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Home » Cuban paediatricians to enhance infant healthcare in...
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Cuban paediatricians to enhance infant healthcare in public sector
Cuban paediatricians are among some of the medical personnel who will soon be deployed to health facilities in Trinidad and Tobago to provide health services under the Technical Cooperation Agreement in Healthcare between this county and the Republic of Cuba.
These medical practitioners will work in health facilities which are currently operational within the public health sector. The Honourable Terrence Deyalsingh, Minister of Health, did not indicate that paediatricians and paediatric cardiologists will work at the Couva Hospital as was erroneously reported in the daily newspapers.
This initiative is one element of the Ministry of Health's overall thrust to enhance the service delivery associated with Infant Health in Trinidad and Tobago and to achieve national Sustainable Development Goals by 2030.
In April 2018 the Republic of Trinidad and Tobago and the Republic of Cuba signed a Technical Cooperation Agreement to facilitate the provision of health care services, by professionals from Cuba, in Trinidad and Tobago. These medical professionals will deliver a variety of health services in accordance with requests made by the Ministry of Health, Trinidad and Tobago and subject to the availability of personnel as indicated by the Ministry of Public Health of the Republic of Cuba.
The Cuban medical professionals, including physicians and nurses, are qualified in a cross section of medical areas and will be deployed in Trinidad and Tobago to help fill significant human resource gaps which exist within in the domestic public health system.
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Graduation Party 2022
For more than a decade Sencad has been organizing Graduation parties to celebrate our youth achievements at their studies. It is a way to congratulate and motivate them to keep doing great in their future challenges.
This is a also a good time to inspire the kids and show them the path their older brothers and sisters are taking towards excellence.
Graduates walking to the podium
We are so excited to share photos from our graduation celebration for the SENCAD and AGERA class of 2022. It is the first time in the history of Georgia that Senegalese and Gambians joined forces and celebrated our graduates together.
After a long hiatus due to the pandemic, being able to come together
for this occasion is one that we will never forget, It was a success!
We were also honored by the presence of the Consul General of Senegal in New York, Mr El Hadji Ndao. We want to thank everyone for coming and celebrating our graduates in the Senegalese and Gambian communities. We hope to keep continuing for as long as possible and to our graduates.
we wish you the best in all your future endeavors.
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Camp Trillium (officially The Trillium Childhood Cancer Support Centre) maintains charitable status with the Canadian Revenue Agency (CRA), and relies almost entirely on donations, both cash and in-kind. Camp Trillium's registration number is: 13159 9060 RR0001. The Camp offers year-round recreational experiences to bring children with cancer and their families together. They work to provide an environment that normalizes relationships and experiences, helping them in the healing process and enhancing their quality of life.
They are governed by a board of directors made up of pediatric oncologists, medical oncology team, parents, community members and business professionals.
They are accredited by the Ontario Camping Association, and follow the guidelines of Canadian Association of Pediatric Oncology Camps (CAPOC). Camp Trillium is also a gold-star member of the Children's Oncology Camping Association International (COCA-I). You can see a full list of their partnerships and affiliations here.
All of their programs are free to the families. They are funded by generous donations from individuals, service clubs, businesses, and foundations.
Interested in donating directly to Camp Trillium?


text:
Meland Club, the new amusement park by X-Living in Shenzhen
|In Architecture
The new amusement park designed by X-Living in Shenzhen is inspired by a garden that changes with the seasons
Shanghai-based architecture firm X-Living has designed a new amusement park in the Uniwalk shopping mall in Shenzhen. The project, called Meland Club, through an extravagant interior design reproduces the nature of an imaginary garden that changes with the seasons.
X-Living designs a new amusement park in Shenzhen
Meland Club, the new amusement park designed by X-Living, occupies the second and third floors of the Shenzhen's Uniwalk shopping mall and covers 6,000 sqm. The logic underlying the spaces of this project is quite distant from the traditional design principles of classic amusement parks. As a matter of fact, Meland Club is developed on three platforms at different heights, which amplify sensory experiences, increasing children's curiosity.
Meland Club amusement park features 3D reproductions of natural elements
The park is divided into four thematic areas, each associated with a season. Each area houses a garden set in a dreamlike play reality, characterized by figures and natural elements typical of the four seasons.
The main entrance to the park is located on the third floor of the shopping mall, in the "spring" area. Here are the reception desk and the area where kids and parents leave their shoes, decorated with natural elements recalling spring, such as flowers, plants, bees, ladybugs. At the entrance, where the ceiling is nearly 10m high, you will find interactive signage showing what attractions are in the park and where they are.
Each floor of Meland Club hosts different kinds of attractions
This amusement park offers very many different types of attractions. On the third floor are static and creative games, with the disguise room and the room for manual creativity works. The second floor, on the other hand, hosts more dynamic games such as the rotating slide, the climbing rope, the maze and the ball pool, set inside a circus.
X-Living's practical and functional design
Perspective within Meland Club is always evolving. Moreover, many details representing nature take on practical and functional meanings, such as the plants and shrubs that, when necessary, become closets and shelves, while flowers turn into comfortable seats.
