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Nancy Buchanan & Joseph Santarromana Present in association with Phantom Galleries LA:
The Long Weekend
Installations and Performances
Jordan Biren and Corrina Peipon, Ashley McLean Emenegger, MaryLinda Moss and Nikii Henry, Danial Nord, Cielo Pessione & John O'Brien, Astra Price, Natasa Prosenc, Joseph Santarromana & William Roper, Evelyn Serrano, Suzanne Siegel, Kyungmi Shin & Todd Gray
Organized by Nancy Buchanan & Joseph Santarromana
Phantom Galleries LA in Pasadena
680 E. Colorado Boulevard, Pasadena 91101
Friday, March 28, Saturday March 29, Sunday March 30
7 to 10 pm
For information:
Liza Simone
Phantom Galleries LA Executive Director
PhantomGalleriesLA.com
213.626.2854
Examining themes of fashion and consumption, we will present durational performances and installation works in this former furniture store's windows. Questions regarding the relationship of art and commerce today are myriad, and while there are no simple answers, most observers agree that there are many troubling implications of the influences of speculation, branding and celebrity on the current climate. Giving away the aesthetic experience through such a temporary event is a return to earlier, more idealistic times, yet placing the work within a shopping district anchors it to the realistic present. We imagine this to be an exciting event which will attract art audiences, as well as provide an unusual experience to passers-by.
Jordan Biren and Corrina Peipon present a tableau/performance, "The Exchange of the Avant-Garde" inspired by quotes taken from a recent Norman Klein discussion of the late Jean Baudrillard:
"...avant-garde strategies are now central to the branding of all products..."
"...The simulacrum was simply the original itself. It had emerged as the glowing center of all global branding...It was simply the mood that sold anything. "
The tableau represents the "look" of a business transaction, while an inner dialogue belies conflicted psychological realities of personal negotiation through a world of branded transactions. With the supporting text contradicting the appearance of the action, only the image of the event remains, an image meant to draw attention to the presumptions, or "branded" recognition, of what is taking place. A search for what defines in what we see that which we are told we are seeing. _
Nancy Buchanan's "3 Fates" sees myth reduced to marketing; throughout cultural history, sacred and mythic women have appeared in threes, sometimes also merging into one mythic figure. In Greek mythology, the three Fates personified destiny and controlled the thread of life from birth to death (and beyond). The Greek word moira (_____) translates as a part or portion—and so, one's fate is the part one is destined to play in life. While their forerunners were draped in white, could the gowns worn by these fashionable "Fates" hint at what lies beyond fashion? Siren-red satin, prison-jumpsuit orange, camouflage (with glitter).
In Ashley McLean Emenegger's "Judgment Day," colorful felt cut out dolls hang in the balance above a miniature, faux mythological environment, the Garden of Eden meets a metaphoric apocalyptic collapse, where the yearning for sincere expression clashes with the expectation and imposition of compliance to the contemporary notion of aesthetics. Beckoned by the allure and idealization of the Promised Land below, the dolls, both identical and unique, are naturally confused by the conundrum of self declaration versus the desire to fit in.
MaryLinda Moss collaborates with Nikii Henry to create a Performative Installation. Through the evening figures moving through space will leave an imprint, a record of the presence of the body in the world. Using gauze and plaster, 'clothing" will be formed on the body. As the body moves on, it's image is left behind to create a record of the journey through time and space
Danial Nord addresses the troubling relationships between art and commerce, and the implications and influences of speculation, branding and celebrity on the current art-making climate. His inspiration comes from Hollywood's historical misrepresentation of artists, and overheard dialogues between dealers and potential clients at recent Art Fairs. Nord's installation centers on a projected clip from the film "On the Town" which shows a ballerina as an artist, described in the film as "the perfect urban woman", making a painting.
Cielo Pessione & John O'Brien create a tableau in which two personages appear in the dark at the center of the space, like a players in a theatre. The female personage will have a pile of rags or fashion magazines under her She could be a Queen, he a Poet. Each has a different style of dress, which means different ways to live and to consider the capitalism of attire.
