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Many of the sculptures on the walls of the stepwell are dedicated to Vishnu, the Hindu god of preservation and his avatars. There are 10 primary avatars, scuptures of 3 of them - Narsimha, Matsya and Kurma - are missing, though it is unclear whether all three were originally there.
This is Varaha.
From the walls of Rani-ki-Vav (the Queen’s Stepwell), an intricately designed stepwell situated in Patan, Gujarat, India. It is a World Heritage site. Designed as an inverted temple highlighting the sanctity of water, it was built in the 11th century AD.
Commissioned by queen Udayamati in memory of her husband Bhima I, it was built at the height of craftsmens’ ability in stepwell construction and in the Maru-Gurjara architectural style, reflecting mastery of this complex technique and great beauty of detail and proportions.
More here:
www.hindustantimes.com/india-news/pride-of-patan-the-jour...
The album is here: www.flickr.com/photos/santanu_sen/albums/72157683571069750
Photographer : Greenboy a.k.a Budakijau
::Alhamdulillah,sekian lama x beraktiviti sendiri,akhirnya 2 hari nie berkesempatan kembali menikmati keindahan lukisan alam,lame telah meninggalkan aktiviti berkamera ini,2 hari turun ke pantai klanang sgt teruja kerana kelihatan ramai photographer2 landscape menjadi tembok utk merakam matahari terbenam,alhamdulillah adelah sedikit rezeki allah bagi buat kami semua,dan dengan tidak sengaja kami berpeluang berkenalan dan mengeratkan silaturahim sesama photographer landscape,xkisah la sama ada org baru ke org lama ke,yang penting matlamat kita sama,yg mane sempat sy berkenalan tu terima kaseh la sudi berkenalan,yg tidak sempat tu jutaan maaf di minta ye..moga2 jangan la ambik hati,nnt jumpa lagi kt klanang,boleh sama2 ambik gmbar::
Exif : Single Exposure
22 Sept 2013,19:20PM
Shot in NEF
Process : CS3
Apacture : 15sec f22
Filter : GND0.9H & ND0.6H
Exposure Program : M
Matering Mode: Matrix
ISO Sensitivity : 1EV Under 200
Flash: No
Focal Lenght : 11.5mm
Exposure Bias : -0.7VE
Camera: Nikon D300s
Lens : Sigma 10-20mm f4
White Balance : 5880k
Picture Control : Greenboy Landscape
keep in touch : www.facebook.com/greenboyoriginal or www.flickr.com/photos/budakijau or www.http://500px.com/GreenboyOriginal
::Sedekah Hanya Dikira Dari Usaha Yang Baik::
Abu Hurairah r.a berkata, Rasulullah SAW bersabda yang maksudnya: “ Sesiapa bersedekah seberat biji kurma dari usaha yang baik, dan tidak naik (sampai) kepada Allah melainkan yang baik, maka sesungguhnya Allah menyambutnya dengan tangan kanan-Nya. Kemudian Allah memelihara sedekah itu untuk pemiliknya, sebagaimana seorang kamu memelihara anak-anak kudanya sehingga menjadilah sedekah itu setinggi gunung.”
(al-Bukhari dan Muslim)
Huraian:
Pemberian itu merangkumi sedekah dan hadiah. Jika pemberian itu dimaksudkan sebagai satu cara untuk mendekatkan diri kepada Allah, maka ia dinamakan sedekah, tetapi jika ia dimaksudkan sebagai satu penghargaan, sanjungan dan tanda kasih maka ia dinamakan hadiah.
Allah menyuruh kita agar menginfakkan harta dan memberi sedekah dengan harta yang halal dan melarang kita daripada menginfakkan harta yang haram sebagaimana ia menyuruh kita agar memastikan agar makan, minum, pakaian dan segala harta benda yang kita gunakan di dunia ini adalah datang daripada sumber yang halal. Sebenarnya bersedekah adalah antara amalan sunat yang dianjurkan dan digalakkan dalam Islam. Anjuran ini tidaklah hanya ditujukan kepada orang-orang kaya sahaja, malah orang-orang yang kurang berada pun dianjurkan bersedekah menurut kadar kemampuan masing-masing.
Potato Kurma for Idli & Dosa (Kongunadu Special) - Breakfast Recipes
www.jopreetskitchen.com/2013/12/potato-kurma-for-idli-dos...
Holy Dip at Ganga, Assi Ghat, Varanasi
Assi Ghat:
According to the ancient history, it is said that the Goddess Durga (consort of the Lord Shiva) had thrown her sword in the river (called Assi River) after killing the demon Shumbha-Nishumbha. That’s why the place has been named as Assi Ghat as it is located at the union of the River Ganga and Assi River.
Assi ghat is described in the Kashi Khand as Assi “Saimbeda Tirtha” means the one who gets a dip here once in his life will get punya of all the Tirthas (religious places of the Hindu). Generally Hindu pilgrims are used to of taking the holy dip here in the Chaitya (month of March/April) and Magh (month of Jan/Feb) as well as some other significant events like solar/lunar eclipse, Probodhoni Ekadashi and Makar Shankranti.
At this ghat, a huge Shiva lingam is situated under the peepal tree where pilgrims are used of offering Jal and worship after taking holy bath in the Ganga water. One more Shiva Lingam is here named Asisangameshwar lingam in a small temple of the marble near to the Assi Ghat. Assi ghat has been also described in the ancient Hindu literatures such as in the Matsya purana, kurma purana, Padma Purana, Agni purana and Kashi khanda as well.
Significance and Rituals of Assi Ghat
Assi ghat is the everyone’s preferred ghat located in the south of the Varanasi. It is the place where one can spend hours very easily without any disturbance. It is the amazing and most natural place where students from foreign country, researchers and travelers are used to live here. Varanasi attracts a large number of young Israeli tourists who visit after serving in their country's mandatory military service. Many of these tourists connect with the Jewish community in Assi Ghat
Assi ghat is place of huge crowd during any Hindu festivals where devotees come to take holy bath in the Gange water to get rid of from their all the past sin. It is also considered that before any Pooja, bathing in the Gange water prepare the one for doing Pooja. It makes the mind, soul and body clean and peaceful and fills with the spiritual thoughts. It makes the mind to concentrate very easily during Pooja without any harassment.
Some of the great festival such as Mahashivaratri, Ganga Dashahara, Ganga Mahotsav etc attracts a huge crowd in the Varanasi at this ghat.
Breaking the fast is done with dates / kurma in Malaysia... you can buy all kinds of dates, and date products! To stay in this Hari Raya style a bit, I made some Date Cake with caramel sauce :)
" He causes to grow for you thereby the crops, olives, palm trees, grapevines, and from all the fruits. Indeed in that is a sign for a people who give thought ...... Surat An-Nahl [ 16 : 11 ]
“ Dia menumbuhkan bagi kamu dengan air hujan itu tanam-tanaman; zaitun, kurma, anggur dan segala macam buah-buahan. Sesungguhnya pada yang demikian itu benar-benar ada tanda (kekuasaan Allah) bagi kaum yang memikirkan ”
++++++FROM WIKIPEDIA ++++
The Shree Jagannath Temple of Puri is an important Hindu temple dedicated to Lord Jagannath, a form of lord Maha Vishnu , located on the eastern coast of India, at Puri in the state of Odisha. The temple is an important pilgrimage destination The present temple was rebuilt from the 10th century onwards, on the site of an earlier temple, and begun by King Anantavarman Chodaganga Deva, first of the Eastern Ganga dynasty.[1]
The Puri temple is famous for its annual Ratha yatra, or chariot festival, in which the three principal deities are pulled on huge and elaborately decorated temple cars. These gave their name to the English term Juggernaut. Unlike the stone and metal icons found in most Hindu temples, the image of Jagannath is made of wood and is ceremoniously replaced every twelve or nineteen years by an exact replica.[2]
The temple is sacred to all Hindus and especially in those of the Vaishnava traditions. Many great saints, such as Ramananda and Ramanuja were closely associated with the temple. Ramanuja established the Emar Mutt near the temple and the Govardhan Mutt, which is the seat of one of the four Shankaracharyas. It is also of particular significance to the followers of the Gaudiya Vaishnavism whose founder Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.[citation needed]
Deities
Jagannath, Balarama and Subhadra are a trio of deities worshipped at the temple. The inner sanctum of the temple contains statues of these three Gods carved from sacred neem logs known as daru sitting on the bejewelled platform or ratnabedi, along with statues of Sudarshana Chakra, Madanmohan, Sridevi and Vishwadhatri.[3] The deities are adorned with different clothing and jewels according to the season. Worship of these deities pre-dates the building of the temple and may have originated in an ancient tribal shrine.[4]
Legends
Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara.
According to legend, the construction of the first Jagannath temple was commissioned by King Indradyumna, son of Bharata and Sunanda, and a Malava king, mentioned in the Mahabharata and the Puranas.[5]
The legendary account as found in the Skanda-Purana, Brahma Purana and other Puranas and later Odia works state that Lord Jagannath was originally worshipped as Lord Neela Madhaba by a Savar king (tribal chief) named Viswavasu. Having heard about the deity, King Indradyumna sent a Brahmin priest, Vidyapati to locate the deity, who was worshipped secretly in a dense forest by Viswavasu. Vidyapati tried his best but could not locate the place. But at last he managed to marry Viswavasu's daughter Lalita. At repeated request of Vidyapti, Viswavasu took his son-in-law blind folded to a cave where Lord Neela Madhaba was worshipped.
Vidyapati was very intelligent. He dropped mustard seeds on the ground on the way. The seeds germinated after a few days, which enabled him to find out the cave later on. On hearing from him, King Indradyumna proceeded immediately to Odra desha (Odisha) on a pilgrimage to see and worship the Deity. But the deity had disappeared. The king was disappointed. The Deity was hidden in sand. The king was determined not to return without having a darshan of the deity and observed fast unto death at Mount Neela, Then a celestial voice cried 'thou shalt see him.' Afterward, the king performed a horse sacrifice and built a magnificent temple for Vishnu. Sri Narasimha Murti brought by Narada was installed in the temple. During sleep, the king had a vision of Lord Jagannath. Also an astral voice directed him to receive the fragrant tree on the seashore and make idols out of it. Accordingly, the king got the image of Lord Jagannath, Balabhadra, Subhadra and Chakra Sudarshan made out of the wood of the divine tree and installed them in the temple.
Indradyumna's prayer to Lord Brahma
King Indradyumna put up for Jagannath the tallest monument of the world. It was 1,000 cubits high. He invited Lord Brahma, the cosmic creator, consecrate the temple and the images.[6] Brahma came all the way from Heaven for this purpose. Seeing the temple he was immensely pleased with him. Brahma asked Indradyumna as to in what way can he (Brahma) fulfill the king's desire, since was very much pleased with him for his having put the most beautiful Temple for Lord Vishnu. With folded hands, Indradyumna said, "My Lord if you are really pleased with me, kindly bless me with one thing, and it is that I should be issueless and that I should be the last member of my family." In case anybody left alive after him, he would only take pride as the owner of the temple and would not work for the society.
Legend surrounding the Temple origin
The traditional story concerning the origins of the Lord Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Treta yuga manifested near a banyan tree, near seashore in the form of an Indranila mani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the God Dharma or Yama wanted to hide it in the earth, and was successful. In Dvapara Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penances to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.
The King found the log of wood. He did a yajna from which God Yajna Nrisimha appeared and instructed that Narayana should be made as fourfold expansion, i.e. Paramatma as Vasudeva, his Vyuha as Samkarshana, Yogamaya as Subhadra, and his Vibhava asSudarsana. Vishwakarma appeared in the form of an artisan and prepared images of Jagannath, Balabhadra and Subhadra from the tree.[7]
When this log, radiant with light was seen floating in the sea, Narada told the king to make three idols out of it and place them in a pavilion. Indradyumna got Visvakarma, the architect of Gods, to build a magnificent temple to house the idols and Vishnu himself appeared in the guise of a carpenter to make the idols on condition that he was to be left undisturbed until he finished the work.
But just after two weeks, the Queen became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work at which the latter abandoned his work leaving the idols unfinished. The idol was devoid of any hands. But a divine voice told Indradyumana to install them in the temple. It has also been widely believed that in spite of the idol being without hands, it can watch over the world and be its lord. Thus the idiom.
The Rath Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background.
Invasions and desecrations of the Temple
The temple annals, the Madala Panji records that the Jagannath temple at Puri has been invaded and plundered eighteen times.[8] The invasion by Raktabahu has been considered the first invasion on the temple by the Madalapanji. In 1692, Mughal emperor Aurangzeb ordered the demolition of the temple, but the local Mughal officials who came to carry out the job were somehow bribed out of it. The temple was merely closed. It was re-opened after Aurangzeb’s death in 1707.
Entry and Darshan
Only Hindus and Buddhist and Jain groups able to prove their Indian ancestry are permitted to enter the temple.[9][10][11] Visitors not allowed to enter may view the temple and precinct from the roof of the nearby Raghunandan Library and pay their respects to the image of God Jagannath known at the main entrance to the temple.[12] There is some evidence that this policy came into force following a series of invasions by foreigners into the temple and surrounding area.
