington, and it too extends into the surrounding districts.
North Yorkshire has a temperate oceanic climate, like most of the UK. There are large climate variations within the county. The upper Pennines border on a Subarctic climate. The Vale of Mowbray has an almost Semi-arid climate. Overall, with the county being situated in the east, it receives below-average rainfall for the UK. Inside North Yorkshire, the upper Dales of the Pennines are one of the wettest parts of England, where in contrast the driest parts of the Vale of Mowbray are some of the driest areas in the UK.
Summer temperatures are above average, at 22 °C. Highs can regularly reach up to 28 °C, with over 30 °C reached in heat waves. Winter temperatures are below average, with average lows of 1 °C. Snow and Fog can be expected depending on location. The North York Moors and Pennines have snow lying for an average of between 45 and 75 days per year. Sunshine is most plentiful on the coast, receiving an average of 1,650 hours a year. It reduces further west in the county, with the Pennines receiving 1,250 hours a year.
The county borders multiple counties and districts:
County Durham's County Durham, Darlington, Stockton (north Tees) and Hartlepool;
East Riding of Yorkshire's East Riding of Yorkshire;
South Yorkshire's City of Doncaster;
West Yorkshire's City of Wakefield, City of Leeds and City of Bradford;
Lancashire's City of Lancaster, Ribble Valley and Pendle
Cumbria's Westmorland and Furness.
The City of York Council and North Yorkshire Council formed the York and North Yorkshire Combined Authority in February 2024. The elections for the first directly-elected mayor will take place in May 2024. Both North Yorkshire Council and the combined authority are governed from County Hall, Northallerton.
The Tees Valley Combined Authority was formed in 2016 by five unitary authorities; Middlesbrough, Redcar and Cleveland Borough both of North Yorkshire, Stockton-on-Tees Borough (Uniquely for England, split between North Yorkshire and County Durham), Hartlepool Borough and Darlington Borough of County Durham.
In large areas of North Yorkshire, agriculture is the primary source of employment. Approximately 85% of the county is considered to be "rural or super sparse".
Other sectors in 2019 included some manufacturing, the provision of accommodation and meals (primarily for tourists) which accounted for 19 per cent of all jobs. Food manufacturing employed 11 per cent of workers. A few people are involved in forestry and fishing in 2019. The average weekly earnings in 2018 were £531. Some 15% of workers declared themselves as self-employed. One report in late 2020 stated that "North Yorkshire has a relatively healthy and diverse economy which largely mirrors the national picture in terms of productivity and jobs.
Mineral extraction and power generation are also sectors of the economy, as is high technology.
Tourism is a significant contributor to the economy. A study of visitors between 2013 and 2015 indicated that the Borough of Scarborough, including Filey, Whitby and parts of the North York Moors National Park, received 1.4m trips per year on average. A 2016 report by the National Park, states the park area gets 7.93 million visitors annually, generating £647 million and supporting 10,900 full-time equivalent jobs.
The Yorkshire Dales have also attracted many visitors. In 2016, there were 3.8 million visits to the National Park including 0.48 million who stayed at least one night. The parks service estimates that this contributed £252 million to the economy and provided 3,583 full-time equivalent jobs. The wider Yorkshire Dales area received 9.7 million visitors who contributed £644 million to the economy. The North York Moors and Yorkshire Dales are among England's best known destinations.
York is a popular tourist destination. A 2014 report, based on 2012 data, stated that York alone receives 6.9 million visitors annually; they contribute £564 million to the economy and support over 19,000 jobs. In the 2017 Condé Nast Traveller survey of readers, York rated 12th among The 15 Best Cities in the UK for visitors. In a 2020 Condé Nast Traveller report, York rated as the sixth best among ten "urban destinations [in the UK] that scored the highest marks when it comes to ... nightlife, restaurants and friendliness".
During February 2020 to January 2021, the average property in North Yorkshire county sold for £240,000, up by £8100 over the previous 12 months. By comparison, the average for England and Wales was £314,000. In certain communities of North Yorkshire, however, house prices were higher than average for the county, as of early 2021: Harrogate (average value: £376,195), Knaresborough (£375,625), Tadcaster (£314,278), Leyburn (£309,165) and Ripon (£299,998), for example.
This is a chart of trend of regional gross value added for North Yorkshire at current basic prices with figures in millions of British pounds sterling.
Unemployment in the county was traditionally low in recent years, but the lockdowns and travel restrictions necessitated by the COVID-19 pandemic had a negative effect on the economy during much of 2020 and into 2021. The UK government said in early February 2021 that it was planning "unprecedented levels of support to help businesses [in the UK] survive the crisis". A report published on 1 March 2021 stated that the unemployment rate in North Yorkshire had "risen to the highest level in nearly 5 years – with under 25s often bearing the worst of job losses".
York experienced high unemployment during lockdown periods. One analysis (by the York and North Yorkshire Local Enterprise Partnership) predicted in August 2020 that "as many as 13,835 jobs in York will be lost in the scenario considered most likely, taking the city's unemployment rate to 14.5%". Some critics claimed that part of the problem was caused by "over-reliance on the booming tourism industry at the expense of a long-term economic plan". A report in mid June 2020 stated that unemployment had risen 114 per cent over the previous year because of restrictions imposed as a result of the pandemic.
Tourism in the county was expected to increase after the restrictions imposed due the pandemic are relaxed. One reason for the expected increase is the airing of All Creatures Great and Small, a TV series about the vet James Herriot, based on a successful series of books; it was largely filmed within the Yorkshire Dales National Park. The show aired in the UK in September 2020 and in the US in early 2021. One source stated that visits to Yorkshire websites had increased significantly by late September 2020.
The East Coast Main Line (ECML) bisects the county stopping at Northallerton,Thirsk and York. Passenger service companies in the area are London North Eastern Railway, Northern Rail, TransPennine Express and Grand Central.
LNER and Grand Central operate services to the capital on the ECML, Leeds Branch Line and the Northallerton–Eaglescliffe Line. LNER stop at York, Northallerton and on to County Durham or spur over to the Tees Valley Line for Thornaby and Middlesbrough. The operator also branch before the county for Leeds and run to Harrogate and Skipton. Grand Central stop at York, Thirsk Northallerton and Eaglescliffe then over to the Durham Coast Line in County Durham.
Northern operates the remaining lines in the county, including commuter services on the Harrogate Line, Airedale Line and York & Selby Lines, of which the former two are covered by the Metro ticketing area. Remaining branch lines operated by Northern include the Yorkshire Coast Line from Scarborough to Hull, York–Scarborough line via Malton, the Hull to York Line via Selby, the Tees Valley Line from Darlington to Saltburn via Middlesbrough and the Esk Valley Line from Middlesbrough to Whitby. Last but certainly not least, the Settle-Carlisle Line runs through the west of the county, with services again operated by Northern.
The county suffered badly under the Beeching cuts of the 1960s. Places such as Richmond, Ripon, Tadcaster, Helmsley, Pickering and the Wensleydale communities lost their passenger services. Notable lines closed were the Scarborough and Whitby Railway, Malton and Driffield Railway and the secondary main line between Northallerton and Harrogate via Ripon.
Heritage railways within North Yorkshire include: the North Yorkshire Moors Railway, between Pickering and Grosmont, which opened in 1973; the Derwent Valley Light Railway near York; and the Embsay and Bolton Abbey Steam Railway. The Wensleydale Railway, which started operating in 2003, runs services between Leeming Bar and Redmire along a former freight-only line. The medium-term aim is to operate into Northallerton station on the ECML, once an agreement can be reached with Network Rail. In the longer term, the aim is to reinstate the full line west via Hawes to Garsdale on the Settle-Carlisle line.
