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E a garota sarada foi pra balada! kkkkkk não podia deixar de fazer essa piadinha ne!
Enfim, fazia teeempo que queria o Balada, mas nem vendia a marca por aqui. Depois de um tempão começaram a vender, mas não tinha o bendito. Ai certo dia achei ele, mas não sei o pq eu não levei. Dias depois voltei na loja, a marca fica no balaio, procurei procirei e cadê o bonitinho? Não tinha mais.. Outrou dia, estou eu na loja novamente e encontro o desejado, ufa! E agora ele está ai, lindo nas minhas unhas *-* Achei que ficou lindo com vermelho, mas to com vontade mesmo de usar com algum esmalte azul escuro, vi algumas fotos e ficou lindo!!
Passei só uma camada nele, não queria muito carregado e TC. Ai caguei um pouquinho no contorno..
Gente, mudando de assunto. Lembram que eu falei que a Olivia, minha gatinha estava dodói ne. Então, eu achava que era verme mas eu dei o remédio e não estava saindo nada, aí resolvi levar no veterinário. Fizeram um exame de sangue e uma ultrassom nela. Foi constatado que ela estava com infeção uterina, que é chamado de piometra. O útero fica inchado pois tem líquido dentro, por isso ela tinha uma barriga grandinha. O veterinário falou que não é comum dar isso em gatas novinhas, eu acho que ela ja deve ter nascido com isso, não sei.. E o melhor a fazer é a cirurgia de retirada, que é a castração. O problema é que é um pouco cara a cirurgia aqui, mas vou fazer de tudo pra fazer essa cirurgia até semana que vem! Aparentemente ela está bem, mas pode piorar a qualquer momento. Peço pra que vcs rezem pro Papai do Céu pra que ele ajude minha princesa a ficar bem logo! Qualquer novidade conto aqui pra vcs!
A Olivia manda muuitos lambeijos pra vcs :D
Oh cor dificil de fotografar viu?!? A foto não está muito de acordo com o tom real, mas vamos lá... Tem mais fotos nos comentários ;)
Garota Sarada. Acho q esse é o nome menos pior da coleção toda, que é composta de duplinha de cores. O Garota Sarada é da duplinha de rosas, um é mais claro e tem esse que é mais escuro. Mas eu nem acho que essa cor é rosa, pra mim é um coral rosado neon, lindo de morrer. Sério, tô in love por ele. E o brilho q ele tem, fiquei boba, nem passei top coat; com uma camadinha bem passada já cobre bem, mas como ainda tô adquirindo essa habilidade, precisei de uma segunda pra ficar ok.
Apesar de estar um calorão, não entendi pq só deu bolinha nas unhas da mão direita.
Tá uma chuvinha gostosa aqui, boa pra ficar em casa curtindo um pão de queijo quentinho ^^
Um beijo pra todas e um bom fim de semana!!
Usei:
1x Base Pró-Crescimento – Colorama
2x Garota Sarada – Dote
Model www.instagram.com/ririt.png/
My account www.instagram.com/ph_kolomiichenko/
Lens: Carl Zeiss Jenna Sonnar 135mm
The Vidyashankara temple at Sringeri was built in memory of Guru Vidyashankara by Vidyaranya, with the aid of the Vijayanagar rulers in the 14th century. The temple also houses ruby images of Venugopala and Srinivasa and a Nandi made out of a large pearl.
This temple combines the Hoysala and Dravida architectural features. It stands on a richly sculptured basement. There are six doorways leading into the temple. The twelve pillars in the mandapam are named the Raasi pillars, and are so arranged that the sun's rays fall on each of them, in the order of the solar months.
Each column also has a large rearing lion, with non removable rolling stone balls in its mouth. A circular shikhara crowns the sanctum. This temple also features 61 images carved in bas relief, of various scenes from the puranas.
Text reproduced from www.templenet.com/Karnataka/sringeri.html
The second of the Chief Disciples of the Buddha. He was born in Kolitagāma near Rājagaha, on the same day as Sāriputta (they were both older than the Buddha), and was called Kolita after his village. His mother was a brahminee called Moggalī (Moggallāni), and his father was the chief, householder of the village. Moggallāna's and Sāriputta's families had maintained an unbroken friendship for seven generations, and so the children were friends from their childhood. Sāriputta had five hundred golden palanquins and Moggallāna five hundred carriages drawn by thoroughbreds. One day the two friends went together to see a mime play (giraggasamajjā), and there, realizing the impermanence of things, decided to renounce the world. They first lived as disciples of Sañjaya, and then wandered all over Jambudīpa, discussing with all learned men, but finding no satisfaction. Then they separated, after agreeing that whoever first succeeded in finding what they sought should inform the other.