The temple is open from 5:00am to midnight. Unlike in many other temples devotees, can go around and behind the idols. During the special darshan, or parimanik darshan, devotees pay a small fee to go right up to the statues. All devotees are allowed to go right up to the deities during the sahana mela (general appearance) 7-8:00am without paying any fees.[13]
Cultural integrity
Giant Rakhis are made in Puri Temple.
Starting from Lord Jagannath himself, history has it that he was a tribal deity, adorned by the Sabar people, as a symbol of Narayan. Another legend claims him to be Nilamadhava, an image of Narayana made of blue stone and worshipped by the aboriginals. He was brought to Nilagiri (blue mountain) or Nilachala and installed there as Shri Jagannath in company with Balabhadra and Subhadra. The images made of wood are also claimed to have their distant linkage with the aboriginal system of worshipping wooden poles. To cap it all the Daitapatis, who have a fair share of responsibilities to perform rituals of the Temple, are claimed to be descendants of the aboriginals or hill tribes of Odisha. So we may safely claim that the beginning of the cultural history of Shrikshetra is found in the fusion of Hindu and Tribal Cultures. This has been accepted as a facet of our proud heritage. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita usually regarded as Triratha (of the Jain cult), an assimilation of which leads to Moksha (salvation) or the ultimate bliss...
Jagannath is worshipped as Vishnu or Narayana or Krishna and Lord Balabhadra as Shesha. Simultaneously, the deities are regarded as the bhairava with Vimala (the devi or the consort of Shiva) installed in the campus of the temple. So ultimately we find a fusion of Saivism, Shaktism and Vaishnavism of the Hindu religion with Jainism and up to an extent Buddhism in the culture of Jagannath and the cultural tradition so reverently held together in Shrikshetra.
Acharyas and Jagannatha Puri
All of the renowned acharyas including Madhvacharya have been known to visit this kshetra. Adi Shankara established his Govardhana matha here. There is also evidence that Guru Nanak, Kabir, Tulsidas, Ramanujacharya, and Nimbarkacharya had visited this place. Sri Chaitanya Mahaprabhu of Gaudiya Vaishnavism stayed here for 24 years, establishing that the love of God can be spread by chanting the Hare Krishna mantra. Srimad Vallabhacharya visited Jagannath Puri and performed a 7-day recitation of Srimad Bhagvat. His sitting place is still famous as "baithakji." It confirms his visit to Puri.[14]
A famous incident took place when Vallabhachrya visited. There was a discourse being held between the Brahmins and 4 questions were asked. Who is the highest of Gods, What is the highest of mantras, What is the highest scripture and What is the highest service. The discourse went on for many days with many schools of thought. Finally Shri Vallabh said to ask Lord Jagannath to confirm Shri Vallabh's answers. A pen and paper were left in the inner sanctum. After some time, the doors were opened and 4 answers were written. 1) The Son of Devaki (Krishna) is the God of Gods 2) His name is the highest of mantras 3) His song is the highest scripture (Bhagavat Geeta) 4) Service to Him is the Highest service. The king was shocked and declared Shri Vallabh the winner of the discourse. Some of the pandits who participated became jealous of Shri Vallabh and wanted to test Him. The next day was Ekadashi, a fasting day where one must fast from grains. The pandits gave Shri Vallabh rice Prasad of Shri Jagannathji (The temple is famous for this). If Shri Vallabh ate it, He would break His vow of fasting but if He did not take it, He would disrespect Lord Jagannath. Shri Vallabh accepted the prasad in his hand and spent the rest of the day and night explaining slokas of the greatness of Prasad and ate the rice the next morning.
Char Dham
The temple is one of the holiest Hindu Char Dham (four divine sites) sites comprising Rameswaram, Badrinath, Puri and Dwarka.[15] Though the origins are not clearly known, the Advaita school of Hinduism propagated by Sankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer.[16] The four monasteries lie across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Ramanathaswamy Temple at Rameswaram in the South. Though ideologically the temples are divided between the sects of Hinduism, namely Saivism and Vaishnavism, the Char Dham pilgrimage is an all Hindu affair.[17] There are four abodes in Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri - all of these lie at the foot hills of Himalayas [18][full citation needed] The name Chota was added during the mid of 20th century to differentiate the original Char Dhams.[citation needed] The journey across the four cardinal points in India is considered sacred by Hindus who aspire to visit these temples once in their lifetime. Traditionally the trip starts at the eastern end from Puri, proceeding in clockwise direction in a manner typically followed for circumambulation in Hindu temples.[19]
Structure
The huge temple complex covers an area of over 400,000 square feet (37,000 m2), and is surrounded by a high fortified wall. This 20 feet (6.1 m) high wall is known as Meghanada Pacheri.[20] Another wall known as kurma bedha surrounds the main temple.[21] It contains at least 120 temples and shrines. With its sculptural richness and fluidity of the Oriya style of temple architecture, it is one of the most magnificent monuments of India.[22] The temple has four distinct sectional structures, namely -
Deula, Vimana or Garba griha (Sanctum sanctorum) where the triad deities are lodged on the ratnavedi (Throne of Pearls). In Rekha Deula style;
Mukhashala (Frontal porch);
Nata mandir/Natamandapa, which is also known as the Jagamohan (Audience Hall/Dancing Hall), and
Bhoga Mandapa (Offerings Hall).[23]
The main temple is a curvilinear temple and crowning the top is the 'srichakra' (an eight spoked wheel) of Vishnu. Also known as the "Nilachakra", it is made out of Ashtadhatu and is considered sacrosanct.[24] Among the existing temples in Orissa, the temple of Shri Jagannath is the highest. The temple tower was built on a raised platform of stone and, rising to 214 feet (65 m) above the inner sanctum where the deities reside, dominates the surrounding landscape. The pyramidal roofs of the surrounding temples and adjoining halls, or mandapas, rise in steps toward the tower like a ridge of mountain peaks.[25]
Nila Chakra
The transformation of old bodies into new bodies made of neem wood is called Nabakalebar.
The Nila Chakra (Blue Discus) is the discus mounted on the top shikhar of the Jagannath Temple. As per custom, everyday a different flag is waved on the Nila Chakra. The flag hoisted on the Nila Cakra is called the Patita Pavana (Purifier of the Fallen) and is equivalent to the image of the deities placed in the sanctum sanctorum.[26]
The Nila Chakra is a disc with eight Navagunjaras carved on the outer circumference, with all facing towards the flagpost above. It is made of alloy of eight metals (Asta-dhatu) and is 3.5 Metres (11 feet and 8 inches) high with a circumference of about 11 metres (36 feet).[27] During the year 2010, the Nila Chakra was repaired and restored by the Archaeological Survey of India.
The Nila Chakra is distinct from the Sudarshana chakra which has been placed with the deities in the inner sanctorum.
Nila Chakra is the most revered iconic symbol in the Jagannath cult. The Nila Chakra is the only physical object whose markings are used as sacrament and considered sacred in Jagannath worship. It symbolizes protection by Shri Jagannath.
The Singhadwara
The Singhadwara in 1870 showing the Lion sculptures with the Aruna Stambha Pillar in the foreground
The Singahdwara, which in Sanskrit means The Lion Gate, is one of the four gates to the temple and forms the Main entrance. The Singhadwara is so named because two huge statues of crouching lions exist on either side of the entrance. The gate faces east opening on to the Bada Danda or the Grand Road.[28] The Baisi Pahacha or the flight of twenty two steps leads into the temple complex. An idol of Jagannath known as Patitapavana, which in Sanskrit, means the "Saviour of the downtrodden and the fallen" is painted on the right side of the entrance. In ancient times when untouchables were not allowed inside the temple, they could pray to Patita Pavana. The statues of the two guards to the temple Jaya and Vijaya stand on either side of the doorway.[29] Just before the commencement of the Rath Yatra the idols of Jagannath, Balabhadra and Subhadra are taken out of the temple through this gate. On their return from the Gundicha Temple they have to ceremonially placate Goddess Mahalakshmi, whose statue is carved atop the door, for neglecting to take her with them on the Yatra. Only then the Goddess allows them permission to enter the temple. A magnificent sixteen-sided monolithic pillar known as the Arun stambha stands in front of the main gate. This pillar has an idol of Arun, the charioteer of the Sun God Surya, on its top. One significant thing about Arun stambha is that prior it was located in the Konark Sun temple,[30][31] later, the Maratha guru Brahmachari Gosain brought this pillar from Konark.[32]
Other entrances
The Ashwadwara Gate.
Apart from the Singhadwara, which is the main entrance to the temple, there are three other entrances facing north, south and west. They are named after the sculptures of animals guarding them. The other entrances are the Hathidwara or the Elephant Gate, the Vyaghradwara or the Tiger Gate and the Ashwadwara or the Horse Gate.
Minor temples
Cluster of minor temples in the southern part of Jagannath temple complex, including the Vimala Temple (extreme right). c. 1890.
There are numerous smaller temples and shrines within the Temple complex where active worship is regularly conducted. The Vimala Temple (Bimala Temple) is considered one of the most important of the Shaktipeeths marks the spot where the Goddess Sati's navel fell. It is located near Rohini Kund in the temple complex. Until food offered to Jagannath is offered to Goddess Vimala it is not considered Mahaprasad.
The temple of Mahalakshmi has an important role in rituals of the main temple. It is said that preparation of naivedya as offering for Jagannath is supervised by Mahalakshmi. The Kanchi Ganesh Temple is dedicated to Uchchhishta Ganapati. Tradition says the King of Kanchipuram (Kanchi) in ancient times gifted the idol, when Gajapati Purushottama Deva married Padmavati, the kanchi princess. There are other shrines namely Muktimandap, Surya, Saraswati, Bhuvaneshwari, Narasimha, Rama, Hanuman and Eshaneshwara.
The Mandapas
The Dola Mandapa in 1890 where the annual Dol Yatra is held.
There are many Mandapas or Pillared halls on raised platforms within the temple complex meant for religious congregations. The most prominent is the Mukti Mandapa the congregation hall of the holy seat of selected learned Brahmins.[33]
Here important decisions regarding conduct of daily worship and festivals are taken. The Dola Mandapa is noteworthy for a beautifully carved stone Torana or arch which is used for constructing a swing for the annual Dol Yatra festival. During the festival the idol of Dologobinda is placed on the swing. The Snana Bedi is a rectangular stone platform where idols of Jagannath, Balabhadra and Subhadra are placed for ceremonial bathing during the annual Snana Yatra.
Daily food offerings
Main article: Mahaprasad (Jagannath Temple)
Daily offerings are made to the Lord six times a day. These include:
The offering to the Lord in the morning that forms his breakfast and is called Gopala Vallabha Bhoga. Breakfast consists of seven items i.e. Khua, Lahuni, Sweetened coconut grating, Coconut water, and popcorn sweetened with sugar known as Khai, Curd and Ripe bananas.
The Sakala Dhupa forms his next offering at about 10 AM. This generally consists of 13 items including the Enduri cake & Mantha puli.
Bada Sankhudi Bhoga forms the next repast & the offering consists of Pakhala with curd and Kanji payas. The offerings are made in the Bhog Mandapa, about 200 feet from the Ratnabedi. This is called Chatra Bhog and was introduced by Adi Shankaracharya in the 8th century to help pilgrims share the temple food.
The Madhyanha dhupa forms the next offering at the noon.
The next offering to the Lord is made in the evening at around 8 PM it is Sandhya Dhupa.
The last offering to the Lord is called the Bada Simhara Bhoga.[34]
The Mahaprasad of Lord Jagannath are distributed amongst the devotees near the Ratnavedi inside the frame of Phokaria, which is being drawn by the Puja pandas using Muruj, except for the Gopal Ballav Bhog and Bhog Mandap Bhoga which are distributed in the Anabsar Pindi & Bhoga Mandap respectively.
Rosaighara
Main article: Rosaghara
The temple's kitchen is the largest in the world.[22][35][36][37] Tradition holds that all Mahaprasad cooking in the temple kitchens is supervised by the Goddess Mahalakshmi, the empress of Srimandir herself, and that if the food prepared has any fault in it, a shadow dog appears near the temple kitchen, a sign of her displeasure. If the shadow dog is seen, the food is promptly buried and a new batch cooked.[38] All 56 varieties of food produced are vegetarian and prepared without onions, garlic, or chillis, as prescribed by Hindu religious texts.[39] Cooking is done only in earthen pots using water drawn from two special wells near the kitchen called Ganga and Yamuna. The most awaited offering is Kotho Bhoga or Abadha, offered after midday. After being offered to Jagannath and the other deities, the food is sold at Ananda Bajara, an open market near the temple.
Festivals
Ratha Yatra Festival in Puri. Painting by James Fergusson.
