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Writing a new Chapter in the History of Photography - IMPOSSIBLE INSTANT FILM (for Polaroid cameras)
New York City, March 22, 2010.
After 17 months of research and development, The Impossible Project announced that it succeeded in its task of re-producing a new analog Instant Film for traditional Polaroid cameras.
Containing more than 30 newly developed components, Impossible today introduced a new, monochrome Instant Film - the PX 100 and PX 600 Silver Shade - and is therewith saving millions of perfectly functioning Polaroid cameras from becoming obsolete (as Polaroid discontinued its instant film
production early in 2008).
Impossible has beyond that started collaborations with international photographers,
who were invited to work with the new film material and therewith created a base
for The Impossible Collection – a growing archive of contemporary Instant Photography
artworks. Furthermore, the supporters of The Impossible Project recently
placed a binding offer to purchase the International Polaroid Collection, located
in the Musée de l‘Elysée, Lausanne. Impossible‘s intention is not only to preserve
and protect this unique collection from being sold in parts, but also to re-open and
expand it by providing the new Impossible film materials to contemporary artists.
A grand Impossible Project‘s Space, hosting a shop as well as a gallery, will open on
April 30, 2010 at 425 Broadway in New York City – celebrating the magic and the
bright future that analog Instant Photography is now facing.
PX 100 and PX 600 Films will be available online at www.the-impossible-project.com
in a limited, First Flush Edition from Thursday, March 25th onwards, and shortly
thereafter at selected premium retail partners all over the world.
In summer 2010, Impossible plans to present its first PX Color Film.
Blogged:
michaelraso.blogspot.com/2010/03/writing-new-chapter-in-h...
pictured: Florian Kaps
Image used with permission from The Impossible Project / Image © 2010 The Impossible Project
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Lady killer snow crocus. petals beginning to curl. Taken last week, lady killer snow crocu, the first to bloom in my garden each spring.
The yellow and purple ones have begun now, They teased me when I looked out the kitchen window all week when I was home sick, all the high winds and snow have made it impossible tfor me to get to them yet. Hoping to get a chance before they are gone again.
But it is possible. When we bought these at a local plant sale the tag said they would bloom red & thinking hummingbirds we planted them. Then they bloomed this insane shade of indigo blue late summer in August. Winning! ;-)))
Happy Floral Friday!
Shot Notes: These are some fairly tiny flowers, note the mosquito on the top left of the photo for scale. Used the Nikon 105 macro and R1C1 flash unit. Not often a fan of blacked-out backgrounds for plant closeups, but really liked it against these elegant blooms.
AUTO GRAFLEX JR + POLAROID BACK + IMPOSSIBLE 2.0
Camera still needs a few upgrades...but its getting there.
Shot and edited on iPhone, then transferred to Impossible Project film. This is part of a series I'm working on, see more info here www.docpop.org/2013/12/impossible-glitches-march-22nd-in-sf/
Hanuman is a Hindu god and an ardent devotee of Rama. He is a central character in the Indian epic Ramayana and its various versions. He also finds mentions in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara, Hanuman participated in Rama's war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is the son of Kesari, and is also described as the son of Vayu, who according to several stories, played a role in his birth. Several sects including Arya Samaj believe that Hanuman was a human and not vanara.
ETYMOLOGY & OTHER NAMES
The Sanskrit texts mention several legends about how Sri Hanuman got his name. One legend is that Indra, the king of the deities, struck Sri Hanuman's jaw during his childhood (see below). The child received his name from the Sanskrit words Hanu ("jaw") and -man (or -mant, "prominent" or "disfigured"). The name thus means "one with prominent or disfigured jaw". Another theory says the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed". Some Jain texts mention that Sri Hanuman spent his childhood on an island called Hanuruha, which is the origin of his name.
According to one theory, the name "Hanuman" derives from the proto-Dravidian word for male monkey (ana-mandi), which was later Sanskritized to "Hanuman" (see historical development below). Linguistic variations of "Hanuman" include Hanumat, Anuman (Tamil), Anoman (Indonesian), Andoman (Malay) and Hunlaman (Lao).
Hanuman came to be regarded as an avatar (incarnation) of Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE). Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts like Mahabhagvata Purana, Skanda Purana, Brhaddharma Purana and Mahanataka among others. This development might have been a result of the Shavite attempts to insert their ishta devata (cherished deity) in the Vaishnavite texts, which were gaining popularity. The 17th century Oriya work Rasavinoda by Divakrsnadasa goes on to mention that the three gods – Brahma, Vishnu and Shiva – combined take to the form of Hanuman.
Hanuman became more important in the medieval period, and came to be portrayed as the ideal devotee (bhakta) of Rama. His characterization as a lifelong brahmachari (celibate) was another important development during this period. The belief that Hanuman's celibacy is the source of his strength became popular among the wrestlers in India. The celibacy or brahmacharya aspect of Hanuman is not mentioned in the original Ramayana.
BIRTH & CHILDHOOD
Hanuman was born to the vanaras. His mother Anjana was an apsara who was born on earth due to a curse. She was redeemed from this curse on her giving birth to a son. The Valmiki Ramayana states that his father Kesari was the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana. Anjana and Kesari performed intense prayers to Shiva to get a child. Pleased with their devotion, Shiva granted them the boon they sought. Hanuman, in another interpretation, is the incarnation or reflection of Shiva himself.
Hanuman is often called the son of the deity Vayu; several different traditions account for the Vayu's role in Hanuman's birth. One story mentioned in Eknath's Bhavartha Ramayana (16th century CE) states that when Anjana was worshiping Shiva, the King Dasharatha of Ayodhya was also performing the ritual of Putrakama yagna in order to have children. As a result, he received some sacred pudding (payasam) to be shared by his three wives, leading to the births of Rama, Lakshmana, Bharata, and Shatrughna. By divine ordinance, a kite snatched a fragment of that pudding and dropped it while flying over the forest where Anjana was engaged in worship. Vayu, the Hindu deity of the wind, delivered the falling pudding to the outstretched hands of Anjana, who consumed it. Hanuman was born to her as a result. Another tradition says that Anjana and her husband Kesari prayed Shiva for a child. By Shiva's direction, Vayu transferred his male energy to Anjana's womb. Accordingly, Hanuman is identified as the son of the Vayu.
Another story of Hanuman's origins is derived from the Vishnu Purana and Naradeya Purana. Narada, infatuated with a princess, went to his lord Vishnu, to make him look like Vishnu, so that the princess would garland him at swayamvara (husband-choosing ceremony). He asked for hari mukh (Hari is another name of Vishnu, and mukh means face). Vishnu instead bestowed him with the face of a vanara. Unaware of this, Narada went to the princess, who burst into laughter at the sight of his ape-like face before all the king's court. Narada, unable to bear the humiliation, cursed Vishnu, that Vishnu would one day be dependent upon a vanara. Vishnu replied that what he had done was for Narada's own good, as he would have undermined his own powers if he were to enter matrimony. Vishnu also noted that Hari has the dual Sanskrit meaning of vanara. Upon hearing this, Narada repented for cursing his idol. But Vishnu told him not repent as the curse would act as a boon, for it would lead to the birth of Hanuman, an avatar of Shiva, without whose help Rama (Vishnu's avatar) could not kill Ravana.
BIRTH PLACE
Multiple places in India are claimed as the birthplace of Hanuman.
According to one theory, Hanuman was born on 'Anjaneya Hill', in Hampi, Karnataka. This is located near the Risyamukha mountain on the banks of the Pampa, where Sugreeva and Rama are said to have met in Valmiki Ramayana's Kishkinda Kanda. There is a temple that marks the spot. Kishkinda itself is identified with the modern Anegundi taluk (near Hampi) in Bellary district of Karnataka.
Anjan, a small village about 18 km away from Gumla, houses "Anjan Dham", which is said to be the birthplace of Hanuman. The name of the village is derived from the name of the goddess Anjani, the mother of Hanuman. Aanjani Gufa (cave), 4 km from the village, is believed to be the place where Anjani once lived. Many objects of archaeological importance obtained from this site are now held at the Patna Museum.
The Anjaneri (or Anjneri) mountain, located 7 km from Trimbakeshwar in the Nasik district, is also claimed as the birthplace of Hanuman.
According to Anjan Dham, Hanuman was born on Lakshka Hill near Sujangarh in Churu district, Rajasthan.