Astra Price addresses what food we have and what food we use. Inspired by constantly seeing fruit trees that have gone unharvested and unused, this two-part work will repurpose unused domestic fruit in two phases. On night one, she will process this food; juice, simple salad, etc… and serve it to the people on the streets. Given the city of Pasadena's origin having strong ties to citrus production, this work addresses some issues of site specificity, but can just as easily be applied to larger concepts of consumption and waste.
Natasa Prosenc's installation, "Innocence – Dissolved" metaphorically performs the impasse of fast lane consumerism wrapped into the ideology of progress; the discarded toys suffocating in the thickened gooey mass of the past embodied emotional investment, that has nowhere else to go except release into obsession with possession and consumption. As our environment is cluttered with an unprecedented excess of material objects, our culture witnesses a steadily dissolving ability to infuse these objects with emotion. It is this emotional investment that animates our relationship with objects and with materiality as such. Now that this emotional link is loosening, our world is changing. These old-fashioned toys, once brimming with the energy from a child's power of imagination and warmth of her touch are now discarded, as are the imaginative and emotive habits that go along with them.
—Media and film theoretician Maja Manojlovic
Joseph Santarromana & William Roper reprise their 2007 "Malambing Thang in which the artists contemplated the nature of desire and longing and how these emotional states create and/or affect the perception of ones identity. In the current 'Malambing Thang (Live),' these same issues of longing, desire and identity attempt to play themselves out as pure commodity. Viewers on the street will see the backs of a group of people in the video projection and will have to look around the projection to view the live performers.
Evelyn Serrano invites viewers to a session of dysfunctional, mid-air storytelling, where the "truth" is spinned, Serrano has engaged a sign spinner to manipulate a short poem exploring connections between the spectacle of corporate identity, the branding of culture and the contemporary choreography of meaning.
Suzanne Siegel once shopped for chairs at this very furniture store – she recalls that they were expensive and the salespeople had attitude. Siegel's "Shopping Expedition" references memories of shopping trips to the city (Boston) as a child and also nostalgia for a gentler consumer experience.
Kyungmi Shin & Todd Gray will create a performance and a video projection piece for "The Long Weekend" during the performance night, Todd will be installed in the window space and drum for the duration of the evening; this drumming will trigger a random choice of short video projection sequences created by Kyungmi of Kumasi market in Ghana. The Kumasi market is the largest open-air market in West Africa, and the video was shot walking around the market.
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About the artists:
JORDAN BIREN has recently resumed his long dormant performance practice to augment over two decades of work in single channel video. In both video and perfomance, his work considers permutations of meaning behind narrative articulation. He teaches Video Art at Cal State University San Bernardino.
Nancy Buchanan addresses issues of power and money in her work, taking the form of video, drawing, collage, and installation. She is faculty of Film/Video at CalArts.
Todd Gray has exhibited his photo based work internationally and is represented in the permanent collections of museums and universities here and abroad. Gray maintains studios in both Inglewood, California and Takoradi, Ghana.
Ashley McLean Emenegger is by tradition an assemblage artist whose work questions established "absolutes", reveres and summons the feminine, and speaks to the tender parts of the soul. Her felt installation work also contends with the issues of absolutes versus personal mythology but in a more humorous manner with vibrant color, child-like media, and less subdued irreverence.
MaryLinda Moss delves into the ephemeral, the transitional, the transformative in ourselves, the vulnerable point from which we come to a new awareness of self. Her sculpture relates to the body and its processes, and has a unique quality in its use of organic matter in conjunction with other materials. Her sculptural and installation pieces are an abstracted embodiment of our emotional and spiritual experiences often relating to the cycles and elements of the natural world.
Danial Nord's work critiques the influence of consumerism and commercial media in our overstimulated environment. He currently lives and works in Los Angeles. Nord studied at the Tyler School of Art and the NYU Center for Digital Multimedia. This past year he exhibited solo projects at HAUS and Fringe in Los Angeles.