Main article: List of festivals observed at Jagannatha Temple, Puri
There are elaborate daily worship services. There are many festivals each year attended by millions of people. The most important festival is the Rath Yatra or the Chariot festival in June. This spectacular festival includes a procession of three huge chariots bearing the idols of Jagannath, Balabhadra and Subhadra through the Bada Danda meaning the Grand Avenue of Puri till their final destination the Gundicha Temple.[40]
Early European observers told tales of devotees being crushed under the wheels of these chariots, whether by accident or even as a form of meritorious suicide akin to suttee. These reports gave rise to the loan word juggernaut suggesting an immense, unstoppable, threatening entity or process operated by fanatics. Many festivals like Dol Yatra in spring and Jhulan Yatra in monsoon are celebrated by temple every year. Pavitrotsava and Damanaka utsava are celebrated as per panchanga or panjika.There are special ceremonies in the month of Kartika and Pausha.
The annual shodasha dinatmaka or 16 day puja beginning 8 days prior to Mahalaya of Ashwin month for Goddess Vimala and ending on Vijayadashami, is of great importance, in which both the utsava murty of lord Madanmohan and Vimala take part.
Pana Sankranti: Also known or Vishuva Sankranti and Mesha Sankranti: Special rituals are performed at the temple.[41]
Chandan Yatra
Main article: Chandan Yatra
In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra.
Snnana Yatra
On the Purnima of the month of Jyestha the Gods are ceremonially bathed and decorated every year on the occasion of Snana Yatra.
Anavasara or Anasara
Main article: Snana Yatra
Literally means vacation. Every year, the main idols of Jagannath, Balabhadra, Subhadra & Sudarshan after the holy Snana Yatra on the jyestha purnima, go to a secret altar named Anavasara Ghar where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu.[42] Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the Gods fall in fever after taking a huge bath and they are treated by the special servants named, Daitapatis for 15 days. During this period cooked food is not offered to the deities.[43]
Rath Yatra at Puri
Main article: Ratha-Yatra (Puri)
Pahandi Bije during Ratha Yatra at Puri.
The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel (3 km) to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is approximately 45 feet high and 35 feet square and takes about 2 months to construct.[44] The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne.[45] The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut.[46] The Ratha-Yatra is also termed as the Shri Gundicha yatra.
The most significant ritual associated with the Ratha-Yatra is the chhera pahara. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.[47] Chera pahara is held on two days, on the first day of the Ratha Yatra, when the deities are taken to garden house at Mausi Maa Temple and again on the last day of the festival, when the deities are ceremoniously brought back to the Shri Mandir.
As per another ritual, when the deities are taken out from the Shri Mandir to the Chariots in Pahandi vijay.
In the Ratha Yatra, the three deities are taken from the Jagannath Temple in the chariots to the Gundicha Temple, where they stay for nine days. Thereafter, the deities again ride the chariots back to Shri Mandir in bahuda yatra. On the way back, the three chariots halt at the Mausi Maa Temple and the deities are offered Poda Pitha, a kind of baked cake which are generally consumed by the Odisha people only.
The observance of the Rath Yatra of Jagannath dates back to the period of the Puranas. Vivid descriptions of this festival are found in Brahma Purana, Padma Purana, and Skanda Purana. Kapila Samhita also refers to Rath Yatra. In Moghul period also, King Ramsingh of Jaipur, Rajasthan has been described as organizing the Rath Yatra in the 18th Century. In Orissa, Kings of Mayurbhanj and Parlakhemundi were organizing the Rath Yatra, though the most grand festival in terms of scale and popularity takes place at Puri.
Moreover, Starza[48] notes that the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. Friar Odoric of Pordenone visited India in 1316-1318, some 20 years after Marco Polo had dictated the account of his travels while in a Genoese prison.[49] In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.[50] [51]
Niladri Bije
Temple main gate
Jagannath living in Sri Mandir.
Celebrated on Asadha Trayodashi.[52] Niladri Bije is the concluding day of Ratha yatra. On this day deities return to the ratna bedi.[53] [54] Lord Jagannath offers Rasgulla to Goddess Laxmi to enter into the temple.[55][56]
Gupta Gundicha
Celebrated for 16 days from Ashwina Krushna dwitiya to Vijayadashami.[57] As per tradition, the idol of Madhaba, along with the idol of Goddess Durga (known as Durgamadhaba), is taken on a tour of the temple premises. The tour within the temple is observed for the first eight days. For the next eight days, the idols are taken outside the temple on a palanquin to the nearby Narayani temple situated in the Dolamandapa lane. After their worship, they are brought back to the temple.[58]
Nabakalebara
The backside of the Jagannath temple with the 'Koili Baikuntha' garden in the foreground.
Main article: Nabakalevara
One of the most grandiloquent events associated with the Lord Jagannath, Nabakalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha. This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that are currently being worshipped in the temple premises were installed in the year 1996.Next ceremony will be held on 2015.[59] More than 3 million devotees are expected to visit the temple during the Nabakalevara of 2015[60] making it one of the most visited festivals in the world.
Management
After independence, the State Government, with a view to getting better administrative system, passed " The Puri Shri Jagannath Temple (Administration) Act, 1952.[61] It contained provisions to prepare the Record of Rights and duties of Sevayats and such other persons connected with the system of worship and management of the temple. Subsequently Shri Jagannath Temple Act, 1955 " was enacted to reorganize the management system of the affair of the temple and its properties.
Shri Dibyasingha Deb, Chief Servitor of the Temple.
Gajapati Maharaj Shri Dibyasingha Deb is the "adhyasevak" (chief servitor) of the temple.[62][63] He took the role in 1970 at the age of 17, after the death of his father, Birakishore Deb, then the Maharaja of Puri.[64]
Security
The security at the 12th century Jagannath Temple has increased ahead of Ratha Yatra, the homecoming festival of the deities of Jagannath temple. In the wake of terror alert on 27 June 2012, the security forces were increased to ensure smooth functioning of the crowded Ratha Yatra and Suna Besha.[65]
Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.
Puri
ପୁରୀ
Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.
The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city.
Puri has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.
Geography and climateEdit
GeographyEdit
The Atharanala Bridge dating back to the 16th century at the entrance of Puri
Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]
Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could be cut through by the streams. Because of the sand hills, the Bhargavi River, flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons, known as Sar and Samang, on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]
ClimateEdit
According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]
HistoryEdit
Main article: Timeline of Puri
Names in historyEdit
Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on an altar or mandapa was venerated near the coast and prayers offered with Vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri, and the Purusha came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]
Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]
Ancient periodEdit
king Indradyumna of Ujjayani credited with building the original temple in 318 AD
According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]
S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]
Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-Jagannatha, and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in India today, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Ratha Yatra.[14]
Medieval and early modern periodsEdit
The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]
Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple
1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]
2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]
3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]
4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]
5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]
6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]
7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]
8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]
9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]
10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]
11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]
12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]
13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]
14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]
15 Amir Fateh Khan, 1647 Not known Not known[24]
16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]
17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]
18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]
Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]
In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]
In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]
The iconic representation of the images in the Jagannatha temple is believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritualistically by special group of carpenters.[27]
Govardhana matha main gate
The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]
The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]
Modern historyEdit
H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri
In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]
The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]
For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]
Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]
Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library, located within the precincts of the temple, for a small donation.[34]
DemographicsEdit
See also: List of cities in Odisha
According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).
EconomyEdit
The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]
City management and governanceEdit
Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha
The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]
The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]
LandmarksEdit
Jagannatha temple
Jagannatha Temple at PuriEdit
Main article: Jagannath Temple (Puri)
Left: Jagannath Temple at Puri Right: View of the temple at night
The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]
Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.
Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara
The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four gates are decorated with guardian statues in the form of lion, horse mounted men, tigers, and elephants in the name and order of the gates.[34] A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed to possess "spiritual animation". Children are made to roll down these steps, from top to bottom, to bring them spiritual happiness. After entering the temple, on the left side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]
The main entrance of the Jagannatha Temple
According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]
The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]
The Pancha Tirtha of PuriEdit
Main article: Pancha Tirtha of Puri
Markandeshwar Tank
Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]
Gundicha TempleEdit
Main article: Gundicha Temple
The Main Gate of the Gundicha Temple
The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]
The temple is built using light-grey sandstone, and, architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]
Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]
SwargadwarEdit
The Sea at Swargadwar of Puri
Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]
BeachEdit
Puri sea sunrise
Puri Sea Beach viewed from the light house
The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]
District museumEdit
The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]
Raghunandana libraryEdit
Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]
Festivals of PuriEdit
Main article: List of festivals observed at Jagannatha Temple, Puri
The Grand Road near the Jagannatha Temple
Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]
Ratha Yatra at PuriEdit
Main article: Ratha-Yatra (Puri)
The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background
The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]
Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]
The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]
Pahandi bije during Ratha Yatra at Puri
Chhera PaharaEdit
The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]
Chandan YatraEdit
The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed
Main article: Chandan Yatra
The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]
Snana YatraEdit
Main article: Snana Yatra
Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of the religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later, during the night, the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]
Anavasara or AnasaraEdit
Images during the Snana Yatra.
Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmag
Happy to share that I have received an Honorable Mention in Nature: Landscapes Category.
Image: ndawards.net/winners-gallery/nd-awards-2015/non-professio...
South Indian Thali
Sweet, Chapathy Kurma, steamed rice, Samba, Rasam, Ponyal, Kuzhambu, curd, appalam and pickle
'Sangeetha Veg' Restaurant, 74 State Highway 49, Muthukadu
IMG_1190
This is one of the Amish apple dumplings we had for dessert today. I've learnt them from a famous Australian vegetarian chef, Kurma Dasa.
In the process of photographing, there were much more decadent versions of them with syrup flowing all over the place, but I chose this one for it's simplicity.
The apple flowerbud and leaf were graciously donated by a nearby tree :-). Thank you, tree.
Varadharaja Perumal Temple o Hastagiri o Attiyuran és un temple hindú dedicat al Senyor Vishnu ubicat a la ciutat santa de Kanchipuram, Tamil Nadu, Índia. És un dels Desams Divya, els 108 temples de Vishnu es creu que han estat visitades pels 12 sants poeta, o Alwars. Es troba a la part de Kanchipuram anomenat Vishnu Kanchi que és una llar per a una gran quantitat de famosos Vishnu temples, inclòs aquest. Un dels més grans erudits hindús de vaishnava Visishtadvaita filosofia, Ramanuja es creu que han residit en aquest temple. El temple juntament amb Ekambareswarar Temple i Kamakshi Amman Temple en Kanchipuram es diu Mumurtivasam (estatge del trio). Mentre que Srirangam se li coneix com "El Koil 'i Tirupathi com el" Malai "entre Divya Desams, Kanchipuram Varadaraja Perumal temple és conegut com el" Perumal Koil. Aquest és un dels llocs més sagrats per als Vaishnavites. Hi ha un altre famós temple de Varadarajaswamy en Kurmai, de Palamaner Mandal en chittor districte d'Andhra Pradesh anomenat Kurma
Varadharaja Perumal Temple o Hastagiri o Attiyuran es un templo hindú dedicado al Señor Vishnu ubicado en la ciudad santa de Kanchipuram , Tamil Nadu , India. Es uno de los Desams Divya , los 108 templos de Vishnu se cree que han sido visitadas por los 12 santos poeta, o Alwars . Se encuentra en la parte de Kanchipuram llamado Vishnu Kanchi que es un hogar para una gran cantidad de famosos Vishnu templos, incluido éste. Uno de los más grandes eruditos hindúes de Vaishnava Visishtadvaita filosofía, Ramanuja se cree que han residido en este templo. El templo junto con Ekambareswarar Templo y Kamakshi Amman Templo en Kanchipuram se llama Mumurtivasam (morada del trío). Mientras que Srirangam se le conoce como "El Koil 'y Tirupathi como el" Malai "entre Divya Desams, Kanchipuram Varadaraja Perumal templo es conocido como el" Perumal Koil. Este es uno de los lugares más sagrados para los Vaishnavites. Hay otro famoso templo de Varadarajaswamy en Kurmai , de Palamaner mandal en chittor distrito de Andhra Pradesh llamado Kurma
Varadharaja Perumal Temple or Hastagiri or Attiyuran is a Hindu temple dedicated to Lord Vishnu located in the holy city of Kanchipuram, Tamilnadu, India. It is one of the Divya Desams, the 108 temples of Vishnu believed to have been visited by the 12 poet saints, or Alwars. It is located in part of Kanchipuram called the Vishnu Kanchi that is a home for a lot of famous Vishnu temples, including this one. One of the greatest Hindu scholars of Vaishnava VisishtAdvaita philosophy, Ramanuja is believed to have resided in this temple.The temple along with Ekambareswarar Temple and Kamakshi Amman Temple in Kanchipuram is called Mumurtivasam (abode of trio).While Srirangam is referred to as ‘ The Koil’ and Tirupathi as the ‘Malai’ among Divya Desams, Kanchipuram Varadaraja Perumal temple is known as the ‘Perumal Koil’. This is one of the most sacred places for Vaishnavites. There is another famous temple of Varadarajaswamy in Kurmai, of Palamaner mandal in chittor district of Andhra Pradesh called Kurma Varadaraja Swamy Temple.
sana dilenmeyi öğrettiğinde düşlerini;
çok küçüktün daha ninnilerin masumluğunda.
yolunu şaşırmış dikenlere sakladın düşlerini
bir yanını sen, bir yanını ben tutacaktım.