CHILDHOOD
As a child, believing the sun to be a ripe mango, Hanuman pursued it in order to eat it. Rahu, a Vedic planet corresponding to an eclipse, was at that time seeking out the sun as well, and he clashed with Hanuman. Hanuman thrashed Rahu and went to take sun in his mouth.[18] Rahu approached Indra, king of devas, and complained that a monkey child stopped him from taking on Sun, preventing the scheduled eclipse. This enraged Indra, who responded by throwing the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name. Upset over the attack, Hanuman's father figure Vayu deva (the deity of air) went into seclusion, withdrawing air along with him. As living beings began to asphyxiate, Indra withdrew the effect of his thunderbolt. The devas then revived Hanuman and blessed him with multiple boons to appease Vayu.
Brahma gave Hanuman a boon that would protect him from the irrevocable Brahma's curse. Brahma also said: "Nobody will be able to kill you with any weapon in war." From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Shiva assured safety of Hanuman with a band that would protect him for life. Indra blessed him that the Vajra weapon will no longer be effective on him and his body would become stronger than Vajra. Varuna blessed baby Hanuman with a boon that he would always be protected from water. Agni blessed him with immunity to burning by fire. Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form. Yama, the God of Death blessed him healthy life and free from his weapon danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons. Vayu also blessed him with more speed than he himself had. Kamadeva also blessed him that the sex will not be effective on him.So his name is also Bala Bramhachari.
On ascertaining Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister.
Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. The curse is highlighted in Kishkindha Kanda and he was relieved from the curse by the end of Kishkindha Kanda when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita and in Sundara Kanda he used his supernatural powers at his best.
ADVANTURES IN RAMAYANA
The Sundara Kanda, the fifth book in the Ramayana, focuses on the adventures of Hanuman.
MEETING WITH RAMA
Hanuman meets Rama during the Rama's 14-year exile. With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by Ravana. Their search brings them to the vicinity of the mountain Rishyamukha, where Sugriva, along with his followers and friends, are in hiding from his older brother Vali.
Having seen Rama and Lakshmana, Sugriva sends Hanuman to ascertain their identities. Hanuman approaches the two brothers in the guise of a brahmin. His first words to them are such that Rama says to Lakshmana that none could speak the way the brahmin did unless he or she had mastered the Vedas. He notes that there is no defect in the brahmin's countenance, eyes, forehead, brows, or any limb. He points out to Lakshmana that his accent is captivating, adding that even an enemy with sword drawn would be moved. He praises the disguised Hanuman further, saying that sure success awaited the king whose emissaries were as accomplished as he was.
When Rama introduces himself, the brahman identitifies himself as Hanuman and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven with that of Rama. Hanuman then brings about friendship and alliance between Rama and Sugriva; Rama helps Sugriva regain his honour and makes him king of Kishkindha. Sugriva and his vanaras, most notably Hanuman, help Rama defeat Raavana and reunite with Sita.
In their search for Sita, a group of Vanaras reaches the southern seashore. Upon encountering the vast ocean, every vanara begins to lament his inability to jump across the water. Hanuman too is saddened at the possible failure of his mission, until the other vanaras and the wise bear Jambavantha begin to extol his virtues. Hanuman then recollects his own powers, enlarges his body, and flies across the ocean. On his way, he encounters a mountain that rises from the sea, proclaims that it owed his father a debt, and asks him to rest a while before proceeding. Not wanting to waste any time, Hanuman thanks the mountain, touches it briefly, and presses on. He then encounters a sea-monster, Surasa, who challenges him to enter her mouth. When Hanuman outwits her, she admits that her challenge was merely a test of his courage. After killing Simhika, a rakshasi, he reaches Lanka.
FINDING SITA
Hanuman reaches Lanka through flight and marvels at its beauty. After he finds Sita in captivity in a garden, Hanuman reveals his identity to her, reassures her that Rama has been looking for her, and uplifts her spirits. He offers to carry her back to Rama, but she refuses his offer, saying it would be an insult to Rama as his honour is at stake. In order to give Sita faith, Hanuman gives her a ring that Rama wanted Hanuman to give her. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He kills many rakshasas, including Jambumali and Aksha Kumar. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the effects of this weapon Hanuman, out of respect to Brahma, allows himself be bound. Deciding to use the opportunity to meet Ravana, and to assess the strength of Ravana's hordes, Hanuman allows the rakshasa warriors to parade him through the streets. He conveys Rama's message of warning and demands the safe return of Sita. He also informs Ravana that Rama would be willing to forgive him if he returns Sita honourably.
Enraged, Ravana orders Hanuman's execution, whereupon Ravana's brother Vibhishana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders Hanuman's tail be lit afire. As Ravana's forces attempted to wrap cloth around his tail, Hanuman begins to lengthen it. After frustrating them for a while, he allows it to burn, then escapes from his captors, and with his tail on fire he burns down large parts of Lanka. After extinguishing his flaming tail in the sea, he returns to Rama.
SHAPESHIFTING
In the Ramayana Hanuman changes shape several times. For example, while he searches for the kidnapped Sita in Ravana's palaces on Lanka, he contracts himself to the size of a cat, so that he will not be detected by the enemy. Later on, he takes on the size of a mountain, blazing with radiance, to show his true power to Sita.
Also he enlarges & immediately afterwards contracts his body to out-wit Surasa, the she-demon, who blocked his path while crossing the sea to reach Lanka. Again, he turns his body microscopically small to enter Lanka before killing Lankini, the she-demon guarding the gates of Lanka.
He achieved this shape-shifting by the powers of two siddhis; Anima and Garima bestowed upon him in his childhood by Sun-God, Surya.
MOUNTAIN LIFTING
When Lakshmana is severely wounded during the battle against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb, from Dronagiri mountain in the Himalayas, to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so he dispatches the sorcerer Kalanemi to intercept Hanuman. Kalanemi, in the guise of a sage, deceives Hanuman, but Hanuman uncovers his plot with the help of an apsara, whom he rescues from her accursed state as a crocodile.
Ravana, upon learning that Kalanemi has been slain by Hanuman, summons Surya to rise before its appointed time because the physician Sushena had said that Lakshmana would perish if untreated by daybreak. Hanuman realizes the danger, however, and, becoming many times his normal size, detains the Sun God to prevent the break of day. He then resumes his search for the precious herb, but, when he finds himself unable to identify which herb it is, he lifts the entire mountain and delivers it to the battlefield in Lanka. Sushena then identifies and administers the herb, and Lakshmana is saved. Rama embraces Hanuman, declaring him as dear to him as his own brother. Hanuman releases Surya from his grip, and asks forgiveness, as the Sun was also his Guru.
Hanuman was also called "langra veer"; langra in Hindi means limping and veer means "brave". The story behind Hanuman being called langra is as follows. He was injured when he was crossing the Ayodhya with the mountain in his hands. As he was crossing over Ayodhya, Bharat, Rama's young brother, saw him and assumed that some Rakshasa was taking this mountain to attack Ayodhya. Bharat then shot Hanuman with an arrow, which was engraved with Rama's name. Hanuman did not stop this arrow as it had Rama's name written on it, and it injured his leg. Hanuman landed and explained to Bharat that he was moving the mountain to save his own brother, Lakshmana. Bharat, very sorry, offered to fire an arrow to Lanka, which Hanuman could ride in order to reach his destination more easily. But Hanuman declined the offer, preferring to fly on his own, and he continued his journey with his injured leg.
PATALA INCIDENT
In another incident during the war, Rama and Lakshmana are captured by the rakshasa Mahiravana and Ahiravan), brother of Ravana, who held them captive in their palace in Patala (or Patalpuri) - the netherworld. Mahiravana keeps them as offerings to his deity. Searching for them, Hanuman reaches Patala, the gates of which are guarded by a young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), who is part reptile and part Vanara.
The story of Makardhwaja's birth is said to be that when Hanuman extinguished his burning tail in the ocean, a drop of his sweat fell into the waters, eventually becoming Makardhwaja, who perceives Hanuman as his father. When Hanuman introduces himself to Makardhwaja, the latter asks his blessings. Hanuman enters Patala.
Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simultaneously extinguish five lamps burning in different directions. Hanuman assumes the Panchamukha or five-faced form of Sri Varaha facing north, Sri Narasimha facing south, Sri Garuda facing west, Sri Hayagriva facing the sky and his own facing the east, and blows out the lamps. Hanuman then rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patala. Hanuman then instructs Makardhwaja to rule Patala with justice and wisdom.
To date Chandraloak Devpuri mandir is located at Dugana a small village 17 km from Laharpur,Sitapur district,Uttar Pradesh. A divine place where Chakleswar Mahadev situated.
HONOURS
Shortly after he is crowned Emperor upon his return to Ayodhya, Rama decides to ceremoniously reward all his well-wishers. At a grand ceremony in his court, all his friends and allies take turns being honoured at the throne. Hanuman approaches without desiring a reward. Seeing Hanuman come up to him, an emotionally overwhelmed Rama embraces him warmly, declaring that he could never adequately honour or repay Hanuman for the help and services he received from the noble Vanara. Sita, however, insists that Hanuman deserved honour more than anyone else, and Sita gives him a necklace of precious stones adorning her neck.
When he receives it, Hanuman immediately takes it apart, and peers into each stone. Taken aback, many of those present demand to know why he is destroying the precious gift. Hanuman answers that he was looking into the stones to make sure that Rama and Sita are in them, because if they are not, the necklace is of no value to him. At this, a few mock Hanuman, saying his reverence and love for Rama and Sita could not possibly be as deep as he implies. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.
HANUMAN RAMAYANA
After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord Rama. There he scripted a version of the Ramayana on the Himalayan mountains using his nails, recording every detail of Rama's deeds. When Maharishi Valmiki visited him to show him his own version of the Ramayana, he saw Hanuman's version and became very disappointed.
When Hanuman asked Valmiki the cause of his sorrow, the sage said that his version, which he had created very laboriously, was no match for the splendour of Hanuman's, and would therefore go ignored. At this, Hanuman discarded his own version, which is called the Hanumad Ramayana. Maharishi Valmiki was so taken aback that he said he would take another birth to sing the glory of Hanuman which he had understated in his version.
Later, one tablet is said to have floated ashore during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. Kalidasa is said to have deciphered it and recognised that it was from the Hanumad Ramayana recorded by Hanuman in an extinct script, and considered himself very fortunate to see at least one pada of the stanza.
AFTER RAMAYANA WAR
After the war, and after reigning for several years, the time arrived for Rama to depart to his supreme abode Vaikuntha. Many of Rama's entourage, including Sugriva, decided to depart with him. Hanuman, however, requested from Rama that he will remain on earth as long as Rama's name was venerated by people. Sita accorded Hanuman that desire, and granted that his image would be installed at various public places, so he could listen to people chanting Rama's name. He is one of the immortals (Chiranjivi) of Hinduism.
MAHABHARATA
Hanuman is also considered to be the brother of Bhima, on the basis of their having the same father, Vayu. During the Pandavas' exile, he appears disguised as a weak and aged monkey to Bhima in order to subdue his arrogance. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of his identity, tells him to move it out of the way. Hanuman, incognito, refuses. Bhima then tries to move the tail himself but he is unable, despite his great strength. Realising he is no ordinary monkey, he inquires as to Hanuman's identity, which is then revealed. At Bhima's request, Hanuman is also said to have enlarged himself to demonstrate the proportions he had assumed in his crossing of the sea as he journeyed to Lanka and also said that when the war came, he would be there to protect the Pandavas. This place is located at Sariska National Park in the Alwar District of the State of Rajasthan and named as Pandupole (Temple of Hanuman ji).Pandupole is very famous tourist spot of Alwar.
During the great battle of Kurukshetra, Arjuna entered the battlefield with a flag displaying Hanuman on his chariot. The incident that led to this was an earlier encounter between Hanuman and Arjuna, wherein Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Rama had built the great bridge to cross over to Lanka to rescue Sita. Upon Arjuna's wondering aloud at Rama's taking the help of monkeys rather than building a bridge of arrows, Hanuman challenged him to build a bridge capable of bearing him alone; Arjuna, unaware of the vanara's true identity, accepted. Hanuman then proceeded to repeatedly destroy the bridges made by Arjuna, who decided to take his own life. Krishna smiled and placed his divine discus beneath the bridge,and this time hanuman could no longer break it.Vishnu then appeared before them both after originally coming in the form of a tortoise, chiding Arjuna for his vanity and Hanuman for making Arjuna feel incompetent. As an act of penitence, Hanuman decided to help Arjuna by stabilizing and strengthening his chariot during the imminent great battle. After, the battle of Kurukshetra was over, Krishna asked Arjuna, that today you step down the chariot before me. After Arjuna got down, Krishna followed him and thanked Hanuman for staying with them during the whole fight in the form of a flag on the chariot. Hanuman came in his original form, bowed to Krishna and left the flag, flying away into the sky. As soon as he left the flag, the chariot began to burn and turned into ashes. Arjuna was shocked to see this, then Krishna told Arjuna, that the only reason his chariot was still standing was because of the presence of Himself and Hanuman, otherwise, it would have burnt many days ago due to effects of celestial weapons thrown at it in the war.
According to legend, Hanuman is one of the four people to have heard the Bhagwad Gita from Krishna and seen his Vishvarupa (universal) form, the other three being Arjuna, Sanjaya and Barbarika, son of Ghatotkacha.
OTHER TEXTS
Apart from Ramayana and Mahabharata, Hanuman is mentioned in several other texts. Some of these stories add to his adventures mentioned in the earlier epics, while others tell alternative stories of his life.
Paumacariya (also known as Pauma Chariu or Padmacharit), the Jain version of Ramayana written by Vimalasuri, mentions Hanuman as a Vidyadhara (a supernatural being), who is the son of Pavangati and Anjana Sundari. Anjana gives birth to Hanuman in a forest cave, after being banished by her in-laws. Her maternal uncle rescues her from the forest; while boarding his vimana, Anjana accidentally drops her baby on a rock. However, the baby remains uninjured while the rock is shattered. The baby is raised in Hanuruha, his great uncle's island kingdom, from which Hanuman gets his name. In this version, Hanuman is not celibate. He marries princess Anangakusuma, the daughter of Kharadushana and Ravana's sister Chandranakha. Ravana also presents Hanuman one of his nieces as a second wife. After becoming an ally of Sugriva, Hanuman acquires a hundred more wives. Hanuman is originally enraged at Rama for murdering his father-in-law Kharadushana. However, he becomes a supporter of Rama after meeting him and learning about Sita's kidnapping by Ravana. He goes to Lanka on Rama's behalf, but is unable to convince Ravana to surrender. Ultimately, he joins Rama in the war against Ravana and performs several heroic deeds. After the victory and subsequent celebrations, both Rama and Hanuman take Jaineshwari Diksha and become Jain Munis and achieve salvation. Later Jain texts such as Uttarapurana (9th century CE) by Gunabhadra and Anjana-Pavananjaya (12th century CE) tells the same story.
The Brahma Purana mentions that the vanaras built several Shiva lingams in Kishkindha. After his return to Ayodhya, Rama asks Hanuman to destroy these lingams, as they are no longer required. However, when Hanuman is unable to uproot these lingams, Rama orders them to worshipped permanently. The Skanda Purana mentions a variant of this story, which happens in Rameswaram. The Narada Purana describes Hanuman as a master of vocal music, and as an embodiment of the combined power of Shiva and Vishnu.
Apart from the Puranas, the Agama Saunaka Samhitha, and Agastya Sara Samhitha explains certain stories which are not mentioned in other Hindu texts along with the worship rituals of Hanuman. Recently a simple English Translation of some of stories are released as a book named Tales Of Hanuman: Tales from the eternal life of Hanuman
The 16th-century Indian poet Tulsidas wrote Hanuman Chalisa, a devotional song dedicated to Hanuman. He claimed to have visions where he met face to face with Hanuman. Based on these meetings, he wrote Ramcharitmanas, an Awadhi language version of Ramayana. The Sankat Mochan Hanuman Temple (Varanasi) is said to be located on the spot where Tulsidas had these visions. The works of Tulsidas played an important role in increasing the popularity of Hanuman worship in North India.
Durga Chalisa mentions that Hanuman leads and welcomes the procession of the ferocious lion-riding Bhavani.