John O'Brien was born in Sagamihara, Japan; he currently lives and works in Los Angeles, California and Umbria, Italy. His work has shown itself to bear an effective confluence of diverse attitudes and disciplines. Installation, video, performance, sculpture, painting and drawing come together in an artistic practice pointed at the investigation of objects and their significance to us. His practice encompasses studio art, public art, art writing and curatorial work.
Cielo Pessione was born in Rome Italy, she currently lives and works in Los Angeles, California and Umbria, Italy. After finishing her art degree at the Liceo Artistico, she completed her University studies with a doctorate in Modern Literature at the Sapienza University of Rome. She works in the visual arts (fiber arts, installation and printmaking) and works with performance in both traditional and experimental settings.
Astra Price is a new media artist interested in exploring the non-static
world in art and life. Currently she gives shape to her explorations through
video in a variety of forms including improvisation, installations and
single channel work and has been recently been focusing on concerns of food
in her kitchen and in her art.
Natasa Prosenc is an internationally acclaimed visual artist whose work challenges the conventions assigned to video art and narrative film. By escaping the categories her visual concepts tap into the preconscious sentient self prior to all thought and theory.
William Roper is an artist working in the disciplines of music, theater and the visual arts. He eagerly awaits the return of The Great Waschbär.
Joseph Santarromana's work is biographical, addressing the perception and construction of identities. His work has been exhibited internationally and he is currently teaching at California State University in Long Beach and the University of California in Riverside, He also runs a video art DVD Publishing company: www.system-yellow.com.
Evelyn Serrano is a Cuban artist, mother, and independent curator currently living in Los Angeles County, California. She is also the Assistant Director of Programs at the CalArts Community Arts Partnership (CAP). She has exhibited her work in solo and group exhibitions nationally and internationally. Serrano feels honored to have worked with talented groups of visual artists, writers and actors for several exhibitions and art events she has curated both nationally and internationally.
Kyungmi Shin is an installation artist whose work weaves the language of photoraphy, sculpture, painting and video. She studied at SF Art Institute & UC Berkeley, and currents lives and works in Los Angeles and Ghana.
Suzanne Siegel is an assemblage artist whose work focuses on social/feminist concerns. She has been exhibiting locally and nationally for thirty years.
photo by Liza Simone
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based historical facts. BEWARE!
Some background
With the ending of World War II in 1945, the Valtion Lentokonetehdas and other state owned factories were merged into the company Valtion Metallitehtaat Lentokonetehdas (State Metal Factories, often abbreviated to V.M.T. or VMT). This company did not only focus on aircraft but on anything from general house-hold machinery to engines.
At that time the Ilmavoimat, the Finnish air Force, was left with Messerschmitt 109 Gs and some other obsolete types. The Finnish aircraft design declined during a number of years and it was not until 1947 when a new design was flown – the VMT
The aircraft was not completely new. It was based on the VL Pyörremyrsky (Hurricane) from 1944, a local evolution of the Me 109 G. The use of wood in the construction of the aircraft was maximised due to the sparseness of metals. The goal was to create a fighter with similar flight qualities to the German Messerschmitt Bf 109G. The engine and the propeller were directly taken from the Bf 109G. The landing gear was significantly widened in order to address one of the German fighter's most noteworthy shortcomings, the handling on ground.
Like its stillborn progenitor, the VL Pyörremyrsky, the new Salama (‘Lightning’) would share most of its airframe with a proven model, and in fact the Salam's structure was by more than 60% based on the Bf 109G airframe. Unfortunately for the design team around Torsti Verkkola, the Salama's proposed DB 603A engine was not available anymore due to the Paris peace talks of 1947. These forbade the use of German technology and put other limitations on the FAF, so the Finnish designers and engineers had to look for an alternative and chose the French SNECMA 12H00 engine, ultimately a derivative of the German Jumo 213A engine from WWII.
This different inverted V-12 engine required some reconstruction of the engine cowling. The supercharger intake was relocated to the starboard side of the cowling, and cooling system had to be adapted, too. Furthermore, the new aircraft featured an enlarged wing area, a taller tail, an Erla Haube-style canopy of later Bf 109G variants, a broad-track landing gear which improved ground handling considerably, and an annular radiator for the inline engine which gave the aircraft a superficial resemblance to a radial engine and to the very similar installation on the German WWII Focke-Wulf Fw 190D.