York railway station is the largest station in the county, with 11 platforms and is a major tourist attraction in its own right. The station is immediately adjacent to the National Railway Museum.
The main road through the county is the north–south A1(M), which has gradually been upgraded in sections to motorway status since the early 1990s. The only other motorways within the county are the short A66(M) near Darlington and a small stretch of the M62 motorway close to Eggborough. The other nationally maintained trunk routes are the A168/A19, A64, A66 and A174.
Long-distance coach services are operated by National Express and Megabus. Local bus service operators include Arriva Yorkshire, Stagecoach, Harrogate Bus Company, The Keighley Bus Company, Scarborough & District (East Yorkshire), Yorkshire Coastliner, First York and the local Dales & District.
There are no major airports in the county itself, but nearby airports include Teesside International (Darlington), Newcastle and Leeds Bradford.
The main campus of Teesside University is in Middlesbrough, while York contains the main campuses of the University of York and York St John University. There are also two secondary campuses in the county: CU Scarborough, a campus of Coventry University, and Queen's Campus, Durham University in Thornaby-on-Tees.
Colleges
Middlesbrough College's sixth-form
Askham Bryan College of agriculture, Askham Bryan and Middlesbrough
Craven College, Skipton
Middlesbrough College
The Northern School of Art, Middlesbrough
Prior Pursglove College
Redcar & Cleveland College
Scarborough Sixth Form College
Scarborough TEC
Selby College
Stockton Riverside College, Thornaby
York College
Places of interest
Ampleforth College
Beningbrough Hall –
Black Sheep Brewery
Bolton Castle –
Brimham Rocks –
Castle Howard and the Howardian Hills –
Catterick Garrison
Cleveland Hills
Drax Power Station
Duncombe Park – stately home
Eden Camp Museum –
Embsay & Bolton Abbey Steam Railway –
Eston Nab
Flamingo Land Theme Park and Zoo –
Helmsley Castle –
Ingleborough Cave – show cave
John Smith's Brewery
Jorvik Viking Centre –
Lightwater Valley –
Lund's Tower
Malham Cove
Middleham Castle –
Mother Shipton's Cave –
National Railway Museum –
North Yorkshire Moors Railway –
Ormesby Hall – Palladian Mansion
Richmond Castle –
Ripley Castle – Stately home and historic village
Riverside Stadium
Samuel Smith's Brewery
Shandy Hall – stately home
Skipton Castle –
Stanwick Iron Age Fortifications –
Studley Royal Park –
Stump Cross Caverns – show cave
Tees Transporter Bridge
Theakston Brewery
Thornborough Henges
Wainman's Pinnacle
Wharram Percy
York Castle Museum –
Yorkshire Air Museum –
The Yorkshire Arboretum
Villoslada de Cameros, La Rioja, España.
Villoslada de Cameros es un municipio y localidad española de la comunidad autónoma de La Rioja. El término municipal, ubicado en la comarca de Cameros, tiene una población de 348 habitantes (INE 2023).
Está integrado en la comarca de Cameros, concretamente en la subcomarca de Camero Nuevo, situándose a 50 km de Logroño por la carretera N-111, que atraviesa el término municipal en el kilómetro 286.
El extenso término municipal ocupa buena parte de la cara norte de la Sierra Cebollera, que incluye el parque natural del mismo nombre. El río Iregua, que nace en el territorio, forma un profundo valle en su descenso de sur a norte, recibiendo el aporte de los numerosos arroyos de la zona y del río Mayor. Por el oeste, las sierras de Frihuela y Castejón, integradas en el Sistema Ibérico, hacen de límite, junto con la Sierra Cebollera al sur, con la provincia de Soria. En Villoslada hay un centro de interpretación del parque natural de la Sierra de Cebollera.
El techo del municipio es una enorme planicie llamada La Mesa (2168 m) que comparte con Lumbreras de Cameros. El segundo punto más elevado, que da nombre a la sierra, es el pico Cebollera (2141 m), compartido con los municipios de El Royo y Sotillo del Rincón. El núcleo urbano se alza a 1072 m sobre el nivel del mar.
Villoslada de Cameros is a municipality and town in the autonomous community of La Rioja, Spain. The municipality, located in the region of Cameros, has a population of 348 inhabitants (INE 2023).
It is part of the region of Cameros, specifically in the sub-region of Camero Nuevo, located 50 km from Logroño on the N-111 road, which crosses the municipal area at kilometre 286.
The extensive municipal area occupies a good part of the northern face of the Sierra Cebollera, which includes the natural park of the same name. The Iregua River, which rises in the territory, forms a deep valley in its descent from south to north, receiving the contribution of the numerous streams in the area and the Mayor River. To the west, the Frihuela and Castejón mountain ranges, integrated into the Iberian System, form a limit, together with the Sierra Cebollera to the south, with the province of Soria. In Villoslada there is an interpretation centre for the Sierra de Cebollera natural park.
The highest point of the municipality is a huge plain called La Mesa (2168 m) which it shares with Lumbreras de Cameros. The second highest point, which gives its name to the mountain range, is the Cebollera peak (2141 m), shared with the municipalities of El Royo and Sotillo del Rincón. The town centre is 1072 m above sea level.mar.
HULL, or Kingston upon Hull, a town in Hullshire. Hull, with the parishes of Hessle, Kirk Ella and North Ferriby forms the distinct county called Hullshire (or the town and county of Kingston upon Hull). The town of Hull contains two parishes:
Holy Trinity and
St. Mary's.
The town itself is: 8 miles from Hedon, 9 from Beverley, 12 from South-Cave, 16 from Hornsea, 18 from Patrington, 25 from Howden, 39 from York; from London, by Lincoln, 174; by York. 236. --Markets, Tuesday and Friday. --Fair, Oct. 10, for horned cattle, horses, woollen-cloths, toys, &c. --Bankers, Old-Bank, Messrs. Pease and Liddell, draw on Messrs. Sir Peter Pole, Thornton, and Co. 1, Bartholomew Lane; Messrs. Pease, Harrison, and Co. draw on Messrs. Marryatt, Kay, and Co. 1, Mansion-House-Street; Messrs. R. Raikes, and Co. draw on Messrs. Curries, Raikes, and Co. 29, Cornhill; Messrs. Smiths and Thompson draw on Messrs. Smith, Payne, and Smiths, Mansion-House Place. --Pop. 28,624.
The town is of no great antiquity, for King Edward I. was founder of it; he having observed the advantageous situation of the place, (then called Wik) obtained it by way of exchange of the Abbot of Meaux, and built the town called from him Kingston, i.e. the King's town. Here he made a good harbour, and the inhabitants Free-Burgesses, and granted them many privileges. They were at first governed by a Warden, and then by Bailiffs; and after that by a Mayor and Bailiffs, and at last obtained of King Henry VI. to be governed by a Mayor and a Sheriff, and that the town should be a county corporate of itself. Sir Michael de la Pole prevailed on King Richard II. to enlarge their charter, and grant them other privileges. It is now inferior to few places in England for trade, being well furnished with shipping. It is governed by a Mayor, a Recorder, 12 Aldermen, &c. --Camden. --Magna Brit.
Charles I. was received here with great pomp and ceremony. During the rupture between the King and parliament, Sir John Hotham was made governor of the place, and previous to the King entering the town, he sent a message to Sir John, to inform him, that he intended to do himself the pleasure to dine with him; but his majesty was immediately informed by the governor, that he could not open the gates to him, without betraying the trust that was reposed in him by Parliament. Charles, irritated by the refusal, determined to besiege the town; but after repeated repulses, and finding all his attempts ineffectual, raised the siege, and proceeded to York. It seems, however, that though Hotham at first refused to open the gates to the King, yet he afterwards, in 1643, sent his son privately to treat with him. These designs being made known to Parliament, both the father and son were executed.