The non-Indian versions of Ramayana, such as the Thai Ramakien, mention that Hanuman had relationships with multiple women, including Svayamprabha, Benjakaya (Vibhisana's daughter), Suvannamaccha and even Ravana's wife Mandodari. According to these versions of the Ramayana, Macchanu is son of Hanuman borne by Suvannamaccha, daughter of Ravana. The Jain text Paumacariya also mentions that Hanuman married Lankasundari, the daughter of Lanka's chief defender Bajramukha. Another legend says that a demigod named Matsyaraja (also known as Makardhwaja or Matsyagarbha) claimed to be his son. Matsyaraja's birth is explained as follows: a fish (matsya) was impregnated by the drops of Hanuman's sweat, while he was bathing in the ocean.
PROPHECY & LEGACY
A number of religious leaders have claimed to have seen Hanuman over the course of the centuries, notably Madhvacharya (13th century CE), Tulsidas (16th century), Samarth Ramdas (17th century), Raghavendra Swami (17th century) and Swami Ramdas (20th century).
Swaminarayan, founder of the Hindu Swaminarayan sects, holds that other than worship of God through the Narayana Kavacha, Hanuman is the only deity who may be worshiped in the event of trouble by evil spirits.
Others have also asserted his presence wherever the Ramayana is read.
“Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and eyes full of flowing tears wherever the fame of Rāma is sung.”
This can be found in other texts such as the Vinaya Patrika by Tulsidas and the Mahabharta, and in other texts with only slight variation in language. During the readings of the Ramayana (Ramayanpath), a special puja and space (asan) are reserved for Hanuman.
TEMPLES
Hanuman is worshipped by villagers as a boundary guardian, by Shaiva ascetics as a Yogi, and by wrestlers for his strength. There are numerous temples for Hanuman, and his images are usually installed at all temples where images of avatars of Vishnu are installed. Hanuman temples are believed to keep the area and surroundings free of rakshasas (demons) and other evil beings. Hanuman idols are found on mountain roads because it is believed that he protects people from accidents.
Jakhu temple is a famous temple at Shimla, the capital of Himachal Pradesh. The word "Jakhu" is derived from "Yaku"/"Yaksha". The hill is the legendary abode of Yaksha, Kinners Nagas and Asuras. The temple was founded on a plain where, according to legend, Hanuman's sudden landing flattened a hill. A 33-metre statue of Hanuman has been erected at the top of the 2,591-metre tall Jakhu Hill, the highest point in Shimla.
According to the Ramayana, during the battle between Lord Rama and Ravana at Lanka, Lakshmana, brother of Lord Rama, was mortally wounded by an arrow. To save his life, Hanuman journeyed to the Himalayas to retrieve the Sanjeevani herb. En route, he encountered a meditating sage on Jakhu mountain; as he paused to inquire about the herb, Hanuman's landing on the mountain compressed the earth, changing the shape of the mountain to its present state. In his haste to depart, Hanuman is said to have left his friends behind, and they are said to continue to roam the area even today. A temple honoring Lord Hanuman was constructed by the Jakhu sage.
The oldest known independent Hanuman statue is the one at Khajuraho, which has an inscription dated Sam. 940 (AD 883) mentioning that it was erected by Gahil's son Gollak.
Sankat Mochan Shri Hanuman Mandir, located in the Punjab town of Phillaur is one of the popular temples of Hanuman. Sankat Mochan Hanuman Temple, Varanasi, believed to be built by Tulsidas, is second most popular temple in the city.
Namakkal Anjaneyar temple is located in the town of Namakkal, Tamil Nadu. There is an 18-feet idol of Sri Hanuman in the temple facing east, worshipping Sri Lakshmi Narasimha Swami (one of the avatar of god Vishnu) in this temple. Anjenayar idol is Swayambu, believed to be growing in height; thus, temple has no roof enclosing.
Sholinghur Sri Yoga Narasimha swami temple and Sri Yoga Anjaneyar temple, located in Sholinghur, a town which is about 30 km from Arakkonam of Vellore District.Sri yoga Anjaneyar temple located over small hill containing 480 steps from ground. Lord Anjaneyar with Sathurpujam (sathur=four, pujam=arms) Sri Sangu and Sri Chakaram 2 hands and Jabba Malai and Jaba Shankaram in other two respectively facing Sri yoga Narasimha swami and Yoga Amurthavalli Thayar present over hill (periya malai= big hill) with 1305 steps from ground. Sholinghur shetram one among 108 divya desams also one of most famous temple of our Lord Anjaneya.
Ragigudda Anjaneya temple is a Hanuman temple located in JP Nagar Bangalore. The temple is located on a hillock.
The Hanuman temple at Nerul, Navi Mumbai, Maharashtra, India is situated inside SIES complex. The Hanuman idol is 10 m tall and is installed on a pedestal of height 4 m, bringing the total height to 14 m. In the picture shown, Hanuman has silver coverings (Silver Kavasam). The 33 feet Hanuman idol is carved out of single granite stone. This is the tallest single granite stone Hanuman idol in India as per the temple.
Similarly, a 10 m idol of Sri Anjaneyar was entrenched in 1989 at Nanganallur in Chennai, India. The distinguishing factor of the idol is that it was molded out of a single rock.
An 26-m Karya Siddhi Hanuman statue was installed at Carapichaima in Trinidad and Tobago, by Avadhoota Dattapeetham's Pontiff Ganapathy Sachchidananda. It is the tallest in the Western hemisphere and second tallest in the world. One has also built a Karya Siddhi Hanuman Temple in Frisco, Texas in the U.S.
The tallest Hanuman statue is the Veera Abhaya Anjaneya Hanuman Swami, standing 135 feet tall at Yerravaram, 46 km from Rajahmundry in Andhra Pradesh, installed in 2003.
The image of Hanuman is said to have come alive and moved when installed at the Shri Hanuman Mandir, Sarangpur. The temple is noted for getting rid of evil spirits.
Suchindram temple is a pious place lying about 14 km from Kanyakumari, Tamil Nadu. The temple is famous for it 18 feet tall Hanuman idol. This idol is decorated fully with butter (Vennai kappu in Tamil) and Sandalwood paste (Chandana kappu in Tamil).
In Rajasthan,Hanuman Temples at Mehendipur Balaji in Dausa district (80 km from Jaipur) and Salasar dhaam in Churu district (160 km from Jaipur) attract a large number of devotees from all over India. [{Chandraloak Devpuri Balaji}] is located in Dugana 17 km from Laharpur district-sitapur,UttarPradesh
Bhaktha Anjaneyar is Temple is located in Vedasandur, Dindigul, Tamil Nadu.
Kaviyoor is a small village about 5–6 km from the town of Thiruvalla, Kerala The Kaviyoor Mahadevar Temple here is about 100 years old and the Hanuman temple inside the Shiva temple is considered as very auspicious by devotees. Hanuman idol consecrated here is made of Panchaloha and is depicting him telling the story of Ramayana to Sita in the Asoka Vana.
Yalagur, a small village about 30–35 km from the town of Bagalkot in Karnataka, also has a temple dedicated to Hanuman.
Sri Baktha Hanuman Temple, Ramboda.Sri Lanka. Ramboda is a place where Hanuman was searching for Sita Devi.
WORSHIP
Some of the prayers, songs, mantras, shlokas, devoted to Hanuman include Hanuman Chalisa, Bajranga Baan, Maruti Strotam, Anjaneya Dandakam, Vadvanal Strotam, Hanuman Sathhika, Hanuman Bahuk, Hanuman Dwadesha, Bhimrupi Strotam, Sundara Kanda, Maruti Gayatri Mantra, Hanumansahasranam stotra (Stotra of thousand names of Hanuman), Ek-mukhi Hanuman Raksha Kavacham, Pancha-mukhi Hanuman Raksha Kavacham and Sapta-mukhi Hanuman Raksha Kavacham.
"Ram Raksha Strotam", the Sanskrit Strota, a Shield of Rama has lines devoted to Hanuman, saying, whoever, reads this, will be protected by Hanuman.
PANCHAMUKHA SRI HANUMAN
Sri Hanuman assumed Panchamukha or five-faced form to kill Ahiravana, a powerful rakshasa black-magician and practitioner of the dark arts during the Ramayana war. Ahiravana, brother of Ravana, had taken Lord Rama and Lakshmana to netherworld as captive, and the only way to kill him was to extinguish five lamps burning in different directions, all at the same instant. Sri Hanuman assumed His Panchamukha form and accomplished the task, thus killing the rakshasa, and freeing Rama and Lakshmana.