Meland Club dedicates a space to video games
Meland Club, the amusement park by X-Living, houses the Cyberpunk Palace, a space dedicated to the world of video games. This area is characterized by neon lights of different shapes and colors, many of which shape the faces of the most famous characters of video games, and some works by famous painters, reinterpreted in an original way to decorate the spaces of the Palace.
Discover Beijing Zhongshuge Lafayette store by X-Living, a library in Beijing inspired by traditional Chinese gardens
Below, other pictures of Meland Club
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Providence Wildlife Inc., located at 2425 E. 202nd St., cares for injured and orphaned Indiana wildlife. The goal is to return the animals to their natural environment, but when that is not possible, the organization continues to care for the animals and uses them for educational programs.
This year, the group treated 1,250 animals. Some years, that number can reach 1,500.
The group is located in the middle of the 317-acre site near the southeast corner of U.S. 31 and State Road 38 where developer Chris R. White is proposing to construct a mixed-use development with housing, retail, office buildings and warehouses. The surrounding property is mostly farmland.
Kristen Heitman, founder of Providence Wildlife, runs the organization on a volunteer basis with help from about 30 other volunteers.
She said it usually takes about $25,000 per year to operate the facility, and it is funded only through donations. The organization had received about $16,000 as of the beginning of December.
"It's a real commitment, and most people wouldn't even consider making it," said Heitman, who has been involved with wildlife rescue since 1999 and is licensed by the Indiana Department of Natural Resources and U.S. Fish & Wildlife Service.
Heitman owns the property where Providence Wildlife is located with her husband, Keith. Their home is also on the 3.3-acre property. They moved there in 2006 and later heard about White's proposal, which was originally introduced in 2006 and put on hold because of the Great Recession.
Heitman said White offered them $137,000 at one point and has also suggested a land swap with property south of where they are located now.
Heitman said her property is worth more than that and the amount wouldn't be enough for them to relocate and keep Providence Wildlife open.
According to Hamilton County records, the assessed value of the property is $244,800.
White confirmed that he's made several offers to the Heitmans, but did not specify the amounts. He said he is trying to include their property in the rezone request for the project so it would be considered commercial land and potentially worth more money. White has options to purchase the adjacent properties.
If the property is not sold to White for the development, White said the project would revert back to the 2006 site plan for the development, which did not include the Heitmans' land.
But staying put isn't ideal either. If office buildings and warehouses surrounded the facility, Heitman said it would be extremely difficult to care for some of the animals they regularly see, including the different types of birds who need a natural environment to fly in.
A vote on the potentially $300 million Aurora development has not been scheduled yet with the Westfield Plan Commission. If approved by the Plan Commission, it would still need Westfield City Council approval.
White received approval in 2006, but since then made substantial changes to the site plan, so the process restarted.
After the Dec. 5 Plan Commission meeting, when the board delayed voting on the rezone request, residents had planned to create a new design for the project and discuss their ideas with city officials and the developer. But it doesn't seem likely the two sides will reach a compromise.
Resident Kevin Huff, who is leading the opposition group, said after the Dec. 5 meeting that every aspect of the proposed development is bad for the neighborhood.


text:
Q: Dbus org.bluez implementation in Qt I started to work with DBus and bluetooth in Qt. I want to develop a script that will just call method through DBus and get a reply. The part of the code is here (that is the main part acutally):
QString hostname("00:07:80:60:CE:22");
QDBusConnection bus = QDBusConnection::sessionBus();
QDBusInterface interface("org.bluez", "/", "Manager", bus, 0);

qDebug()<<"is valid: "<<interface.isValid()<<interface.lastError();

interface.lastError() gives following error:
QDBusError("org.freedesktop.DBus.Error.ServiceUnknown", "The name org.bluez was not provided by any .service files")
I have bluez and dbus installed. I can search for bluetooth devices from command.
I also tried command  sudo bluetoothd -d -n and I Get this:
D-Bus setup failed: Name already in use
bluetoothd[21952]: Unable to get on D-Bus
Does anyone know what could be a problem?

A: The error you are getting (name already in use) means that the bluetooth daemon is already running on your system. You can stop it by doing sudo service bluetooth stop, although I feel like it is a pretty brutal way to end the bluetooth daemon. If you end the daemon, you also end the BlueZ D-Bus implementation, so you wouldn't be able to use it.
Although I've never worked with Qt's bluetooth/dbus implementation, there are a few problems with your code:
First of all, the BlueZ interface is published through the system bus, not the session bus, so that's the first change that should be made.
Second, what is the function of the "Manager" parameter your passing? If you are trying to hook into a DBus interface called "Manager" then there is none. I'm not sure if there was, seeing as you asked this question in 2013. You can see the DBus interfaces BlueZ implements using a program called D-Feet. You should try it out, as it has helped me understand the workings of BlueZ with DBus. I recommend sudo apt-get install d-feet. The only interfaces that are published at the "/" path are org.freedesktop.DBus.Introspectable and org.freedesktop.DBus.Objectmanager. Again, this can easily be seen and experimented with using D-Feet, as it allows visual representations of the abstract interfaces and paths.
If, by any chance, you run into trouble later regarding GATT; run bluetoothd with the -E experimental flag; this enables BlueZ GATT functionality. (Just a heads up).