Another attempt to besiege the town was made soon afterwards by the Marquis of Newcastle, but attended with no better success.
The Armory in the citadel, which has lately undergone considerable repairs, is capable of containing arms and accoutrements for 15,000 Cavalry, and 20,000 Infantry.
The Trinity-house, a spacious building, begun at first by subscription, for the relief of distressed seamen and their wives; but afterwards a patent was obtained from the Crown, with many privileges, by the advantage of which they maintain many distressed seamen with their widows, both at Hull and other places.
Michael de la Pole, founded here, in 1378, a Monastery for a Prior, and 12 Carthusian Monks. This house was founded in honour of God, the Virgin Mary, and St. Michael the Archangel. --Dugdale. The "White Freres College," says Leland, "stode by Beverlegate. The Percys were taken for founders of it. The Augustine Freres stode at the est ende of Trinite Chirch."
The Maison-Dieu, for the relief of the poor, was built by Michael de la Pole, in 1384, for 13 poor men and as many women, to which he gave 20 acres of land and 20L. per ann. out of his land, in this place and Myton. Over the door, cut in stone, is this inscription:--
Deo et Pauperibus posuit D. Michael de la Pole, A.D. 1384.
Magna. Brit.
There are, besides, several hospitals in this place, erected by private benefactors. That benevolent institution, the Female Penitentiary was opened here in 1811. The great object of it is to employ, and ultimately to restore to society, such women as have, by evil courses, rendered themselves obnoxious to society. Every applicant is considered as on probation, and not fully admitted till she has conducted herself for two months in a satisfactory manner.
This town gave birth to Thos. Johnson, M.D. the first botanist of his time in England. He died in 1644. Doctor Fuller, who knew him well, wrote the following epitaph to his memory :--
Hic, Johnsone, jaces, se si Mors cederet Herbis,
Arte fugata tua cederet illa tuis.
Captain Edward Thompson was a native of this place, born in about 1738. He was the author of a variety of pieces; but the merits by which Capt. Thompson will be best known, are his sea songs, especially those beautiful compositions beginning " Loose every sail to the breeze," "The topsails shiver in the wind," and "Behold upon the gallant wave." He was appointed commander of the Grampus, and sent to the coast of Africa, where he died in 1786.
In the market-place stands a fine equestrian statue of King William III. On the pedestal is this inscription:- "This statue was erected in 1734, to the memory of King William, our great deliverer."
The whale fishery constitutes a principal branch in the commercial concerns of Hull, which sends out to Greenland and Davis Straits, a greater number of ships than any port in Britain.
Hull sends two members to Parliament. -It first returned 33rd Edward I. but ceased sending till 12th Edward II. The right of election is in the Burgesses, of which there are about 1,400. The Sheriff is the returning Officer. --Oldfield on Boroughs.
© All Rights Reserved - No Usage Allowed in Any Form Without the Written Consent of Connie Lemperle/ lemperleconnie
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African Lion .. female cubs ... Uma getting bitten by her sister Kya
Have a nice day everyone !
Batumi (Georgian: ბათუმი) is a seaside city on the Black Sea coast and capital of Adjara, an autonomous republic in southwest Georgia. Sometimes considered Georgia's second capital, with a population of 180,000 (2008 census), Batumi serves as an important port and a commercial center. It is situated in a subtropical zone, rich in agricultural produce such as citrus fruit and tea. While industries of the city include shipbuilding, food processing, and light manufacturing, most of its economy revolves around tourism. Since 2010, the face of the city has been transformed by the construction of new high-rise landmark buildings and the renovation of the Old Town.[1]
Contents [hide]
1 History
1.1 Early history
1.2 Imperial Russian rule
1.3 War, Communism and independence
1.4 Present day
2 Climate
3 Cityscape
3.1 Contemporary architecture
3.1.1 Novelty architecture
4 Transportation
5 Subdivisions
6 Demographics and religion
7 Main sights
8 Postage stamps
9 Twin towns and sister cities
10 Notable people
11 References
12 External links
[edit]History
Main article: History of Batumi
[edit]Early history
Medea statue in the center of Batumi, Georgia, one of the main Colchis cities
Batumi is located on the site of the ancient Greek colony in Colchis called Bathus or Bathys – derived from the Greek phrase bathus limen or bathys limin meaning "deep harbour". Under Hadrian (r. 117–138 AD), it was converted into a fortified Roman port later deserted for the fortress of Petra founded in the times of Justinian I (r. 527–565). Garrisoned by the Roman-Byzantine forces, it was formally a possession of the kingdom of Lazica until being occupied briefly by the Arabs who did not hold it; in the 9th century it formed part of the Bagratid monarchy of Tao-Klarjeti and at the close of the 10th century of the unified kingdom of Georgia which succeeded it.
From 1010, it was governed by the eristavi (viceroy) of the king of Georgia. In the late 15th century, after the disintegration of the Georgian kingdom, Batumi passed to the princes (mtavari) of Guria, a western Georgian principality under the sovereignty of the kings of Imereti. A curious incident occurred in 1444 when the Burgundian flotilla, after a failed crusade against the Ottoman Empire, penetrated the Black Sea and engaged in piracy along its eastern coastline until the Burgundians under the knight Geoffroy de Thoisy were ambushed during their landing raid at the port of Vaty, as Europeans then knew Batumi. De Thoisy was taken captive and released through the mediation of the emperor John IV of Trebizond.
In the 15th century in the reign of the prince Kakhaber Gurieli, the Ottoman Turks conquered the town and its district but did not hold them. They returned to it in force a century later and inflicted a decisive defeat on the Georgian armies at Sokhoista. Batumi was recaptured by the Georgians several times, first in 1564 by prince Rostom Gurieli, who lost it soon afterwards, and again in 1609 by Mamia Gurieli. In 1723 Batumi again became part of the Ottoman Empire. With the Turkish conquest the Islamisation of the hitherto Christian region began, but was terminated and to a great degree reversed, after the area was re-annexed to Russian Imperial Georgia in the mid 19th century.
[edit]Imperial Russian rule
Detail from a map of Antonio Zatta, 1784, depicting Georgian principality of Guria and its major town Batumi.
Port of Batumi in 1881
In 1878, Batumi was annexed by the Russian Empire in accordance with Treaty of San Stefano between Russia and the Ottoman Empire (ratified on March 23). Occupied by the Russians on August 28, 1878, the town was declared a free port until 1886. It functioned as a center of a special military district until being incorporated in the Government of Kutaisi on June 12, 1883. Finally, on June 1, 1903, with the Okrug of Artvin, it was established as the region (oblast) of Batumi placed under the direct control of the General Government of Georgia.
The expansion of Batumi began in 1883 with the construction of the Batumi-Tiflis-Baku railway completed in 1900 and by the finishing of the Baku-Batumi pipe-line. Henceforth Batumi became the chief Russian oil port in the Black Sea. The town expanded to an extraordinary extent and the population increased very rapidly: 8,671 inhabitants in 1882, and 12,000 in 1889. By 1902 there were 16000 in the port, 1000 worked in the refinery for Baron Rothschild's Caspian and Black Sea oil company.[2]
[edit]War, Communism and independence
During 1901, 16 years prior to the Russian Revolution, Joseph Stalin, the future leader of the Soviet Union, lived in the city organizing strikes. Unrest during World War I led to Turkey's re-entry in April 1918, followed by the British in December, who stayed until July 1920. Kemal Atatürk then ceded it to the Bolsheviks, on the condition that it be granted autonomy, for the sake of the Muslims among Batumi's mixed population.