This form of Sri Hanuman is very popular, and is also known as Panchamukha Anjaneya and Panchamukhi Anjaneya. (Anjaneya, which means "son of Anjana", is another name of Sri Hanuman). These faces show there is nothing in the world which does not come under any the influence of any of the five faces, symbolic of his all around security to all devotees. This also signifies vigilance and control over the five directions - north, south, east, west and the upward direction/zenith.
There are five ways of prayer, Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Sri Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Rama. He also begged (yachanam) Sri Rama to bless him the undivided love.
The weapons are a parashu, a Khanda, a chakra, a dhaalam, a gada, a trishula, a kumbha, a Katar, a plate filled with blood and again a big Gada.
Chitrakoot in Central India is claimed to be the resting place of Sri Hanuman. The Hanuman Dhara Temple is situated on the peak of mountain where there is natural rock formation image of Shri Hanuman inside the cave and a natural stream of water falling on the tail. It is believed that after the coronation of Lord Rama, Sri Hanuman requested for a permanent place to settle in the Kingdom of Lord Rama, where his Injury of burns on his tails will be cured. Lord Rama, then with his arrow, spurred a stream of water on the tip of mountain and asked Sri Hanuman to rest there with water of the stream falling on his tail to cool down burning sensation in his tail. The access to the cave temple is through stairs starting from bottom of the mountain to its top. It takes roughly 30 to 40 minutes to reach the temple. Over time the temple has gained a new name, namely Hanuman Dhara.
Sri Panchamukha Anjaneya Swami was the main deity of Sri Raghavendra Swami. The place where he meditated on this five-faced form of Sri Hanuman is now known as Panchamukhi, wherein a temple for him has been built. There is also a shrine for Panchamukha Anjaneya Swami at Kumbakonam in Tamil Nadu, India. A 12 m tall monolithic green granite murti of Sri Panchamukha Hanuman has been installed in Thiruvallur, also in Tamil Nadu. This place was known as Rudravanam in olden times when many saints and seers had blessed this place with their presence. The Panchamukha Hanuman Ashram itself was established by a saint called Venkatesa Battar. A four foot image of Panchmukha Hanuman has been consecrated West of Lusaka, Zambia in Oye Kapi farm.
RELATION WITH SHANI
In Hinduism, Hanuman is one of the few deities not afflicted by Shani. Hanuman is the one of the deities in Hindu religion, over whom Shani could not cast his spell. Shani could not overcome Hanuman and as such people worship Hanuman to get rid of malefic effects of Shani.
In the Ramayana, Hanuman is said to have rescued Shani, from the clutches of Ravana.
In gratitude, Shani promised Hanuman that those who prayed him (Hanuman) would be rescued from the painful effects of Saturn, which in Hindu astrology, is said to produce malefic effects on one's life when one is afflicted "negatively" with Saturn.
Another version of the encounter between Lord Hanuman and Shani Bhagavan is that the latter once climbed on to Lord Hanuman's shoulder, implying that he (Hanuman) was coming under the effects of the influence of Shani. At this, Hanuman assumed a large size, and Shani was caught painfully between Hanuman's shoulders and the ceiling of the room they were in. As the pain was unbearable, Shani requested Hanuman to release him, promising that he (Shani) would moderate the malefic effects of his influence on a person praying to Hanuman. Hanuman released Shani thereafter.
In the verse with a thousand Names of Hanuman the Hanumansahasranam stotra, Shani is one of the Names of Hanuman. In some regions of India, Hanuman is also seen sporting an iron whip akin to Shani.
WIKIPEDIA
Yep, it is one of those 1st year damn fall migratory warblers. Blackpoll Warbler? Bay-breasted Warbler? Pine Warbler? HELP!! I'm sticking to dragonflies! West Friendship Park, Maryland.
I remember years ago اتذكر منذ اعوام......
Someone told me I should take Caution when it comes to love شخص قال لي يجب ان تأخذ
.....الحذر عندما يتعلق الأمر بالحب
I didلقد فعلت...
And you were strong and I was not ....و انت كنت قوية و انا لم اكن
My illusion, my mistakeوهمي , خطئ
I was careless, I forgot
اكنت غير مهتم , لقد نسيت
I did....لقد فعلت
And now when all is done
و الان كل شئ انتهي
There is nothing to say
لا يوجد شئ يقال
You have gone, and so effortlessly
لقد رحلتي , و من غير عناء
You have won لقد فزت انت
You can go ahead tell them يمكنك الذهاب و اخبرهم
Tell them all I know now اخبرهم كل ما اعلم الان
Shout it from the roof tops اصرخ بها من السطح
Write it on the sky line
اكتبها علي خط السماء
All we had is gone now
كل ما نملك ذهب الان
Tell them I was happy
اخبرهم اني كنت سعيد
And my heart is broken
و قلبي مكسور
All my scars are open
جميع جروحي فتحت
Tell them what I hoped would beاخبرهم ما كنت اتمني
Impossible, impossible
مستحيل , مستحيل
Impossible, impossible
مستحيل , مستحيل
Falling out of love is hardالسقوط من الحب الصعب
Falling for betrayal is worseالوقوع في خيانة هو أسوأ
Broken trust and broken heartsثقة مكسورة و قلب مكسور
I know.. I knowاعلم , اعلم
Thinking all you need is thereتظن ان كل ما تريد هناك
Building faith on love and wordsتبي الثقة في الحب و الكلمات
Empty promises will wearوعود فارغة كنا نرتديها
I know.. I knowاعلم , اعلم
I knowاعلم
And now when all is goneو الان عندما كل شئ ضاع
There is nothing to say
لا يوجد شئ للقول
And if you're done with embarrassing me
و ان كنت قد انتهيت من احراجي
On your own you can go ahead tell them
بنفسك يمكنك ان تخبرهم
Tell them all I know nowاخبرهم كل ما اعلم الان
Shout it from the roof topsاصرخ بها من السطح
Write it on the sky line
اكتبها علي خط السماء
All we had is gone now
كل ما نملك ذهب الان
Tell them I was happyاخبرهم اني كنت سعيد
And my heart is brokenو قلبي مكسور
All my scars are openجميع ندوبي فتحت
Tell them what I hoped would beاخبرهم ما كنت اتمني
Impossible, impossibleمستحيل , مستحيل
Impossible, impossibleمستحيل , مستحيل
I remember years agoاتذكر منذ اعوام
Someone told me I should takeشخص قال لي يجب ان تأخذ
Caution when it comes to loveالحذر عندما يتعلق الأمر بالحب
I didلقد فعلت
Tell them all I know nowاخبرهم كل ما اعلم الان
Shout it from the roof topsاصرخ بها من السطح
Write it on the sky lineاكتبها علي خط السماء
All we had is gone nowكل ما نملك ذهب الان
Tell them I was happyاخبرهم اني كنت سعيد
And my heart is brokenو قلبي مكسور
All my scars are openجميع ندوبي فتحت
Tell them what I hoped would beاخبرهم ما كنت اتمني
Impossible, impossibleمستحيل , مستحيل
Impossible, impossibleمستحيل , مستحيل
Impossible, impossibleمستحيل , مستحيل
Impossible, impossible.مستحيل , مستحيل
Impossible – Rede Social para pessoas ajudarem as outras sem cobrar nada em troca. Fundada há cerca de um ano, a rede social Impossible (impossível em inglês) já tem usuários em mais de 70 países – inclusive no Brasil e foca no tema “um obrigado vale mais que mil curtidas“. O Impossible é uma comunidade de pessoas pelo mundo que se dispõem em ajudar outras sem cobrar nada por isso. Veja como funciona em... www.zapidi.com/rede-social/impossible-rede-social-para-pe... #zapidi #impossible #redesocial #google #bing
Do you want to be afraid?
Do you want to be afraid?
For life in the cage where courage's mate runs deep in the wake
For the scariest things are not half as enslaved
Don't be distracted, don't be distracted
Do you want to be alone?
Do you want to be alone?
For life isn't stained of righteousness pain
The seed and the hail, all impossible flights for an interesting light
-Sufjan Stevens
Gateway Camp Verse
(Pin1) Ging1 Mahn4
Isaiah 62:10
What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.
After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.
I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.
I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.
Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.