üzülme be dilenci düşlü çocuk. üzülme.
dizi dizi sıraladın kendini sığ sayfalara
uzak baharlar gibi kendini not düştün,
baloncuklara doldurdun düşlerini sabun köpüğünden
yere vuran her baloncuk
kapısını açtı sana dilenmişliğin de yeni düşlerinin.
ürkme be dilenci düşlü çocuk. ürkme.
zifiri karanlığa çakmak çakımı kıvılcımlar döktün
ve sen en zifirisinde yap bozu öğrendin karanlığın,
sağa çektin olmadı karanlığı, sola çektin gene olmadı.
düş de kurulurmuymuş hiç kaçak siyahların toplamına.
kurulmaz be dilenci düşlü çocuk. kurulmaz.
isyan etsende koca koca haykırışlarla bulut bulut
gülümseyemesende dilenciliğini düşündüğünde kendine
ve sen taparçasına sarıldığın bebeğini bile dilenci
ve sen onca düşü dilinin ucuna getirip de ezmedinmi be çocuk.
düş kurma sen be dilenci düşlü çocuk
artık kurma.........
Photographer : Greenboy a.k.a Budakijau
::Sunrise ini dirakam selepas solat subuh di masjid jamek baserah,selepas solat terus tunggu matahari naik di Teluk Cempedak,Kuantan,Pahang,tak disangka plak,ade batu lumut hijau,sebelom ni xjumpa plak,layannnn::
Exif :
23 July 2012/07:48AM
Shot in NEF
Exposure: 1/13sec at f18 (handheld)
Filter : -
Exposure Program : M
Matering Mode: Pattern
ISO 100
Flash: No
Focal Lenght : 18mm
Exposure Bias : -0.3 step
Camera: Nikon D90
Lens : Sigma 10-20mm f4
White Balance : 4000k
Picture Control : Greenboy Landscape
keep in touch : www.facebook.com/greenboyoriginal or www.flickr.com/photos/budakijau or www.http://500px.com/GreenboyOriginal
Tajuk :
Jangan Melengah-lengahkan Waktu Berbuka
Hadith :
Rasulullah s.a.w bersabda yang maksudnya:”Manusia tidak henti-hentinya mendapat kebaikan selama mereka mempercepatkan berbuka puasa.”
Riwayat Bukhari dan Muslim
Huraian
Pengajaran Hadis:
i)Menyegerakan berbuka adalah antara perkara yang disunatkan di dalam Islam kerana ia membezakan antara cara puasa oarang-orang Yahudi dan Nasrani yang sengaja melambat-lambatkan waktu berbuka.
ii)Sunat berbuka puasa dengan tamar (kurma) sebagaimana yang diamalkan oleh Rasulullah s.a.w. Ini adalah kerana tamar mengandungi karbohidrat yang tinggi di samping mengandungi asid amino. Di antaranya ialah triptofan yang didapati boleh menenangkan perasaan.
iii)Antara hikmah disunatkan berbuka dengan buah tamar juga adalah kerana kandungan gula di dalam kurma adalah lebih mudah diserap oleh badan berbanding dengan makanan manis yang lain di mana badan akan segera kembali segar setelah seharian berpuasa. Sebaliknya jika seseorang itu berbuka puasa dengan memulakan pengambilan makanan yang berat tanpa memulakan makanan yang manis, maka gula yang diambil kemudiannya memerlukan waktu yang lebih lama iaitu antara 3-4 jam sebelum dapat diserap oleh usus.
iv)Dari sudut perubatan puasa itu sendiri sebenarnya merupakan satu kaedah perubatan yang dapat mengubati gangguan usus selain boleh mengawal berat badan dan mengubati penyakit kencing manis, darah tinggi dan sakit jantung.
v)Setiap Muslim hendaklah memastikan bahawa makanan yang dimakan sewaktu berbuka adalah yang halal dan bersih bukan makanan yang haram atau syubhat selain berwaspada dengan kuantiti makanan yang diambil itu sendiri iaitu janganlah terlalu banyak sehingga menyebabkan badan terasa berat untuk mengerjakan ibadat seperti solat terawih dan sebagainya.
Hindu mythology contains a story about the churning of the Cosmic Ocean in order to obtain Amrita - the nectar of immortal life. At the suggestion of Vishnu the gods, (devas) and demons (asuras) churn the primeval ocean in order to obtain Amrita which will guarantee them immortality. To churn the ocean they used the Serpent King, Vasuki, for their churning-string. For a churning pole they use Mount Mandara placed on the back of a Great Tortoise - the Kurma Avatar of Vishnu. As the gods and demons churned the sea, a terrible poison issued out of its depths which enveloped the universe. The devas and asuras approach Shiva who took the poison into his throat and swallowed it. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck and prevent it from spreading. However, the poison was so potent that it changed the colour of his neck to blue, thereby earning him the name of Neelakanta (blue-throated one).[3] When the Amrita finally emerged along with several other treasures the devas and asuras fought over it. However Vishnu in the form of Mohini the enchantress manages to lure the asuras into handing over the Amrita to her, which she then distributes to the devas. Rahu, an asura, disguises himself as a deva and tries to drink some Amrita himself. Surya (the sun-god) and Chandra (the moon-god) alert Vishnu to this deception. Vishnu then decapitates Rahu just as he is about to swallow the nectar, leaving only his head immortal.-wiki
Goddesses, supernatural animals and valuables that emerged from the churning of ocean are, Lakhsmi, Apsaras,Varuni,Kamadenu,Parijat,bow, Chandra,Dhanvantri and Halahala(Poison).
Taken at Shree Krishna Pranami Mangal Temple, Rameswaram.
Rameswaram set : www.flickr.com/photos/29848963@N03/sets/72157640776907414/
This is from the corridors of Veerabhadra Temple, Lepakshi.
This Virabhadra Temple at Lepakshi was built in the mid-16th century by Viranna and Virupanna, Vijayanagara governors of Penukonda
Lepakshi is a small village located in the Anantapur District, in Andhra Pradesh, India. It is 15 km east of Hindupur and about 120 km north of Bangalore (South India).
. The temple is a notable example of the Vijayanagar architectural style. It is famous for its sculptures, which were created by the artisans of Vijayanagara empire.
Temples of Lepakshi
There are three temples dedicated to Shiva, Vishnu and Virabhadra. On a hillock known as Kurma Saila (tortoise shaped hill), temples of 'Papanatheswara', 'Raghunatha', 'Srirama', 'Veerabhadra' and 'Durga' are located.
For further readings and informations
My hubby's lunch.
Tomato rice served with lamb Kurma (mild curry that originated in India and is often made with yoghurt sauce or coconut cream), papadum & pickles.
Penang Village
27 & 29, Jalan USJ 9/5N, 47620, Subang Jaya, Selangor, Malaysia.
©Sekitar --- All rights reserved. Please don't use this image on websites, blogs or other media without my explicit permission.
Picture: photogenic of Bali (taken using compact camera)
Location: Bali, Indonesia
Bali is an Indonesian island located at 8°25′23″S 115°14′55″E
Coordinates: 8°25′23″S 115°14′55″E
, the westernmost of the Lesser Sunda Islands, lying between Java to the west and Lombok to the east. It is one of the country's 33 provinces with the provincial capital at Denpasar towards the south of the island.
With a population recorded as 3,151,000 in 2005, the island is home to the vast majority of Indonesia's small Hindu minority. 93.18% of Bali's population adheres to Balinese Hinduism, while most of the remainder follow Islam. It is also the largest tourist destination in the country and is renowned for its highly developed arts, including dance, sculpture, painting, leather, metalworking and music.
Bali was inhabited by Austronesian peoples by about 2000 BCE who migrated originally from Taiwan through Maritime Southeast Asia.[2] Culturally and linguistically, the Balinese are thus closely related to the peoples of the Indonesian archipelago, the Philippines, and Oceania.[3] Stone tools dating from this time have been found near the village of Cekik in the island's west.[4]
Balinese culture was strongly influenced by Indian and Chinese, and particularly Hindu culture, in a process beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong charter issued by Sri Kesari Warmadewa in 913 AD and mentioning Walidwipa. It was during this time that the complex irrigation system subak was developed to grow rice. Some religious and cultural traditions still in existence today can be traced back to this period. The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. When the empire declined, there was an exodus of intellectuals, artists, priests and musicians from Java to Bali in the 15th century.
The first European contact with Bali is thought to have been made by Dutch explorer Cornelis de Houtman who arrived in 1597, though a Portuguese ship had foundered off the Bukit Peninsula as early as 1585.[citation needed] Dutch colonial control was expanded across the Indonesian archipelago in the nineteenth century (see Dutch East Indies). Their political and economic control over Bali began in the 1840s on the island's north coast by playing various distrustful Balinese realms against each other.[5] In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control. The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who marched to certain death against superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender.[5] Despite Dutch demands for surrender, an estimated 4,000 Balinese marched to their death against the invaders. In 1908, a similar massacre occurred in the face of a Dutch assault in Klungkung. Afterwards the Dutch governors were able to exercise little influence over the island, and local control over religion and culture generally remained intact.
Dutch rule over Bali had come later and was never as well established as in other parts of Indonesia such as Java and Maluku. Imperial Japan occupied Bali during World War II during which time a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. In the 1930s, anthropologists Margaret Mead and Gregory Bateson, and artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature", and western tourism first developed on the island.[6] Following Japan's Pacific surrender in August 1945, the Dutch promptly returned to Indonesia, including Bali, immediately to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels now using Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance. In 1946 the Dutch constituted Bali as one of the 13 administrative districts of the newly-proclaimed Republic of East Indonesia, a rival state to the Republic of Indonesia which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.
The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting these traditional values. Politically, this was represented by opposing supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs.[5] An attempted coup in Jakarta was put down by forces led by General Suharto. The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5 per cent of the island's population.[7] With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.[8]
Bali blast monument.
As a result of the 1965/66 upheavals, Suharto was able to maneuver Sukarno out of the presidency, and his "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revised in a modern form, and the resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country.[5] A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely affected tourism, bringing much economic hardship to the island.
Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.[13]
The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. But the day before that large, colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.
Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context.[14] Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation.[15] Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Oftentimes two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other in order to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.[16]
Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island’s largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.[17]
Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardized in 1971 by a committee of Balinese officials and artists in order to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.[18]
Tourism, Bali’s chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930’s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.[19]
The Balinese eat with their right hand, as the left is impure, a common belief throughout Indonesia. The Balinese do not hand or receive things with their left hand and would not wave at anyone with their left hand.
The Creation of Bali Island
Perhaps it is too copious if it is said that Bali is an island that is full of uniqueness which distinguishes it with other islands in Indonesia.
As written in the Purana Sada Temple of Kapal Traditional Village, it is said that when the continents and various island had been created on earth, Ida Sang Hyang Widhi/Bathara Pasupati (God), summoned the Gods to gather together on top of Mount Mahameru.
Then Sang Hyang Pasupati uttered to the nine Gods occupying the nine direction, to the six Gods (Sad Winayaka), to the group four Gods (Catur Dewa), to God Rsis, to God Dragon, Gods from Trinayaka group and to Gods in the universe, to make a new island known as Bali Island.
Bedawang & Naga Basuki
Bathara Pasupati explained to all Gods, that island that is going to be created is a special island for the shrine of all Gods with the leader Bhatara Mahadeva/Putranjaya. In this island, all Gods will be worshipped and dipuja (honored) till the end of the period. In this island the Gods will be awarded with big offerings by the dwellers. The Gods, is then, known as the name of Bali.
When this island was created, the God Dragon Sang Hyang Ananta Boga entered the bottom layer of the earth, and then this big dragon became the support of Bali Island.
After that, Sang Hyang Kurma Gni (turtle) entered the earth and became the foundation of it, and Badawang Nala manifested himself as the bottom layer of the earth of Bali. Sang Hyang Kala, then, created the soil and sky of Bali which is bright with colorful shine.
Finally, a beautiful island was created with the shine of extraordinary holiness. The Gods were very delightful with their successful works, and then selected their everlasting shrines at the new earth (banua bahru) named Bali. From here it is disclosed that Bali is the place of Gods (the Island of Gods). When foreigners came to Bali for the first time, they said this island is the last paradise.
The Corners of Bali are guarded by Gods
The belief of Balinese society on the existence of main temples termed as Kahyangan Jagad of Bali, in Balinese society itself, moreover in spiritual groups, has various and different concept. The difference also happens on the literature of Balinese classic, so there is different perception with different reference.
But with the important role of Hindu Religion experts in Bali, these different views and belief is united in a unity of interpretation and then compiled into a book entitled "Compilation of Seminar Decisions on Interpretation of Hindu Religion Aspects I - XV. This book was published by Local Government of Bali in 1999/2000.
This book stated that Kahyangan Jagad in Bali is divided into two different conception (Rwabineda), such as, Besakih Temple in Karangasem Regency as Purusa (masculine) and Batur Temple in Bangli Regency as Pradana (Feminine).