When the USSR collapsed, Aslan Abashidze was appointed head of Adjara's governing council and subsequently held onto power throughout the unrest of the 1990s. Whilst other regions, such as Abkhazia, attempted to break away from the Georgian state, Adjara maintained an integral part of the Republic's territory. However, due to a fragile security situation, Abashidze was able to exploit the central government's weaknesses and rule the area as a personal fiefdom. In May 2004, he fled the region to Russia as a result of mass protests sparked by the Rose Revolution in Tbilisi.
[edit]Present day
Batumi today is the main port of Georgia. It has the capacity for 80,000-tonne tankers to take materials such as oil which is shipped through Georgia from Central Asia. Additionally the city exports regional agricultural products. Since 1995 the freight conversion of the port has constantly risen, with an approximate 8 million tonnes in 2001. The annual revenue from the port is estimated at between $200 million and $300 million.
Since the change of power in Ajara, Batumi has attracted several international investors with real estate prices in the city trebling since 2001. Kazakh investors have reportedly invested $100 million to purchase more than 20 hotels in the Ajara region of Georgia. Several new new hotels opened after 2009, first the Sheraton in 2010 and the Radisson Blu in 2011. The Trump-tower and the Kempinski will open 2013.
Batumi was also host to the Russian 12th Military Base. Following the Rose Revolution, the central government pushed for the removal of these forces, and in 2005 an agreement with Moscow was reached. According to the agreement, the process of withdrawal was planned to be completed in the course of 2008, but the Batumi base was officially handed over to Georgia on November 13, 2007, ahead of planned schedule.[3]
In July 2007, the seat of the Constitutional Court of Georgia was moved from Tbilisi to Batumi in an attempt to further facilitate the regional development.[4]
[edit]Climate
Batumi lies at the northern periphery of the humid subtropical zone. The city's climate is heavily influenced by the onshore flow from the Black Sea and is subject to the orographic effect of the nearby hills and mountains, resulting in significant rainfall throughout most of the year, making Batumi the wettest city in both Georgia and the entire Caucasus Region.
The average annual temperature in Batumi is approximately 14 °C (57 °F). January is the coldest month with an average temperature of 7 °C (45 °F). August is the hottest month, with an average temperature of 22 °C (72 °F). The absolute minimum recorded temperature is −9 °C (16 °F), and the absolute maximum is 40 °C (104 °F). The number of days with daily temperatures above 10 °C (50 °F) is 239. The city receives 1958 hours of sunshine per year.
Batumi's average annual precipitation is 2,718 mm (107.0 in). September is the wettest month with an average of 335 mm (13.2 in) of precipitation, while May is the driest, averaging 92 mm (3.6 in). Batumi generally does not receive significant amounts of snow (accumulating snowfall of more than 30 cm.), and the number of days with snow cover for the year is 12. The average level of relative humidity ranges from 70–80%.
[hide]Climate data for Batumi
MonthJanFebMarAprMayJunJulAugSepOctNovDecYear
Record high °C (°F)23
(73)26
(79)28
(82)32
(90)33
(91)36
(97)40
(104)32
(90)34
(93)31
(88)30
(86)28
(82)40
(104)
Average high °C (°F)10
(50)11
(52)12
(54)16
(61)19
(66)23
(73)26
(79)26
(79)23
(73)19
(66)16
(61)12
(54)18
(64)
Daily mean °C (°F)7
(45)7
(45)9
(48)12
(54)16
(61)20
(68)22
(72)22
(72)20
(68)16
(61)12
(54)9
(48)14.3
(57.7)
Average low °C (°F)4
(39)4
(39)5
(41)9
(48)13
(55)17
(63)19
(66)19
(66)16
(61)13
(55)9
(48)6
(43)12
(54)
Record low °C (°F)−5
(23)−7
(19)−5
(23)1
(34)5
(41)6
(43)11
(52)7
(45)10
(50)1
(34)1
(34)−6
(21)−7
(19)
Precipitation mm (inches)281
(11.06)228
(8.98)174
(6.85)122
(4.8)92
(3.62)163
(6.42)182
(7.17)255
(10.04)335
(13.19)306
(12.05)304
(11.97)276
(10.87)2,718
(107.01)
Mean monthly sunshine hours991051261481992352142232011761251071,958
Source #1: weatherbase.com[5]
Source #2: [6]
[edit]Cityscape
[edit]Contemporary architecture
Kempinski Hotel and Georgian Alphabet Tower
Georgian Alphabet Tower at night
"Piazza"
University and Radisson Hotel
Sheraton in the style of the Great Lighthouse at Alexandria, Egypt
Public Service Hall
Building that looks like lighthouse
Building that looks like upside-down White House
Street in Batumi
Batumi Neptun Square
Coasts of Batumi in summer
Sheraton Hotel and adjacent square
Street in Batumi
Theater Square
Batumi's skyline has been transformed since 2007 with remarkable buildings and monuments of contemporary architecture,[1] including:[7]
Radisson Blu hotel
Public Service Hall
Medea statue
A large Kempinski hotel and casino is to open in 2013, a Hilton Hotel as well as a 47-storey Trump Tower is also planned.[8]
[edit]Novelty architecture
Novelty architecture in Batumi includes:
Sheraton Hotel, designed in the style of the Great Lighthouse at Alexandria, Egypt[9]
Alphabet Tower (145 metres (476 ft) high), celebrating Georgian script and writing
Piazza, a mixed-used development in the form of an Italian piazza
Buildings designed in the style of a lighthouse, the Acropolis, and an upside-down White House
[edit]Transportation
The city is served by Batumi Airport, one of three international airports in the country. A bike-sharing scheme named BatumVelo allows you to rent a bicycle on the street with a smart card.
[edit]Subdivisions
According to the March 31, 2008 decision of the Batumi City Council, Batumi is divided into seven boroughs, those of:
Old Batumi (ძველი ბათუმის უბანი)
Rustaveli (რუსთაველის უბანი)
Khimshiashvili (ხიმშიაშვილის უბანი)
Bagrationi (ბაგრატიონის უბანი)
Aghmashenebeli (აღმაშენებლის უბანი)
Javakhishvili (ჯავახიშვილის უბანი)
Tamar (თამარის უბანი)
Boni-Gorodok (ბონი-გოროდოკის უბანი)
Airport (აეროპორტის უბანი)
Gonio-Kvariati (გონიო-კვარიათის უბანი)
Kakhaberi (კახაბრის უბანი)
Batumi Industrial (ბათუმის სამრეწველო უბანი)
Green Cape (მწვანე კონცხის უბანი)[10]
. . . sadly Non-Hindus are not allowed inside the temple complex
__________________________________________
The Jagannath Temple of Puri (Odia: ଜଗନ୍ନାଥ ମନ୍ଦିର) is a famous, sacred Hindu temple dedicated to Jagannath and located on the eastern coast of India, at Puri in the state of Odisha.
The temple is an important pilgrimage destination for many Hindu traditions, particularly worshippers of god Krishna and god Vishnu, and part of the Char Dham pilgrimages that a Hindu is expected to make in one's lifetime.
Even though most Hindu deities that are worshiped are made out of stone or metal, the image of Jagannath is wooden. Every twelve or nineteen years these wooden figures are ceremoniously replaced by using sacred trees, that have to be carved as an exact replica. The reason behind this ceremonial tradition is the highly secret Navakalevara ('New Body' or 'New Embodiment') ceremony, an intricate set of rituals that accompany the renewal of the wooden statues.
The temple was built in the 12th century atop its ruins by the progenitor of the Eastern Ganga dynasty, King Anantavarman Chodaganga Deva. The temple is famous for its annual Rath Yatra, or chariot festival, in which the three main temple deities are hauled on huge and elaborately decorated temple cars. Since medieval times, it is also associated with intense religious fervour.
