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Weekend Rail Replacement between Lewes and Seaford finds Seaford and District Fleet 520, SF 06 SEA between Newhaven Town and Harbour stations.
Well, the long anticipated "Woking Weekender" finally arrived and delivered a magnificent array of vehicles operating rail replacement services out to Weybridge, Guildford, Aldershot and Basingstoke throughout both days. No less than 34 different operators provided in excess of 70 buses, coaches and minibuses across both days including three 75-plates. And Burrows Coaches had "both" their East Lancs Darts out - EDIT - STOP PRESS! On Saturday it was LK55ADX and on Sunday it was J8UFX - first with the news!!
Now then, Woking is not the photographer's friend at this time of year due to high-rise office blocks surrounding the station area. Saturday started wet, eased off but remained rather gloomy all day, and Sunday was almost a write-off with clear blue skies and low sun. The one sunny spot we found came with a time limit as a ruddy great big lamppost shadow edged its way into shot therefore limiting use of that corner. All in all though, it proved to be a belter!! Maybe have it in the Spring next time please Network Rail?
Seen in this photo:
Bluestar - 1557 - HJ63 JMV
An Alexander Dennis Enviro400 in Bluestar fleet livery.
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From a large collection of photos from the launch of Bluestar's brand new route 18 double deckers.
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To use these photos please contact @MangopearUK on Twitter or Facebook for permission, which will most likely be granted!
With nothing better to do, I headed over to Woking to see what was on rail replacement today (Sat 28/12/2024). New operator Chaseside turned up with one their smart-liveried E400 deckers, Fairmanns Travel had their recently repainted Dart/Pointer out, TK Travel showed off their recent rebrand livery, and a cheerful yellow decker of Chilternbus brightened up a rather dull day. Oh, and a bonus on the short walk to Spoons for a much needed coffee - a Safeguard Tempo!! Not a bad day in the end.
Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
Image from our basement shower replacement project - April 18th, 2011. This is the beginning of the tear-out of the old shower, showing old blue tiles and massive mold damage behind where the shower had been.
Image from our basement shower replacement project - April 18th, 2011. This is the old shower, before it was torn out.
So after a few minutes of racking our brains. I remember I had 2 frozen cakes that I could pull out and thaw in time. Granted the cake was late....but we managed to give them at least something to cut on their wedding day.
Loopy bow doesn't look half as good as my original : ( Spares from past cakes...lol
Image from our basement shower replacement project - April 18th, 2011. This is the old shower, before it was torn out. We kept the brand-new doors.
R49 GNW, a DAF/EOS of RH Transport of Finstock heads up a line of coaches from the Weaverway Group fleets including Haywards, Countywide and Abingdon Coaches vehicles. All seen at Reading Buses' depot in the town.
Day 3 of the new fence! They had all the posts put in yesterday, then today got all the boards up.
Tomorrow, they install the gates, and the finishing cap on the whole fence.
After iPhone screen replacement the phone passed all of our quality assurance tests and released to a customer with 3 months warranty.
Exeter St David's Station, 9th February 2014 - A large rail replacement operation was in place, due to flooding in Somerset and the collapse of the sea wall at Dawlish. Replacement coaches were operating from Exeter to Newton Abbot, Taunton and Bristol Parkway among other places.
Local operator Axe Vale's Bova Futura WA03HRC awaits it's next dut, whilst Cardiff based Watt's Coaches VDL Bova WF63LTK loads, presumably for Bristol Parkway.
Due to engineering and track works , no services were operated on the Altrincham line and no services beyond Firswood on the East Didsbury and Manchester Airport lines. A replacement bus service was operated using Stagecoach vehicles. 10427 about to pick up outbound to Chorlton on Portland Street.
At the time of my visit, a traction change from electric to diesel was undertaken at Villupuram and WDP-3A locomotive No. 15516 was tasked with taking the Vaigai Express onward to Madurai Junction.
All images on this site are exclusive property and may not be copied, downloaded, reproduced, transmitted, manipulated or used in any way without expressed written permission of the photographer. All rights reserved – Copyright Don Gatehouse
Presumably the concrete liftshaft of the Golden Turd seen from St Leonard's Crags. It's going to be absolutely massive.
For this photo I shot a photo of this building with a small aperture at dusk/evening first. But the original sky was a little bit mediocre. So I replaced it in Photoshop with an awesome sunset sky I shot the other day with the help of a great tutorial video by Phlearn. Turned out quiet good in my opinion.
barnes Foundation
"The Temptation of St. Anthony," formerly ascribed by the Barnes to Bosch, is now said to be a 16th-century copy by an unknown artist.
August 27, 2005
The Barnes Revises Attributions of Old Masters
By JULIA M. KLEIN
PHILADELPHIA, Aug. 26 - A review of the vast collection and archives of the Barnes Foundation is upending attributions of some of its old master paintings and revealing new details of its founder's relationships with painters, collectors and other artistic luminaries of the 20th century, administrators say.