Sarad (Naga)
Based on the conception of Catur Lokapala (four direction), Kahyangan Jagad consists of Lempuyang Luhur Temple in Karangasem Regency, Andakasa Temple is also in Karangasem Regency, Batukaru Temple in Tabanan Regency and Puncak Mangu Temple in Badung Regency.
Based on the conception of Sad Winayaka, Kahyangan Jagad consists of Besakih Temple in Karangasem Regency, Lempurang Luhur Temple also in Karangasem Regency, Gua Lawah Temple in Klungkung Regency, Uluwatu Temple in Badung Regency, Batu Karu Temple in Tabanan Regency and Puser Tasik Temple/Pusering Jagad in Gianyar Regency.
In classical poetry literature (geguritan) entitled Patijlamit written by Ida Pedanda Ketut Sidemen from Griya Taman Kelodan Intaran Sanur, it is stated the names of Local Gods worshipped in the temples considered as Sad Kahyangan Jagad Bali, such as : Bhatara Sang Hyang Purna Jaya is worshipped in Besakih Temple, with His weapon of Kris (tuwek) located in Karangasem Regency; Bhatara Sang Hyang Ningjaya is worshipped in Lempuyang Temple with the weapon of abet also located in Karangasem Regency; Bhatara Sang Hyang Jayaningrat is worshipped in Batukaru Temple with His weapon of arrow, located in Tabanan Regency; Herjeruk Temple is the shrine of Bhatara Sang Hyang Putra Jaya with sword weapon, located in Gianyar Regency; Luhur Uluwatu is the shrine of Bhatara Sang Hyang Manik Gumawang with spear located in Badung Regency; Puser Tasik/Pusering Jagad Temple is the shrine of Bhatara Sang Hyang Manik Galba with duwung weapon, located in Gianyar Regency
Source from: indonesia.sawadee.com/history.htm & en.wikipedia.org/wiki/Bali
Many of the sculptures on the walls of the stepwell are dedicated to Vishnu, the Hindu god of preservation which has Rigvedic origins, and his avatars. There are 10 primary avatars, scuptures of 3 of them
- Narsimha, Matsya and Kurma - are missing, though it is unclear whether all three were originally there.
This is Ram.
From the walls of Rani-ki-Vav (the Queen’s Stepwell), an intricately designed stepwell situated in Patan, Gujarat, India. It is a World Heritage site. Designed as an inverted temple highlighting the sanctity of water, it was built in the 11th century AD.
Commissioned by queen Udayamati in memory of her husband Bhima I, it was built at the height of craftsmens’ ability in stepwell construction and in the Maru-Gurjara architectural style, reflecting mastery of this complex technique and great beauty of detail and proportions.
More here:
www.hindustantimes.com/india-news/pride-of-patan-the-jour...
The album is here: www.flickr.com/photos/santanu_sen/albums/72157683571069750
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord Narayana is mentioned as the supreme being. The first verse of Narayana Suktam mentions the words "paramam padam", which literally mean "highest post" and may be understood as the "supreme abode for all souls". This is also known as Param Dhama, Paramapadam, or Vaikuntha. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "Although the gods are sometimes distinctly invoked as the great and the small, the young and the old (Rig veda 1:27:13), this is only an attempt to find the most comprehensive expression for the divine powers, and nowhere is any of the gods represented as the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. According to Holt the veneration of Vishnu in Sri Lanka is evidence of a remarkable ability, over many centuries, to reiterate and reinvent culture as other ethnicities have been absorbed into their own. Though the Vishnu cult in Ceylon was formally endorsed by Kandyan kings in early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
Bunların saçları alt kata ermiyor daha, onun için hayal kurmaya gerek yok. Yalnız kızıl saçlıları çok beğendim. Tam kebaplık :-)
Nikon D810 + Tamron SP BBAR Adaptall-2 90mm F:2.5 Model 52B
İnsanlar yürüyor. Kimi silahlarıyla yürüyor, kimi silahsız. Ama yürüyor. Dünyayı yöneten, parasını pulunu sadece kendileri için, çevresindekiler için kullanmak adına cahil bıraktıkları yığınlarca desteklenen kendini akıllı sanan aslında ahmak yöneticilerce yönlendirilerek yürüyor. Yaşadıkları koşullardan memnun olmayan insanlar ortamlarını düzeltmek adına akıllı tepkiler koyacaklarına aynı kaosları başka toplumlara başka coğrafyalara taşımak adına yürüyor. Allah bu dünyada bunları başımıza müstahak kıldığına göre akılla buluşmayı akledemediğimiz sürece muhatap kalmaya devam edeceğiz demektir.
Hz Muhammed'in güzel bir sözü var demiş ki
- Nasılsanız, öyle idare edilirsiniz.
Konunun özeti bu aslında. Çünkü beğenmediği yöneticiyi başında tutan, o şikayet eden halk toplulukları. Suriyeli Esad'ı beğenmiyor ama beğenenlerin desteğiyle adam devam ediyor yaptıklarını yapmaya. Ondan kaçan Suriyeli batıya kaçmaya uğraşıyor ve Türkiye'yi geçit olarak kullanmaya çalışıyor fakat bazıları hatta büyük çoğu ülkemizde yerleşiyor ve nüfusun yapısını değiştiriyor. Ona zulmedenlerin oluşturduğu şartları yanında taşıyarak o şartları gittikleri yerlerde de oluşturmaya çalışıyorlar. İlginç olan Afganistan'dan kaçan afganlı kaç ülke geçerek ülkemize geliyor ve becerebilirse avrupaya gitmeye uğraşıyor; beceremezse bu ülkenin kurucusunun koyduğu kuralların en akıllısı olan laikliğimizden faydalanarak o hoşgörü içinde kendi inanç sistemini burada kurmaya çalışıyor. Bana o kaçtığı inanç sistemini pompalamaya uğraşıyor. Kimse düşünmüyor kaçmaya çalıştığın Norveç veya isveç'te sana o sistemi kurdurmazlar, Finlandiya'da kurdurmazlar. Adamların bayraklarına baksan orada haç var görürsün. Onlar gibi olmazsan sana huzurlu ekmek olmayacak orada. Bir şekilde yaşamayı becersen çoluğunu çocuğunu kültür yoluyla elinden alacak adam. Allah müslümana bulunduğu ortamı düzeltmeyi öğütlüyor. Aklı kullanmayı öğütlüyor. Müslümanlar başta, kimse düşünmüyor bu kadar peygamber neden kuzey ülkelerinde değil de orta doğuda gönderildi toplumlara. Acaba Allah kuzey ülkelerinden ümidini kestiği ve bunlar nasıl olsa adam olmaz dediği için mi oralarda orta doğudaki kadar sık ve büyük toplumları etkileyecek inanç sistemleri göndermedi. Yoksa oralardakiler daha az uyarılacak kadar seyrek mi bozuldular. Düşünülmesi gereken bir konu. Orta doğu dünya tarihinin en çok rasul - nebi gönderilmiş bölgesi ya da öyle biliyoruz. Sebebi coğrafya elbette. Yaratan Avrasya ve Afrika arasında geçiş bölgesi olarak yaratmış bu bölgeyi ve her yerden gelenlerden en çok etkilenen en çok nüfus yapısı değişen bölge bu bölge.Kavimler göçleri tarihine baktığınızda ne imparatorlukların, ne devletlerin yok olup gittiğini görürsünüz o süreçlerde. Şimdi o göç süreçleri ülkemizi zorluyor. Allah bizi korusun bize akıl, fikir ve firaset vererek.
Alibey adası (Cunda) bu heykele ev sahipliği yapıyor. Kucağında çocuğuyla bir ana. Bir sokak köpeği de portreyi tamamlıyor aileyi tamamlama adına.
Kadına şiddete hayır,ama sadece kadına değil şiddetin tamamına hayır, kime yapılırsa yapılsın ŞİDDETE HAYIR. Politikal ŞİDDETE HAYIR. İnanç açısından ŞİDDETE HAYIR. Ekonomik ŞİDDETE HAYIR. Ben tarafımı seçiyorum ve dua ediyorum Allah beni hiç bir şart altında şiddete mecbur bırakmasın.
Nikon D300S + AF Nikkor 28-105mm f/3.5-4.5D
"di dalam keduanya ada (macam-macam) buah-buahan dan kurma serta delima"
{Ar-rahman:68}
-taken with nikon d40x.
-location:Jame'ah mu'tah,Jordan-
-shutterspeed:1/1000,f/4 ISO:220
-matering:matrix,f.length:26mm
-cs4 created.
notbad--
1- Scientific name = Phoenix dactylifera
2- English name = date palm
3- Family = Arecaceae
4- Arabic name = النخيل
He's my best friend. He is my childhood friend. Ours was a friendship that began in 1993. A 21-year friendship. Unfortunately, on July 3, 2014 I lost my best friend in a traffic accident.
I will miss him very much.
Wish You Were Here
1993 senesiydi. Yeni taşındığımız bir mahalle. Yeni bir toptu bizi tanıştıran. Tahmin edemezdik plastik bir topun 21 yıllık bir dostluğa sebep olacağını. Sanırım bu, o topu üretenlerin bile aklına gelmemiştir. Kim bilebilir ki?
Her birimizin birer yıldızı vardı gökyüzünde. Havanın açık olduğu gecelerde, onlara bakar ve "Bizimkiler yine bir arada, tıpkı bizim gibi" derdik. Şifo Mehmet'di ilk zamanlar benim için adın. Ta ki Ayşe teyze kızana kadar. :) Sonra Mehmet oldun. Değişmeyen tek şey dostluğumuzdu. Öyle herkesin bulabileceği bir şey değildi bizimkisi.
Kahveci Ramis amcanın oğullarının ikimizi kovaladığı günü her bir araya geldiğimizde konuşur, gülümserdik birlikte. Kesin yeni bir dünya rekoru kırdık biz o gün. Ama kayıtdışı koştuğumuz için o rekoru kırdığımızı bir tek biz bileceğiz.
Atariciye giderdik her para bulduğumuzda. Pek mutlu olur, şaşırırdık gördüklerimize. Bir gün, tv ekranına bağlanan bir klavye geleceği ve artık oyunların o makinelerde oynanacağı söylentisi yayılmıştı. Olur mu lan öyle şey demiştik! Olmuştu... Hayallerin ötesi işte buydu... Yeni oyunları keşfetmemiz fazla zaman almamıştı. "O "tır" oyununu hiç oynamayacaktık, Mehmet." Yıllar sonra ise, playstation diye bir şey çıktı. Seninle aylarca gitmedik atariye. "Gel bi gidip bakalım. Belki severiz." dedik birbirimize. Japonca menüler, birbirine yardımcı olmayan yan masalar, gerçekci görüntüler... Bize göre değildi tüm bunlar. Ayrıldık bir saatin sonunda oradan. Ve bir daha atariye gitmedik. Jetonluya devam tabi... :)
Sabah ilk otobüsle, Çakırlar Korosu (Korusu) son durağa gidip denize giriş noktamıza vardığımızda "Dalga yok! E, biz denize nasıl gireceğiz?" derdik. Yine de girerdik. Akşam 6'ya kadar. Samsun deniz tabanında aniden oluşan çukurlarda boğulmamak için kendi yöntemimizi bulmuştuk. Adını "Ay Yürüyüşü" koymuştuk. İşe yarıyordu. 6:30 otobüsüne bindiğimizde enerjimiz, bizi eve atacak kadar olurdu. Ayrılırken hep aynı cümleyi kurardık, "Yarın aynı saatte.".
Bana bir dağ bisikleti alınmıştı. Sende babana dağ bisikleti alması için baskı kurmaya başlamıştın. Böylece dağları keşfe çıkabilecektik birlikte. Ve artık seninde bir dağ bisikletin vardı. Duramıyorduk. Devamlı yeni yerler keşfediyorduk. O kötü, taşlı dağ yollarında bile yavaş kullanamıyorduk bisikleti. Hız, adrenalin, köpekler...
Ulan, şu köpeklerden ne çektik be!!!
(Dağları az mı anlattım ne!?)
O zamanlar kullanımda olan, eski Samsun havaalanının içinde bulunan ve askeriyeye ait köşke girme planlarımız başarıya ulaşamamıştı bir türlü. "İçinde ne vardı acaba? Askerler gece yarısı neden o köşke giriyorlardı? Neden içeride hiç ışık yanmıyordu?" Merak etmeye devam edeceğiz.
2001 senesiydi. Alanya'ya taşınmıştık. Samsun çok uzaktı artık. Ama sen hala çok yakındın. Mektuplaşmaya başlamıştık. Sanırım senden bana kalan en güzel hatıralardan biri de o mektuplar olacak. Daha şimdiden açıp tekrar okumaya başladım. Alanya'da ki ikinci yazdı. Gelecektin. Sonra bir telefon, bisikletten düşüp kolunu kırmışsın. Sana iki soru sordum. "Yokuş aşağı giderken pedal çevirmeye devam ediyor muydun?" Cevabın, "Evet" olmuştu. İkinci sorum ise, "Basket topunu bu sırada sektirerek sürüyordun bisikleti di mi?" Cavabın yine, "Evet" olmuştu. Nasıl bildim ama demiştim. :) Gülmüştük. Buluşmamız ertelenmişti.