The temple is sacred to the Vaishnava traditions and saint Ramananda who was closely associated with the temple. It is also of particular significance to the followers of the Gaudiya Vaishnavism whose founder, Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.
DEITIES
The central forms of Jagannath, Balabhadra and the goddess Subhadra constitute the trinity of deities sitting on the bejewelled platform or the Ratnabedi in the inner sanctum. The Sudarshan Chakra, deities of Madanmohan, Sridevi and Vishwadhatri are also placed on the Ratnavedi. The deities of Jagannath, Balabhadra, Subhadra and Sudarshan Chakra are made from sacred Neem logs known as Daru Brahma. Depending on the season the deities are adorned in different garbs and jewels. Worship of the deities pre-date the temple structure and may have originated in an ancient tribal shrine.
ORIGINS OF THE TEMPLE
According to the recently discovered copper plates from the Ganga dynasty, the construction of the current Jagannath temple was initiated by the ruler of Kalinga, Anantavarman Chodaganga Dev. The Jaga mohan and the Vimana portions of the temple were built during his reign (1078 - 1148 CE). However, it was only in the year 1174 CE that the Oriya ruler Ananga Bhima Deva rebuilt the temple to give a shape in which it stands today.
Jagannath worship in the temple continued until 1558, when Odisha was attacked by the Afghan general Kalapahad. Subsequently, when Ramachandra Deb established an independent kingdom at Khurda in Orissa, the temple was consecrated and the deities reinstalled.
LEGENDS
Legendary account as found in the Skanda-Purana, Brahma Purana and other Puranas and later Oriya works state that Lord Jagannath was originally worshipped as Lord Neela Madhaba by a Savar king (tribal chief) named Viswavasu. Having heard about the deity, King Indradyumna sent a Brahmin priest, Vidyapati to locate the deity, who was worshipped secretly in a dense forest by Viswavasu. Vidyapati tried his best but could not locate the place. But at last he managed to marry Viswavasu's daughter Lalita. At repeated request of Vidyapti, Viswavasu took his son-in-law blind folded to a cave where Lord Neela Madhaba was worshipped.
Vidyapati was very intelligent. He dropped mustard seeds on the ground on the way. The seeds germinated after a few days, which enabled him to find out the cave later on. On hearing from him, King Indradyumna proceeded immediately to Odra desha Orissa on a pilgrimage to see and worship the Deity. But the deity had disappeared. The king was disappointed. The Deity was hidden in sand. The king was determined not to return without having a darshan of the deity and observed fast unto death at Mount Neela, Then a celestial voice cried 'thou shalt see him.' Afterwards the king performed a horse sacrifice and built a magnificent temple for Vishnu. Sri Narasimha Murti brought by Narada was installed in the temple. During sleep, the king had a vision of Lord Jagannath. Also an astral voice directed him to receive the fragrant tree on the seashore and make idols out of it. Accordingly, the king got the image of Lord Jagannath, Balabhadra, Subhadra and Chakra Sudarshan made out of the wood of the divine tree and installed them in the temple.
INDRADYUMNA´S PRAYER TO LORD BRAHMA
King Indradyumna put up for Jagannath the tallest monument of the world. It was 1,000 cubits high. He invited Lord Brahma, the cosmic creator, consecrate the temple and the images. Brahma came all the way from Heaven for this purpose. Seeing the temple he was immensely pleased with him. Brahma asked Indradyumna as to in what way can he (Brahma) fulfill the king's desire, since was very much pleased with him for his having put the most beautiful Temple for Lord Vishnu. With folded hands, Indradyumna said, "My Lord if you are really pleased with me, kindly bless me with one thing, and it is that I should be issueless and that I should be the last member of my family." In case anybody left alive after him, he would only take pride as the owner of the temple and would not work for the society.
THE EPISODE OF THE LORD´S GRACE DURING A WAR WITH KANCHI
At one time, a king of Kanchi in the down south remarked that the king of Orissa was a chandala (a man of very low caste or status) because, he performs the duties of a sweeper during the Car Festival. When this news reached the ears of the king of Orissa, he led an expedition to Kanchi. Before that, he implored the mercy of Lord Jagannath. The soldiers of Orissa marched towards Kanchi from Cuttack (earlier capital city of Orissa, located on the banks of Mahanadi, at a distance of 30 km from Bhubaneswar. It so happened that when the soldiers, headed by the king Purusottam Dev, reached a place near the Chilika lake, a lady, who was selling curd (yogurt) met him (the king) and presented a golden ring studded with precious gems and submitted. "My Lord, kindly listen to me. A little earlier, two soldiers riding over two horses (white and black in colour), approached me and said we are thirsty give us curds to drink.' I gave them curds. Instead of giving me money, they gave me this ring and said,'the king of Orissa will come here, after some time, on his way to Kanchi. You present it to him and he will pay you the money.' So my Lord, you take it and give me my dues.
It took no time for the king to know that the ring belongs to Lord Jagannath. He was convinced that Jagannath and Balabhadra were proceeding to the battle field ahead of him to help him there. To perpetuate the memory of this great incident, the king founded a village in the Chilika lake area. As the name of the lady was Manika, the name given to the village was Manika Patana. Even to this day, the curds of this village are famous.
LEGEND SURROUNDING THE TEMPLE ORIGIN
The traditional story concerning the origins of the Lord Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Treta yuga manifested near a banyan tree, near seashore in the form of an Indranila nilamani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the god Dharma or Yama wanted to hide it in the earth, and was successful. In Dvapara Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penances to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.
The King found the log of wood. He did a yajna from which god Yajna Nrisimha appeared and instructed that Narayana should be made as fourfold expansion, i.e. Paramatma as Vasudeva, his Vyuha as Samkarshana, Yogamaya as Subhadra, and his Vibhava asSudarsana. Vishwakarma appeared in the form of artist and prepared images of Jagannath, Balabhadra and Subhadra from the tree. When this log, radiant with light was seen floating in the sea, Narada told the king to make three idols out of it and place them in a pavilion. Indradyumna got Visvakarma, the architect of Gods, to build a magnificent temple to house the idols and Vishnu himself appeared in the guise of a carpenter to make the idols on condition that he was to be left undisturbed until he finished the work.
But just after two weeks, the Queen became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work at which the latter abandoned his work leaving the idols unfinished. The idol was devoid of any hands. But a divine voice told Indradyumana to install them in the temple. It has also been widely believed that in spite of the idol being without hands, it can watch over the world and be its lord. Thus the idiom.
INVASIONS AND DESECRATIONS OF THE TEMPLE
The temple annals, the Madala Panji records that the Jagannath temple at Puri has been invaded and plundered eighteen times. The invasion by Raktabahu has been considered the first invasion on the temple by the Madalapanji.
RANJIT SINGH´S WILL
Sikh ruler Maharaja Ranjit Singh, had donated massive amounts of gold to the Jagannath temple. In his last will, he also ordered that Koh-i-noor, the most precious and greatest diamond in the world, to be donated to this temple, but the diamond could never actually make its way to the temple because the British, by that time, had annexed the Punjab and all its royal possessions. Thus, claiming that the Koh-i-noor was theirs. It is currently a part of British crown jewels and is located in the Tower of London.