Among the 22 paintings whose attributions are changing in a continuing assessment project, now four years old, are works formerly credited to El Greco, Rubens, Titian, Tintoretto, Veronese, Giorgione and Bosch.
"I don't think any of it was shocking or surprising," said Emily Croll, the Barnes Foundation's senior administrative officer, who has headed the project at the foundation, in suburban Merion, Pa. "For decades people have been saying some of our old masters weren't what we said they were."
Lending momentum to such stock-taking is an eight-month-old court ruling clearing the way for the financially troubled Barnes to relocate to Philadelphia, where it is expected to draw far bigger crowds. Students affiliated with the Barnes had challenged the move, saying it would violate the terms under which the patent-medicine magnate Albert C. Barnes founded the institution in 1922.
Although a study of the foundation's large holdings of Matisse and Renoir is under way, said Joseph J. Rishel, a senior curator at the Philadelphia Museum of Art who is chairman of the assessment committee, none of the 19th- or 20th-century works for which the Barnes is renowned are likely to be reattributed.
"These are very published, very exposed paintings," Mr. Rishel said of the collection's Renoirs, Cézannes, Matisses and Picassos. "When purchased, they were some of the most famous things of their kind."
The de-attributions of old master works were reported on Sunday by The Philadelphia Inquirer.
In an interview with The New York Times, Larry Silver, professor of art history at the University of Pennsylvania, said he had known for years that "The Temptation of St. Anthony" ascribed to Bosch (circa 1450-1516) in the Barnes collection was a copy, in part because he has seen the original twice in Lisbon and again at an exhibition in Washington.
Mr. Silver, one of 39 consultants involved in reassessing works owned by the Barnes, said the mid-16th- century copy represents only an excerpt of the original canvas and lacks Bosch's "handling - the way he uses paint in thin, rather loosely brushed layers, and his color harmonies, which are much more delicate in undoubted originals."
On the other hand, Mr. Silver said, his review confirmed the authenticity of other Northern European paintings in the collection, including "a spectacular example" of a late portrait by the 17th-century artist Frans Hals ("Portrait of a Man Holding a Watch") and "The Square Watch-Tower," a landscape by Jan van Goyen that the professor said would be the envy of many museums. The assessment project, which also includes the organization and preservation of the archives, digitizing files and images from the collection, and conservation assessment, is intended to remedy what Ms. Croll described as "80 years" of benign neglect since the foundation was established.
Conservation assessment at the Barnes over the last several years has turned up an array of problems, including Pueblo ceramics in the gallery with "inactive mold," moth-eaten Navajo rugs at the Barnes's Ker-Feal estate in Chester Springs, Pa., and a need for stabilization of paintings and especially works on paper. "We're stopping the damage," said Barbara Buckley, the foundation's chief conservator.
As for authorship, Ms. Croll said, "reattributions are something that every museum does constantly, and we haven't had the opportunity to do it officially till very recently," she said.
Among the other reattributed works are "The Disrobing of Christ" (now considered "School of El Greco") and an "Annunciation" (described as a "possibly 17th-century" copy of an El Greco); "The Holy Family With St. John and an Angel" (ascribed to the workshop of Peter Paul Rubens); "Christ and the Woman of Samaria" (ascribed to a follower of Tintoretto), and "Portrait of a Gentleman and Son" (credited now to an "unidentified artist, Brescian School" rather than Titian).
Ms. Croll said the project has also helped the foundation identify previously unidentified works, confirm the authenticity of others and establish the quality of some of its less-well-known collections of objects. For example, Edwin L. Wade, senior vice president of the Museum of Northern Arizona, described the Barnes's Navajo jewelry as "one of the finest holdings of its kind in the United States."
The Barnes Foundation is celebrated internationally for its multibillion-dollar collection of Impressionist, Post-Impressionist and early modern masterpieces. Most hang in ensembles assembled by Barnes himself in his galleries, with sculpture, textiles, ironwork and decorative arts objects.
The move to the Benjamin Franklin Parkway in downtown Philadelphia will allow the Barnes to expand its visiting hours and facilities. Rebecca W. Rimel, president and chief executive of the Pew Charitable Trusts, said yesterday that more than $110 million had been pledged toward a $150 million fund-raising goal to pay for the move and an endowment. The Pew is spearheading the drive with the Annenberg and Lenfest Foundations.
Ms. Rimel said that she was hopeful that a new Barnes could open on the parkway by late 2008. "If we beat that, that would be great," she said. The search for an architect has not yet begun, she added.
Ms. Rimel also said that the Barnes board of trustees had named the search firm of Russell Reynolds Associates to find a replacement for Kimberly Camp, the former Barnes president and chief executive who resigned in June. That search should be completed in about four months, Ms. Rimel said.
Mr. Rishel said the assessment project, which has been supported by more than $2.1 million from the Andrew W. Mellon Foundation, $1 million from Pew and other grants, had yielded significant new information about Barnes's collecting habits. The archives are "a treasure trove," he said. "It's a whole level of documentation that was not known before."