2003 senesinde Tokat'a taşınmıştık. Artık daha yakınız, her haftasonu denize gideriz demiştik birbirimize. Sanki bu cümleyi kurmamızı bekliyormuş babanın tayini. Kayseri'de uzak değildi hani. Birbirimizi yıllar sonra sen askere giderken gördük. Pek mutlu olmuştuk. Sonrasında, düğün, bayram buluşmaları. Ve, en son "Dostum canım çok sıkkın. Gelde bir stres atalım." deyişin. O sırada annemin mezarını düzenliyordum. Elimi dahi yıkamadan soluğu terminalde almıştım.
3 Temmuz 2014 günü bir haber aldım senden. Önce yere yıkıldım. Yarım saat kendime gelemedim. Ayağa kalkamadım bir türlü. Ayağa kalktığımda hemen arabaya koştum. Yola çıktım. Neyse ki yol boştu. Neyse ki diyorum, çünkü yolu göremiyordum. Tek görebildiğim, damlalar ve senin gülümseyişin. Yağmur yağmıyordu. Hava açıktı. Damlalar gözümde biriken gözyaşlarıydı. Eksilmiyorlardı bir türlü. Tıpkı şimdi olduğu gibi.
Araya ne kadar mesafe girerse girsin, iletişimi kaybetmedik. Mektup, telefon, internet... Peki ya şimdi ne olacak, nasıl olacak diye düşünmeye başlamıştım. Sonra seni rüyamda gördüm. Ve sonra bir kez daha...
Artık, köpekler tarafından kovalanmak anılarımda bir tat bırakmayacak. Uzaya çıkma hayalimizi tek başıma devam ettireceğim. Hani, seni telefonla her gittiğimde aradığım, senin "En çok orayı merak ediyorum" dediğin, yaylamdaki o en yüksek nokta varya, artık oradan seni arayamayacağım. Onun yerine seninle direkt konuşacağım. Orası o kadar yüksek ki, senin beni duyacağına eminim. Kim bilir belki bende seni duyabilirim oradan.
Her görüşmenin sonunda derdik;
Kendine çok iyi bak dostum.
A doughnut or donut (/ˈdoʊnət/ or /ˈdoʊnʌt/; see spelling differences) is a type of fried dough confectionery or dessert food. The doughnut is popular in many countries and prepared in various forms as a sweet snack that can be homemade or purchased in bakeries, supermarkets, food stalls, and franchised specialty outlets. Donuts are usually deep-fried from a flour dough, and typically either ring-shaped or without a hole, and often filled. Other types of batters can also be used, and various toppings and flavorings are used for different types, such as sugar, chocolate, or maple glazing. In addition to flour, doughnuts may also include such ingredients as water, leavening, eggs, milk, sugar, oil/shortening, natural flavors and/or artificial flavors.
The two most common types are the toroidal ring doughnut and the filled doughnut - which is injected with fruit preserves, cream, custard, or other sweet fillings. A small spherical piece of dough may be cooked as a doughnut hole. Other shapes include rings, balls, and flattened spheres, as well as ear shapes, twists and other forms. Doughnut varieties are also divided into cake and risen type doughnuts.
SHAPES
RINGS
Ring doughnuts are formed by joining the ends of a long, skinny piece of dough into a ring or by using a doughnut cutter, which simultaneously cuts the outside and inside shape, leaving a doughnut-shaped piece of dough and a doughnut hole from dough removed from the center. This smaller piece of dough can be cooked or added back to the batch to make more doughnuts. A disk-shaped doughnut can also be stretched and pinched into a torus until the center breaks to form a hole. Alternatively, a doughnut depositor can be used to place a circle of liquid dough (batter) directly into the fryer.
There are two types of ring doughnuts, those made from a yeast-based dough for raised doughnuts or made from a special type of cake batter. Yeast-raised doughnuts contain about 25% oil by weight, whereas cake doughnuts' oil content is around 20%, but they have extra fat included in the batter before frying. Cake doughnuts are fried for about 90 seconds at approximately 190 °C to 198 °C, turning once. Yeast-raised doughnuts absorb more oil because they take longer to fry, about 150 seconds, at 182 °C to 190 °C. Cake doughnuts typically weigh between 24 g and 28 g, whereas yeast-raised doughnuts average 38 g and are generally larger, and taller (due to rising) when finished.
TOPPING
After frying, ring doughnuts are often topped. Raised doughnuts are generally covered with a glaze (icing). Cake doughnuts can also be glazed, or powdered with confectioner's sugar, or covered with cinnamon and granulated sugar. They are also often topped with cake frosting (top-side only) and sometimes sprinkled with coconut, chopped peanuts, or sprinkles (also called jimmies).
HOLES
Doughnut holes are small, bite-sized doughnuts that were traditionally made from the dough taken from the center of ring doughnuts. Before long, doughnut sellers saw the opportunity to market "holes" as a novelty and many chains offer their own variety, some with their own brand names such as "Munchkins" from Dunkin' Donuts and "Timbits" from Tim Hortons.
Traditionally, doughnut holes are made by frying the dough removed from the center portion of the doughnut. Consequently, they are considerably smaller than a standard doughnut and tend to be spherical. Similar to standard doughnuts, doughnut holes may be topped with confections, such as glaze or powdered sugar.
Originally, most varieties of doughnut holes were derivatives of their ring doughnut (yeast-based dough or cake batter) counterparts. However, doughnut holes can also be made by dropping a small ball of dough into hot oil from a specially shaped nozzle or cutter. This production method has allowed doughnut sellers to produce bite-sized versions of non-ring doughnuts, such as filled doughnuts, fritters and Dutchies.
FILLED
The filled doughnut is a flattened sphere injected with fruit preserves, cream, custard, or other sweet fillings, and often dipped into powdered sugar or topped off with frosting. Common varieties include the Boston cream, coconut, key lime, and jelly.
OTHER SHAPES
Others include the fritter and the Dutchie, which are usually glazed. These have been available on Tim Hortons' doughnut menu since the chain's inception in 1964, and a 1991 Toronto Star report found out that these two were the chain's most popular type of fried dough in Canada.
There are many other specialized doughnut shapes such as old-fashioned, bars or Long Johns (a rectangular shape), or with the dough twisted around itself before cooking. In the northeast U.S., bars and twists are usually referred to as crullers. Another is the beignet, which is square-shaped, covered with powdered sugar.
HISTORY
POSSIBLE ORIGINS
Doughnuts have a disputed history. One theory suggests they were invented in North America by Dutch settlers,[6] and in the 19th century, doughnuts were sometimes referred to as one kind of oliekoek (a Dutch word literally meaning "oil cake"), a "sweetened cake fried in fat."
Hanson Gregory, an American, claimed to have invented the ring-shaped doughnut in 1847 aboard a lime-trading ship when he was only 16 years old. Gregory was dissatisfied with the greasiness of doughnuts twisted into various shapes and with the raw center of regular doughnuts. He claimed to have punched a hole in the center of dough with the ship's tin pepper box, and to have later taught the technique to his mother. Smithsonian Magazine states that his mother, Elizabeth Gregory, "made a wicked deep-fried dough that cleverly used her son's spice cargo of nutmeg and cinnamon, along with lemon rind," and "put hazelnuts or walnuts in the center, where the dough might not cook through", and called the food 'doughnuts'.
According to anthropologist Paul R. Mullins, the first cookbook mentioning doughnuts was an 1803 English volume which included doughnuts in an appendix of American recipes. By the mid-19th century, the doughnut looked and tasted like today’s doughnut, and was viewed as a thoroughly American food.
Another theory on their origin came to light in 2013, appearing to predate all previous claims, when a recipe for "dow nuts" was found in a book of recipes and domestic tips written in 1800 by the wife of Baron Thomas Dimsdale, the recipe being given to the dowager Baroness by an acquaintance who transcribed for her the cooking instructions of a local delicacy, the "Hertfordshire nut".
ETHYMOLOGY
"DOUGH NUT"
The earliest known recorded usage of the term dates to an 1808 short story describing a spread of "fire-cakes and dough-nuts." Washington Irving's reference to "doughnuts" in 1809 in his History of New York is more commonly cited as the first written recording of the term. Irving described "balls of sweetened dough, fried in hog's fat, and called doughnuts, or olykoeks." These "nuts" of fried dough might now be called doughnut holes. Doughnut is the more traditional spelling, and still dominates outside the US. At present, doughnut and the shortened form donut are both pervasive in American English.
"DONUT"
The first known printed use of donut was in Peck's Bad Boy and his Pa by George W. Peck, published in 1900, in which a character is quoted as saying, "Pa said he guessed he hadn't got much appetite, and he would just drink a cup of coffee and eat a donut." According to John T. Edge (Donuts, an American passion 2006) the alternative spelling “donut” was invented when the New York–based Display Doughnut Machine Corporation abbreviated the word to make it more pronounceable by the foreigners they hoped would buy their automated doughnut making equipment. The donut spelling also showed up in a Los Angeles Times article dated August 10, 1929 in which Bailey Millard jokingly complains about the decline of spelling, and that he "can't swallow the 'wel-dun donut' nor the ever so 'gud bred'." The interchangeability of the two spellings can be found in a series of "National Donut Week" articles in The New York Times that covered the 1939 World's Fair. In four articles beginning October 9, two mention the donut spelling. Dunkin' Donuts, which was so-named in 1950, following its 1948 founding under the name Open Kettle (Quincy, Massachusetts), is the oldest surviving company to use the donut variation; other chains, such as the defunct Mayflower Doughnut Corporation (1931), did not use that spelling. According to the Oxford Dictionary while "doughnut" is used internationally, the spelling "donut" is American. The spelling "donut" remained rare until the 1950s, and has since grown significantly in popularity; this growth in use has possibly been influenced by the spread of Dunkin' Donuts.
NATIONAL DOUGHNUT DAY
National Doughnut Day, also known as National Donut Day, celebrated in the United States of America, is on the first Friday of June each year, succeeding the Doughnut Day event created by The Salvation Army in 1938 to honor those of their members who served doughnuts to soldiers during World War I. About 250 Salvation Army volunteers went to France. Because of the difficulties of providing freshly baked goods from huts established in abandoned buildings near the front lines, the two Salvation Army volunteers (Ensign Margaret Sheldon and Adjutant Helen Purviance) came up with the idea of providing doughnuts. These are reported to have been an "instant hit", and "soon many soldiers were visiting The Salvation Army huts". Margaret Sheldon wrote of one busy day: "Today I made 22 pies, 300 doughnuts, 700 cups of coffee." Soon, the women who did this work became known by the servicemen as "Doughnut Dollies".
Regional variations
AFRICA
SOUTH AFRICA
In South Africa, an Afrikaans variation known as the koeksister is popular. Another variation, similar in name, is the Cape Malay koesister being soaked in a spiced syrup and coated in coconut. It has a texture similar to more traditional doughnuts as opposed to the Afrikaans variety.[26] A further variation is the vetkoek, which is also dough deep fried in oil. It is served with mince, syrup, honey or jam.
TUNISIA
In Tunisia, a pastry similar to doughnuts are yo-yos. They are very traditional and popular. They come in different versions both as balls and in shape of doughnuts. They are deep-fried and covered in a honey syrup or a kind of frosting. Sesame seeds are also used for flavor and decoration along with orange juice and vanilla.
MOROCCO
In Morocco, Sfenj is a similar pastry eaten sprinkled with sugar or soaked in honey.
ASIA
CHINA
A few sweet, doughnut-style pastries are regional in nature. Cantonese cuisine features an oval-shaped pastry called ngàuhleisōu (牛脷酥, lit. "ox-tongue pastry" due to its tongue-like shape).
A spherical food called saa1 jung (沙翁) which is also similar to cream puff, but denser in texture (doughnut-like texture) with sugar sprinkled on top, is normally available in Cantonese restaurants in the dim sum style. An oilier Beijing variant of this called 高力豆沙, gaoli dousha, is filled with red bean paste; originally, it was made with egg white instead of dough. Many Chinese cultures make a chewy doughnut known as shuangbaotai (雙包胎), which consists of two conjoined balls of dough.
Chinese restaurants in the US sometimes serve small fried pastries similar to doughnut holes, served with condensed milk as a sauce.
Chinese cuisine features long, deep-fried doughnut sticks that are often quite oily, hence their name in Mandarin, yóutiáo (油條, lit. oil strips.); in Cantonese, this doughnut-style pastry is called yàuhjagwái (油炸鬼, ghosts fried in oil). These pastries are not sweet and are often served with congee, a traditional rice porridge.
INDIA
In India, a savory, fried, ring-shaped snack called a vada is often referred to as the Indian doughnut. The vada is made from dal, lentil or potato flours rather than wheat flour. In North India, it is in the form of a bulging disc called dahi-vada, and is soaked in curd, sprinkled with spices and sliced vegetables, and topped with a sweet and sour chutney. In South India, a vada is eaten with sambar and a coconut chutney.