Sau2 muhn6 je2
Mihng6 dihng6
Kyuhn4 lihk6
Lihk6 leuhng6
Chong3 yi3 adjective
Chong3 jouh6 verb
Romans 5:3-5
Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.
I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.
This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.
1) Welcoming the Father
2) Unifying the body
3) Partnering with the Chinese
4) Serving the city
5) Supporting the Chinese
Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!
Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.
Lihng4 Mahn4 (soul)
Sihng4 jeung2
Muhng6 Seung2 (dreams)
The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!
An Outburst
I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.
To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.
In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.
OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.
I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!
Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.
In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.
Disagreeable
I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.
I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.
In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.
…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.
I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.
Sihng4 jauh6 achievement
Ngwuih misunderstanding
Nggaai2 to misunderstand
Yuhn4 leuhng6 forgive
Gaan2syun2 chosen
The Security Guard
At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.
Reconciliation
This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.
Sex Talk – Part One
The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.
While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.
Prayer
The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.
I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.
A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.
Keuhng4 jong3
Lai1 hei2 (pull up)
In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.
Oscillate between…and…
Vacillate…
Equivocated
Prevaricate
Sex Talk – Part Two
1) Jesus came to show us the Father; John1:18
2) Grace First, Truth Second; John 1:24:25; 16-18
Pahn4 mohng6 (hope)
Do you believe that Jesus can heal you? Then lay hands.
Dale and I are men who have shared similar struggles. His testimony is riveting.
Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:
1) Call for help; Romans 10:13
2) Escape Plan; 1Corinthians 10:13
Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.
3) Run Away; 2Timothy 2:22
4) Into the Father’s Arms; Hebrews 4:14
I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.
5) Confess and be Healed; James 5:16
I hope these young people find faithful accountability brothers and sisters in this service.
6) Walk in Transparent Accountable Relationships; 1John 1:7
7) Resist the Enemy; James 4:7
He's two months old already? What the what?
Congratulations Scout and Aaron!
I think it's time for his next portrait session. Am I right?
Humayun's tomb (Persian: آرامگاه همایون Maqbara e Humayun Turkish: Hümayun Kabri) is the tomb of the Mughal Emperor Humayun in Delhi, India. The tomb was commissioned by Humayun's son Akbar) in 1569-70, and designed by Mirak Mirza Ghiyas, a Persian architect chosen by Bega Begum. It was the first garden-tomb on the Indian subcontinent, and is located in Nizamuddin East, Delhi, India, close to the Dina-panah citadel also known as Purana Qila (Old Fort), that Humayun founded in 1533. It was also the first structure to use red sandstone at such a scale. The tomb was declared a UNESCO World Heritage Site in 1993, and since then has undergone extensive restoration work, which is complete. Besides the main tomb enclosure of Humayun, several smaller monuments dot the pathway leading up to it, from the main entrance in the West, including one that even pre-dates the main tomb itself, by twenty years; it is the tomb complex of Isa Khan Niyazi, an Afghan noble in Sher Shah Suri's court of the Suri dynasty, who fought against the Mughals, constructed in 1547 CE.
The complex encompasses the main tomb of the Emperor Humayun, which houses the graves of Bega Begum herself, Hamida Begum, and also Dara Shikoh, great-great-grandson of Humayun and son of the later Emperor Shah Jahan, as well as numerous other subsequent Mughals, including Emperor Jahandar Shah, Farrukhsiyar, Rafi Ul-Darjat, Rafi Ud-Daulat and Alamgir II. It represented a leap in Mughal architecture, and together with its accomplished Charbagh garden, typical of Persian gardens, but never seen before in India, it set a precedent for subsequent Mughal architecture. It is seen as a clear departure from the fairly modest mausoleum of his father, the first Mughal Emperor, Babur, called Bagh-e Babur (Gardens of Babur) in Kabul (Afghanistan). Though the latter was the first Emperor to start the tradition of being buried in a paradise garden. Modelled on Gur-e Amir, the tomb of his ancestor and Asia's conqueror Timur in Samarkand, it created a precedent for future Mughal architecture of royal mausolea, which reached its zenith with the Taj Mahal, at Agra.
The site was chosen on the banks of Yamuna river, due to its proximity to Nizamuddin Dargah, the mausoleum of the celebrated Sufi saint of Delhi, Nizamuddin Auliya, who was much revered by the rulers of Delhi, and whose residence, Chilla Nizamuddin Auliya lies just north-east of the tomb. In later Mughal history, the last Mughal Emperor, Bahadur Shah Zafar took refuge here, during the Indian Rebellion of 1857, along with three princes, and was captured by Captain Hodson before being exiled to Rangoon. At the time of the Slave Dynasty this land was under the 'Kilo Kheri Fort' which was capital of Sultan Kequbad, son of Nasiruddin (1268–1287).
The Tombs of Battashewala Complex lie in the buffer zone of the World Heritage Site of the Humayun Tomb Complex; the two complexes are separated by a small road but enclosed within their own separate compound walls.
HISTORY
After his death on 20 January 1556, Humayun's body was first buried in his palace in Purana Quila at Delhi. Thereafter it was taken to Sirhind, in Punjab by Khanjar Beg, because it was feared that Hindu king Hemu, who had defeated Mughal forces in Agra and Delhi in Oct. 1556 and captured Purana Quila, will damage the tomb. In 1558, it was seen by his son, the then Mughal Emperor, Akbar. Akbar subsequently visited the tomb when it was about to be completed in 1571. The tomb of Humayun was built by the orders of Akbar (3rd emperor of mughal empire), Humayun's first wife and chief consort, and begun in 1565, nine years after his death, and completed in 1572 AD at a cost of 1.5 million rupees at the time. Arnav Deorukhar, one of Humayun's wives, was also very helpful. The cost for building the mausoleum was paid entirely by Empress Bega Begum. When Humayun had died in 1556, Bega Begum was so grieved over her husband's death that she dedicated her life thenceforth to a sole purpose: the construction of the most magnificent mausoleum in the Empire, at a site near the Yamuna River in Delhi for the memorial of the late Emperor. According to Ain-i-Akbari, a 16th-century detailed document written during the reign of Akbar, Haji Begum supervised the construction of the tomb after returning from Mecca and undertaking the Hajj pilgrimage. Humayun to Abd al-Qadir Bada'uni, one of the few contemporary historians to mention its construction, the architect of the tomb was the Persian architect, Mirak Mirza Ghiyas (also referred to as Mirak Ghiyathuddin) who was brought from Herat (northwest Afghanistan), and had previously designed several buildings in Herat, Bukhara (now Uzbekistan), and others elsewhere in India. Ghiyas, to whom the mausoleum's exquisite design is attributed was chosen to be the architect by Empress Bega Begum. Unfortunately, before the structure's completion, he died and so his son Sayyed Muhammad ibn Mirak Ghiyathuddin completed his father's design in 1571. An English merchant, William Finch, who visited the tomb in 1611, describes the rich interior furnishing of the central chamber (in comparison to the sparse look today). He mentioned the presence of rich carpets, and a shamiana, a small tent above the cenotaph, which was covered with a pure white sheet and with copies of the Quran in front along with his sword, turban and shoes.
The fortunes of the once famous Charbagh (Four-square) gardens, which spread over 13 hectares surrounding the monument, changed repeatedly over the years after its construction. The capital had already shifted to Agra in 1556, and the decline of the Mughals accelerated the decay of the monument and its features, as the expensive upkeep of the garden proved impossible. By the early 18th century, the once lush gardens were replaced by vegetable garden of people who had settled within the walled area. However, the capture of the last Mughal emperor, Bahadur Shah Zafar during the Indian Rebellion of 1857 together with the premises, and his subsequent sentencing to exile, along with execution of his three sons, meant that the monument’s worst days lay ahead, as the British took over Delhi completely. In 1860, the Mughal design of the garden was replanted to a more English garden-style, with circular beds replacing the fours central water pools on the axial pathways and trees profusely planted in flowerbeds. This fault was corrected in early 20th century, when on Viceroy, Lord Curzon's orders the original garden were restored in a major restoration project between 1903–1909, which also included lining the plaster channels with sandstone; a 1915 planting scheme, added emphasis to the central and diagonal axis by lining it with trees, though some trees were also planted on the platform originally reserved for tents. The 1882, the Official curator of ancient monument in India, published his first report, which mentioned that the main garden was let out to various cultivators, amongst them till late were the royal descendants, who grew cabbage and tobacco in it.