ENTRY AND DARSHAN
Temple has 4 entrances in all directions.Temple security is selective regarding who is allowed entry. Practicing Hindus of non-Indian descent are excluded from premises, as are Hindus of non-Indian origin. Visitors not allowed entry may view the precincts from the roof of the nearby Raghunandan Library and pay their respects to the image of God Jagannath known as Patitapavana at the main entrance to the temple. There is some evidence that this came into force following a series of invasions by foreigners into the temple and surrounding area. Buddhist, and Jain groups are allowed into the temple compound if they are able to prove their Indian ancestry. The temple has slowly started allowing Hindus of non-Indian origin into the area, after an incident in which 3 Balinese Hindus were denied entry, even though Bali is 90% Hindu.
The temple remains open from 5 am to 12 midnight. Unlike many other temples devotees can go behind the idols(go round the idols).All devotees are allowed to go right up to the deities during the Sahana Mela without paying any fees . The Sahana mela or the public darshan is usually following the abakasha puja between around 7 to 8 am in the morning. Special darshan or Parimanik darshan is when devotees on paying 50 Rupees are allowed right up to the deities. Parimanik darshan happens after the dhupa pujas at around 10 am, 1 pm and 8 pm . At all other times devotees can view the deities from some distance for free. The rathyatra occurs every year some time in the month of July. 2 or 6 weeks before Rathyatra (depending upon the year) there is a ritual of Lord undergoing "Bhukaar" (sick) hence the idols are not on "Darshan". Devotees to make a note of this before they plan to visit the lord.
CULTURAL INTEGRITY
Shrikshetra of Puri Jagannath, as is commonly known, can verily be said to be a truthful replica of Indian culture. To understand this culture, one has to have some idea of the history of this land, which again is different from that of other countries of the world.
Starting from Lord Jagannath himself, history has it that he was a tribal deity, adorned by the Sabar people, as a symbol of Narayan. Another legend claims him to be Nilamadhava, an image of Narayana made of blue stone and worshipped by the aboriginals. He was brought to Nilagiri (blue mountain) or Nilachala and installed there as Shri Jagannath in company with Balabhadra and Subhadra. The images made of wood are also claimed to have their distant linkage with the aboriginal system of worshipping wooden poles. To cap it all the Daitapatis, who have a fair share of responsibilities to perform rituals of the Temple, are claimed to be descendants of the aboriginals or hill tribes of Orissa. So we may safely claim that the beginning of the cultural history of Shrikshetra is found in the fusion of Hindu and Tribal Cultures. This has been accepted as a facet of our proud heritage. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita usually regarded as Triratha (of the Jain cult), an assimilation of which leads to Moksha (salvation) or the ultimate bliss...
Jagannath is worshipped as Vishnu or Narayana or Krishna and Lord Balabhadra as Shesha. Simultaneously, the deities are regarded as the bhairava with Vimala (the devi or the consort of Shiva) installed in the campus of the temple. So ultimately we find a fusion of Saivism, Shaktism and Vaishnavism of the Hindu religion with Jainism and up to an extent Buddhism in the culture of Jagannath and the cultural tradition so reverently held together in Shrikshetra.
ACHARYAS AND JAGANNATHA PURI
All of the renowned acharyas including Madhvacharya have been known to visit this kshetra. Adi Shankara established his Govardhana matha here. There is also evidence that Guru Nanak, Kabir, Tulsidas, Ramanujacharya, and Nimbarkacharya had visited this place. Sri Chaitanya Mahaprabhu of Gaudiya Vaishnavism stayed here for 24 years, establishing that the love of god can be spread by chanting the Hare Krishna mantra. Srimad Vallabhacharya visited Jagannath Puri and performed a 7-day recitation of Srimad Bhagvat. His sitting place is still famous as "baithakji." It confirms his visit to Puri. A famous incident took place when Vallabhachrya visited. There was a discourse being held between the Brahmins and 4 questions were asked. Who is the highest of Gods, What is the highest of mantras, What is the highest scripture and What is the highest service. The discourse went on for many days with many schools of thought. Finally Shri Vallabh said to ask Lord Jagannath to confirm Shri Vallabh's answers. A pen and paper were left in the inner sanctum. After some time, the doors were opened and 4 answers were written. 1) The Son of Devaki (Krishna) is the God of Gods 2) His name is the highest of mantras 3) His song is the highest scripture (Bhagavat Geeta) 4) Service to Him is the Highest service. The king was shocked and declared Shri Vallabh the winner of the discourse. Some of the pandits who participated became jealous of Shri Vallabh and wanted to test Him. The next day was Ekadashi, a fasting day where one must fast from grains. The pandits gave Shri Vallabh rice Prasad of Shri Jagannathji (The temple is famous for this). If Shri Vallabh ate it, He would break His vow of fasting but if He did not take it, He would disrespect Lord Jagannath. Shri Vallabh accepted the prasad in his hand and spent the rest of the day and night explaining slokas of the greatness of Prasad and ate the rice the next morning.
CHAR DHAM
The temple is one of the holiest Hindu Char Dham (four divine sites) sites comprising Rameswaram, Badrinath, Puri and Dwarka. Though the origins are not clearly known, the Advaita school of Hinduism propagated by Sankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer. The four monasteries lie across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Ramanathaswamy Temple at Rameswaram in the South. Though ideologically the temples are divided between the sects of Hinduism, namely Saivism and Vaishnavism, the Char Dham pilgrimage is an all Hindu affair. There are four abodes in Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri - all of these lie at the foot hills of Himalayas The name Chota was added during the mid of 20th century to differentiate the original Char Dhams. The journey across the four cardinal points in India is considered sacred by Hindus who aspire to visit these temples once in their lifetime. Traditionally the trip starts at the eastern end from Puri, proceeding in clockwise direction in a manner typically followed for circumambulation in Hindu temples.
STRUCTURE
The huge temple complex covers an area of over 37,000 m2, and is surrounded by a high fortified wall. This 6.1 m high wall is known as Meghanada Pacheri. Another wall known as kurma bedha surrounds the main temple. It contains at least 120 temples and shrines. With its sculptural richness and fluidity of the Oriya style of temple architecture, it is one of the most magnificent monuments of India. The temple has four distinct sectional structures, namely -
- Deula, Vimana or Garba griha (Sanctum sanctorum) where the triad deities are lodged on the ratnavedi (Throne of Pearls). In Rekha Deula style;
- Mukhashala (Frontal porch);
- Nata mandir/Natamandapa, which is also known as the Jagamohan (Audience Hall/Dancing Hall), and
- Bhoga Mandapa (Offerings Hall).
The main temple is a curvilinear temple and crowning the top is the 'srichakra' (an eight spoked wheel) of Vishnu. Also known as the "Nilachakra", it is made out of Ashtadhatu and is considered sacrosanct. Among the existing temples in Orissa, the temple of Shri Jagannath is the highest. The temple tower was built on a raised platform of stone and, rising to 65 m above the inner sanctum where the deities reside, dominates the surrounding landscape. The pyramidal roofs of the surrounding temples and adjoining halls, or mandapas, rise in steps toward the tower like a ridge of mountain peaks.
NILA CHAKRA
The Nila Chakra (Blue Discus) is the discus mounted on the top shikhar of the Jagannath Temple. As per custom, everyday a different flag is waved on the Nila Chakra. The flag hoisted on the Nila Cakra is called the Patita Pavana (Purifier of the Fallen) and is equivalent to the image of the deities placed in the sanctum sanctorum .
The Nila Chakra is a disc with eight Navagunjaras carved on the outer circumference, with all facing towards the flagpost above. It is made of alloy of eight metals (Asta-dhatu) and is 3.5 Metres high with a circumference of about 11 metres. During the year 2010, the Nila Chakra was repaired and restored by the Archaeological Survey of India.
The Nila Chakra is distinct from the Sudarshana chakra which has been placed with the deities in the inner sanctorum.
Nila Chakra is the most revered iconic symbol in the Jagannath cult. The Nila Chakra is the only physical object whose markings are used as sacrament and considered sacred in Jagannath worship. It symbolizes protection by Shri Jagannath.