Sweet pastries similar to old-fashioned doughnuts called badushahi and jalebi are also popular. Balushahi, also called badushah, is made from flour, deep fried in clarified butter, and dipped in sugar syrup. Balushahi is ring-shaped, but the hole in the center does not go all the way through. Jalebi, which is typically pretzel-shaped, is made by deep frying batter in oil and soaking it in sugar syrup. A variant of jalebi, called imarti, is shaped with a small ring in the center around which a geometric pattern is arranged.
Along with these Indian variants, American variants of doughnuts are also available with American brands such as Krispy Kreme and Dunkin' Donuts setting up retail outlets in India, as well as local brands such as Mad Over Donuts and the Donut Baker.
INDONESIA
The Indonesian, donat kentang is a potato doughnut, a ring-shaped fritter made from flour and mashed potatoes, coated in powder sugar or icing sugar.
IRAN
The Persian zoolbia and bamiyeh are fritters of various shapes and sizes coated in a sugar syrup. Doughnuts are also made in the home in Iran, referred to as doughnuts, even in the singular.
ISRAEL
Jelly doughnuts, known as sufganiyah (סופגניה, pl. sufganiyot סופגניות) in Israel, have become a traditional Hanukkah food in the recent era, as they are cooked in oil, associated with the holiday account of the miracle of the oil. Traditional sufganiyot are filled with red jelly and topped with icing sugar. However, many other varieties exist, with some being filled with dulce de leche (particularly common after the South American aliyah early in the 21st century).
JAPAN
In Japan, an-doughnut (あんドーナッツ, "bean paste doughnut") is widely available at bakeries. An-doughnut is similar to Germany's Berliner, except it contains red azuki bean paste. Mister Donut is one of the most popular doughnut chains in Japan. Native to Okinawa is a spheroid pastry similar to doughnuts called sata andagi.
MALAYSIA
Kuih keria is a hole doughnut made from boiled sweet potato that is mashed. The sweet potato mash is shaped into rings and fried. The hot doughnut is then rolled in granulated sugar. The result is a doughnut with a sugar-crusted skin.
NEPAL
Sel roti is a Nepali homemade, ring-shaped, rice doughnut prepared during Tihar, the widely celebrated Hindu festival in Nepal. A semiliquid dough is usually prepared by adding milk, water, sugar, butter, cardamom, and mashed banana to rice flour, which is often left to ferment for up to 24 hours. A sel roti is traditionally fried in ghee.
PAKISTAN
Doughnuts are available at most bakeries across Pakistan. The Navaz Sharif variety, available mainly in the city of Karachi, is covered in chocolate and filled with cream, similar to a Boston cream. Doughnuts can readily be found at the many Dunkin' Donuts branches spread across Pakistan.
PHILIPPINES
Local varieties of doughnuts sold by peddlers and street vendors throughout the Philippines are usually made of plain well-kneaded dough, deep-fried in refined coconut oil and sprinkled with refined (not powdered or confectioner's) sugar. Doughnuts are a popular mid-day snack. A native variant from the Visayas islands known as shakoy or siyakoy (also known as lubid-lubid in the northern Philippines) uses a length of dough twisted into a distinctive rope-like shape before being fried. The preparation is almost exactly the same as doughnuts, though there are variants made from glutinous rice flour. The texture can range from soft and fluffy, to sticky and chewy, to hard and crunchy. They are sprinkled with white sugar, but can also be topped with sesame seeds or caramelized sugar.
TAIWAN
In Taiwan, shuāngbāotāi (雙胞胎, lit. twins) is two pieces of dough wrapped together before frying.
THAILAND
In Thailand, a popular breakfast food is Pa Thong Ko, also known as Thai Donuts, a version of the Chinese Yiu Ja Guoy/Youtiao. Often sold from food stalls in markets or by the side of the road, these doughnuts are small sometimes X-shaped and sold by the bag full. They are often eaten in the morning with hot Thai tea.
VIETNAM
Vietnamese varieties of doughnuts include bánh tiêu, bánh cam, and bánh rán. Bánh tiêu is a sesame-topped, deep-fried pastry that is hallow. It can be eaten alone or cut in half and served with bánh bò, a gelatinous cake, placed inside the pastry. Bánh cam is from Southern Vietnam and is a ball-shaped, deep-fried pastry coated entirely in sesame seeds and inside of which contains a mung bean paste filling. Bánh rán is from Northern Vietnam and is similar to bánh cam; however, the difference is that bánh rán is covered with a sugar glaze after being deep-fried and its mung bean paste filling includes a jasmine essence.
EUROPE
AUSTRIA
In Austria, doughnut equivalents are called Krapfen. They are especially popular during Carneval season (Fasching), and do not have the typical ring shape, but instead are solid and usually filled with apricot jam (traditional) or vanilla cream (Vanillekrapfen). A second variant, called Bauernkrapfen, probably more similar to doughnuts, are made of yeast dough, and have a thick outside ring, but are very thin in the middle.
BELGIUM
In Belgium, the smoutebollen in Dutch, or "croustillons" in French, are similar to the Dutch kind of oliebollen, but they usually do not contain any fruit, except for apple chunks sometimes. They are typical carnival and fair snacks and are coated with powdered sugar.
BOSNIA AND HERZEGOVIA - CROATIA -
MACEDONIA AND SERBIA
Doughnuts similar to the Berliner are prepared in the northern Balkans, particularly in Bosnia and Herzegovina, Croatia, Macedonia and Serbia (pokladnice or krofne). They are also called krofna, krafna or krafne, a name derived from the Austrian Krapfen for this pastry. In Croatia, they are especially popular during Carneval season and do not have the typical ring shape, but instead are solid. Traditionally, they are filled with jam (apricot or plum). However, they can be filled with vanilla or chocolate cream. Another types of doughnuts are uštipci and fritule.
CZECH REPUBLIC
There are Czech Republic "American" style doughnuts, but before they were solid shape and filled with jelly (strawberry or peach). The shape is similar to doughnuts in Germany or Poland. They are called Kobliha (Koblihy in plural). They may be filed with nougat or with vanilla custard. There are now many fillings; cut in half or non-filled knots with sugar and cinnamon on top.
DENMARK
In Denmark, doughnuts exist in their "American" shape, and these can be obtained from various stores, e.g. McDonald's and most gas stations. The Berliner, however, is also available in bakeries.
FINLAND
in Finland, a sweet doughnut is called a munkki (the word also means monk) and are commonly eaten in cafés and cafeteria restaurants. They are sold cold and are sometimes filled with jam (U.S. jelly) or a vanilla sauce. A ring doughnut is also known as donitsi.A savory form of doughnut is the meat doughnut (in Finnish lihapiirakka, or literally meat pie). Being made of doughnut mixture and deep fried the end product is more akin to a savory doughnut than any pie known in the English speaking world.
FRANCE
The French beignet, literally "bump", is the French and New Orleans equivalent of a doughnut: A pastry made from made from deep-fried choux pastry.
GERMANY
In parts of Germany, the doughnut equivalents are called Berliner (sg. and pl.), but not in the capital city of Berlin itself and neighboring areas, where they are called Pfannkuchen (which is often found misleading by people in the rest of Germany, who use the word Pfannkuchen to describe a pancake, which is also the literal translation of it). In middle Germany, they are called Kreppel or Pfannkuchen. In southern Germany, they are also called Krapfen and are especially popular during Carnival season (Karneval/Fasching) in southern and middle Germany and on New Year's Eve in northern Germany. Berliner do not have the typical ring shape, but instead are solid and usually filled with jam, while a ring-shaped variant called Kameruner is common in Berlin and eastern Germany. Bismarcks and Berlin doughnuts are also found in Australia, Canada, Denmark, Finland, Switzerland and the U.S. Today, American style doughnuts are also available in Germany, but are less popular than their native counterparts.
GREECE
In Greece, there is a doughnut-like snack, called loukoumas (λουκουμάς), which is a doughnut with sugar and comes in two types (one is shaped like the number 8; the other is a torus). The first one is crispier, whereas the second one is larger and softer.
HUNGARY
Fánk is a sweet traditional Hungarian cake. The most commonly used ingredients are: flour, yeast, butter, egg yolk, a little bit of rum, a sniff of salt, milk and oil to deep fry with. After the pastry has risen for approximately 30 minutes the result is an extreme light doughnut-like pastry. Fánk is mostly served with powdered sugar and lekvar.
It is supposed that Fánk pastry is of the same origin as German Berliner, Dutch oliebol, and Polish pączki.
ICELAND
In Iceland kleinuhringur (pl. kleinuhringir and kleinuhringar) are a type of old Icelandic cuisine which resembles doughnuts. The Berliner and many other kinds of doughnuts can only be found on one day of the year and that is on a holiday called "Bolludagur" or in other words Doughnut Day.
ITALY
Italian doughnuts include ciambelle, krapfen, zippuli and zeppole from Calabria, maritozzi and bomboloni from Tuscany.
LITHUANIA
In Lithuania, a kind of doughnut called spurgos is widely known. Some spurgos are similar to Polish pączki, but some specific recipes, such as cottage cheese doughnuts (varškės spurgos), were invented independently.
NETHERLANDS
In the Netherlands, oliebollen, referred to in cookbooks as "Dutch doughnuts", are a type of fritter, with or without raisins or currants, and usually sprinkled with powdered sugar. Variations of the recipe contain slices of apple or other fruits. They are traditionally eaten as part of New Year celebrations.
NORWAY
In Norway, the traditional smultring is the prevailing type of doughnut traditionally sold in bakeries, shops, and stalls, however the American-style doughnuts are widely available in larger supermarkets, McDonald's restaurants, 7-elevens and bakeries. The Berliner is more common than the US doughnut, and sold in most supermarkets and bakeries alongside smultring doughnuts.
POLAND
In Poland and parts of the U.S. with a large Polish community, like Chicago and Detroit, the round, jam-filled doughnuts eaten especially - though not exclusively - during the Carnival are called pączki (pronounced [ˈpɔntʂkʲi]). Pączki have been known in Poland at least since the Middle Ages. Jędrzej Kitowicz has described that during the reign of the August III under influence of French cooks who came to Poland at that time, pączki dough fried in Poland has been improved, so that pączki became lighter, spongier, and more resilient.
PORTUGAL
See Malasada.
ROMANIA
The Romanian dessert gogoși are fried dough balls similar to filled doughnuts. They are stuffed with chocolate, jam, cheese and other combinations and may be dusted with icing sugar.
RUSSIA
In Russia and the CIS countries, ponchiki (Russian: пончики, plural form of пончик, ponchik) or pyshki (Russian: пышки, especially in St. Petersburg) are a very popular sweet doughnut, with many fast and simple recipes available in Russian cookbooks for making them at home as a breakfast or coffee pastry. In Ukraine and Belarus they are called pampushky (Ukrainian: пампушки).
SLOVENIA
In Slovenia, a jam-filled doughnut known as krofi, is very popular. It is the typical sweet during Carnival time, but is to be found in most bakeries during the whole year. The most famous krofi come from the village of Trojane in central Slovenia, and are originally filled with apricot jam filling.
SPAIN
In Spain, there are two different types of doughnuts. The first one, simply called "donuts" (in reference to the most famous commercial brand name for this type of food) or "berlinas" (a more traditional name), refer to the American-style doughnut, that is, a deep fried, sweet, soft, ring of flour dough.
The second type of doughnut is a traditional pastry called "rosquilla", made of fermented dough and which is fried or baked in an oven. They were purportedly introduced in Spain by the Romans.[citation needed] In Spain, there are several variants of them depending on the region where they are prepared and on the time of the year they are sold, as they are regarded in some parts as a pastry especially prepared only for Easter. Although overall they result in pastries of a tighter texture and less sugared than American doughnuts, they differ greatly in shape, size and taste from one region to another.
The 'churro' is a sweet pastry of deep-fried dough similar to a doughnut but shaped as a long, thin, ribbed cylinder rather than a ring or sphere. Churros are commonly served dusted in sugar as a snack or with a cup of hot chocolate.
SWITZERLAND
In Switzerland, there are Zigerkrapfen and Berliner.
UNITED KINGDOM
In some parts of Scotland, ring doughnuts are referred to as doughrings, with the 'doughnut' name being reserved exclusively for the nut-shaped variety. Glazed, twisted rope-shaped doughnuts are known as yum-yums. It is also possible to buy fudge doughnuts in certain regions of Scotland. Fillings include jam, custard, cream, sweet mincemeat, chocolate and apple. Common ring toppings are sprinkle-iced and chocolate.
In Northern Ireland, ring doughnuts are known as 'gravy rings', gravy being an archaic term for hot cooking oil.
NORTH AMERICA
CARIBBEAN REGION
A doughnut known as "kurma" originating in Eastern India but being sold as a delicacy in Trinidad and Tobago, is a small, sweet, and fried cubed or rectangular-shaped doughnut.
COSTA RICA
A traditional Puntarenas cream-filled doughnut is round and robust, managing to keep the cream inside liquified. They are popular in Costa Rica.