During the Partition of India, in August 1947 the Purana Qila together with Humayun's Tomb, became major refugee camps for Muslims migrating to the newly founded Pakistan, and was later managed by the government of India. These camps stayed open for about five years, and caused considerable damage not only to the extensive gardens, but also to the water channels and the principle structures. Eventually, to avoid vandalism, the cenotaphs within the mausoleum were encased in brick. In the coming years, the Archaeological Survey of India (ASI), took on responsibility for the preservation of heritage monuments in India, and gradually the building and its gardens were restored. Until 1985, four unsuccessful attempts were made to reinstate the original water features.
An important phase in the restoration of the complex, started around 1993, when the monument was declared a World Heritage Site. This brought new interest to its restoration, and a detailed research and excavation process began under the aegis of the Aga Khan Trust and the ASI, culminating in 2003, when much of the complex, and gardens were finally restored, with its historic fountains running once again after several centuries of disuse. The restoration has been a continuous process ever since, with subsequent phases addressing various aspects and monuments of the complex.
ARCHITECTURE
Turkish and Mughal rule in the Indian subcontinent, also introduced Central Asian and Persian styles of Islamic architecture in the region, and by the late 12th century early monuments in this style were appearing in and around Delhi, the capital of Delhi Sultanate. Starting with the Turkic Slave dynasty which built the Qutb Minar (1192 AD) and its adjacent Quwwat-ul-Islam mosque (1193 CE). North India was successive ruled foreign dynasties in the coming centuries giving rise to the Indo-Islamic architecture. While the prevailing style of architecture was trabeate, employing pillars, beams and lintels, this brought in the arcuate style of construction, with its arches and beams, which flourished under Mughal patronage and by incorporating elements of Indian architecture, especially Rajasthani architecture including decorative corbel brackets, balconies, pendentive decorations and indeed kiosks or chhatris, to developed a distinct, Mughal architecture style, which was to become a lasting legacy of the nearly four hundred years of the Mughal rule. The combination of red sandstone and white marble was previously seen in Delhi Sultanate period tombs and mosques, most distinctively in the highly decorative Alai Darwaza in the Qutub complex, Mehrauli, built in 1311 AD, under the Khilji dynasty. The high rubble built enclosure is entered through two lofty double-storeyed gateways on the west and south, 16 metres high with rooms on either side of the passage and a small courtyards on the upper floors. Six-sided stars that adorn the main gateway on the west, are also seen on the iwan of the main tomb structure, though it has been used as ornamental cosmic symbol. The mosque usually present alongside royal tombs, like the Taj, is conspicuously missing from the enclosure, which has only one other structure, the tomb of Emperor's favorite barber, now commonly known as Nai ka Gumbad (Dome-of-barber). The tomb built of rubble masonry and red sandstone, uses white marble as a cladding material and also for the flooring, lattice screens (jaalis), door frames, eaves (chhajja) and for the main dome. It stands on a vaulted terrace eight-metre high and spread over 12,000m². It is essentially square in design, though chamferred on the edges to appear octagonal, to prepare ground for the design of the interior structure. The plinth made with rubble core has fifty-six cells all around, and houses over 100 gravestones. Plus, the entire base structure is on a raised platform, a few steps high.Inspired by Persian architecture; the tomb reaches a height of 47 metres and is 91 metres wide, and was the first Indian building to use the Persian double dome on a high neck drum, and measures 42.5 metres, and is topped by 6 metres high brass finial ending in a crescent, common in Timurid tombs. The double or 'double-layered' dome, has its outer layer which supports the white marble exterior, while the inner part gives shape to the cavernous interior volume. As a contrast to the pure white exterior dome, rest of the building is made up of red sandstone, with white and black marble and yellow sandstone detailing, to relieve the monotony. The symmetrical and simple designed on the exterior is in sharp contrast with the complex interior floor plan, of inner chambers, which is a square 'ninefold plan', where eight two-storyed vaulted chambers radiate from the central, double-height domed chamber. It can be entered through an imposing entrance iwan (high arc) on the south, which is slightly recessed, while others sides are covered with intricate jaalis, stone lattice work. Underneath this white dome in a domed chamber (hujra), lies the central octagonal sepulcher, the burial chamber containing a single cenotaph, that of the second Mughal Emperor, Humayun aligned on the north-south axis, as per Islamic tradition, where in the head is placed to the north, while the face is turned sideways towards Mecca. The real burial chamber of the Emperor, however lies further away in an underground chamber, exactly beneath the upper cenotaph, accessible through a separate passage outside the main structure, which remains mostly closed to visiting public. This burial technique along with pietra dura, a marble and even stone inlay ornamentation in numerous geometrical and arabesque patterns, seen all around the facade is an important legacy of the Indo-Islamic architecture, and flourished in many later mausolea of the Mughal Empire, like the Taj Mahal, where again we find twin cenotaphs and exquisite 'pietra dura' craftsmanship. The main chamber also carries the symbolic element, a mihrab design over the central marble lattice or jaali, facing Mecca in the West, here instead of the traditional Surah 24, An-Noor of Quran which is inscribed on the mihrabs, this one is just an outline allowing light to enter directly into the chamber, from Qibla or the direction of Mecca, thus elevating the status of the Emperor, above his rivals and closer to divinity. This chamber with high ceiling is then encompassed by four main octagonal chambers on two floors, set at the diagonals with arched lobbies leading to them also connecting them, plus there are four auxiliary chambers in between suggesting that the tomb was built as a dynastic mausoleum. Collectively the concept of eight side chambers not only offers passage for circumambulation of the main cenotaph, a practice common in Sufism and also visible in many Mughal imperial mausoleums, it also the reflect the concept of Paradise in Islamic cosmology. Each of the main chambers has in turn eight more, smaller chambers radiating from them, and thus the symmetrical ground plan reveals itself to contain 124 vaulted chambers in all. Many smaller chambers too, contain cenotaphs of other members of the Mughal royal family and nobility, all within main walls of the tomb. Prominent among them cenotaphs of Hamida Begum herself, alongside Dara Shikoh. In all there are over 100 graves within the entire complex, including many on the first level terrace, earning it the name "Dormitory of the Mughals", since the graves are not inscribed their identification remains uncertain. The building was first to use its unique combination of red sandstone and white marble, and includes several elements of Indian architectural, like the small canopies, or chhatris surrounding the central dome, popular in Rajasthani architecture and which were originally covered with blue tiles.
CHAR BAGH GARDEN
While the main tomb took over eight years to build, it was also placed in centre of a 120,000 m2 Char Bagh Garden (Four Gardens), a Persian-style garden with quadrilateral layout and was the first of its kind in the South Asia region in such a scale. The highly geometrical and enclosed Paradise garden is divided into four squares by paved walkways (khiyabans) and two bisecting central water channels, reflecting the four rivers that flow in jannat, the Islamic concept of paradise. Each of the four square is further divided into smaller squares with pathways, creating into 36 squares in all, a design typical of later Mughal gardens. The central water channels appear to be disappearing beneath the tomb structure and reappearing on the other side in a straight line, suggesting the Quranic verse, which talks of rivers flowing beneath the 'Garden of Paradise'.
The entire tomb and the garden is enclosed within high rubble walls on three sides, the fourth side was meant to be the river Yamuna, which has since shifted course away from the structure. The central walkways, terminate at two gates: a main one in the southern wall, and a smaller one in the western wall. It has two double-storey entrances, the West gate which used now, while the South gate, which was used during Mughal era, now remains closed. Aligned at the centre on the eastern wall lies a baradari, literally a pavilion with twelve doors, which is a building or room with twelve doors designed to allow the free draught of air through it, finally on the northern wall lies a hammam, a bath chamber.
OTHER MONUMENTS
- Tomb and mosque of Isa Khan: Several monuments dot the pathway leading up to the tomb enclosure from the main entrance in the West. Prominent among them is one that pre-dates the main tomb itself, by twenty years. Constructed in 1547 CE, it is the tomb complex of Isa Khan Niyazi, an Afghan noble in Sher Shah Suri's court of the Suri dynasty, who fought against the Mughals. The octagonal tomb is positioned within an octagonal garden, which was built during his own lifetime and the reign of Islam Shah Suri, son of Sher Shah. It later served as a burial place for the entire family of Isa Khan. On the western side of the tomb lies a three-bay wide mosque, in red sandstone. The octagonal tomb bears a striking resemblance to other tombs of the Sur dynasty monuments in the Lodhi Gardens, in Delhi and demonstrates a marked progression in the development of the exquisite architectural style of the main tomb. Some of the architectural details present here were seen later in the main Humayun's tomb, though on a much grander scale, such as the tomb being placed in a walled garden enclosure.