THE SINGHADWARA
The Singahdwara, which in Sanskrit means The Lion Gate, is one of the four gates to the temple and forms the Main entrance. The Singhadwara is so named because two huge statues of crouching lions exist on either side of the entrance. The gate faces east opening on to the Bada Danda or the Grand Road. The Baisi Pahacha or the flight of twenty two steps leads into the temple complex. An idol of Jagannath known as Patitapavana, which in Sanskrit, means the "Saviour of the downtrodden and the fallen" is painted on the right side of the entrance. In ancient times when untouchables were not allowed inside the temple, they could pray to Patita Pavana. The statues of the two guards to the temple Jaya and Vijaya stand on either side of the doorway. Just before the commencement of the Rath Yatra the idols of Jagannath, Balabhadra and Subhadra are taken out of the temple through this gate. On their return from the Gundicha Temple they have to ceremonially placate Goddess Mahalakshmi, whose statue is carved atop the door, for neglecting to take her with them on the Yatra. Only then the Goddess allows them permission to enter the temple. A magnificent sixteen-sided monolithic pillar known as the Arun stambha stands in front of the main gate. This pillar has an idol of Arun, the charioteer of the Sun God Surya, on its top. One significant thing about Arun stambha is that prior it was located in the Konark Sun temple, later, the Maratha guru Brahmachari Gosain brought this pillar from Konark. The Puri Jagannath Temple was also saved by Maratha emperor Shivaji from being plundered at his times from the Mughals.
OTHER ENTRANCES
Apart from the Singhadwara, which is the main entrance to the temple, there are three other entrances facing north, south and west. They are named after the sculptures of animals guarding them. The other entrances are the Hathidwara or the Elephant Gate, the Vyaghradwara or the Tiger Gate and the Ashwadwara or the Horse Gate.
MINOR TEMPLES
There are numerous smaller temples and shrines within the Temple complex where active worship is regularly conducted. The Vimala Temple (Bimala Temple) is considered one of the most important of the Shaktipeeths marks the spot where the goddess Sati's feet fell. It is located near Rohini Kund in the temple complex. Until food offered to Jagannath is offered to Goddess Vimala it is not considered Mahaprasad.
The temple of Mahalakshmi has an important role in rituals of the main temple. It is said that preparation of naivedya as offering for Jagannath is supervised by Mahalakshmi. The Kanchi Ganesh Temple is dedicated to Uchchhishta Ganapati. Tradition says the King of Kanchipuram (Kanchi) in ancient times gifted the idol, when Gajapati Purushottama Deva married Padmavati, the kanchi princess. There are other shrines namely Muktimandap, Surya, Saraswati, Bhuvaneshwari, Narasimha, Rama, Hanuman and Eshaneshwara.
THE MANDAPAS
There are many Mandapas or Pillared halls on raised platforms within the temple complex meant for religious congregations. The most prominent is the Mukti Mandapa the congregation hall of the holy seat of selected learned brahmins. Here important decisions regarding conduct of daily worship and festivals are taken. The Dola Mandapa is noteworthy for a beautifully carved stone Torana or arch which is used for constructing a swing for the annual Dol Yatra festival. During the festival the idol of Dologobinda is placed on the swing. The Snana Bedi is a rectangular stone platform where idols of Jagannath, Balabhadra and Subhadra are placed for ceremonial bathing during the annual Snana Yatra
DAILY FOOD OFFERINGS
Daily offerings are made to the Lord six times a day. These include:
- The offering to the Lord in the morning that forms his breakfast and is called Gopala Vallabha Bhoga. Breakfast consists of seven items i.e. Khua, Lahuni, Sweetened coconut grating, Coconut water, and popcorn sweetened with sugar known as Khai, Curd and Ripe bananas.
- The Sakala Dhupa forms his next offering at about 10 AM. This generally consists of 13 items including the Enduri cake & Mantha puli.
- Bada Sankhudi Bhoga forms the next repast & the offering consists of Pakhala with curd and Kanji payas. The offerings are made in the Bhog Mandapa, about 200 feet from the Ratnabedi. This is called Chatra Bhog and was introduced by Adi Shankaracharya in the 8th century to help pilgrims share the temple food.
- The Madhyanha dhupa forms the next offering at the noon.
- The next offering to the Lord is made in the evening at around 8 PM it is Sandhya Dhupa.
- The last offering to the Lord is called the Bada Simhara Bhoga.
The Mahaprasad of Lord Jagannath are distributed amongst the devotees near the Ratnavedi inside the frame of Phokaria, which is being drawn by the Puja pandas using Muruj, except for the Gopal Ballav Bhog and Bhog Mandap Bhoga which are distributed in the Anabsar Pindi & Bhoga Mandap respectively.
ROSAGHARA
The temple's kitchen is considered as the largest kitchen in the world. Tradition maintains that all food cooked in the temple kitchens are supervised by the Goddess Mahalakshmi, the empress of Srimandir herself. It is said that if the food prepared has any fault in it, a shadow dog appears near the temple kitchen. The temple cooks, or Mahasuaras, take this as a sign of displeasure of Mahalakshmi with the food, which is, then, promptly buried and a new batch cooked. All food is cooked following rules as prescribed by Hindu religious texts, the food cooked is pure vegetarian without using onions and garlic. Cooking is done only in earthen pots with water drawn from two special wells near the kitchen called Ganga and Yamuna. There are a total of 56 varieties of naivedhyas offered to the deities, near Ratnabedi as well as in Bhoga Mandap on five particular Muhurta. The most awaited Prasad is Kotho Bhoga or Abadha, offered at mid-day at around 1 pm, depending upon temple rituals. The food after being offered to Jagannath is distributed in reasonable portions as Mahaprasad, which is considered to be divine by the devotees in the Ananda Bazar (an open market, located to the North-east of the Singhadwara inside the Temple complex).
FESTIVALS
There are elaborate daily worship services. There are many festivals each year attended by millions of people. The most important festival is the Rath Yatra or the Chariot festival in June. This spectacular festival includes a procession of three huge chariots bearing the idols of Jagannath, Balabhadra and Subhadra through the Bada Danda meaning the Grand Avenue of Puri till their final destination the Gundicha Temple. Early European observers told tales of devotees being crushed under the wheels of these chariots, whether by accident or even as a form of meritorious suicide akin to suttee. These reports gave rise to the loan word juggernaut suggesting an immense, unstoppable, threatening entity or process operated by fanatics. Many festivals like Dol Yatra in spring and Jhulan Yatra in monsoon are celebrated by temple every year.Pavitrotsava and Damanaka utsava are celebrated as per panchanga or panjika.There are special ceremonies in the month of Kartika and Pausha.
The annual shodasha dinatmaka or 16 day puja beginning 8 days prior to Mahalaya of Ashwin month for goddess Vimala and ending on Vijayadashami, is of great importance, in which both the utsava murty of lord Madanmohan and Vimala take part.
- Pana Sankranti: Also known or Vishuva Sankranti and Mesha Sankranti: Special rituals are performed at the temple.
RATH YATRA AT PURI
The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel (3 km) to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is approximately 45 feet high and 35 feet square and takes about 2 months to construct. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra.
The most significant ritual associated with the Ratha-Yatra is the chhera pahara." During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.
Chera pahara is held on two days, on the first day of the Ratha Yatra, when the deities are taken to garden house at Mausi Maa Temple and again on the last day of the festival, when the deities are ceremoniously brought back to the Shri Mandir.
As per another ritual, when the deities are taken out from the Shri Mandir to the Chariots in Pahandi vijay.