After some time, Sāriputta, wandering about in Rājagaha, met Assaji, was converted by him to the faith of the Buddha, and became a sotāpanna. He found Moggallāna and repeated the stanza he had heard from Assaji (ye dhammā hetuppabhavā, etc.), and Moggallāna also became a sotāpanna. The two then resolved to visit the Buddha at Veluvana, after an unsuccessful attempt to persuade Sañjaya to accompany them. Sañjaya's disciples, however, five hundred in number, agreed to go, and they all arrived at Veluvana. The Buddha preached to them, and ordained them by the "ehi bhikkhu pabbajjā." All became arahants except Sāriputta and Moggallāna. Moggallāna went to the hamlet of Kallavāla (for details see Pacala Sutta, A.iv.85f, where the village is called Kallavālamutta) in Magadha, and there, on the seventh day after his ordination, drowsiness overcame him as he sat meditating. The Buddha knew this, and appearing before him, exhorted him to be zealous. That very day he attained arahantship.
On the day that Sāriputta and Moggallāna were ordained, the Buddha announced in the assembly of monks that he had assigned to them the place of Chief Disciples and then recited the Pātimokkha. The monks were offended that newcomers should be shown such great honour. But the Buddha told them how these two had for a whole asankheyya and one hundred thousand years strenuously exerted themselves to win this great eminence under him. They had made the first resolve in the time of Anomadassī Buddha. Moggallāna had been a householder, named Sirivaddha, and Sāriputta a householder, called Sarada. Sarada gave away his immense wealth and became an ascetic. The Buddha visited him in his hermitage, where Sarada and his seventy four thousand pupils showed him great honour. Anomadassī's chief disciple, Nisabha, gave thanks, and Sarada made a vow that he would become the chief disciple of some future Buddha. Anomadassī saw that his wish would be fulfilled and told him so.
After the Buddha's departure, Sarada went to Sirivaddka, and, announcing the Buddha's prophecy, advised Sirivaddha to wish for the place of second disciple. Acting on this advice, Sirivaddha made elaborate preparations and entertained the Buddha and his monks for seven days. At the end of that time, he announced his wish to the Buddha, who declared that it would be fulfilled. From that time, the two friends, in that and subsequent births, engaged in good deeds. AA.i.84ff.; Ap.ii.31ff.; DhA.i.73f.; SNA.i.326ff.; the story of the present is given in brief at Vin.i.39ff.
Sāriputta and Moggallāna are declared to be the ideal disciples, whose example others should try to follow (E.g., S.ii.235; A.i.88). In the Saccavibhanga Sutta (M.iii.248) the Buddha thus distinguishes these "twin brethren" from the others: "Sāriputta is as she who brings forth and Moggallāna is as the nurse of what is brought forth; Sāriputta trains in the fruits of conversion, Moggallāna trains in the highest good. Sāriputta is able to teach and make plain the four Noble Truths; Moggallāna, on the other hand, teaches by his iddhi-pātihāriya." (BuA.31) Moggallāna's pre eminence lay in his possession of iddhi power (A.i.23). He could create a living shape innumerable times and could transfer himself into any shape at will. Thag.vs.1183; he is recorded as saying that he could crush Sineru like a kidney bean (DhA.iii.212), and, rolling the earth like a mat between his fingers, could make it rotate like a potter's wheel, or could place the earth on Sineru like an umbrella on its stand. When the Buddha and his monks failed to get alms in Verañjā, Moggallāna offered to turn the earth upside down, so that the essence of the earth, which lay on the under surface, might serve as food. He also offered to open a way from Nalerupu-cimanda to Uttarakuru, that the monks might easily go there for alms; but this offer was refused by the Buddha (Vin.iii.7; Sp.i.182f.; DhA.ii.153).
Several instances are given of this special display of iddhi. Once, at the Buddha's request, with his great toe he shook the Migāramātupāsāda, and made it rattle in order to terrify some monks who sat in the ground floor of the building, talking loosely and frivolously, regardless even of the fact that the Buddha was in the upper storey. See Pasādakampana Sutta, S.v.269ff.; also the Utthāna Sutta, SNA.i.336f.