- Bu Halima's Tomb and Garden: When entering the complex from the West, visitor's first enter a garden complex, known as Bu Halima's Garden, though little is known about her, and since the tomb or the raised platform where it once stood is not at the centre, it appears to be a later addition. Afsarwala Tomb and mosque: Standing southwest end of the complex, lies the Afsarwala tomb (Officer's Tomb) belonging to a nobleman (Afsar Indianized word for Officer) in Akbar's court. One of the marble graves inside the tomb is dated 1566-67 CE. The mosque itself can be dated to the same period judging from its siting, standing as it does adjacent to the tomb, rather than away from it.
- Araba Sarai: Literally meaning the sarai (resthouse) for the horses of Gari (vehicle), the structure stands adjacent to the Afsarwala mosque and was built by Bega Begum around 1560-1561 CE, ostensibly built for the craftsmen who came for the construction work. It could accommodate 300 Arabas.(in Persian ارابه means:Cart or Gari (vehicle)).
- Nila Gumbad: Standing outside the boundary of the complex is the tomb known as Nila Burj (now known as Nila Gumbad) or 'Blue Dome', so called because it carries striking blue glazed tiles. It was built by Abdul Rahim Khan-I-Khana, son of Bairam Khan also a courtier in Mughal Emperor, Akbar's court, for his servant Miyan Fahim. Fahim, who not only grew up with his son, but later also died alongside one of Rahim's own sons, Feroze Khan, while fighting against the rebellion of Mughal general Mahabat Khan in 1625/26, during the reign of Jahangir. This structure is known for its unique architecture, as it is octagonal on the outside while square within; its ceiling is decorated with painted and incised plaster, it has a high neck dome and shows a conspicuous absence of a double dome feature, common to tombs of the period.
- Chillah Nizamuddin Aulia: Believed to be the residence of patron saint of Delhi, Nizamuddin Auliya (d. 1325 A.D), is located just outside the main complex, near the northeastern corner of the principle mausoleum and is an example of Tughlaq period architecture.
Yet further away from the tomb complex, lie Mughal-period monuments, Bada Bateshewala Mahal, the tomb of Muzaffar Husain Mirza, the grand nephew of Humayun, built 1603-4 on platform with five arches on each side, has its interior walls decorated with incised and painted plaster; the Chote Bateshewala Mahal once an arcaded octagonal building with a domed ceiling and stone jaalis. Both these monument now lie inside a commercial area facing the complex's parking lot. Another period structure is Barapula, a bridge with 12 piers and 11 arched openings, built in 1621 by Mihr Banu Agha, the chief eunuch of Jahangir’s court.
- Barber's Tomb: Towards the south-east corner, within the 'char bagh' garden, lies a tomb known as Nai-ka-Gumbad, or Barber's Tomb, belonging to royal barber, it is datable to 1590-91 CE, through an inscription found inside. Its proximity to the main tomb and the fact that it is the only other structure within the main tomb complex suggests its importance, however there are no inscriptions suggesting as to who is interred therein, the name Barbers tomb is the local name of the structure, hence still in use. The tomb stands on a raised platform, reached by seven steps from the south, it has a square plan and consists of a single compartment covered with a double-dome. Inside lie two graves each inscribed with verses from the Quran. Also, one of the graves is inscribed with the figure 999 which may stand for the Hijra year 1590-91. However in an 1820 watercolour now at British Library, the Persian caption beneath the structure reads, Maqbarah-i-Kokah i.e. "Tomb of Kaka", and Kokah or Kaka in Persian stand for foster-brother (mirak brother), Mirak (a Persian title as sir) though the identity of the person remains unknown, and it might be (incorrectly) referring to another nearby monument in the Chausath Khamba complex, the tomb Ataga Khan, the foster brother of Humayun, which lies in Nizamuddin West area and not to the east of the Humayun's tomb.
RESTAURATION
Before the restoration work was undertaken, vandalism and illegal encroachments were rampant at the site of the tomb, presenting a serious danger to the preservation of this invaluable treasure. At the main entrance of Humayun’s Tomb, dingy stalls had been put up under a very corrupt system of municipal patronage known as tehbazari, and all sorts of heavy vehicles were allowed to be parked illegally in these open spaces. On the Nila Gumbad side was a huge citadel of India’s vote bank politics - thousands of ‘slum dwellers’ were kept by an influential section of the political leadership to serve as ‘bonded voters’ during elections. The environment of the dargah of Hazrat Nizamuddin Auliya had also been ruthlessly degraded and the holy tank had become a messy cesspool.Restoration work by the Aga Khan Trust for Culture (AKTC), in collaboration with Archaeological Survey of India (ASI), began around 1999 after research work, which started in 1997, and was completed in March 2003. Around 12 hectares of lawns were replanted, and over 2500 trees and plants, including mango, lemon, neem, hibiscus and jasmine cuttings, were planted in the gardens. Installation of a new water circulation system for the walkway channels was also undertaken. To ensure that water flowed naturally through the channels and pools on the 12-hectare site without the aid of hydraulic systems, the water channels were re-laid to an exacting grade of one centimetre every 40 metres (1:4000 slope). This eventually enabled water to flow through the watercourses in the gardens, and dormant fountains to start functioning once again. Other tasks in this mammoth restoration project included setting up a rainwater harvesting system using 128 ground water recharge pits, and desilting and revitalizing old wells that were discovered during the restoration work. This was first a privately funded collaborative effort under the aegis of the National Cultural Fund (NCF) by the ASI. Funding included a sum of $650,000 from the Aga Khan Trust for Culture of His Highness the Aga Khan, with help from the Oberoi Hotels Group. In addition, AKTC is conducting a more significant restoration at Babur's tomb, the resting place of Humayun's father in Kabul.
After the restoration work, the conditions in and around this complex underwent a sea-change. All the stalls and other intrusions were removed and the monuments and green spaces restored. Elegant gardens now surround the monuments, adding to their dignity and grace. When illuminated at night, the monument looks truly magnificent.
In 2009, as a part of the ongoing restoration work, the ASI and AKTC, after months of manual work using hand-tools, removed from the roof a thick layer of cement concrete that had been exerting pressure of about 1,102 tons on the structure. The cement concrete was originally laid in the 1920s to prevent water seepage, and led to a blockage in water passages. Subsequently, each time there was leakage, a fresh layer of cement was added, leading to an accumulated thickness of about 40 cm; this has now been replaced with a traditional lime-based roof layer. In the next phase, similar treatment was given to the tomb's first chabutra (plinth), which was originally paved with large blocks of quartzite stone, some weighing over a 1,000 kg. In the 1940s, an uneven settlement in the lower plinth had been corrected by covering it with a layer of concrete, adding to the disfigurement of the original Mughal flooring, which matched with that at the West Gate.
THE MAUSOLEUM TODAY
Ill thought out construction plans like The Delhi Government's plans in 2006/2007 to build a new tunnel to connect East Delhi to Jawaharlal Nehru Stadium, Delhi in South Delhi, and to widen the roads near the tomb for the 2010 Commonwealth Games to connect National Highway-24 with Lodhi Road, also posed a serious threat to the monument. Urban planners feared that the historic monument would not have been able to withstand the vibrations ensuing from the construction work in such close proximity. Finally, the Archaeological Survey of India was able to halt the plans. During his visit to India in November 2010, US President Barack Obama visited this site.
On 30 May 2014, the finial of the tomb was knocked off the dome by a heavy storm which struck the city.
WIKIPEDIA
Stats are unreliable, just like the altitude reads in my camera GPS. The VIRB Man must do the PANC > PGUM > RPLL haul the next few days, be back in a little while.
I guess I made the cellers crazy with my "I want this one, no that one, no the other one" :) I came to conclusion that when buying bangles in India, a girl should stick to one rule only "If you don't know which one to chose, chose all" :) ...but make sure there is someone next to you to stop you :P
Thanks for your visit and have a great day!