In the Ratha Yatra, the three deities are taken from the Jagannath Temple in the chariots to the Gundicha Temple, where they stay for nine days. Thereafter, the deities again ride the chariots back to Shri Mandir in bahuda yatra. On the way back, the three chariots halt at the Mausi Maa Temple and the deities are offered Poda Pitha, a kind of baked cake which are generally consumed by the Odisha people only.
The observance of the Rath Yatra of Jagannath dates back to the period of the Puranas. Vivid descriptions of this festival are found in Brahma Purana, Padma Purana, and Skanda Purana. Kapila Samhita also refers to Rath Yatra. In Moghul period also, King Ramsingh of Jaipur, Rajasthan has been described as organizing the Rath Yatra in the 18th Century. In Orissa, Kings of Mayurbhanj and Parlakhemundi were organizing the Rath Yatra, though the most grand festival in terms of scale and popularity takes place at Puri.
Moreover, Starza notes that the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. Friar Odoric of Pordenone visited India in 1316-1318, some 20 years after Marco Polo had dictated the account of his travels while in a Genoese prison. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.
CHANDAN YATRA
In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra.
SNANA PURNIMA
On the Purnima of the month of Jyestha the Gods are ceremonially bathed and decorated every year on the occasion of Snana Yatra.
ANAVASARA OR ANASARA
Literally means vacation. Every year, the main idols of Jagannath, Balabhadra, Subhadra & Sudarshan after the holy Snana Yatra on the jyestha purnima, go to a secret altar named Anavasara Ghar where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called 'Navayouvana. It is said that the gods fall in fever after taking a huge bath and they are treated by the special servants named, Daitapatis for 15 days. During this period cooked food is not offered to the deities.
NAVA KALEBARA
One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha. This can take place in 8, 12 or even 18 years. Literally meaning the “New Body” (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that are currently being worshipped in the temple premises were installed in the year 1996. Next ceremony will be held on 2015. More than 3 million devotees are expected to visit the temple during the Nabakalevara of 2015 making it one of the most visited festivals in the world.
NILADRI BIJE
Celebrated on Asadha Trayodashi. Niladri Bije is the concluding day of Ratha yatra. On this day deities return to the ratna bedi. Lord Jagannath offers Rasgulla to goddess Laxmi to enter in to the temple.
GUPTA GUNDICHA
Celebrated for 16 days from Ashwina Krushna dwitiya to Vijayadashami. As per tradition, the idol of Madhaba, along with the idol of Goddess Durga (known as Durgamadhaba), is taken on a tour of the temple premises. The tour within the temple is observed for the first eight days. For the next eight days, the idols are taken outside the temple on a palanquin to the nearby Narayani temple situated in the Dolamandapa lane. After their worship, they are brought back to the temple.
THE NAME PURUSHOTTAMA KSHETRA AND ITS SIGNIFICANCE
Lord Jagannath is the Purushottama as per the scripture, Skanda Purana. In order to teach human beings how to lead a life full of virtue, he has taken the form of Saguna Brahman or Darubrahman. He is the best brother to his siblings, Lord Balabhadra and Devi Subhadra. He is the best husband to goddess Shri. The most noteworthy aspect is still in the month of Margashirsha, on three consecutive days during amavasya he does Shraddha to his parents (Kashyapa-Aditi, Dasharatha-Kaushalya, Vasudeva-Devaki, Nanda-Yashoda), along with the king Indradyumna and queen Gundicha. As a master he enjoys every comfort daily and in various festivals. He grants all wishes to his subjects, and those who surrender before him he takes the utmost care of.
CULTURE AND TRADITION OF PURI
Puri is one of the fascinating littoral districts of Orissa. The Cultural heritage of Puri with its long recorded history has its beginnings in the third century B.C. The monuments, religious sanctity, and way of life of the people with their rich tradition is the cultural heart of Orissa. Indeed, Puri is considered the cultural capital of Orissa. The culture here flourished with its manifold activities.
The District has the happy conglomerate of different religions, sects and faith. In the course of history, Hindu, Buddhist, Jaina, Muslim, Christian, and Sikh are found here in the District.
Chaitanya Mahaprabhu, an incarnation of Lord Krishna, appeared 500 years ago, in the mood of a devotee to taste the sublime emotions of ecstasy by chanting the holy name of Krishna. Stalwart scholars of Puri like Sarvabhauma Bhattacharya (a priest & great Sanskrit pandit) and others followed His teachings. Even kings and ministers of His period became His disciples. Especially King Prataparudra became His great admirer and ardent follower. Thus all cultures and religion became one in Puri after his teachings were given to all with no consideration of caste and creed.
MANAGEMENT
After independence, the State Government, with a view to getting better administrative system, passed " The Puri Shri Jagannath Temple (Administration) Act, 1952. It contained provisions to prepare the Record of Rights and duties of Sevayats and such other persons connected with the system of worship and management of the temple. Subsequently Shri Jagannath Temple Act, 1955 " was enacted to reorganize the management system of the affair of the temple and its properties.
SECURITY
The security at the 12th century Jagannath Temple is increased ahead of Ratha Yatra, the homecoming festival of the deities of Jagannath temple. In the wake of terror alert on 27 June 2012, the security forces were increased to ensure smooth functioning of the crowded Ratha Yatra and Suna Besha.
WIKIPEDIA
A couple of magnificent thunderclouds popped up this evening beyond the lake in Rusk County. They caught the last rays of the sun and lit up the sky. This chronicles the development of one of these storms.
Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.
Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.
ETYMOLOGY & OTHER NAMES
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).
The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.
ASSIMILATION OF TRADITIONS
The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.
INDUS VALLEY ORIGINS
Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.
This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.
INDO-EUROPEAN ORIGINS
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.
RUDRA
Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.
AGNI
Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.
INDRA
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.
LATER VEDIC LITERATURE
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.
PURANIC LITERATURE
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.
TANTRIC LITERATURE
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.
POSITION WITHIN HINDUISM
SHAIVISM
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
PANCHAYATANA PUJA
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.
TRIMURTI
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."
ICONOGRAPHY AND PROPERTIES
ATTRIBUTES
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli") - Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)
Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.
JYOTIRLINGA
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.
SHAKTI
Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
THE FIVE MANTRAS
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).
Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
Īsāna
These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:
Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.
According to the Pañcabrahma Upanishad:
One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)
FORMES AND ROLES
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
DESTROYER AND BENEFACTOR
In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.
The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.
In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.
ASCETIC AND HOUSEHOLDER
He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.
As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.
Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.
NATARAJA
he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.
DAKSHINAMURTHY
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.
ARDANARISHVARA
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.
TRIRUPANTAKA
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.
OTHER FORMS, AVATARS IDENTIFICATIONS
Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).
Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.
FESTIVALS
Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.
BEYOND HINDUISM
BUDDHISM
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.
SIKHISM
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.
OTHERS
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.
WIKIPEDIA
An parking lot carnival was quite popular when Oklahoma started opening up when the summer of 2021 started.
Bain News Service,, publisher.
Fishing thru ice
[between ca. 1910 and ca. 1915]
1 negative : glass ; 5 x 7 in. or smaller.
Notes:
Title from unverified data provided by the Bain News Service on the negatives or caption cards.
Forms part of: George Grantham Bain Collection (Library of Congress).
Format: Glass negatives.
Rights Info: No known restrictions on publication.
Repository: Library of Congress, Prints and Photographs Division, Washington, D.C. 20540 USA, hdl.loc.gov/loc.pnp/pp.print
General information about the Bain Collection is available at hdl.loc.gov/loc.pnp/pp.ggbain
Higher resolution image is available (Persistent URL): hdl.loc.gov/loc.pnp/ggbain.10041
Call Number: LC-B2- 2346-7