redpajama_set_name: RedPajamaStackExchange


One explanation for the large increase in gene number during angiosperm evolution is gene duplication. It has been shown previously that the retention of duplicates following small- and large-scale duplication events in plants is substantial. Taking into account the function of genes that have been duplicated, we are now beginning to understand why many plant genes might have been retained, and how their retention might be linked to the typical lifestyle of plants.


This family-run hotel occupies a traditional town house just a couple of blocks from the cathedral in Sucre. The building has been converted into a 12-bedroom hotel, full of character. Indoors there are statues, painted ceilings, and carved furniture, and outdoors there are several terraces and quiet sitting areas including a flower-filled central courtyard, ideal for relaxing between excursions in Sucre and the surrounding area. Start each day with a generous buffet spread including just-baked breads, pastries and cakes, and home-made jams. Lunch and dinner are also available, and can be eaten on the rooftop terrace as you enjoy views over the city.
Bedrooms have traditonal wooden wardrobes and chests of drawers, tiled floors and brass bedframes, and are arranged over several floors. They vary in size and layout, and include single, twin, double and triple rooms and a handful of suites. All have a private bathroom, TV, phone, Wi-Fi and heating. Some overlook the central patio and others look out over the city. Suites have private seating areas.
Open: Hotel de Su Merced is open all year.
Location: The hotel is on Calle Azurduy in the historic city centre. There are shops and ATMs within a short walk, and the cathedral is just 2 blocks away. Sucre's airport is about 7kms from the hotel.
Rooms: There are 23 rooms including singles, twins, doubles, triples and suites. All include heating, phone, cable TV, safe, desk, Wi-Fi, hairdryer and en-suite bathroom with hot and cold running water. Suites also have a minibar and small sitting area, with some having views over Sucre. Some rooms have balconies.
Activities: The hotel is ideally located for exploring the colonial city.
Dining: Breakfast is served from 07:30 to 10:00 each morning and includes freshly baked bread, cake, cereals, yoghurt, jams and cooked eggs, served in the courtyard. Lunch is available from 12:00 till 13:00 and donner between 19:30 and 21:30, served in the restaurant or on the roof terrace, weather permitting.


*) No information available in this part.
(1) The stresses due to the internal forces and moments in a member may be assumed not to affect the design resistances of the basic components of a joint, except as specified in 6.2.1(2) and 6.2.1(3).
(2) The longitudinal stress in a column should be taken into account when determining the design resistance of the column web in compression, see 6.2.6.2(2).
- column web in transverse tension, see 6.2.6.3.
(1) In welded connections, and in bolted connections with end-plates, the welds connecting the beam web should be designed to transfer the shear force from the connected beam to the joint, without any assistance from the welds connecting the beam flanges.
(2) In bolted connections with end-plates, the design resistance of each bolt-row to combined shear and tension should be verified using the criterion given in Table 3.4, taking into account the total tensile force in the bolt, including any force due to prying action.
b) (0,4/1,4) times the total design shear resistance of those bolts that are also required to resist tension.
- the web of the beam satisfies the requirement given in EN 1993-1-5, section 6.
(4) The design shear resistance of a joint may be derived from the distribution of internal forces within that joint, and the design resistances of its basic components to these forces, see Table 6.1.
(5) In base plates if no special elements for resisting shear are provided, such as block or bar shear connectors, it should be demonstrated that either the design friction resistance of the base plate, see 6.2.2(6), or, in cases where the bolt holes are not oversized, the design shear resistance of the anchor bolts, see 6.2.2(7), is sufficient to transfer the design shear force. The design bearing resistance of the block or bar shear connectors with respect to the concrete should be checked according to EN 1992.
1c,Ed is the design value of the normal compressive force in the column. NOTE: If the column is loaded by a tensile normal force, Af,Rd = 0.
n is the number of anchor bolts in the base plate.
(1) The design moment resistance of any joint may be derived from the distribution of internal forces within that joint and the design resistances of its basic components to these forces, see Table 6.1.
(2) Provided that the axial force 1Ed in the connected member does not exceed 5% of the design resistance iVp( Rd of its cross-section, the design moment resistance A/jRd of a beam-to column joint or beam splice may be determined using the method given in 6.2.7.
(3) The design moment resistance Hj,Rd of a column base may be determined using the method given in 6.2.8.
(4) In all joints, the sizes of the welds should be such that the design moment resistance of the joint Hj,Rd is always limited by the design resistance of its other basic components, and not by the design resistance of the welds.
(6) In a bolted connection with more than one bolt-row in tension, as a simplification the contribution of any bolt-row may be neglected, provided that the contributions of all other bolt-rows closer to the centre of compression are also neglected.
- base plate in bending under tension.
(2) Methods for modelling these basic components as equivalent T-stub flanges, including the values to be used for emin, £eff and m, are given in 6.2.6.
(3) The possible modes of failure of the flange of an equivalent T-stub may be assumed to be similar to those expected to occur in the basic component that it represents.
(4) The total effective length X-Eeff of an equivalent T-stub, see Figure 6.2, should be such that the design resistance of its flange is equivalent to that of the basic joint component that it represents.