As the project progressed, the Salama I evolved from a simple, enhanced version of the Bf 109 to a progressively more capable fighter - a measure to keep up with the fast jet fighter development after WWII. The Salama I lacked the high turn rate and higher rate of roll of the Bf 109, but it was faster, however, with a maximum speed of more than 700km/h (434 mph) at 6,600 meters (21,650 ft), and it handled well.
Serial production started in December 1949. The Salama featured armament of one engine-mounted 30 mm (1.18 in) ADEN 30 cannon with 65 RPG, plus two 20 mm Hispano-Suiza HS.404 cannons in the wing roots with 250 RPG. The machines also featured three weapon hardpoints: one under the fuselage, for a drop tank or bombs up to 500kg, one under each wing, for lighter bombs, unguided rockets or podded 20mm guns with 135 RPG each.
Only 55 Salamas I were built, and none survived the type's short career: after only 5 years it was clear that the piston-engined fighter was outdated. Together with the remaining Finnish Me 109 G the Salama continued in service until spring 1954 when the FAF entered the Jet Age. The last flight was on 21 March 1954.
General characteristics
Crew: One pilot
Length: 9.74 m (31 ft 11 in)
Wingspan: 10.95 m (35 ft 11 in)
Height: 4.00 m (13 ft 1 in)
Wing area: 17.2 m² (185 ft²)
Empty weight: 3,200 kg (7,050 lb)
Loaded weight: 4,085 kg (8,987 lb)
Powerplant: 1 × SNECMA 12H00 inverted V-12 piston engine with 1,750 PS (1,726 hp, 1,287 kW); the engine could produce 2,100 PS (2,071 hp, 1,545 kW) of emergency power with MW 50 injection
Performance
Maximum speed: 724 km/h (450 mph)
Service ceiling: 11,600 m (38,030 ft)
Wing loading: 238 kg/m² (49 lb/ft²)
Power/mass: 0.36 kW/kg (0.22 hp/lb)
Armament
1 × 30 mm (1.18 in) ADEN 30 cannon, 65 RPG
2 × 20 mm (.78 in) Hispano-Suiza HS.404 cannon, 250 RPG
Up to 900kg (2.000 lbs) extrenal ordnance on three hardpoints under the wings and fuselage
The kit and its assembly
Finland is another country with a relatively rich aircraft industry and with one of the oldest air forces in the world. So, why not "contribute" a fictional whif aircraft?
Anyway, the pitfall is that the use of a German aircraft as a development basis in Finland after WWII was rather unlikely after the Paris peace talks of 1947. The Fins were inventive, though, and why shouldn’t they have taken the Pyörremyrsky fighter from 1944 further – only 1 prototype had ever been assembled? It would have certainly looked like the Me 209 V5. And the Fins could have used the import loophole for the Jumo 213 from France, so: why not?
The basic kit is HUMA’s German Me 209 V5 from WWII. In the real world only four prototypes were eventually built, and the design was superseded by the Focke Wulf Ta 152 and the evn more promising Me 262 jet fighter. Just in the whiffy outline above, a great aircraft just came to late.
HUMA's kit is simple, with recessed panel lines and a sprue with very fine injected styrene materials (instead of etched parts). Fit is average, though, the HUMA kit is more or less like a good Mtahcbox kit. You need some experience and dedication to make something from it, and for what you get it is IMHO overpriced, despite being an exotic aircraft.
I did not modify much, just the spinner was exchanged for a longer, more pointed piece (from a Matchbox Wellington), and the tail wheel received a well with covers - the original Me 209 V5 only had a semi-retractable tail wheel. The gun pods come with the original kit. I just added a pilot figure and cut the canopy open, and some struts were added inside of the landing gear wells. Other small changes include the omitted engine-mounted machine guns (just filled them with putty), as well as lowered flaps and slats for a non-static look.