"What's most fascinating is Barnes's own take on what he did and didn't buy," Mr. Rishel said. "Even then, it was clear how shrewd he was in his choices, and how he did have a very broad number of choices. He was a very famous collector and a very rich man. The world's greatest collectors spread a great bounty of temptations before him."
Katy Rawdon-Faucett, the foundation's archivist, said that among "the things that really make me say wow" was correspondence in the 1930's and 40's between Barnes and the American landscape artist Georgia O'Keeffe. "It's really a back and forth between two people who knew each other and had some kind of connection and understanding," Ms. Rawdon-Faucett said.
In a letter dated March 21, 1930, Barnes, who had purchased two paintings from O'Keeffe that he called "Still Life" and "Indian Girl," praises them as "authentic expressions of yourself and therefore, genuine art." But he adds, "Like every other new arrival in our gallery, they will survive or die on what they have in themselves." Ms. Rawdon-Faucett said Barnes later returned the two paintings with apologies, and although O'Keeffe expressed disappointment, their friendship continued.
In a July 17, 1914, letter to Leo Stein, the art collector and brother of the writer Gertrude Stein, Barnes tries to explain his fascination with Renoir, which has mystified some contemporary critics.
"Renoir has been to me the most all-satisfying of any man's work I know," Barnes writes. "Perhaps the thing that most interests me in Renoir, that most strikes a personal response is, what seems to me, his joy in painting the real life of red-blooded people, and his skill in conveying his sensations to my consciousness."
Ms. Rawdon-Faucett said that as far as she knew, that material had not previously been published.
She said that when she first entered the storage room in the Barnes administration building that housed much of the archives, "it was basically like the attic of an old house," with filing cabinets, boxes and other material in disarray.
Along with Barnes's letters and writings, she said, the archives contain blueprints and drawings of foundation buildings and the arboretum, photographs and institutional records, including deeds for the land dating back to the 18th century.
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The next part of the scene shot from another angle a few seconds on, has the boy in the dark jumper and grey shorts replaced with a different boy in similar clothing, the first boy possibly didn't make it in time when the word cut was uttered.
As to those in the Home that were required to give Sister the secret sign that you needed to go to the toilet by tugging the sides of our shorts, sometimes it was down to loose trousers.
One of the old black & white photos now automatically
colourised.
Cymru Coaches is seen at Cardiff Central whilst operating a Transport for Wales Rail Replacement Service to Ebbw Vale Town
Day Three of the shower replacement project. Drywallers have come to installment new/replacement drywall where the old was cut away.
A pair of Leyland RTL's at the terminus of London Transport route 185, the replacement bus route for tram route 58 which was axed at stage five of the tram replacement programme on the 6/7th October 1951.
February 2014.
400 Series Woodwright Double-Hung Insert Windows, Colonial Grilles, Stained Pine Interior, Unit Installation.
For more information, visit: www.andersenwindows.com/servlet/Satellite/replacement-win...
SMB81B on East West Line Replacement Service
Mercedes-Benz OC500LE (Gemilang Coachworks)
SMRT Buses, Singapore
During a major rail service disruption, replacement buses will be deployed. In Singapore's multi-modal transport scene, subway operators have their own bus companies to draw resources from in such an event.
The scenario above was from 2014, during a train disruption along the East West Line (between Tanah Merah and Pasir Ris).
On four Fridays in April and May 2017 (14, 21, 28 Apr and 05 May), Rail Replacement Services will be fielded again due to early closures along the line.
Bus model:
landtransportguru.net/mercedes-benz-oc500le/
Subway Line:
landtransportguru.net/train/ewl/
Rail replacement service (Apr/May 2017):
landtransportguru.net/parallel-bus-service-apr-may-2017/
Picture taken at:
assumption being the mother of all f**** ups! The Technika is so handmade that the holes in the springs/screws only align for their particular place in the frame and the groundglass opening is not quite a true rectangle........ hence the somewhat less than proper lefthandside of the glass, what a pain when you are too close and it won't go in.
The screen that came with the camera was not original, the glass was too thick and I suppose whoever changed it shattered it immediately upon tightening the screws. The cut corners were very good though it keeps the bellows from drawing a vacuum when pulling them out.
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Seen here in Birkenhead is one of Arriva Merseyside's Wright Gemini 3 bodied Volvo B5LHs with the registration of BT66 MTV and fleet number of 4806 on the Rail Replacement Shuttle betweeen Birkenhead Central and Birkenhead North. 11/2/17
A scan of the leaflet put out before the replacement of Crown Street bridge, Carlisle, over Easter 1994, giving details of service alterations.
With track replacement work imminent, the 06.52 Edinburgh - Mallaig passes Soldier's Trenches in the midst of the moor between Gorton and Rannoch.
Stagecoach Olympian 16292 in South West Trains livery waits at Farnborough on a Rail Replacement service to Alton.
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