MEXICO
The Mexican donas are similar to doughnuts, including the name; the dona is a fried-dough pastry-based snack, commonly covered with powdered brown sugar and cinnamon, white sugar or chocolate.
UNITED STATES AND CANADA
Frosted, glazed, powdered, Boston cream, coconut, sour cream, cinnamon, chocolate, and jelly are some of the varieties eaten in the United States and Canada. Sweetening, filling, and fancy toppings are now so common that plain doughnuts are now commonly labeled and sold as "old fashioned".
There are also potato doughnuts (sometimes referred to as spudnuts). Doughnuts are ubiquitous in the United States and can be found in most grocery stores, as well as in specialty doughnut shops.
A popular doughnut in Hawaii is the malasada. Malasadas were brought to the Hawaiian Islands by early Portuguese settlers, and are a variation on Portugal's filhós. They are small eggy balls of yeast dough deep-fried and coated in sugar.
Immigrants have brought various doughnut varieties to the United States. To celebrate Fat Tuesday in eastern Pennsylvania, churches sell a potato starch doughnut called a Fastnacht (or Fasnacht). The treats are so popular there that Fat Tuesday is often called Fastnacht Day. The Polish doughnut, the pączki, is popular in U.S. cities with large Polish communities such as Chicago, Milwaukee, and Detroit.
In regions of the country where apples are widely grown, especially the Northeast and Midwest states, cider doughnuts are a harvest season specialty, especially at orchards open to tourists, where they can be served fresh. Cider doughnuts are a cake doughnut with apple cider in the batter. The use of cider affects both the texture and flavor, resulting in a denser, moister product. They are often coated with either granulated or powdered sugar or cinnamon sugar.
In Southern Louisiana, a popular variety of the doughnut is the beignet, a fried, square doughnut served traditionally with powdered sugar. Perhaps the most famous purveyor of beignets is New Orleans restaurant Cafe Du Monde.
In Quebec, homemade doughnuts called beignes de Noël are traditional Christmas desserts.
OCEANIA
AUSTRALIA
In Australia, the doughnut is a popular snack food. Jam doughnuts are particularly popular and a unique aspect of Australian culture, especially in Melbourne, Victoria and the Queen Victoria Market, where they are a tradition. Jam doughnuts are similar to a Berliner, but are served hot with red jam (raspberry or strawberry) injected into a bun that is deep-fried and then frosted in either sugar or cinnamon. Jam doughnuts are sometimes also bought frozen. In South Australia, they are known as Berliner or Kitchener and often served in cafes. A variant is the custard-filled doughnut.
Mobile vans that serve doughnuts, traditional or jam, are often seen at spectator events, carnivals and fetes and by the roadside near high-traffic areas like airports and the carparks of large shopping centers. Traditional cinnamon doughnuts are readily available in Australia from specialised retailers and convenience stores. Doughnuts are a popular choice for schools and other not-for-profit groups to cook and sell as a fundraiser.
NEW ZEALAND
In New Zealand, the doughnut is a popular food snack available in corner dairies. They are in the form of a long sweet bread roll with a deep cut down its long axis. In this cut is placed a long dollop of sweetened clotted cream and on top of this is a spot of strawberry jam. Doughnuts are of two varieties: fresh cream or mock cream.
The rounded variety is widely available as well.
SOUTH AMERICA
BRAZIL
In Brazil, bakeries, grocery stores and pastry shops sell ball-shaped doughnuts popularly known as "sonhos" (lit. dreams). The dessert was brought to Brazil by Portuguese colonizers that had contact with Dutch and German traders. They are the equivalent of nowadays "bolas de Berlim" (lit. balls of Berlin) in Portugal, but the traditional Portuguese yellow cream was substituted by local dairy and fruit products. They are made of a special type of bread filled with "goiabada" (guava jelly) or milk cream, and covered by white sugar.
CHILE
Berlin (plural Berlines) doughnut is popular in Chile because of the large German community. It may be filled with jam or with manjar, the Chilean version of dulce de leche.
PERU
Peruvian cuisine includes picarones which are doughnut-shaped fritters made with a squash and sweet potato base. These snacks are almost always served with a drizzle of sweet molasses-based sauce.
WIKIPEDIA
Dashavatara refers to the ten avatars (Incarnations) of Vishnu, the Hindu God of universal preservation. God Vishnu incarnates on Earth from time to time to eradicate evil forces, to restore the dharma and to liberate the worthy ones or devotees from the cycle of births and deaths. The names of ten avatars are: Matsya, Kurma, Varasha, Narasimha,Vamana, Parashurama,Rama, Balarama, Krishna and Kalki.
Many of the sculptures on the walls of the stepwell are dedicated to Vishnu, the Hindu god of preservation which has Rigvedic origins, and his avatars. There are 10 primary avatars, scuptures of 3 of them
- Narsimha, Matsya and Kurma - are missing, though it is unclear whether all three were originally there.
This is Vamana.
From the walls of Rani-ki-Vav (the Queen’s Stepwell), an intricately designed stepwell situated in Patan, Gujarat, India. It is a World Heritage site. Designed as an inverted temple highlighting the sanctity of water, it was built in the 11th century AD.
Commissioned by queen Udayamati in memory of her husband Bhima I, it was built at the height of craftsmens’ ability in stepwell construction and in the Maru-Gurjara architectural style, reflecting mastery of this complex technique and great beauty of detail and proportions.
More here:
www.hindustantimes.com/india-news/pride-of-patan-the-jour...
The album is here: www.flickr.com/photos/santanu_sen/albums/72157683571069750
Ramadhan Kareem
Ramadhan is the holy month of fasting from dawn to dusk and offering our prayers to the Almighty Allah Rabbul Izzat. let us spread the spirit of fasting and wish that Allah Rabbul Izzat blesses and answers all prayers on Ramadan. Amin
♪♫ MAHER ZAIN - Ramadan ♪♫
Erkekleri ne tahrik edermiş bir inceleyelim dedik ve erkekleri tahrik eden 10 şey adlı makalemizi sizler için hazırladık.
Erkekleri Tahrik Eden 10 şey
Bir Bayanın Yakınında Durması
Erkekler, bayanların dış görünüşlerinden etkilendikleri aşikar lakin bayanların da kendisine yakınlık durumlarından ya da yakınlık pozisyonlarından fazlasıyla etkilenmektedir. Bu sebepten ötürü aynı yerde çalıştığı ve ya aynı yere sık sık gittiği bayanlar erkekler için daha çekici gelebilmektedir. Erkeklerin aile kavramı farklı olduğundan dolayı istikrara daha çok önem vermektedirler. Erkekleri tahrik eden 10 şey makalemizin 1. Maddesi olarak sıralamada yerini almıştır.
Balkabaklı Pasta Kokusu
Dünya çapında yapılan araştırmalara göre erkekleri tahrik edenler arasında yer alan balkabaklı pasta kokusu içinde barındırdığı lavanta kokusundan dolayı erkekleri tahrik ediyormuş. Buna biz bile inanamamışken dünya genelinde böyle bir tanı mevcutmuş. Araştırmalar sonucu bu kokunun erkek penisine giden kan basıncının daha hızlı akış sağladığı kanıtlanmıştır. Erkekleri tahrik eden 10 şey makalemizin 2. Maddesi olarak sıralamada yerini almıştır.
Kendilerine Benzeyen Kadınlar
Araştırmalara göre teorik olarak erkekler kendine benzeyen kadınlarla cinsel ilişki kurma aşamasını daha çok sevdiği ortaya çıkmış. Bu nedenle kendine benzeyen kadınlar, Erkekleri tahrik eden 10 şey makalemizin 3. Maddesi olarak sıralamada yerini almıştır.
Uyumlu, takım iç çamaşırı giyen kadın
Erkekler, renkler ve kumaş konusunda hiçbir şekilde seçici olmadığını hepimiz biliyoruz lakin birbirine takım olan kadın iç giyim çamaşırları Erkekleri tahrik eden 10 şey makalemizin 4. Maddesi olarak sıralamada yerini almıştır.
Kırmızı rengi
Bir rivayete göre, erkekler her zaman için kırmızı giyen kadını daha çok seksi ve çekici bulduklarını göz önünde bulundurmuştur ve dile getirmiştir. Bununla birlikte bayanların özellikle yumurtlama dönemleri esnasında yüzlerinin kızardığı bilinen bir gerçek olması sebebi ile Erkekleri tahrik eden 10 şey makalemizin 5. Maddesi olarak sıralamada yerini almıştır.
Korku
Dünya genelinde meydana gelen bir araştırmaya göre, korku ve yaşamsal tehdit hisseden erkekler beyinlerinin tahrik olma bölümünü tetiklediği ve bu korku durumlarından sonra cinsel isteklerinin arttığı saptanmış olup Erkekleri tahrik eden 10 şey makalemizin 6. Maddesi olarak sıralamada yerini almıştır.
Uzun, şekilli bacaklar
Avusturalya ülkesinde yapılan bir araştırmaya göre ise erkeklere bayanların videoları izletilmiş. Ve erkeklerin uzun bacak yapısına sahip olan bayanlara daha yüksek puan verdiği gözlemlenmiş olup kısa bacaklı bayanları sevmediklerini belirtmişler bu yüzden uzun bacak yapısına sahip olan bayanlar Erkekleri tahrik eden 10 şey makalemizin 7. Maddesi olarak sıralamada yerini almıştır.
Dolgun kalça ve baldırlar
Birçok erkek sanıldığının tam tersi dolgun bacaklı kadınları daha çok çekici buluyormuş. Bilim adamlarının araştırmalarına göre yaptığı açıklamada yer alan kalın kalça ve baldırlar daha çok omega 3 yağı barındırdığı ortaya çıkmış ve bu yağ asitlerinin bayanların dolaşım sistemine geçerek plasentaya ulaştığını ve bebeklerin beyinlerinin daha çok geliştiğini açıklamışlar. Bu açıklamalar sonucu erkekler içgüdü yönünden dolgun kıvrımlara sahip olan kadınları daha çok çekici bulduklarından dolayı Erkekleri tahrik eden 10 şey makalemizin 8. Maddesi olarak sıralamada yerini almıştır.
Gülüşünüz
Erkekler, bilinç altına yerleştirmiş olduğu kadın sesinden ve kadının gülüş sesinden fazlasıyla tahrik olduğu saptanmış. Bunun sebebini açıklamaya çalışırsak seks esnasında büyük bir ihtimal ile kadının gülüş sesinin aynı senkrona bağlı olduğundan dolayı bu düşünceye sahip oluyorlar ve bu yüzden Erkekleri tahrik eden 10 şey makalemizin 9. Maddesi olarak sıralamada yerini almıştır.
Kadınların Seks Oyuncakları
Bayanlar, çoğunluklar erkek parterinin önünde vibratör kullanmaktan hiçbir şekilde hoşlanmaz çünkü bu durumun erkek partnerinin hoşuna gitmeyeceğini zanneder ve bu durumdan ötürü erkek partnerinin bozulacağını ve onu istemeyeceğini düşünürler. Ancak erkekler tarafından kadınların seks oyuncakları ile kendilerini oynamasını izlemeye bayılırlar zira erkekler, görsel taraftan baktığından dolayı tahrik olmaya her zaman için açıktır. Bizzat kendi kendinize zevk veriyor olmanız erkeklerin akıllarını başından alır. Bu yüzden dolayı Erkekleri tahrik eden 10 şey makalemizin 10. Maddesi olarak sıralamada yerini almıştır.
Autumn leaf color. Autumn leaf color is a phenomenon that affects the normally green leaves of many deciduous trees and shrubs by which they take on, during a few weeks in the autumn season, various shades of red, yellow, purple, black, orange, pink, magenta, blue and brown.
bir gün işe giderken bu manzarayla karşılaştım arkadaşlar.. karşıdaki ada Midilli yani Yunanistan..son günlerde herkes farklılıklar üzerine yoğunlaşsada onlarla çok ortak noktamız var.. bazen doğa bile aramızda köprü kurmaya mı çalışıyor ne...diye düşünüp deklanşöre bastım ve sizinlede paylaşmak istedim..
Many of the sculptures on the walls of the stepwell are dedicated to Vishnu, the Hindu god of preservation which has Rigvedic origins, and his avatars. There are 10 primary avatars, scuptures of 3 of them
- Narsimha, Matsya and Kurma - are missing, though it is unclear whether all three were originally there.
This is Parashurama.
From the walls of Rani-ki-Vav (the Queen’s Stepwell), an intricately designed stepwell situated in Patan, Gujarat, India. It is a World Heritage site. Designed as an inverted temple highlighting the sanctity of water, it was built in the 11th century AD.
Commissioned by queen Udayamati in memory of her husband Bhima I, it was built at the height of craftsmens’ ability in stepwell construction and in the Maru-Gurjara architectural style, reflecting mastery of this complex technique and great beauty of detail and proportions.
More here:
www.hindustantimes.com/india-news/pride-of-patan-the-jour...
The album is here: www.flickr.com/photos/santanu_sen/albums/72157683571069750