Painting
I must admit that I love the unique, typical Finnish WWII camouflage scheme very much. Officially, the upper colors are called Oliivinvihreä (Olive Green), Musta (Black) and Vaaleansininen (Light Blue) or Vaaleanharmaa (Very Light Grey) for the undersides, separated by a wavy demarcation.
Finding appropriate tones is not easy, manufacturers' recommendations are contradictive, so checking pictures of real life aircraft is IMHO the best way to go. My choice fell on Testors 2027 (FS 34096, a grayish-green tone, originally used on SAC B-52s!) and mix of Humbrol 66 with 33, for a very dark olive drab color with potential for some even darker shades. Pure black is just too dark, and many pictures show the dark tone in a very deteriotated state, yielding a greenish hue. For the lower sides I went for Testors 2078 - this is German RLM 65 from WWII, and the authentic tone for light blue Finnish aircraft underside. The Testors paint is not as bright as the Humbrol color, adding to a rather worn and faded look. This was further enhanced by some shading with lighter basic tones on the upper surfaces (including Humbrol 86 and some RLM 02 from Testors, plus some Humbrol 168, Hemp), as well as a light emphasis of panel lines with darker tones and a light black ink wash.
The interior was painted with Humbrol 225 (Mid Stone) and 81 (Chromate Yellow) - not certain if this would fit, but I know that Finnish P-36 had this color inside, and I did not want a uniform greyish tone like RLM 02, since the exterior bears a similar basic color.
The black and yellow spiral on the spinner is a fantasy detail, even though I found several Bf 109Gs with similar decorations, or with black spinner of which a 1/3 segment has been painted white. Anyway, it's a nice, colorful detail on the otherwise simple aircraft.
The Finnish roundels and the squadron emblem were puzzled together from the scrap box, from various MiG-21 kits. The bort numbers were improvised with single aftermarket decal letters/digits from TL Modellbau. Overall, the aircraft was supposed to look simple and reveal its whiffy nature only at second glance.
Not a spectacular whif, but IMHO a good story for an aircraft that failed to live up to its expectations.
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
Monte-Carlo (en monégasque Monte-Carlu) est l'un des onze quartiers de la cité-État de la principauté de Monaco. C'est le plus connu, avec son célèbre casino.
Monte-Carlo (le « Mont-Charles ») porte ce nom italien en l'honneur du prince Charles III de Monaco et ce depuis le 1er juillet 1866.
Ce nom a été adapté en monégasque : Monte-Carlu [ˌmõteˈkaʀlu]. Cette appellation récente sonnant particulièrement bien a été donnée au lieu-dit les Spélugues (à comprendre les « Grottes » ; en monégasque Ë Speřüghe, du roman commun et au singulier *speluca, correspondant au latin classique spelunca lui-même issu du grec 'σπήλαιον'='spèlaion' signifiant grotte) après son urbanisation (Casino) : ne disait-on pas que l'ancien nom portait malchance puisqu'en allemand Spelunke (pluriel Spelunken) malgré son étymologie identique, désigne un « établissement douteux ».
Ce sont les règles typographiques relatives aux toponymes en usage à l'Imprimerie nationale qui imposent d'écrire Monte-Carlo avec un trait d'union. Il existe une commune italienne graphiée Montecarlo située dans la province de Lucques en Italie ; ses habitants sont les montecarlesi.
On prononce généralement« Monté-Carlo », mais certains disent « Monté-Carl' ». On n'utilise pas d'autre gentilé que Monégasques pour les habitants de Monte-Carlo.
Monte-Carlo est le quartier le plus célèbre de Monaco, au point d'être parfois confondu avec le pays entier, ou considéré — à tort — comme sa capitale. Les plaques automobiles de la Principauté portent la mention "MC" rappelant Monte Carlo alors qu'il s'agit d'une abréviation de Monaco. RMC (Radio Monte-Carlo) porte le nom du quartier et non celui du pays. Pour les courses automobiles, il y a le Grand Prix automobile de Monaco et le Rallye automobile Monte-Carlo.
Le développement de Monte-Carlo entraîna la création d'une véritable « banlieue » en territoire français qui devint une commune sous le nom de Beausoleil en 1904 et que l'on avait d'abord pensé appeler Monte-Carlo supérieur.
En 1856, le Prince de Monaco, pour créer des ressources, autorise l'ouverture d'un casino. Après une première installation infructueuse dans le Monaco historique (Munegu Autu - Monaco Ville), en 1862, on élève à Monte-Carlo, pour les jeux, une humble bâtisse (inaugurée en 1863) qui reste isolée, nul ne voulant acheter aux alentours un terrain avec obligation de construire. Mais tout va changer quand François Blanc, le directeur du casino de Bad Homburg, ville d'eau hessoise (située dans l'État de Hesse-Hombourg) devient concessionnaire. Grâce à ses talents et à ses capitaux, il réussit là où ses prédécesseurs s'étaient ruinés : en peu d'années, la vogue est acquise et une ville couvre bientôt le plateau de ses constructions de luxe.
En 1911, la constitution monégasque divisa la principauté en trois communes, la Commune de Monte-Carlo fut ainsi créée couvrant également les actuels quartiers de La Rousse/Saint Roman, Larvotto/Bas Moulins et Saint Michel. En 1917, on revint à une commune unique pour toute la principauté.
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Monte Carlo é um dos 11 bairros de Mónaco. Conhecida estância luxuosa, conhecida pelo seu glamour, celebridades que enxameiam as revistas cor de rosa, praias e casinos.
É aí que se situa o Circuito do Mónaco, onde decorre o Grande Prémio do Mónaco de Fórmula 1. É palco, ainda, de competições de boxe, apresentações de moda e outros eventos de grande repercussão cultural.
Em uma pesquisa realizada em 2009 pelo Global Property Guide ("Word´s Most Expensives Residential Real Estate Markets 2009"), os imóveis em Monte Carlo foram considerados os mais caros do mundo, com o metro quadrado custando 47.578 dólares, mais que o dobro da segunda colocada, Moscou
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Monte Carlo (French: Monte-Carlo, Occitan: Montcarles, Monégasque: Monte-Carlu) is one of Monaco's administrative areas.The official capital is the city of Monaco, which is coterminous with the country itself.
Monte Carlo is widely known for its casino. The permanent population is about 3,000. Monte Carlo quarter includes not only Monte Carlo proper where the Le Grand Casino is located, it also includes the neighbourhoods of Saint-Michel, Saint-Roman/Tenao, and the beach community of Larvotto. It borders the French town of Beausoleil (sometimes referred to as Monte-Carlo-Supérieur).
Founded in 1866, Monte Carlo has a name of Italian origin meaning "Mount Charles", in honor of the then-reigning prince, Charles III of Monaco. The specific mountain is the escarpment at the foot of the Maritime Alps on which the town stands.
The history of the area and the ruling Grimaldi family, however, dates back centuries. The port of Monaco is first mentioned in historical records as early as 43 BC, when Julius Caesar concentrated his fleet there while waiting in vain for Pompey. In the 12th century, the area fell under the sovereignty of Genoa, which was granted the entire coastline from Porto Venere to Monaco. After much conflict, the Grimaldis regained the rock in 1295, but suffered a significant amount of opposition in the ensuing years. In 1506 the Monegasques, under Lucien, Lord of Monaco, were under siege for some four months by the Genoan army, which had ten times the number of men. Monaco officially received full autonomy in 1524, but experienced difficulty retaining power, and on occasions briefly fell under the domination of Spain, Sardinia, and France.
By the 1850s, Monaco’s reigning family was almost bankrupt; this was a result of the loss of two towns, Menton and Roquebrune, which had provided most of the principality’s revenues with their lemon, orange and olive crops.[3] At the time, a number of small towns in Europe were growing prosperous from the establishment of casinos, notably in German towns such as Baden-Baden and Homburg[disambiguation needed]. In 1856, Charles III of Monaco granted a concession to Napoleon Langlois and Albert Aubert to establish a sea-bathing facility for the treatment of various diseases, and to build a German-style casino in Monaco.[3] The initial casino was opened in La Condamine in 1862, but was not a success; its present location in the area called "Les Spelugues" (The Caves) of Monte Carlo, came only after several relocations in the years that followed. The success of the casino grew slowly, largely due to the area's inaccessibility from much of Europe. The installation of the railway in 1868, however, brought with it an influx of people into Monte Carlo and saw it grow in wealth.[3]
In 1911, when the Constitution divided the principality of Monaco in 3 municipalities, the municipality of Monte Carlo was created covering the existing neighborhoods of La Rousse / Saint Roman, Larvotto / Bas Moulins and Saint Michel. The municipalities were merged into one in 1917, after accusations that the government was acting according to the motto "divide and conquer" and they were accorded the status of wards (quartiers) thereafter. Today, Monaco is divided into 10 wards, with an eleventh ward planned (but currently postponed) to encompass land reclaimed from the sea (see the "Administrative Divisions" section of Monaco for additional details).
The quarter of Monte Carlo was served by tramways from 1900 to 1953, linking all parts of Monaco. In 2003, a new cruise ship pier was completed in the harbour at Monte Carlo.
Merged Image by Elijah Yutuc, Class of 2012 Professional Photo-Imaging Program
Original Photograph provided by the City of Vancouver Archives. CVA # LGN 559
The business centre of Vancouver 1911
Merging with Turner at the Tate - Caligula's Palace and Bridge was described in 1831 by The Times as ‘one of the most beautiful and magnificent landscapes that ever mind conceived or pencil drew’.
LR-16610 - The walled garden at Hinton Amper House and Gardens
I was going to spend ages merging two images or tidying the wrought iron work, but I liked the blur and the distance clarity of the tree, hope you do to :)
End of the day, temperature was dropping as was the light, shot just before the wicked, wicker fence Happy Fence with an escape route !
Canon EOS 7D
Helios 44-2
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Gardens
The vision of one man, Hinton Ampner is best known for its magnificent garden with stunning views to the south.
The elegant country house was remodelled by Ralph Dutton, the 8th and last Lord Sherborne, in 1960 after a devastating fire, and contains his collection of Georgian and Regency furniture, Italian pictures and objets d'art.
The gardens were also laid out by Ralph Dutton and are widely acknowledged as a masterpiece of 20th-century design, mixing formal and informal planting, providing all year round interest. citation Have to say the place would have looked amazing during the day only there for an hour and a bit
Highway 201 merges onto I-80 below Kessler and Farnsworth Peaks
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Guests were invited to take a fresh look at ‘furnishing’ the eco-friendly way (whilst helping those in need) by merging the pre-loved and the contemporary and shown first-hand exactly what can be achieved with a little TLC and a sprinkle of imagination!
Leading Australian visionaries joined us for the event, and brought ‘Furnish With A Conscience’ to life by dedicating their time and talents to the campaign and creating a variety of pieces for the home using hand-picked finds sourced from various Salvos Stores throughout Sydney. These included the likes of:
Patchwork cushions made from sweaters, knitwear and fashion garments by fashion designer Kirrily Johnston; a chandelier made using silver knives, forks and spoons by interior designer Gregory Mellor; a throw and two lamps (all which had an “I Dream of Genie on holiday in Hawaii, feel about them”) by Interiors mentor and Orson & Blake owner David Heimann; a four-foot picture frame which was turned into a mirror / reference board by Megan Morton (who lives and breathes all matters of the home); a dressing table and stool by professional ballerina and model Natalie Decorte; two foot stools called ‘Arthur & Martha’ by Julie Paterson from ‘Cloth Fabric’; a complete dining room setting including tables, chairs and a side board which was completely revamped and upholstered by Better Homes and Gardens DIY expert Tara Dennis; a hat stand which was dressed in cheerful bits and bobs to create an eclectic unique look to your home, wardrobe and style, by Pip Edwards, as well as four extraordinary, complete room set-ups (a sitting room, a bedroom, a terrace and a dining room, all of which were shot at Rose Seidler House, Wahroonga, for the Furnish With A Conscience campaign), by the highly creative and talented interiors stylist Sibella Court.
These unique pieces assisted in transforming the St Peters Salvos Store into a serene and magical place for a relaxed and thought-provoking sit-down ‘brunch by bills’ to celebrate the official launch of ‘Furnish With A Conscience’. Chairs were a mixture of ‘reclaimed and refurbished’ ones from Salvos Stores, as well as a handful of bentwood style and button linen chairs brand new from Orson & Blake. This mix of the vintage and reclaimed combined with modern furniture, “gives a sense of whimsy, playfulness and humour” as David Heimann from Orson & Blake expressed.
However, ‘furnishing with a conscience’ did not stop there…. The table for 60 guests was decorated in a simple and casually elegant fashion – all fairly fun, quirky and unexpected, similar in style to an impromptu English garden party. Red and pink roses and a selection of small and sweet flowers with a, “clipped straight from the garden type feel”, were popped into various small low-to-table vessels and vintage cut glass, mixed up with a sprinkle of silver objects (from Salvos Stores) and a selection of modern white ceramics such as tall bird vases, pear shaped bud vases and various other objects including little birds, large white, elephants and other animals. Napkins were placed on vintage, irregular china plates with a different pattern for everyone, (sourced at Salvos Stores), half were white Linen and Moore (from Orson & Blake) and the other half were a selection of assorted napkins of various fabrics with a sunny Sunday feel to them, which had been created by-hand especially for the occasion. Glasses were also mixed and matched adding to the fun, relaxed and summery feel of the morning.
Guests were treated to a delicious brunch by bills including Fresh strawberries with yoghurt and honey; Crusty white baguettes filled with a fine herb omelette; Open sandwiches of our cured ocean trout, fresh ricotta with a caper and parsley salad; a selection of fresh fruit muffins, Parkers Organic Juice and a ‘Sunrise Smoothie” of orange juice, banana, yoghurt and berries; as well as a small ‘Coffee and Tea Cart” – all of which was served with a sweet smile.
Even the goodie bags continued the ‘Something old, Something new” theme. They included a variety of cherry picked individual pieces selected from Salvos Stores, various gifts from Orson & Blake, Murobond Paint samples, paintbrushes, measuring tapes, Guylian chocolates, Parkers Organic orange juice, as well as a selection of other bits and bobs which would assist in a day of home renovation and DIY!
The event was certainly a success and an elegant reminder of what can be achieved when you put your mind to it – AND whilst helping those in need!
Photo Credit: TITO MEDIA
Event organiser and PR: PLUME PR - Philippa Morfitt
“Eventually, all things merge into one, and a river runs through it. The river was cut by the world's great flood and runs over rocks from the basement of time. On some of those rocks are timeless raindrops. Under the rocks are the words, and some of the words are theirs. I am haunted by waters.” ― Norman Maclean, “A River Runs Through It”
The Blackfoot River outside of Missoula, Montana, is one of Montana’s most iconic waterways. Made famous by Norman Maclean’s “A River Runs Through It,” the river winds its way through the mountains and Potomac Valley outside of Missoula.
The Bureau of Land Management Missoula Field Office manages 12 miles of the Blackfoot River. The Blackfoot River’s waters are cold and fast with many deep spots, which makes it an ideal habitat for several trout species. Those who fish the Blackfoot can fish the exact holes detailed in Maclean’s novella.
The river also is destination for many floaters who are looking to cool off in the summer months. Day use areas and campgrounds are spread out along a well-maintained dirt road that follows the river and winds it’s way up the canyon.
For more information about the Blackfoot River, visit on.doi.gov/1K1Jhom.
Story and photo by Alyse Backus, BLM Montana/ Dakotas.
Seen at the American Airlines C.R. Smith Museum in Dallas, TX.
TWA was bought out by and merged with American Airlines in 2001.
A typical highway bottleneck... merging lanes from two major directions... all funnelling into one of the few north-south highways in the Montreal region.. living on an island really makes getting around difficult when you have to depend on bridges..