On another occasion, when Moggallāna visited Sakka to find out if he had profited by the Buddha's teaching, he found him far too proud and obsessed by the thought of his own splendour. He thereupon shook Sakka's palace, Vejayanta, till Sakka's hair stood on end with fright and his pride was humbled (See Cūlatanhāsankhaya Sutta, M.i.251ff). Again, Moggallāna is mentioned as visiting the Brahma world in order to help the Buddha in quelling the arrogance of Baka Brahmā. He himself questioned Baka in solemn conclave in the Sudhammā-Hall in the Brahma world and made him confess his conviction that his earlier views were erroneous. Thag.vs.1198; ThagA.ii.185; S.i.144f. ; other visits of his to the Brahma world are also recorded when he held converse with Tissa Brahmā (A.iii.331ff.; iv.75ff.; cp. Mtu.i.54ff.).
In the Māratajjaniya Sutta (M.i.332ff) we are told how Māra worried Moggallāna by entering into his belly, but Moggallāna ordered him out and told him how he himself had once been a Māra named Dūsī whose sister Kālī was the mother of the present Māra. Dūsī incited the householders against Kakusandha Buddha and was, as a result, born in purgatory.
But, according to the Commentaries (E.g., ThagA.ii.188ff), Moggallāna's greatest exhibition of iddhi power was the subjugation of the Nāga Nandopananda. No other monk could have survived the ordeal because no other was able to enter so rapidly into the fourth jhāna; which was the reason why the Buddha would give permission to no other monk but Moggallāna to quell the Nāga's pride. Similar, in many ways, was his subjection of the Nāga who lived near the hermitage of Aggidatta (DhA.iii.242) (q.v.). Moggallāna could see, without entering into any special state of mind, petas and other spirits invisible to the ordinary mortal eye (See, e.g., DhA.ii.64; iii.60, 410f., 479; S.ii.254ff.; where he saw petas while in the company of Lakkhana; cp. Avadānas i.246ff.). He would visit various worlds and bring back to the Buddha reports of their inhabitants (see also Mtu.i.4ff. regarding his visit to the Nirayas), which the Buddha used in illustration of his sermons. The Vimānavatthu (see also DhA.iii.291, re Nandiya, and iii.314) contains a collection of stories of such visits, and we are told (S.v.366f) that Moggallāna's visits to the deva worlds - e.g., that to Tāvatimsa were very welcome to the devas.
Though Moggallāna's pre eminence was in iddhi power, yet in wisdom, too, he was second only to Sāriputta. These two could answer questions within the range of no other disciple of the Buddha (DhA.iii.227). The Buddha paid a compliment to Moggallāna's powers of preaching, when, having preached himself to the Sākyans in their new Mote Hall at Kapilavatthu, he asked Moggallāna, after their departure, to talk to the monks, as he himself was weary. And Moggallāna spoke to them of lusts and of the means of getting rid of them. At the end of the sermon the Buddha praised him warmly (S.iv.183ff). Mention is made elsewhere (S.iv.262-9) of eloquent sermons preached by him on the jhānas, on qualities which lead to true emancipation (A.v.155ff), and of visits paid to him by Sakka in company with numerous other gods in order to hear him preach. Other devas also went to hear him - e.g., Candana, Suyāma, Santusita, Sunimitta and Vasavatti (S.iv. 269 80). He was also consulted by those, such as Vacchagotta (E.g., S.iv.391ff), and Vappa (A.ii.196ff), eager to learn from him the teachings of the Buddha. When the Buddha went to preach the Abhidhamma in Tāvatimsa, it was to Moggallāna that he entrusted the task of preaching to the people who were waiting for his return. Moggallāna, therefore, provided for these people spiritually, while Anāthapindika looked after their bodily needs (DhA.iii.219). When the time drew near for the Buddha's return, Moggallāna, at the request of the people, went to Tāvatimsa, diving into the earth and climbing Sineru, in full view of them all, in order to find out what the Buddha intended doing, so that the people might be kept informed (DhA.224; J.iv.265; cp. Dvy.375). No task, which he might be told by the Buddha to perform, seemed to Moggallāna too insignificant. Thus we find him employed by the Buddha as messenger to the arahant Uggasena, telling him that the Buddha wished to see him (Ibid., iv.62). He was also sent to Sakkhara, to Macchariya Kosiya, to check his miserliness and bring him to Jetavana (Ibid., i.369f.; J.i.347); and to Sīlavā, whom Ajātasattu was plotting to kill (ThagA.i.536). When Visakhā was building the Migāramātupāsāda and the Buddha was away on one of his journeys, Moggallāna, because of his iddhi power, and five hundred monks were left to supervise the work, which was carried through without difficulty (DhA.i.414f). The Buddha placed great faith in his two chief disciples and looked to them to keep the Order pure. There is one instance recorded of Moggallāna seizing a wicked monk, thrusting outside and bolting the door (A.iv.204ff.). Once, when a monk charged Sāriputta with having offended him as he was about to start on a journey, Moggallāna and Ananda went from lodging to lodging to summon the monks that they might hear Sāriputta vindicate himself (Vin.ii.236; A.iv.374).
Their fame had reached even to the Brahma world, for we find Tudu Brahmā singing their praises, much to the annoyance of the Kokālika monk (Kokalika had a great hatred of them - e.g., A.v.170ff.; SN., p. 231ff.; SNA.ii.473ff). When Devadatta created a schism among the monks and took five hundred of them to Gayāsīsa, the Buddha sent Sāriputta and Moggallāna to bring them back. They were successful in this mission (DhA.i.143ff.; see also DhA.ii.109f., where they were sent to admonish the Assajipunabbasukā). Kakudha Koliyaputta, once servant of Moggallāna and later born in a huge manomayakāya, had warned Moggallāna of Devadatta's intrigues against the Buddha, but the Buddha ignored this information carried to him by Moggallāna (Vin.ii.185; A.iii.122ff). When Rāhula, the Buddha's son, was ordained, Sāriputta was his preceptor and Moggallāna his teacher (J.i.161; see SNA.i.304f., where the account is slightly different. There Moggallāna is spoken of as Rāhula's kammavācāriya.). Moggallāna seems to have carried out diligently the charge laid on him by the Buddha of looking after the monks’ welfare. Among the verses, attributed to him in the Theragāthā, are several containing exhortations to his colleagues (Thag.vss.1146-9, 1165f ); some of the colleagues are mentioned by name - e.g., Tissa, Vaddhamāna and Potthila (Ibid., 1162, 1163, 1174f). Elsewhere (S.i.194f) mention is made of his living at Kālasilā, with a company of five hundred monks, watching over them and discovering that all were arahants. Vangīsa witnessed this and praised Moggallāna in verse before the Buddha.
The love existing between Moggallāna and Sāriputta was mutual, as was the admiration. Sāriputta's verses in praise of Moggallāna (Thag.vss.1178 81) are even more eloquent than those of Moggallāna in praise of Sāriputta (Thag.vss.1176). Their strongest bond was the love of each for the Buddha; when away from him, they would relate to each other how they had been conversing with him by means of the divine ear and the divine eye. E.g., S.ii.275ff.; Moggallāna elsewhere also (S.ii.273f.) tells the monks of a conversation he held with the Buddha by means of these divine powers. For another discussion between Sāriputta and Moggallāna, see A.ii.154f.
In the Mahāgosinga Sutta (M.i.212) we find them staying in the Gosingasālavana in the company of Mahā Kassapa, Ananda, Revata and Anuruddha, engaged in friendly discussion, referring their conclusions to the Buddha for his opinion. Sāriputta, Moggallāna, and Anuruddha are again mentioned (S.v.174f., 299) as staying in the Ketakīvana in Sāketa. Among discussions between Anuruddha and Moggallāna is recorded one in which Anuruddha speaks of the value of cultivating the four satipatthānas (S.v.294f). It seems to have been usual for Sāriputta and Moggallāna, in their journeys, to travel together at the head of the monks, and lay disciples, who gave alms to the monks, were anxious to include them in their invitations. Velukandaki in Dakkhinagiri (A.iii.336; iv.63); and Cittagahapati in Macchikāsanda (DhA.ii.74f.).
Moggallāna died before the Buddha, Sāriputta dying before either. The Theragāthā contains several verses attributed to Moggallāna regarding Sāriputta's death (vs.1158 61). Sāriputta died on the full moon day of Kattika and Moggallāna two weeks later, on the new moon day (SA.iii.181).
According to the Commentaries (J.v.125ff) his death resulted from a plot of the Niganthas. Moggallāna used to visit various worlds and return with his report that he had discovered that those who followed the Buddha's teaching reached happy worlds, while the followers of the heretics were reborn in woeful conditions. These statements diminished the number of the heretics and they bribed brigands to kill Moggallāna. They surrounded the Elder's cell in Kālasilā, but he, aware of their intentions, escaped through the keyhole. On six successive days this happened; on the seventh, they caught him and beat him, crushing his bones and leaving him for dead. Having recovered consciousness, with a great effort of will, he dragged himself to the Buddha in order to take his leave, and there he died, to the sorrow of the deva worlds. This sad death is said to have been the result of a sin committed by him in a previous birth. Acting on the instigation of his wife, he had taken his blind parents into a forest, where, pretending that they were attacked by thieves, he had beaten them to death. For this deed he suffered in hell for innumerable years, and in his last birth lost his life by violence.
The account in DhA.iii.65ff. differs in several details. The thieves tried for two months before succeeding in their plot and, in the story of the past, when the blind parents were being beaten, they cried out to the supposed thieves to spare their son. Moggallāna, very touched by this, did not kill them. Before passing into Nibbāna, he preached to the Buddha, at his request, and performed many miracles, returning to Kālasilā to die. According to the Jātaka account his cremation was performed with much honour, and the Buddha had the relics collected and a Thūpa erected in Veluvana.
Moggallāna's body was of the colour of the blue lotus or the rain cloud (Bu.i.58). There exists in Ceylon an oral tradition that this colour is due to his having suffered in hell in the recent past!
Sarada Devi (pictured), the Holy Mother, was the wife and spiritual counterpart of Ramakrishna Paramahamsa, a nineteenth-century mystic of Bengal. After Ramakrishna's death, Sarada Devi played an important role in the growth of the Ramakrishna Movement and remained the advisory head (spiritual guide) of the movement for the next 34 years. She also initiated several prominent monks into the Ramakrishna Order. Though uneducated Sarada Devi's spiritual insight and utterances are highly regarded by scholars and she always advocated education for women. In 1954, Sri Sarada Math and Ramakrishna Sarada Mission, a monastic order for women was founded in the honor of Sarada Devi. More: en.wikipedia.org/wiki/Holy_Mother
Kāli Puja (Bengali: কালীপূজা, also known as Shyama Puja; Bengali: শ্যামাপূজা) is a festival dedicated to the Hindu goddess Kāli, celebrated on the diwali night, the new moon day of the Hindu month Kartik (October-November). While the rest of India worships goddess Lakshmi on Diwali, the Bengalis (also the Oriyas and Assamese of Eastern India) adore goddess Kāli on this day.
The festival of Kāli Puja is not an ancient one in Bengal and was practically unknown before the 18th century. It was introduced in Bengal during the 18th century, by King (Raja) Krishnachandra of Navadvipa and gained popularity with the Bengali elite; wealthy landowners began patronizing the festival on a grand scale. Along with Durga Puja, now - Kāli Puja is the biggest goddess festival in Bengal.
More: en.wikipedia.org/wiki/Kali_Puja
Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE. Goddess Kāli, associated with empowerment, is represented as the consort of Lord Shiva, on whose body she is often seen standing. She is the fierce aspect of the goddess Durga. The first appearance of Kāli in her present form is in the great epic, Mahabharata (Sauptika Parvan 10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams. More: en.wikipedia.org/wiki/Kali
Images of Bengal, India
Tying the thali or the mangalsutra around the bride's neck by the groom is one of the most important rituals of a hindu wedding.
While the groom ties three knots, the pundit chants this sloka which means; “This is a sacred thread. This is essential for my long life. I tie this around your neck O maiden having many auspicious attributes. May you live happily for a hundred years (with me).”
Bojjanakonda, Visakhapatnam, Andhrapradesh
Sankaram village on the banks of river Sarada near Anaklapalli is a popular Buddhist heritage spot. This tiny little village 41 Km away from Vizag houses two Buddhist sites namely Bojjana Konda and Lingalakonda. these 3rd-4th Century Buddist sites tells the tale of this place as the place was the center of Buddhist culture and teaching. The name of the village Sankaram derived from the word Sangharama which meant monastery. There are many monolithic stupas, rock cut caves, ruins of prayer halls, meditation halls, brick build structural edifices, resting places available on the twin hills of Bojjanna Konda and Lingala Konda. Unearthed by a A Britisher "Alexander Rea", in 1906 Bojjana Konda named after A seated image of Buddha termed as Buddhanna or Bojjana and Lingalametta was a 2000-year-old Buddhist Heritage site consists of numerous monolithic stupas, caves and structural buildings. During the excavation of this place many age old coins(from the times of Samudra Gupta and Satavahana period), clay tablets of Sitting Buddha were found. There are many Buddha statues carved on the rock-face of the caves.