NOTE: The effective length of an equivalent T-stub is a notional length and does not necessarily correspond to the physical length of the basic joint component that it represents.
(5) The design tension resistance of a T-stub flange should be determined from Table 6.2.
NOTE: Prying effects are implicitly taken into account when determining the design tension resistance according to Table 6.2.
(6) In cases where prying forces may develop, see Table 6.2, the design tension resistance of a T-stub flange AT,Rd should be taken as the smallest value for the three possible failure modes 1, 2 and 3.
(7) In cases where prying forces may not develop, see Table 6.2, the design tension resistance of a T-stub flange ATRd should be taken as the smallest value for the two possible failure modes 1-2 and 3.


You can save an e-mail message to your Drafts folder to send or complete at a later time.
1. Click the drop-down arrow next to New and choose Message.
2. Compose your message as you would normally.
4. Click the Close button to close the message window.
5. The message will now be saved in the Drafts folder.
6. When you are ready to send the saved message, click the Drafts folder in the Navigation Pane.
7. In the View Pane, double-click the message that you want to send.
8. Edit as needed, then click Send from the toolbar.


Mozzi the dog and the new Rhyming Book Series "Value for a Good Life" will help your kids identify with emotions, correct morals, positive values and the importance of friendship, trust and respect.
Mozzi's is an optimistic dog with a unique look and a sensitive, loving spirit. Mozzi lives in a village with his human family, surrounded by friends, nature, and love.
The second book in the children series shares values for a good life and stars Mozzi in a celebration of the little things that create happiness and positive thinking. The text paints a picture of Mozzi full of life, joy, and fulfillment, along with confidence in his abilities, emotions, and the environment which embraces him.
Like the first book in the storybook collection, the rhyming verses, poems and delightful illustrations offer children a magical, fun experience, while it also teach kids emotions and positive values for life.


text:
Northampton selected
Apethorpe Hall sold to French baron after £8m English Heritage restoration
https://www.bbc.co.uk/news/uk-england-northamptonshire-30710411
Image caption The property has been bought for £2.5m
A Jacobean country house which had fallen into decay has been sold after six years on the market.
Apethorpe Hall, near Oundle in Northamptonshire, was a favourite haunt of King James I.
The mansion has been bought for £2.5m by French professor, diplomat and academic, Jean Christophe Iseux, Baron von Pfetten.
English Heritage spent £8m renovating the hall, which fell into disrepair under a previous owner.
Part of the deal with Baron von Pfetten will see Apethorpe Hall open to the public for 50 days every year for the next 80 years. English Heritage will manage public access.
Built in 1470-80, Apethorpe played host to Queen Elizabeth I, King James I and King Charles I.
Image caption English Heritage spent £8m restoring Apethorpe Hall
Its stately apartments were where James indulged in "more commodious entertainment... and princely recreation" with his favourite, George Villiers, later to become the Duke of Buckingham.
The hall eventually became the property of Wanis Mohammed Burweila, but he left the country after the Libyan Embassy siege in 1984.
History of Apethorpe Hall
1470-80: Original construction
1551: Bought by Sir Walter Mildmay
1904: Sold to Leonard Brassey
1950: Becomes approved school
1982: Bought by Wanis Mohammed Burweila
2002: Sold to developers
2004: Government buys hall under compulsory purchase order
2008: On sale for £4.5m
2014: Sold to Jean Christophe Iseux, Baron von Pfetten for £2.5m
Apethorpe then fell into decay and ruin, riven with dry rot with its Jacobean plasterwork ceilings starting to collapse
The building was eventually bought by a consortium led by former QPR president Harold Winton, but the government was not happy with its plans and issued a compulsory purchase order and Apethorpe was bought for £3.5m.
In 2008, the 51,000 sq ft hall, complete with stable block, gardener's cottage and 45 acres of land, was put on the market for £4.5m.
English Heritage chief executive Simon Thurley said Apethorpe was "by far the most important country house to have been threatened with major loss through decay since the 1950s".
Image caption Apethorpe Hall was a favourite haunt of King James I
Baron von Pfetten said he had spent the past 10 years renovating a 17th Century chateau in France and that his aim for Apethorpe was for it to "regain the place in British history it deserves".
To the manor bought
Apethorpe Palace - English Heritage


text:
← Vishnu – Dwadashanamas – Part Two
Vishnu – Dwadashanamas – Part Four →
Vishnu – Dwadashanamas – Part Three
Continued from Part Two – Narayana – Vasudeva Krishna -Para Vasudeva
E. The Vyuha
Para–Vasudeva and Lakshmi
13.1. As mentioned earlier, the central doctrine of the Pancharatra Agama is that the Absolute, the Brahman, out of loving- compassion, voluntary assumed bodily forms so that the devotees may gain access to his subtle form. He manifests himself in five-fold forms: Para or the supreme form of his transcendent being; Vyuha or the group of his forms called Vyuha-Vasudeva, Sankarshana, Pradyumna and Aniruddha brought together in worship and adoration as a complete body of divine power, and who represent the cosmic consciousness, intellect, mind, and the ego respectively; Vibhava or his glory seen through his incarnations or Avatars; Archa or his presence manifest in his idols and images worshipped by devotees; and as Antaryamin or his immanent presence within the Universe.
13.2. Para–Vasudeva represents the Pancharatra ideology of the transcendental form (para) of Narayana the supreme principle abiding in the highest realm paramapada. He is visualized as pure and resplendent like a clear crystal; and as the divinely auspicious charming form (divya mangala vigraha). Para is the highest form and is referred to as 'the first form',' the best of the Purushas' and 'the Highest Light' etc. Para –Vasudeva is endowed with countless auspicious virtues (ananta kalyana guna), which include the important six ideal attributes: wisdom or gnosis (jnana), sovereignty (aishvarya), energy (sakthi), strength (bala), valour (virya) and splendour or glory (tejas).His other notable attributes are gambhirya (grandeur, majesty), audarya (generosity or benevolence), karunya (compassion), souseelya (chaste manners)and vaathsalya (affection).
13.3. Lakshmi (Sri) as energies intimately associated with Para –Vasudeva; and is regarded as the composite aspect of his transcendental form. While Para Vasudeva is pure consciousness, Lakshmi as creative energy is the cause of the material world. It is said, Lakshmi at his behest, that is by the power of his will (iccha sakthi), differentiates herself into the power of action (kriya sakthi) and the power of becoming (bhuti sakti). Out of her three powers the next phase of emanations (vyuha) proceeds.
It is also explained that Lakshmi and Vasudeva are two aspects of the One reality. Within Para Vasudeva's unity He implies She; and She implies He. Para Vasudeva is pure consciousness while Devi Lakshmi is his expression of "I-ness". She is the thought within his consciousness; She is the energy that manifests His glory. She exists because of Him; and He depends on her to manifest all that he intends. Lakshmi is Vasudeva's power to intend an act (kriya-shakthi); She is also the power to bring this act into being (bhuthi – shakthi).As conscious intent She is Agni –the fire; and as fruitful act She is Soma – the life-juice that feeds the fire (meaning all that sustains life). Just as fire produces liquid and liquid produces fire, She brings forth everything into being. Whenever we speak of Him acting, we understand the actor in fact is She. The Bhagavatas address the Supreme Being as the Unity of He and She; as the Father and Mother of all existence. Some scholars say that in the ancient Tamil poetry, the term Tirumal (Tiru = Shri; Mal = Mahat the Great One) means the Majestic Devi with the Great One, suggesting the essential unity of Lakshmi and Vasudeva. [See Denis Hudson's Book]
13.4. The later Pancharatra texts mention, in addition to Lakshmi, two other consorts – Bhu-devi and Nila-devi – who too are regarded as energies associated with Narayana. The three Devis are said to also represent the three aspects (gunas) of nature (prakriti): Lakshmi (satva –white); Bhu (rajas –red) and Nila (tamas –dark). She is also the Maha-Maya the transcendent and magical creativity.
Emanation – Shristi
14.1. The appearance of gunas in Lakshmi and Narayana sets in motion the process of emanation, the vyuha. The term Vyuha stands for structure or group or groups of persons. In the Vyuha emanation, Narayana manifests himself as five heroes of the Vrishni-yadava clan:Vasudeva-Krishna; his brother Sankarshana; Samba (son of Krishna –Jambavathi); Pradyumna (son of Krishna -Rukmini) and Aniruddha (son of Pradyumna).These five are together known as 'heroes of a family'; and, the Bhagavata cult came to be known as 'the doctrine of heroes' (vira-vada). However, with Samba having been omitted from the group, the other four Vrishni heroes were revered as chatur-vyuha, the four essential aspects of Vishnu. Initially worship was offered to them individually; and later they were worshipped together in group.
14.2. Some scholars of the Pancharatra School try to explain why the Vyuha was composed by the relatives of Vasudeva – Krishna. They say when Narayana appeared on the earthly plane as Krishna, some of his attributes too took form as persons surrounding him. While Krishna, they say, is the complete manifestation those around him were sparks of the divine essence. Yet, Krishna and Vrishni heroes all originated from the same source, Narayana.
It is said; the gods are to be celebrated by their name, form, glory of their achievements and together with their friends (sthutistu naama rupena karmana baandhavena cha: Brihad-devatha -17)
Chatur Vyuha
15.1. Para is the undifferentiated Vasudeva while Vyuha is the stage of differentiated creation. Among the four Vyuha forms, the Vyuha-Vasudeva is regarded the most complete representation of Para-Vasudeva or Narayana. He is the embodiment of the 'para' nature of Narayana and is endowed with the six gunas in full measure. He is the source of other three Vyuha forms and is the creator of the second Vyuha, Sankarshana. Vasudeva says 'the four Vyuha forms rest in me' (chatur murti dharo hyam).
15.2. The chatur vyuha is compared to a pillar (visaka yupa) having four nodes (parva) bearing four resplendent lights, each light at a different height and each facing a different direction. The brightest of the four lights, at the top, glowing like a gem is Vyuha-Vasudeva the pure effulgence; it is all brightness. The other three lights, at the lower level, shining not-so-brightly, represent Sankarshana, Pradyumna and Aniruddha. The light at the second level glowing red like a ruby is Sankarshana; the next one below that burning yellow like gold is Pradyumna; and the light at the lowest level dark like a rain bearing cloud is Aniruddha.
The Vyuha structure, attributes and functions
16. The structure, the symbolisms and the functions assigned to each vyuha-murti is not only elaborate but also very interesting.
It is explained; Vasudeva as the Supreme (para) and Vasudeva as formation (Vyuha) differ only in relation to the beings produced. It is said; the Supreme Being Para-Vasudeva cannot be seen within space-time, just as an embryo cannot see the mother in whom it resides. But Vyuha-Vasudeva as a formation can be seen just as the infant can see its mother soon after birth. Sadhana the devotional way of disciplined and dedicated life is the means to see and experience Vasudeva as the formation Vyuha.
Vasudeva, as formation, re-produces his body, its content and actions, in three specific re-arrangements of himself in sequence. The primary Vasudeva changes into the formation of plougher Sankarshana. He then changes into the pre-eminently mighty Pradyumna. He thereafter changes into the formation of unobstructed Aniruddha.
The four Vyuha forms are in essence the four aspects of Para-Vasudeva from whom they all originate. They represent the four dimensions of the created universe; and regulate the cosmic order, rta.
The emanation of the four Vyuhas follows a certain sequence. The Vyuha Vasudeva is the first emanation. From him arises the second Vyuha: Sankarshana who in turn gives rise to the third Vyuha: Pradyumna. The fourth Vyuha, Aniruddha, is produced by Pradyumna.
In this process of emanation Para-Vasudeva remains unaffected, unchanged and 'rests in his nature '.The other Vyuha forms are the differentiated aspects of the Para.
This evolution in stages is compared to lighting one lamp from another. Para- Vasudeva is also compared to a seed that holds in its womb the entire tree, but grows and flourishes richly into a visible form, over a period of time.
The Vyuha –Vasudeva, adorned in yellow or red garments; Peaceful and benevolent; white in colour like fresh snow, cow's milk or jasmine; bright and clear like pure crystal ; complete; in all aspects (kala) . He has four arms representing four stages in the evolution and dissolution of the universe: creation or emergence (sristi), maintenance (sthiti), dissolution (samhara) and emancipation (mukthi). His lower right hand is in the gesture of protection or holds a lotus. A mace is held in the lower left. His upper right hand holds Sudarshan Chakra (discus) ; and, upper left Panchajanya Shankha (conch).
Sankarshana who was dragged out of Vasudeva's body (akrasya tu svakaad dehaath) too is complete in all the four aspects (chatuskala). He is Lustrous and glowing red in colour, as that of a ruby or the morning sun. He is depicted as very strong and vigorous. He wears yellow or blue garments; an earring in one ear. In his lower set of hands, he holds Musala (pestle) and a Hala (plough) while in the upper he bears Saranga Dhanush (bow) and Panchajanya Shankha
And, he produced Pradyumna.
The four-armed Pradyumna bright like burnished gold represents universal soul (vishva-atma). He. in turn produced from half of his body (dehaardha), Aniruddha dark in colour, the master of yogis.
Pradyumna is the hue of tender Durva (grass); greenish blue and lustrous like the glow of a blue gem. He is extremely handsome; but, appears a trifle intoxicated. He wears yellow or red garments; beautified with rich, delicate ornaments. In his lower hands he holds Panchajanya Shankha and Kaumodaki-Gada (mace). His upper set of hands are adorned with Padma (lotus) and Sudarshan Chakra. When depicted with two arms, he is shown holding Saranga Dhanush and an arrow; and, wearing white garments.
Vyuha Aniruddha is dark-blue in complexion, like a rain bearing cloud. he inherits Pradyumna's handsomeness from whom he emanates. He wears Pitambara (yellow silken garments). He is also described as rather pinkish like a fresh lotus, wearing red garments. He is adorned in rich ornaments and Vanamala (wild-flower garland). In his lower set of hands, he holds Khadga (dagger) and Khetaka (shield). In the upper hands he bears Saranga Dhanush and an arrow.
He is also depicted in a recumbent position, resting on Adi Sesha serpent, with his consorts.
The alternate names assigned to the four forms are Paramahamasa or Purusha for Vyuha-Vasudeva; Vyoma or Satya for Sankarshana; Naada or Achyuta for Pradyumna; and Hamsa or Narayana for Aniruddha.
Vyuha-Vasudeva represents Purusha (the all inclusive cosmic person); Sankarshana the Prakrti (individual soul or the material manifestation); Pradyumna the Manas (consciousness and mind) and Aniruddha the Ahamkara (the ego or the individual identify).
The four Vyuha forms are also said to represent the four states of consciousness; Vyuha-Vasudeva represents Turiya (the state beyond all states); Sankarshana the Shushupti (dreamless sleep); Pradyumna the Svapna (dream state) and Aniruddha the Jagrat (wakeful state).
Each Vyuha form is associated with a Yuga (a great period or an era). Vyuha-Vasudeva is associated with Krita-yuga; Sankarshana with Treta-yuga; Pradyumna with Dwapara-yuga; and Aniruddha with Kali-yuga.
Among the Dashavataras (the ten avatars of Vishnu) Vyuha-Vasudeva is associated with Vamana and Vasudeva-Krishna; Sankarshana with Matsya, Kurma, Parushuarama, Sri Rama and Kalki; Pradyumna with the Buddha; and Aniruddha with Varaha and Nrusimha.
When Vyuha forms are depicted on the Vimana of a Vishnu temple, the Vyuha-Vasudeva is placed on the East, Sankarshana on the South; Pradyumna on the West; and Aniruddha on the South face of the Vimana.
The Vyuha-Vasudeva who virtually is Para Vasudeva himself, is complete and endowed with all the six divine attributes (shad-guna): wisdom or gnosis (jnana) , sovereignty (aishvarya) , energy or potency (sakthi), strength (bala) , valour (virya) and splendour or glory (tejas)
The six attributes (gunas) are grouped into three sets. The first set comprising the first three gunas (jnana, aishvarya and shakthi) is said to be in the 'plane of rest'; the second set comprising the latter three gunas (bala, virya and tejas) is said to be in 'the plane of activity'; and the third set comprises three pairs of two each : jnana and Bala; aishvarya and virya; the third pair being shakthi and tejas. The scheme of grouping in the third set is such that a guna each from the first set is paired with a guna from the second set. (Please refer to the table appended).
The Vyuha forms are thus significant both in spiritual and in physical planes.
It is said that all the six divine attributes (shad-guna) are present in Vyuha-Vasudeva, in full measure. He is the pure aggregate of the six supreme qualities; but they rest in him undifferentiated and un-manifest.
However, only two each of those gunas appear dominantly in each of the other three Vyuhas. The dominant gunas in Sankarshana are: jnana and Bala; in Pradyumna: Aishvarya and Virya; and in Aniruddha: Shakthi and Tejas.
It is clarified that it should not be construed that all six attributes are not present in each of the other three Vyuha forms (Sankarshana, Pradyumna and Aniruddha). But, it is implied that two specific gunas are dominant or explicit in each of those three Vyuhas, while the other four gunas are present in them in seed or potent form.
It is said, while Vyuha-Vasudeva represents Dharma, rta the cosmic order, the other Vyuhas are each assigned two distinct types of functions: one related to creation and the other related to guiding the jivas on the path to salvation.
As regards the creation- functions, it is said, that with Sankarshana (Bala) creation assumes an embryonic form; through Pradyumna (Aishvarya) the duality of Purusha and Prakrti makes its appearance; and Aniruddha (ShakthI) enables the body and soul to grow.
[There are various versions of this concept. For instance, Lakshmi Tantra mentions the function of Aniruddha as creation; of Pradyumna as preservation; and of Sankarshana as destruction.]
As regards guiding the souls, Sankarshana (jnana) teaches the 'siddantha' the governing principles (ekantika –marga); Pradyumna (virya) helps its translation into practice (tatkriya); and Aniruddha (tejas) brings about the fruit of such practice (kriya phala), which is liberation.
The Vyuha context
17.1. There are arguments among various schools including the Vaishnavas on the Vyuha-concept. All agree with possibility of Vasudeva Parama-purusha manifesting himself in several forms in order to be accessible to the aspirants. However, some, notably Parashara Bhattar (12th century CE), point out that Vyuha- Vasudeva is virtually the Para_vasudeva in full measure. And, wonder if there was a need or relevance for Para-Vasudeva to replicate as Vyuha-Vasudeva –murti. They remark, it would suffice if the Vyuha is restricted to three forms: Sankarshana, Pradyumna and Aniruddha.
17.2. The Vyuha concept appears to be ancient and much older to that of the Avatars. It also appears to be better structured and function- oriented. Each Vyuha form has a designated position, specific aspects and defined functions. The Vyuha manifestations are actively associated with the processes of creation, evolution and maintenance of the world and the world-order. They also protect and guide the devotees on the path to salvation. In other words, Vyuha is a dynamic group which is closely associated with the functions of the world and expresses itself eloquently.
17.3. In the Pancharatra tradition which recommends icon worship (Archa) in the place of rituals like Yajnas, the approach to the divine is graded. And, in its hierarchy of divinities, the Vyuha murtis are ranked higher than the Avatars. The Vyuha murtis are regarded celestial beings while Avatars are those who descended to the earthly plane. The devotees, it is said, attain to or gain approach to the Vyuhas only after worship of Vibhava forms (Avatars) such as Sri Rama and others. A devotee contemplates on the subtle form of Vasudeva only through worship of Vyuha murtis.
17.4. In comparison, the Avatar concept appears rather nebulous. Avatar is the Vibhava form of emanation, the pragmatic stage, in which the God makes himself visible (avirbhava) descending to the earthly plane, for a specific purpose. And, only a handful of such Avatars are the major ones (purna), most others being either partial (amsha) or in passing (avesha). The recognition of an Avatar appeared to have come about as a response to the then popular sentiments. Each tradition follows its own interpretation of Avatar; the number of recognized Avatars too varies from School to School. For instance the Pancharatra Samhita lists as many as thirty-nine Avatars, while the Bhagavata – Purana mentions twenty-two Avatars; and the most recognized Avatars are ten. The legends connected with those Avatars also vary. Their virtues or position in the pantheon are often vague.
18. The Vyuha concept is one of the most significant features of the Vaishnava traditions, particularly of the Pancharatra. In its schema of cosmology, Para is the undifferentiated Vasudeva while Vyuha is the stage of differentiated creation closer to the beings. The Vyuha influence is wide spread across its various texts of philosophy, theology and Shilpa (temple architecture).For instance, Sri Parashara Bhattar (c.12th century) in his celebrated commentary on Vishnu-sahasra-nama observed that the Vishnu-names from 1 to 122 glorify Vishnu's transcendental form Para; the next set of names from 123 to 146 expound the Vyuha forms; and then the stotra moves on to Vibhava (Avatars), Archa and other attributes.
The Vyuha in turn gave raise to twenty-four classical forms of Vishnu, the names of which are recited each day with devotion and reverence by most Hindus. Of the twenty-four secondary Vyuha (Vyuhantara), the first twelve (Dwadasha murti) are regarded more important.
We shall talk about the Dwadasha murti in the next post.The following is the brief iconographic description of the Vyuhas, in summary.Vyuha murtis are manifestations of Para-Vasudeva, the chief of the Vyuha (adyaksha); and, therefore their general features follow that of Vasudeva. The Agama texts of the Vaishnava persuasion (Vishvaksena Samhita, Isvara Samhita, Vishnudharmottara and Padma Samhita) as also the Shilpa texts such as Rupamandana carry elaborate descriptions of the Vyuha-murtis. The texts prescribe that icons of the four Vyuhas be installed separately. It is also mentioned that Vyuha -Vasudeva be depicted in standing posture (sthanaka); Sankarshana in seated posture (aasana); Pradyumna in resting or leaning posture; and Aniruddha in moving posture(yana karmani). The Vishvaksena Samita (11:145) however states that the Vyuha murti (images) may be depicted either as seated (aasana), recumbent (sayana), standing (sthanaka) or as in motion (Yana).
Vyuha –Vasudeva murti
Vyuha Vasudeva is represented as bright and clear as the pure crystal (shuddha spatika mani), as the cow's milk, as jasmine or as the fresh snow. His aspect is peaceful and benevolent (saumya); and he wears yellow or red garments. He may be two or four armed. His lower right hand assumes the gesture of protection or it holds a lotus (padma); and his lower left hand holds the mace (gada).His upper right hand holds the discus (chakra) and the left hand holds the conch (shankha).He is adorned tastefully with ornaments. His image is scaled in uttama-dasatala measure.
Vyuha –Sankarshana murti
Vyuha-Sankarshana is lustrous and glowing red as a ruby or the morning sun. He is depicted as a very strong and vigorous person. He wears yellow or blue garments ; and an earring in one ear (kundalaka vibhushita).In his lower set of hands he holds pestle (musala) and a plough (hala or langala). In the upper hands he holds a bow (dhanus) and a conch (shankha).He is richly ornamented.
Vyuha –Pradyumna murti
Pradyumna is the colour of tender durva –grass or lustrous like the light of a glowing blue gem (durva- marakata prakhyam).He is very handsome; his disposition is as if slightly intoxicated (madothkata) and he wears yellow or red silken garments. His ornaments are rich and delicate. He holds in the lower set of hands a conch (shankha) and a mace (gada).In the upper hands he holds a lotus (padma) and a discus (chakra).
When he is two-armed he is shown in white garments holding a bow and an arrow.
Vyuha –Aniruddha murti
Aniruddha is dark-blue like the rain- bearing cloud. He is very handsome. He wears yellow silken garments (pitambara). He is also described as rather pinkish like a fresh red lotus, wearing red garments. He is richly ornamented and has flowing long flower- garlands (vanamala). He holds in his lower set of hands a dagger (khadga) and a shield (khetaka). In the upper hands he holds a bow and an arrow.
He is also shown in recumbent position, resting on Sesha and in company of his consorts.
I gratefully acknowledge the line-drawings and notes from Brahmiya Chitrakarma Sastram by Prof . Dr. G Gnanananda
Vishnu Kosha by Prof.SK Ramachandra Rao
http://www.gosai.com/chaitanya/saranagati/html/vedic-upanisads/vedic-archeology-2.html
http://www.indiadivine.org/audarya/spiritual-discussions/35835-enclyopedia-visistadvaitam-sri-vaishnavam.html
http://4krsna.wordpress.com/2009/04/10/the-pancharatra-agamas/
http://en.wikipedia.org/wiki/Pa%C3%B1caratra
http://www.ibiblio.org/sripedia/cgi-bin/kbase/Pancaratra/Modes
http://4krsna.wordpress.com/page/2/
http://www.indiadivine.org/audarya/bhakti-list/126238-sri-sankaras-views-vyuha.html
http://www.ramanuja.org/sv/bhakti/archives/apr2003/0043.html
Posted by sreenivasaraos on October 1, 2012 in Vishnu
Tags: Aniruddha, Pancharatra, Para, Para Vasudeva, