#C: Shesha

[gothamcityneedsme]

reread the shesha kiss scene in FLED and i want to get back to writing FLED SO BADLY SO THAT I CAN GET THERE. but i can't. i must resist b/c i have so many other things i want to work on.

[god2019-20]

Gods and goddesses have been appearing in front of me in the sky since 2006. After getting permission from god, I started to take videos and photos of appearance of gods in sky. I have been posting photos and videos of appearance of gods in sky on internet since 2008. There are more than 2200 videos in my youtube spiritual channel "theneilriver". I request you to help me to make this spiritual channel more popular in the world by liking, commenting and sharing good videos. Please subscribe. Thank you. God bless you.

[blessed1neha]

How authentic are Vaishnava Agamas?

Highly authentic and the Pancharaatra Aagamas specifically, are far more authentic and authoritative than any other systems of Aagamas. They are as authoritative and valid as the Vaidic texts.

As one may be aware, the Vaishnava aagamas are divided into four systems, among which the Vaikhaanasa (founded by Rshi Vikhaanasa) and the Pancharaatra (founded by Rshi Naaraayana, an avataara of Shri Vishnu) are the most prominent.

The Vaikhaanasa Aagamas are named and mentioned in the Vedas:

वैखानसं भवति । वैखानसा वा ऋषय इन्द्रस्य प्रिया आसँ ॥

-Taandya Mahaabraahmana of the Raanaayaneeya Shaakha of the Saama Veda

The Pancharaatra system, too has been named in the Shatapatha Braahmana and is also known as the ‘Ekaayana’ system, since it has been derived from the Vaidheya Shaakha of the Shukla-Yajurveda, which was also known as ‘Ekaayana’. Unfortunately, this entire Shaakha is currently lost.

पुरुषो ह नारायणोऽकामयत अतितिष्ठेयं सर्वाणि भूतान्यहमेवेदं सर्वं स्यामिति स एतम् पुरुषमेधम् पञ्चरात्रम् यज्ञक्रतुमपश्यत्तमाहरत्तेनायजत तेनेष्ट्वात्यतिष्ठत्सर्वाणि भूतानीदं सर्वमभवदतितिष्ठति सर्वाणि भूतानीदं सर्वम् भवति य एवम् विद्वान्पुरुषमेधेन यजते यो वैतदेवम् वेद ।​

-Shatapatha Braahmana, Khanda 13, Adhyaaya 6, Braahmana 1, Mantra 1

The Vaishnava philosophy, quite obviously, considers Bhagavaan Naaraayana alone to be Param Brahman. The highest abode or destination for all living entities is Parama Padam, the highest abode of Vaikuntha.

Unlike a few other philosophies, Vaishnavism considers Brahman to possess a divine and inconceivable form. He is not formless, since it is hinted in the Upanishads themselves,  As per Vaishnava Dharma, there are five levels of manifestations of Shri Hari

1. Para: Literally meaning “the Highest” or “Supreme”, this refers to Para Vaasudeva, the highest form of Shri Vishnu. He resides at ‘Paramapadam’ (literally meaning “the Highest/Supreme abode”). He is the Mula-Rupa or original/root form

2. Vyuha: These are four Vyuha forms acquired by Shri Vishnu, for the purpose of guiding devotees.

a Vaasudeva: The first Vyuha form, who resides at the Ksheera-Saagara and is visible to the devatas. He is identical to Para Vaasudeva 

b.Sankarshana: The Vyuha form who is the presiding devata of taamasa. He is also the origin of Shri Aadi Shesha and Shri Shiva 

c .Pradyumna: He is the third Vyuha form, who performs preservation

d. Aniruddha: He is the form of Shri Vishnu among the Trimurtis. Shri Brahmaa originates from a lotus on his navel.

3. Vibhaava: The various avataaras of Shri Vishnu, who appear from the Aniruddha Vyuha form.

4. Antaryaami: The form of Shri Vishnu, being present within the soul of all beings, as Paramaatma.

5. Archa: The energized deity in a temple, which is used as a means of worshiping Shri Vishnu.

The Pancharaatra Aagamas enable the worship of Bhagavaan Naaraayana through several mediums, such as water, fire, in a temple deity or even in one’s mind. The objective of the Pancharaatra philosophy is to provide moksha to all Vaishnavas, regardless of background, varna, sex, race, etc.

ऋग्वेदं भगवोऽध्येमि यजुर्वेदं सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यं राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ॥ ७.१.२ ॥

-Chhaandogya Upanishad, Prapaathaka 7, Khanda 1, Mantra 2

This mantra from the Chhaandogya Upanishad mentions ‘Ekaayana’ as one of the several important Shaastras. These words were said by Devarshi Shri Naarada. The context of Devarshi Naarada learning about the Vaishnava philosophy can be found In the Varaaha Puraana, where Bhagavaan Varaaha Himself says that the Pancharaatra Aagamas have been revealed by Him, and are the highest means to reach Him.

दिदं पञ्चरात्रं मे शास्त्रं परमदुर्लभम् । तद्भवान् वेत्स्यते सर्वं मत्प्रसादान्न संशयः ॥

वेादेन पञ्चरात्रेण भक्त्या यज्ञेन च द्विज । प्राप्योऽहं नान्यथा वत्स वर्षकोट्यायुतैरपि ॥

(Shri Varaaha said): “You will know in entirety this Pancharaatra Shaastra belongs to me, which is the highest means, and which is easy to follow, through my grace. There is no doubt about this. I am attainable by means of Vedas, Pancharaatra, as well as by devotion-filled worship. I am not attainable by any other means, even in crores of years.”

-Varaaha Puraana, Adhyaaya 66, Shlokas 17 and 18

The 18th shloka of this Adhyaaya, has been quoted by Shripaada Madhvacharya, in his Mundaka Upanishad bhaashya, Mundaka 1, Khanda 1, Mantra 5.

In fact, the Pancharaatra philosophy has been glorified in the Shaastras as the greatest authority and best philosophy to achieve the Highest goal, Paramaatma.

साङ्ख्यादीनां विरुद्धमतत्वमुक्त्वापञ्चरात्रस्य कृत्स्नस्य वक्ता नारायणः स्वयम्। ज्ञानेष्वेतेषु राजेन्द्र सर्वेष्वेतद्विशिष्यते ॥

"The entire Pancharaatra has been narrated by Shri Naaraayana Himself. This is the best among all other forms of knowledge, among Saankhya, (Yoga, Paashupata, etc.) O Raajendra!"

-Mahaabhaarata, Shaanti Parva, Adhyaaya 349, Shloka 68

This shloka has been quoted by:

Shripaada Madhvacharya, in the Mahaabhaarata Taatparya Nirnaya, Adhyaaya 2, Shloka 108

Shripaada Ramanujacharya, in the Shri Bhaashya, Adhyaaya 2, Paada 2, Sutra 43

Shripaada Jayateertha, in his Bhagavat Geeta Bhaashya, Adhyaaya 2, Shloka 39

इदं महोपनिषदं चतुर्वेदसमन्वितम् । सांख्ययोगकृतं तेन पञ्चरात्रानुशब्दितम् ॥

नारायंणमुखोदीतं नारदोऽश्रावयत्पुनः।

idam mahopanishadam caturveda samanvitam । sA'nkhya yoga kRtAntena pa'nca-rAtrAnuSabditam ॥

nArAyaNamukhyodItaM nArdOshrAvayatpunaH ।

-Mahaabhaarata, Shaanti Parva, Chapter 339, Shloka 112 (Kumbhakonam Edition, Chapter 348, Shlokas 62–63)

This shloka mentions that the Pancharaatra system is:

A Mahaa Upanishad

equivalent to a collection of the four Vedas and Saankhya Yoga.

There are several references throughout the Shaastras, that glorify the Pancharaatra:

The aforementioned mantra refers to the Yajna of five-nights performed by Shri Brahmaa, for Shri Vishnu, to procure jnaana of the Pancharaatra philosophy.

purANaiSca vedaiSca pA'ncarAtraistathaiva ca । dhyAyanti yogino nityam kratubhiSca yajanti tam ॥

-Raamaayana, Uttara Kaanda, Chapter 7, Shloka 16

sA'nkhyam yogam pA'ncarAtram vedAraNyakameva ca । j~nAnAnyetAni brahmarshe lokeshu pracaranti ha ॥

साख्यं योगः पाञ्चरात्रं वेदारण्यकमेव च । ज्ञानान्येतानि ब्रह्मर्षे लोकेषु प्रचरन्ति ह ॥ 12-359-1 ॥

-Mahaabhaarata, Shaanti Parva, Chapter 359, Shloka 1

Shripaada Madhvacharya, in the Mahaabhaarata Taatparya Nirnaya, quotes the following pramaanas from the Mahaabhaarata, for the glorification of the Pancharaatra aagamas:

ञानेष्वेतेषु राजेन्द्र साङ्ख्यपाशुपतादिषु । यथायोगं यथान्यायं निष्ठा नारायणः परः ॥

O King! The other shastras like Sankhya, Pashupata and others are acceptable only to the extent, where their statements are in accordance (to the Pancharaatra) and have been interpreted with the reference (of the Pancharaatra) to establish the Supremacy of Shri Naaraayana.

-Mahaabhaarata, Shaanti Parva, Chapter 337, Shloka 64 (quoted by Shripaada Madhvacharya, in the Mahaabhaarata Taatparya Nirnaya, Chapter 2, Shloka 109)

A varying version of this shloka can be found in the Kumbhakonam edition:

साङ्ख्यं योगः पाञ्चरात्रं वेदाः पाशुपतं तथा । ज्ञानान्येतानि राजर्षे विद्धि नानामतानि वै ॥

-Mahaabhaarata, Shaanti Parva, Chapter 359, Shloka 64

पाञ्चरात्रविदो ये तु यथाक्रमपरा नृप । एकान्तभावोपगतास्ते हरिं प्रविशन्ति वै ॥

Those eminent ones, who understand the Paancharaatra (Pancharaatra) and who through understanding the relative position of the Devas, thereby attain single-minded devotion, enter into Vaasudeva (i.e., obtain moksha).

-Mahaabhaarata, Shaanti Parva, Adhyaaya 359, Shloka 72 (Kumbhakonam Edition) (var. Adhyaaya 337, Shloka 67) (quoted in the MTN, Adhyaaya 2, Shloka 110, var. 103)

Therefore, it is shown here that the Pancharaatra system is far more superior to the other aagamas, such as Paashupata, and the other Darshana philosophies, such as Saankhya Yoga.

It is also sometimes known as the ‘Ekaayana’ system, as it is based on the ‘Ekaayana’ Shaakhaa of the Krshna-Yajur Veda.

The knowledge of the Pancharaatra system is also considered equivalent to that of the four Vedas.

तैरेकमतिभिर्भूत्वा यत्प्रोक्तं शास्त्रमुत्तमम् । वेदैश्चतुर्भिः समितं कृतं मेरौ महागिरौ ॥

This lofty Pancharaatra has been expounded unanimously, has been declared equal to the four Vedas on the great mountain Meru.

-Mahaabhaarata, Shaanti Parva, Adhyaaya 343, Shlokas 28–29 (Kumbhakonam Edition)

रिभिः स्वधर्मप्रमुखैर्युक्ता भक्तिरियं मुने । धर्म एकान्तिक इति प्रोक्तो भागवतद्र सः ॥ साक्षाद्भगवतः संगात्तद्भक्तानां च वेदृशाम् । धर्मो ह्येकान्तिकः पुम्भिः प्राप्यते नान्यथा क्वचित् ॥

"This path of bhakti is inclusive of three aspects. This is also known as ‘Ekaantika Dharma’ as well as ‘Bhaagavata Dharma’. One will be able to tread this path only by the association of the Bhagavaan Himself or by the association of His exclusive bhaktas. There is no other way to follow this path of ‘Ekaantika Dharma."

-Skanda Puraana, Vaasudeva Mahatamya, Adhyaaya 25, Shlokas 64–66

The objective of the Pancharaatra system is simple: to attain moksha, in our current birth itself and attain the highest abode of Vishnu (Parama Padam), regardless of birth, caste, disabilities, gender, etc. It says that devotion is the vital factor to attain moksha and can be done by any sincere devotee.

For this reason, this whole system was authored by Naaraayana Rshi. In fact, Rshi Shaandilya himself says that he was unsatisfied reading all the four Vedas, but he found spiritual satisfaction after reading the Pancharaatra Aagamas.

Hence, it is undoubtedly true that the Pancharaatra Aagamas are the best and most superior among all philosophies.

[shroudingmists]

TALK ABT THE CHIMERA DICK

I SHOULD’VE GONE INTO IT BEFORE, HAHA.

I thought about it for a while, and came to the conclusion: I can make this work however the hell I want, ‘cause it’s a fictional mythical creature!!

So--I did imagine he’d have spikes...but they’d be softer, and more flexible. Able to properly cling, but when properly knotted...so he ain’t going nowhere ‘til he’s done.

Normal for his body size...which would be really, really big. He’s hella’ big as a Chimera...so...b i g.

[avalonianrising]

“That’s the sound of his heartbeat.” SHESHA

(You had to do this to me, didn’t you. Alright–I warned you. HERE. IT. COMES.)

——————–

“Get him down!” cried Hakon somewhere from the left.

Barely conscious, Shesha’s head lolled to the side–but it was hard to see through the thick stream of oozing blood from a head wound…somewhere. There were a lot of them, probably.

The Gardeners screamed as blasts of vicious Light magic soared through the air, and he could feel Haimah’s devastating Ice crackling through the air. They’d made it. They’d actually gotten through. Skanda’s voice bellowed to the right–sounding more like a Guardian than he ever believed it could again.

Softly, he smiled. And suddenly, there were hands on him, pulling him down from the wicked cross he’d been strung up upon. He never knew how nice the ground could feel, a reedy sigh huffing from his raw throat.

However, his relief turned to anxiety within seconds. Where was he?

Twisting, he tried to right himself, but two pairs of hands pushed down.

“Don’t look. Shesh–Shesha, no–don’t look, you don’t want to loo–” Meka’s voice strained, severely.

Hakon had managed to pull Dorian down by himself, but…what was he…?

And then he saw his hands pressing frantically on his chest. Rhythmically, head bowing to push precious breath into his lungs.

He wasn’t breathing.

Struggling, Shesha howled–so viciously so, that even some Gardeners froze in place in pure instinctual sharpness. Meka’s hands flew to his ears, as did Niamh’s, with a startled cry. This wasn’t happening. This was a dream. On the contrary however, his broken body made damn well sure to remind him he was awake as he dragged it across the dirt and gravel below.

Wake up. Wake up, wake up, wake up.

He only barely made it to his side before he collapsed again, groaning in frustration. Even Hakon was startled by his sudden appearance, having been engrossed with Dorian.

“You shouldn’t be moving,” he hissed, his voice firm–even over the sound of battle. “You need to let them take care of you, I–”

He’d never seen him this upset before. But the look he gave him when his face went oddly more docile than normal was much more Hakon. It almost made him laugh, if he could gather the energy to do so. Sweet, sweet Hakon.

But again, his focus shifted.

He was so pale. So still. Edging onto his elbows, Shesha pushed his face directly into the crook of Dorian’s neck. He’d made it. He’d wanted to touch him for days now, but…

He was too late now, wasn’t he?

Tipping up onto his side, his head firmly on the shifter’s chest, his whole body shuddered.

Thump.

What was–

Thump. Thump. Thump. Deliriously, Shesha muttered: “what…what is…”

Slowly, Hakon’s fingers pressed to the other side of Dorian’s jaw. His expression was…so serious.

Thump. Thump…and finally…

“That’s the sound of his heartbeat.”

And finally, Shesha wept. Openly, messily, as Hakon’s magic flowed over the both of them. All else faded, save for that comforting sound.

The sound he thought he’d never hear again.

[thebladeblaster]

Rebirth of A Samurai (Part 3)

Summary: This fic is a what if scenario to SMT4 Apocalypse. I would go into more detail, but I don’t want to spoil too much of what this fic entails. If this fic gains traction I may continue the story on from this one-shot. Warning: This is a long one.

This may be the last I write for awhile with college right around the corner. I won’t stop completely, but it will become a lot slower.

“Shhh...don’t say that Flynn is supposed to be having a nice dream.”, Flynn’s mother said.

“Who the fuck are you? Your not my mother she might have been controlling and overbearing, but she had a good heart. She was never a colossal bitch even to Issachar.”, Walter questioned.

“Your mother? Are you Flynn’s…? No he’s not he’s...we’re...I-I’m not Issachar!”, Issachar said.

“What are you saying of course your Issachar!”, Not-Flynn’s mother said.

“No, I’m not Issachar! And their not Jonathan, Walter, and Isabeau! We’re the fifth son, Flynn Alexander!”, Not-Issachar rebuked.

The prentices eyes widened.

“I’m not…? I’m not Jonathan?”, not-Jonathan questioned.

“Think! Do you know your parents' names? What’s the first thing that springs to your mind? How about where you live?”, not-Issachar questioned.

“I-I...Why am I imagining…? Wait, I don’t know where Jonathan lives. I've never been there. Not even before or after he became Merkabah I just never had time to.”, not-Jonathan said.

“Merkabah? Why does that…? That’s right Jonathan became Merkabah and Walter became Lucifer! I fought them!”, not-Isabeau said as her eyes widened.

“Hoy?! What are you guys...Wait I fought Merkabah too but I didn’t fight Lucifer I helped him!”, not-Walter said.

“That’s right, we're the fifth son. You who looks like Jonathan you chose preservation. You who looks like Walter you chose upheaval. You who looks like Isabeau you chose neutrality. And I who looks like Issachar...I chose to unmake the world. I chose nihilism.”, not-Issachar revealed, after he did there was an audible crack in seemingly reality.

“Hoy, that means there’s a version of me that chose law? Ah gross…”, Not-Walter said.

“The feeling is mutual.”, Not-Jonathan said with disgust in his eyes looking at not-Walter.

“No wonder I thought you guys really were Jonathan and Walter. You sure butt heads like they eventually did.”, Not-Isabeau responded with a light chuckle.

Not-Flynn’s mom’s eyes were shadowed as the world around them went silent. Everyone around them froze in place before turning on them.

“You shouldn’t be here, interlopers.”, Not-Flynn’s mom said.

“I know we shouldn’t normally. Our memories of the previous cycle’s are usually mostly dormant in our subconscious, but you’re tampering with the current Flynn’s mind has called us here, Krishina!”, Not-Issachar explained.

A demonic smile identical to the one on Flynn’s face when he was possessed appeared on not-Flynn’s mom’s face. He dropped the disguise revealing himself as Krishina.

“Get away from us! I mean Flynn! I mean stop!”, Not-Issachar said as he pulled a samurai said as he pulled out a samurai sword from thin air and the others drew theirs.

Flynn's past lives memories were normally kept in his subconscious to prevent them from driving him insane. They are basically the embodiment of his memories of those past lives. He remembers they awakened when Krishna started messing with the current Flynn’s mind. They were awakened to stop him from turning him into a mindless puppet. However, when then entered the illusion their minds were tampered with like the current Flynn’s made to believe they were other people so Flynn didn’t instantly realize something was wrong. He could tell by looking in Flynn’s eyes those times. He was slowly losing his own will. He could feel he was dangerously close to losing what’s left of it. That’s why Krishna had so much power in his mind now. He created this illusion after his fellow Divine Powers tortured him for days to break him.

“My kalki is almost ready for our fight with YHVH and I’m afraid I don’t have much time for you since I’m dealing with another interloper right now. Let’s see if you can defeat your own mind. Well I won’t but...well see you later kalkis.”, Krishna said before disappearing.

“Pfft! Is this the best you can do Krishna? You should know better than to underestimate the king of Tokyo! I can beat this entire village alone!”, Not-Walter boasted.

As if Krishna heard him, demons, angels , gods, and even humans appeared from all around them. Every single person or creature they had ever fought throughout the cycles was here, even the likes of Lucifer, Merkabah, Ancient of Days, Sanat, and Masakado.

“You just had to say that didn’t you?”, Not-Jonathan questioned, with a priceless look on his face.

“Aww man...this is gonna be awesome!”, Not-Walter said.

Not-Jonathan’s eyebrow twitched incredulously.

“How in YHVH’s name did I become you?”, Not-Jonathan questioned in complete disgust.

“You probably got sick of that pole up your ass and decided to actually live a little in your next life.”, Not-Walter replied.

“Simmer down guys, we gotta work together for now. Even if it’s just a temporary truce.”, Not-Isabeau said getting between the two.

“For now, after all it would be a tragedy if I was forced to fight my lord.”, Not-Jonathan replied.

“Your lord is the reason we’re in this freaky time loop. But, I guess I’ll tolerate your high strungness for a bit longer. I’d hate to lose my free will.”, Not-Walter replied.

“Just uh wow…”, Not-Issachar said, amazed to see how extreme some of his other selves were.

“I guess this is what we would have been like had we fallen into ‘monolithic extremes’ as Isabeau called it. But, now is not the time for that, the people need us.”, Not-Isabeau said.

“Uh yeah…!”, Not-Issachar replied, feeling awkward since he chose nihilism.

Even now not-Issachar regretted his cowardice in choosing that choice. Unlike the other Flynn’s he did fervently believe in the path he chose.

They called upon their own demons from their respective cycles. Not-Walter rushed into a horde of demons with reckless abandon, slicing them into bits. Not-Jonathan swiftly beheaded Hope without any emotion. He then stayed back observing their enemies and exploiting their weaknesses. Not-Isabeau used Antichthon which was effective against basically everything, vaporizing low to mid and even some lower high tier demons instantly. For those it didn’t it lowered their overall performance crippling their offense and defense. Not-Issachar rushed to Flynn now that Krishna was nowhere in sight. However as he did he was stopped by his dad.

Not-Issachar froze facing his father still remembering finding his mangled form on that fateful day.

“Sorry dad.”, Not-Issachar apologized, before instantly vaporizing him with Antichthon.

He looked all over for Flynn before finding him unconscious. He ran over to him, shaking him awake. Not-Issachar looked relieved as he started to stir.

“Issachar?”, Flynn questioned sleepily.

That relief faded when he felt a sword get thrust through his chest. He knew that was a bit too easy. What he did expect was for him to transform into a giant fiery snake.

“I-I don’t remember that happening?! It must have been Krishna. You're a decoy.”, Not-Issachar said.

“I am Shesha. I fooled you like I fooled your little dim witted Tokyo.”, Not-Flynn said.

“You did what…”, Shesha nearly flinched when he heard the low angered tone of Not-Isabeau.

He could practically feel the anger radiating off her umm...him? Well he was Isabeau right now kinda. Anyway, Not-Isabeau practically launched herself at Shesha. They flew through the building creating a massive hole in the house.

“Then where’s Flynn?”, Not-Issachar questioned.

He looked around the remains of the house and ran through the battlefield making sure to punch Tayama when he saw him. Throughout the carnage he noticed a calm spot like the eye of a storm. That was it he rush through to see an unconscious Flynn guarded by Odin, Maitreya, and Great Innana. They haven’t personally fought them like Shesha so this was more of Krishna’s manipulation. His demons came to his side Quetzalcoatl, Tiamat, and Orochi. He was having a tougher time than the others due to having weaker demons since his cycle ended prematurely. He was able to defeat Innanna and greatly wound Matrieya, but he was tiring and Odin killed off his demons.

“Heh, despite not being the first, you're definitely the weakest incarnation of our godslayer.”, Odin taunted as he prepared to finish him off.

He closed his eyes as Odin thrust his spear forward and a loud crackle of lightning rippled through the air.

“Odin! You bastard, you embarrassed my current self by knocking him out and kidnapping him! I’m going to tear your head off like I did to the Odin of my cycle!”, Not-Walter yelled as he jumped out from a horde of dead demons and launched himself at Odin like a madman.

Odin was too low to turn his attention to not-Walter as he was nailed in the gut by Deadly Wind. He gasped in pain, flinching and dropping his spear as not-Walter smiled devilishly. Matrieya tried to attack but not-Walter grabbed his face and vaporized him with Antichthon.

“Hoy, get up Flynn!”, Not-Walter said as he kicked the unconscious Flynn much to not-Issachar’s horror.

He cringed as he heard Flynn wince.

“Argh!!! Walter stop! Wait Walter? How do I know your name?”, Flynn questioned.

“Because none of this is real and you’ve gotta get your ass up and kick the shit out of that fedora wearing god!”, Not-Walter explained poorly.

“I-I what?!”, Flynn questioned, reasonably confused.

Not-Issachar tried to explain the situation to Flynn properly, leaving out anything about his past lives letting him believe they were just versions of his friends created by his mind. Reasonably Flynn looked shocked and skeptical, but he also saw Kiccigiori was now a massive battleground full of demons, angels, gods, and humans.

“T-there’s no way it c-can’t…”, Flynn mumbled, tears forming in his eyes looking around at the battle.

“Tough shit! That’s the truth Flynn! Our family is dead, Issachar’s dead, Jonathan’s dead, Walter’s dead and now Isabeau!”, Not-Walter said harshly.

Flynn stepped back looking incredibly shaken to his core.

“Have some tact!”, Not-Issachar yelled at not-Walter.

“We don’t have time for tact! He has to man up and wake the fuck up now or we’re done for good!”, Not-Walter yelled back angrily.

Flynn’s head hung low, covered by his bangs. Not-Issachar put a reassuring hand on Flynn’s shoulder.

“It may seem all dark now, but don’t give into despair like I did.”, Not-Issachar told him.

“You can’t go Flynn! You have to stay here with us! That’s what you want right Flynn? That’s what you always wanted! You never wanted to make the tough decisions! You just wanted to be a follower!”, another Not-Flynn’s mom said with another fake version of his dad by her side.

Tears fell from Flynn's face as he met his fake mom’s gaze. She opened up her arms to welcome him. Flynn shook, walking over to their side.

“You can’t be serious! You're even weaker than that quitter over there!”, Not-Walter roared in rage.

“I’m sorry…”, Flynn apologized quietly.

“Flynn…”, Not-Issachar murmured, sinking his head in defeat.

“...Mom...Dad...But there's nothing left for me here. You guys are dead, so is Issachar, and the village is in tatters. I let myself fall victim to this illusion because I wanted it to be real. I wanted your deaths to all be a horrible nightmare, but it’s not. It’s real and because I bought into this illusion more people...people I was supposed to protect are dead. I have to go back.”, Flynn said, with a steely resolve turning from his fake parents.

“No! Don’t abandon us again! I didn’t raise you to be heartless man who would walk out on his own family!”, his fake father yelled.

“Kiss our ass Krishna!”, Not-Walter yelled back smugly, flaunting Odin’s decapitated head as a trophy as Flynn walked towards them slowly picking up speed.

His clothes started to flicker out from his peasant garb to his samurai garb. Suddenly everything went white.

“Haha! He has spoken! You have now regained your right to create a world messiah Flynn! Let’s see if you fight to keep that right!”, the voice from his dream at the beginning of his adventure said.

When he reopened his eyes he saw a familiar teen with a half shaved head of brown hair and eerie glowing green eyes. He wore a green jumpsuit and had glowing green celtic tattoos, Nanashi. By his side were his own demons Anubis, Shiva, and his own Odin. It seemed he was in the middle of battle with him. He felt the weight of a pink lotus in his hands making him realize he was transformed like before. He was doubled over as Nanashi prepared to strike him down.

“Isabeau...what happened to Isabeau?”, he asked.

“Huh? Why are you asking, didn't I tell you, Krishna?”, Nanashi asked.

Vishnu-Flynn’s eyes were shadowed as he asked and Dadga’s eyes widened in realization.

“Wait there kid!”, Dadga tried to warn in his odd accent.

“I killed her like I did to the others before facing you. Heh, she called out Flynn’s name till the end. She was just another useless bitch like Asahi.”, Nanashi taunted, thinking he’d won.

He didn’t fully mean that he felt a bit bad about killing the others after everything, especially after actually carrying out their deaths, but it was far too late to turn back now.

“Heh, he’s shaking. Krishna must be scared now knowing I beat the others.”, Nanashi thought.

Honestly the whole point of telling him of his betrayal was meant to intimidate him. After all, he knew his former friends weren’t complete slouches. To be fair he died a few times fighting them. He killed them because he knew they would oppose the path he took.

However, Vishnu-Flynn was not shaking from fear...it was unbridled rage. The entire area around them was filled with a powerful aura of bloodlust. Nanashi was going to swing down at him with Masakado’s katana, but he couldn’t feel his arm. He looked over only to gaping in horror when he saw his hand had been severed without him even noticing. His hand still holding the katana stabbed into the ground behind him. Nanashi’s eyes widened in absolute shock.

“You fucked up there kid. That’s not Krishna.”, Dadga said.

Before he could even react his body his head was cut clean off by Vishnu-Flynn’s next strike. Nanashi tried to bite back the intense pain circulating throughout him. Normally no one would know the pain of their head being severed due to dying instantly, but since Nanashi was immortal he felt all of it and he howled in pain.

“You!!! How dare you! I saved you! I trusted you! And you killed one of the only people I had left!”, Vishnu-Flynn roared full of venom.

He stood up to his full towering height with two new detached arms and four new red laser swords.

“Ah, Flynn! He’s Flynn. Did he have to go for my head?”, Nanashi thought as his body started to regrow itself.

Nanashi gasped in pain as he was torn apart by Vishnu-Flynn’s blades again before he could regrow his body fully. A loud crackle of thunder slammed down at Vishnu-Flynn which he blocked with his swords. Which hummed only powered up by the lightning. He turned his attention to Nanashi’s demons. He dodged a Mamudoon launched by Anubis. He swiped his arms not releasing his full magical power which was dormant while under Krishna’s control and used Antichthon on Anubis nearly vaporizing him on the spot and severely crippling him. He finished off the god with a single strike to his blade. Shiva launched himself at him and the two were locked in a dangerous dance of blades. Shiva was skilled certainly, known as the destroyer in the polytheistic religion he was technically apart of right now as Vishnu-Flynn. However, Flynn was very very pissed off. When he was pissed off he didn’t slip up no...he became more skilled and more merciless in combat. Besides he’s already fought Shiva before and he knows the way he fights. Vishnu-Flynn turned the tide against Shiva putting him on the back burner as Odin tried to shoot lightning at him.

Dadga gaped genuinely impressed as Vishnu-Flynn danced around Odin’s lightning and fought Shiva at the same time. The difference between Flynn and Krishna fighting was like the difference between Heaven and Earth. Krishna certainly wasn’t a slouch, but he was primarily a schemer who used what most would consider more underhanded tactics and trickery to win fights. Flynn however was a godslayer in every meaning of the world. Dadga felt he truly understood what exactly made someone a godslayer when he saw Flynn fight. Flynn reacted to and attacked on pure instinct like a demon. However, he attacked with the skill and precision of a human. His skill in question was truly staggering on the level of no...even surpassing the best warrior gods as he was completely overpowering and nearly toying with Nanashi’s demons.

He finished healing up his godslayer who took a deep inhale as his body finally reformed after being mangled badly by Vishnu-Flynn. Nanashi tried to regain his bearings and prepared to attack Vishnu-Flynn. It took much longer and was much more draining for Dadga than usual because usually not as much of Nanashi had to be healed when he revived him. Usually the kid might get stabbed in the heart, decapitated, or even instant killed, but those weren’t as hard for him to fix.

“That man is a real monster.”, Dadga thought, feeling nervous for the first time he started his campaign to kill all the gods and recreate the universe.

This man didn’t have the ability to revive as he pleased and he was merely a human. Well...he wasn’t right now, but he usually was. At least Krishna had good taste that’s exactly why he planned to steal his godslayer from him.

Vishnu-Flynn dodged Odin’s spear strike causing him to pierce Shiva. With a swipe of his hands Vishu-Flynn obliterated the two with Shine More like Anubis not even leaving a trace behind for Nanashi to revive. Nanashi concentrated and launched a Deadly Wind at Vishnu-Flynn. More demons had replaced his fallen ones: Great Innanna, Isanami, and Xi Wangmu.

Vishnu-Flynn dodged his attack shot forward faster than Nanashi could comprehend and sliced him into bits again this time using Dark Nandaka on his bits. His demons turned to Vishnu-Flynn completely stunned at his speed. Before Great Innanna could even act she was decapitated. Xi Wangmu shot a Ziodyne at him which he easily dodged before cleaving both her and Izanami into bits. With a swipe on his hands he vaporized their remains with Shine More.

Fear grew within Dagda as Nanashi hadn’t even fully regrown himself before Flynn slashed him into bits mercilessly. He knew Nanashi didn’t have many demons left to use and Flynn was killing all of them permanently. His slashes grew so fast all Dagda saw was a storm of blades. Before that he could count about 10000 strikes per millisecond, but now all he saw was a blur. He was killing Nanashi faster than he could revive him. Dadga had a hard time keeping track of if Nanashi was dead or alive since he died so fast.

Krishna was extremely pleased. While his kalki had broken free of his contract he was now completely embarrassing Nanashi and his forces which gave him no small amount of satisfaction. As well as having a front row seat to the true magnificence of his kalki. He was content to sit back and let his godslayer do the work in killing Nanashi. Of course, there was the obvious problem that he was no longer in control of Flynn, but he could fix that in time. For all he knows Flynn can go ahead and kill YHVH while he’s at it, then he can swoop in at the right time, steal control, and achieve salvation. So, yeah Krishna was pretty content sitting back and munching on imaginary popcorn while his kalki went berserk.

Dadga was sweating now as he was greatly drained by how many times he had to revive Nanashi in this fight alone. When he told his godslayer he could die as many times as he wanted he was joking. He never thought he would actually have to revive him this much consecutively against anyone besides YHVH. Dagda was a god, but even he had his limits. A limit he was dangerously close to hitting. Even his reserves weren’t infinite.

Nanashi hardly had a second to think before he was continuously violently torn apart by the man his more naive self once idolized. He had time to feel though. Absolute horror and terror. He had honestly thought he was up to Flynn’s level by now after all he’s killed many gods, demons, and angels at this point. Confident he could beat him if Krishna happened to seduce him to his cause like Dadga to him. Defeating his former friends and beating down Vishnu-Flynn only further bolstered his confidence that he was truly unbeatable. However, he now realized how completely wrong he was. He had never been anywhere near Flynn’s level. He was beating down Vishnu-Flynn because that fop with a flute was in control, not the true Flynn. He had his power no...not even all of that he swore when he sensed his magic power earlier it had nearly doubled. Though, that may be because how enraged Flynn currently was. His intense rage may be boosting his magic to ridiculous heights. Finally, his skill...was absolutely monstrous. He thought Isabeau and Gaston were pretty good, but this man was on a completely different dimension of skill from the both of them. He wasn’t exactly educated in such things, honestly he relied more on magic than anything, but he understood that he was kicking his ass worse than anything has in his whole life with freaking swords alone. He shuttered from deep within his soul with unparalleled fear. He wasn’t sure he could get out of this especially since he didn’t look like he was tiring. Tiring was an easy thing for someone like him to exploit. He was basically a zombie so he never got exhausted and Dadga healed his wounds upon death. Stamina and his immortality was his overwhelming advantage against everyone he faced. However, now he was honestly cursing it. This is what he imagined hell was like continuously dying infinitely and instantly with absolutely nothing he could do to get out of it. For an immortal like him this is exactly what hell was like. This was one of the best arguments against having immortality, endless suffering.

A deeper part of him...Akira shuttered in horror at the sight...no the very idea of Flynn’s rampage. What had he done to Ryou? He wasn’t like this. Ryou was always a kind, gentle soul. He was skilled, yes, but not to this...to such an inhuman degree. He remembered how Ryou would feel bad about even killing demons. He was a complete wreck after killing Kiyoharu and Kenji to stop their insane plans. He most certainly wasn’t ever the type to anger. He was more often than not a mediator between the more hot-headed members of the Counter-Demon Force. For such a kind, loving soul to be reduced to this blind bloodlusted demonic rage...It broke Akira’s heart to see his dear friend like this. Any sense of mercy and kindness was gone from the eyes of his incarnation replaced with anger and bloodlust. He still remembered the day he lost him. The day he sacrificed himself not unlike his current incarnation did to save Asahi. He knew then that he was truly his old friend reborn. But now that was all gone...Because of his own actions he turned Ryou into this monster before him. He unsealed Krishna who stole him away and merged with him. He made him completely snap by killing that girl Isabeau. He felt the worst chill down his spine when he heard Vishnu-Flynn start to chuckle. He was enjoying this?! The pure hearted self sacrificing idiot Ryou was enjoying this?!

“What the fuck have I done?”, Akira thought in complete horror from deep within Nanashi.

“Ryou! Ryou! Stop, please! Snap out of this! This isn’t you!”, Akira begged his voice cracking as he did so, knowing full well he couldn’t hear his begging.

No no someone had to stop him before he completely lost his humanity.

Flynn was beyond being enraged that word hardly encapsulated the fire he felt from within his soul. Even before all of this he had lost so many people close to him, his parents and Issachar. He still remembered the deep horror he felt when he realized...he killed his own mother without even realizing it. Once that guy apologized about not being able to help his parents his mind went completely blank. He killed every demon in his way without an ounce of mercy as he desperately searched for them. He didn’t know that one of the camazotzs was his mother. He didn’t know any of the demons in the forest were his fellow villagers at that point. When he found out he completely broke down. It was difficult to hide from the others he had to put on his own iron mask so they didn’t see him completely break down. He realized it when he finally found his father. He was still human, a bit mangled and in serious need of medical attention, but he was alive. But, then his hopes were completely dashed…

Flashback

It was after their first encounter with the black samurai, Lilith. Extreme relief entered his eyes when he saw one of the medics had his father. His fellows were off to themselves right now. He practically ran over to him when he saw him hope that his mother may be alive too bubbled up inside him. He didn’t expect his father. His strong, loving father to look absolutely terrified when he saw him. He was extremely confused when his father jumped back squirming away from the doctor when he saw him. That’s when he knew something was horribly wrong. He looked over his uniform checking for blood which may have spooked him. He gasped when he realized he had quite a lot on him. How did he not notice? He was just so focused he completely blotted out everything else.

“W-wait dad I can explain-“, He stuttered.

“S-stay away from me! Y-you turned into a-a m-monster like your mother did didn’t y-you?! Y-you here to finish me off!”, his father accused completely hysterical.

“M-my mother?! Mom...she….”, He muttered before he completely froze.

He pulled out a wooden sword guard shaped not unlike a flower from his pocket. It was badly worn, cracked, and had blood spattered on it. He recognized it as the one from the toy sword his mother made from him which he used to use to spar with Issachar. His mother may have disliked his friend, but she acknowledged that Flynn as a kid needed a friend to play with. Despite her distaste she made that toy sword full of love hoping he’d have lots of fun with it. He found it after he killed a demon which at the time confused him. He remembered the demon rushing up to him, but it wasn’t attacking strangely. He was too out of it though...when he fought he entered this state where he completely lost control over himself...He was just fighting blindly not thinking of anything else. He had no idea how it happened...it just did. He remembers coldly cutting down the demon that approached him without remorse. Thinking about it now he felt deeply sickened and revulsed by himself. Especially after realizing only now he was covered in blood. This feeling only worsened when he put two and two together.

That demon was his mother. He killed his mother.

He felt extremely lightheaded and nauseous now. His breathing became extremely heavy. His eyes widened at the realization.

“Ah! Ah!”, he gasped in complete horror.

He felt like he was about to have a panic attack as he clutched chest. He shook uncontrollably, hardly able to form coherent words as he imagined his mother’s warm smile. The doctor looked alarmed hearing the incoherent distressed noises he was making. For the first time he felt his soul wail. He completely collapsed on the ground. His father was right, he was a monster. He killed his own mother!

Flashback end

His father was deemed to be under demonic possession and had an exorcism performed on him which killed him. He wasn’t possessed, he was driven insane by seeing the woman he loved turn into a demon and thought the same thing happened to his son when he came over to him covered in blood! He killed Issachar too; he begged him to do so, but he didn’t want to lead his best friend to only suffer more. Then, Jonathan and Walter he knew they were dead from his illusionary Walter’s words. He still wishes he could have done something like awaken them from inside the beings that stole their bodies. However, he couldn’t they died as Lucifer and Merkabah twisted embodiments of their ideals. Isabeau...He didn’t kill her directly, but it was his fault she died. If he had woken up sooner rather than letting himself fall prey to Krishna’s illusion he could have saved her. No he should have never let himself be captured by the Divine Powers! He should have found another way to save Asahi and escape...Everything that has happened over these past few days, everyone who died because of the Divine Powers and Nanashi, they were all on his hands. H-he felt like he was close to snapping a morbid chuckle was coming from his lips as he tore Nanashi apart. Surely he didn’t deserve this even with the horrible things he’s done. He was just a kid, for all he knew that being that made him like this manipulated him into doing all this.

A deep part of Flynn...Ryou didn’t want to believe Akira would do something so horrible. Surely not? It had to be a mistake. Akira would never do something so heartless…right? But...Kiyoharu and Kenji did. They were his best friends since childhood he knew them so well yet they changed into something unrecognizable from their former selves. Then, they committed horrible atrocities for what they believed in before he struck them down himself. He personally saw through Flynn’s eyes the horrible words he would have created if he sided with them. Even that deep part of him didn’t seem sure of anything anymore. Nothing seemed to work. He remembers more than Flynn does. He remembers his past lives where he followed four different paths. He despised most of them except the third path, the neutral path which for some odd reason was going very differently in this cycle. He chose that third path again, but it seems like everything has only gotten worse for some reason. If Flynn didn’t wake up sooner then everything...everything he had fought for, sacrificed himself for would be gone. He knew more than Flynn, he could see Krishna’s memories; he knew the depravity of Dadga’s selfish plan. It was...Childish. He understood defeating YHVH, but that’s where it ended. Destroying the entire world, the world people had out there heart and soul into bettering and protecting just because you wanted the world to be ‘your’ ideal it was...beyond selfish. That plan spat on all the hard work and sacrifices humanity has made to better their world. Krishna wasn’t a saint either; he was nearly just as bad with his forced salvation plan. At least he had some love for humanity...even if it was twisted. But, Dadga’s plan was undoubtedly worse. This foolish god seriously believed that all a person needed was themselves. That’s completely wrong for a god of knowledge he sure didn’t know much. Humans were social creatures by nature; they needed each other to survive. No one is perfect and his world would be undoubtedly polluted by his own biases and cruel beliefs. Besides how was Ryou supposed to honestly believe that someone willing to sacrifice their allies and even the whole universe was going to be a more benevolent ruler than YHVH? He already was like YHVH, manipulating and sacrificing people for his own ends. They were exactly the same...It would be the same cruel world YHVH created just with a new face in control. It completely tore him up that Akira was actually a part of this depraved plan. He wanted to cling onto the idea he was manipulated and controlled but...He remembers destroying Tokyo he sacrificed himself for with his own hands alongside the angels. He remembers filling the world with demons and ruling over the hell on Earth he created. He remembers unmaking the world in a moment of weakness. He made these same horrible mistakes and he did those same horrible atrocities as the others. He had become the same if not worse than them.

Ryou still wanted to forgive, but he could hardly forgive even himself anymore. He felt bad for his current self; he was just as distressed and confused as he was, except he didn’t fully understand why. Despite his past lives memories being locked up he still had feelings and echoes of those lives within himself. From his law cycle he had obtained the ability to completely shut everything else out and focus on a singular goal no matter how depraved. His magic power had carried over and growled continuously stronger with every cycle. His inhuman level of sword skill was also for that life mostly from strangely after his death. After his death he became an angel for a confusing amount of time not even he was sure how long. Something that still deeply revulsed him. He remembers having a divine sword then YHVH gave him. Honestly, he didn’t remember the name, but honestly he just wanted to forget any of that happened. He became YHVH’s sword, cutting down anything that opposed him, even fellow messiahs for other worlds. He understood it was a long time, but he wasn’t sure how long than his ‘forgiving’ god shoved him back into the cycle he decided on as his punishment for saving Tokyo from his wrath as soon as he was done with him. Unbelievable...If there’s one being he truly hated it was YHVH. From his chaos cycle he gained the ability to completely give into his instincts and battle using instinct alone. Along with that rage he didn’t remember having. That alone has caused many troubles for the current Flynn especially what’s...currently transpiring. It even affected him. Making him go completely berserk at times if he felt really angry or got too into a battle. Without that cycle he would have never...Not even in his law cycle enjoyed hurting others. The king of Tokyo enjoyed a lot of things he disagreed with because he didn’t care. His heart had been turned rotten by Lucifer and he stopped caring about anyone, but himself. Honestly, his nihilism cycle didn’t contribute much, but his revulsion with his previous cycles unknowingly affected Flynn’s decision in that cycle to unmake the world. From his neutral cycle he combined his law cycle’s skill with his chaos cycle’s instinct to create a deadly combination in battle. He didn’t have as much time to refine his combat as his law cycle, but he still did improve it in the lifetime he had along with his magic like his other cycles. That first time he chose neutral was the happiest one that he hoped would stick; however, that hope was dashed when after a long and fulfilled life he woke back up at Lake Mikado again. However , that life influenced this Flynn to choose neutral again. He guessed he was still trapped because YHVH wasn’t done with him yet. He suspects YHVH wasn’t happy with him having an enjoyable cycle even if it wasn’t perfect. So, this time things changed he was prevented from removing the firmament and he was captured by the Divine Powers. Now, Akira was trying to destroy the world he once defended like he did. He could practically imagine YHVH laughing in his face while they killed each other.

“Please stop this Akira! We shouldn’t be fighting each other! Please forgive him Flynn! I know you’re hurting I can feel your pain! Please!”, Ryou begged, sobbing uncontrollably.

A less forgiving part of him couldn’t help but take pleasure in tearing Nanashi to shreds. He is the one who killed Isabeau, the last of his original prentice group. His heart hurt more than he expected when she was killed. He was the one who released Krishna and put him into this whole mess. He...He!

“Kill him! Kill him! Make him regret ruining things for us!”, that angered voice in his mind said which reminded him of the illusionary Walter.

[greenjaydeep]

Pavilion with Krishna paintings (front). © Ashmolean Museum, University of Oxford,  Date c. 1800, Kangra,  gouache on paper

This formal composition shows the facade of a small palace pavilion, with nine painted scenes of the exploits of the young Krishna. From lower right: Vishnu reclines on the snake Shesha; Brahma bows before Krishna; Krishna suckles to death the demoness Putana; and saves the cowherds from the forest fire. From upper right: he slays the buffalo and horse demons; drags the heavy mortar to which he was tethered; steals the bathing gopis’ clothes; and joins his favourite gopi Radha in the forest.

[bm2ab]

Man's Impact on the Environment Rani-ki-Vav Patan, Gujarat, India

Rani ki vav is an intricately constructed stepwell situated in the town of Patan in Gujarat, India. It is located on the banks of Saraswati River. Rani ki vav was built as a memorial to an 11th-century king Bhima I by his beloved wife queen Udayamati. It was added to the list of UNESCO's World Heritage Sites on 22 June 2014. Stepwells are a distinctive form of subterranean water resource and storage systems on the Indian subcontinent, and have been constructed since the third millennium BC. Rani ki vav was built in the complex Maru-Gurjara architectural style with an inverted temple and seven levels of stairs and holds more than 500 principal sculptures.

Rani ki Vav bagged the title of “Cleanest Iconic Place” in India at the Indian Sanitation Conference (INDOSAN) 2016 in New Delhi in October 2016. The monument was felicitated at the conference, inaugurated by Prime Minister Narendra Modi.

Rani ki vav, or Ran-ki vav (Queen’s step well) was constructed during the rule of the Chaulukya dynasty. It is generally assumed that it was built in the memory of Bhima I (r. c. 1022–1064) by his widowed queen Udayamati and probably completed by Udayamati and Karna after his death. A reference to Udayamati building the monument is in Prabandha Chintamani, composed by the Jain monk Merunga Suri in 1304 AD.

The stepwell was later flooded by the nearby Saraswati River and silted over until the late 1980's. When it was excavated by the Archaeological Survey of India, the carvings were found in pristine condition.

This magnificent east-facing step well measures approximately 64 m long, 20 m wide & 27 m deep. A stepped corridor compartmented at regular intervals pillared multistory pavilions is a unique feature. It was one of the largest and the most sumptuous structures of its type. It became silted up and much of it is not visible now, except for some rows of sculptured panels in the circular part of the well. Among its ruins one pillar still stands which is an excellent example of this period of design. A part only of the west well is extant from which it appears that the wall had been built of brick and faced with stone. From this wall project vertical brackets in pairs, which supported the different galleries of the well shaft proper. The bracketing is arranged in tiers and is richly carved. The minute and exquisite carving of this vav is one of the finest specimens of its kind. Befitting its name, the Rani-Ki-Vav is now considered to be the queen among step wells of India.

There is also a small gate below the last step of the step well, with a 30-kilometre tunnel, currently blocked by stones and mud, which leads to the town of Sidhpur near Patan. It was used as an escape gateway for the king, who built the step well in the times of defeat.

Most of the sculptures are in devotion to Vishnu, in the forms of Dus-Avatars Kalki, Rama, Krishna, Narsinh, Vaman, Varahi and others representing their return to the world. Nagkanya, Yogini beautiful women – Apsara showcasing 16 different styles of make-up to look more attractive called Solah-shringar.

Around 50–60 years back there were ayurvedic plants around this area, and the water accumulated in Rani ki vav was considered to be helpful for viral disease, fever etc.

The vavs of Gujarat are not merely sites for collecting water and socializing, but also hold great spiritual significance. Originally, the vavs of Gujarat were constructed quite simply, but became more intricate over the years, perhaps to make explicit the ancient concept of the sanctity of water with the addition of carved stone deities. Thus visitors enter Rani Ki Vav as if it is an inverted temple, where one steps down various levels to the water.

The steps begin at ground level, leading you down through the cool air through several pillared pavilions to reach the deep well below. There are more than 800 elaborate sculptures among seven galleries. The central theme is the Dasavataras, or ten incarnations of Vishnu, including Buddha. The avatars are accompanied by sadhus, Brahmins, and apsaras (celestial dancers), painting their lips and adorning themselves. At water level you come to a carving of Sheshashayi-Vishnu, in which Vishnu reclines on the thousand-hooded serpent Shesha, where it is said he rests in the infinity between ages.

[indiantopdeal]

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[acepresso]

SchwererGustav: Gun

Fatsuya_Suou: the greatest superpower of all

Fatsuya_Suou: :')

shesha: jesus christ

Fatsuya_Suou: he s c r e m

SchwererGustav: G U N

[megaelectronictreecollecto-blog4]

Rarest Viraat Vishnu Shaligram  अदभुत चमत्कारी विष्णु शालिग्राम सालिग्राम शालिग्राम शालिग्राम The Shaligram Shilas  is also Known as Salagram Shila or Saligram stone,Shalagram,salagram, is regarded as the manifestation of lord vishnu. This is Rarest of the rare Shaligram. The name of this miraculous Shaligram is Golden Crystal Chaturbhuj Chakradhari  Shesha Laxmi Sudarshan  Ananta Padmanabha Shaligram. This Saligram has divine powers. The Shaligram has a standing Shesha hood. On the center there is a Golden Sudarshan where Vishal Swaroop of Lord Maha Vishnu is resting. From is naval a lotus is emanating out and on this lotus Lord Brahma is sitting in meditation. On the Shaligram white crystal on the periphery is representing Lord Brahma. On His lotus feet Goddess Laxmi is sitting. The Mahadev Lord Shiva and Garuda are standing by the side in the form of Shivlingam and elevated formation respectively at the base of the Shaligram. This is a very complete Shaligram and is very unique as this Shaligram is representing the entire Universe. यह दुर्लभ शालिग्राम का दुर्लभतम है। इस चमत्कारी शालिग्राम का नाम गोल्डन क्रिस्टल चतुर्भुज चक्रधारी शेष लक्ष्मी सुदर्शन अनंत पद्मनाभ शालिग्राम है। इस सालिग्राम में दैवीय शक्तियाँ हैं। शालिग्राम के पास एक खड़ा शीश सर्प है। केंद्र में एक स्वर्ण सुदर्शन है जहां भगवान महा विष्णु का विशाल स्वरूप विश्राम कर रहा है। उनकी नाभि से एक कमल निकल रहा है और इस कमल पर भगवान ब्रह्मा ध्यान लगाए बैठे हैं। परिधि पर शालिग्राम सफेद क्रिस्टल पर भगवान ब्रह्मा का प्रतिनिधित्व है। उनके चरण कमलों पर देवी लक्ष्मी विराजमान हैं। महादेव भगवान शिव और गरुड़ शालिग्राम के आधार पर क्रमशः शिवलिंगम और ऊंचे स्वरूप में खड़े हैं। यह एक बहुत ही पूर्ण शालिग्राम है और बहुत ही अनूठा है क्योंकि यह शालिग्राम पूरे ब्रह्मांड का प्रतिनिधित्व करता है। Haribol !!! For more info:- Facebook : https://www.facebook.com/rajiv.krishn... Twitter   : https://twitter.com/ShaligramShala Linkedin  : https://www.linkedin.com/in/shaligram... Email ID  :- shalagram8@gmail.com Website: http://www.shaligram.com/index.php https://www.youtube.com/channel/UCPTI... or Meet  at affice Address : 306-C Wing,Vidyavihar (West),Neelkanth Business park,Near Vidyavihar Railway Station.

[shroudingmists]

hello pls talk about shesha's big dick

THERE YOU ARE. Hurr hurr hurr.

ASK AND YE SHALL RECEIVE.

Guy’s hella’ big in general. I couldn’t...not...give him a big dick, ‘yanno??

I imagine he’s cut, ‘cause I think it would be a kind of...is ritual the right word? Either way--in the Gardens. A ‘becoming a man’ thing that all the Gardeners go through.

H o w e v e r...I still love to imagine him being pretty sensitive?? Especially at the beginning of his relationship w/ Dorian, oh my god. It’d have been a while since he’d been with Iolaus, so like...

G o s h. So good.

[avalonianrising]

34. “I need to hit something!" SHESHA

(YOU’RE A BOOGER.)

——————————————

From the way he’d been tensing his shoulders for the past half an hour, he knew by now: he was heading for a meltdown.

It was no surprise, nor secret, that Shesha had an anger problem: a very serious one, actually. How could he not, after…?

Iolaus pursed his lips, debating.

“Eve.”

The Wildclaw tilted his head, slightly–his hair was being worked on, after all, and he didn’t want it being pulled. “Aaah?” he hummed, softly.

“Dorian needs to go talk to Shesha.”

And that was all it took–that, and a bit of a firm expression of urgency on the man’s normally soft face.

Gently, Eve nudged the sleeping man in his lap a few times.

One snuffle. Two snuffles, then a soft ‘mrrrf.’ Iolaus, having finished the latest of many braids in his companion’s hair, reached to stroke the man’s scruffy cheek.

“Apologies for waking you, sweet. But Shesha is, ah. Can you–?”

Dorian lifted his head, lazily. Smacked his lips, then nodded lazily. Galumphing to his feet, the shifted hopped a few steps to his Guardian, and placed both hands–firmly–onto his tense shoulders.

Shesha froze.

“Go ahead. Say it,” the man hummed, rubbing his claws slowly–in a sort of rhythm–on his skin.

Shesha twitched, and shook his head.

“It’s good for you. Say it.”

Shesha rumbled, dangerously. “I need to hit something.”

“There! See? Not hard. Come on.”

And he gathered the Guardian to his feet–with some effort–he was stiff as a board, tense with unspent energy. Dorian smiled, giddily. He knew what was coming, after all.

“Iooolaus. Gonna’ borrow him! Thank you!” he called, chipper tone reverberating quite loudly in the Fireflies’ pavilion.

“Be careful,” Iolaus called. They won’t be, but.

“Knock ‘im dead. Uh. Not dead, but. Y’know,” Eve called after, having scooted around to fiddle with the Imperial’s hair next. “Out? Yeah.”

“…Eve.”

“What? He needs it.”

Shesha slowly gripped Dorian’s hand when he grabbed it. Harder. Harder, until the shifter’s fingertips drained of color. And then, softly: “…thank you.”

His Charge leaned, tipping up his head to press a firm kiss to his cheek. “You have to teach me that new hold, after all. You know it’s not a problem, right?”

The Guardian bobbed his head.

Damaged. Damaged, damaged, damaged.

What kind of Guardian–

But then, he squeezed again. The look in his eye…he knew. Firmly, he brushed their noses together–and whined, that soft way that he did to calm him, or the pups.

Shesha offered a weak smile.

“…yeah. Don’t cry if you get bruised, though. This one’s…tough.”

Dorian beamed.

“Bring it on.”

[jerome-blog1]

India – Tamil Nadu – Madurai – Meenakshi Temple – Ganesha – 19d

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

Posted by asienman on 2019-11-08 20:26:18

Tagged: , Ganesha , India , Tamil Nadu , Madurai , Meenakshi Temple , asienman-photography

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DOWNLOAD MP3: De Mthuda Ft. Njelic – Shesha (Vocal Mix)

DOWNLOAD MP3: De Mthuda Ft. Njelic – Shesha (Vocal Mix)

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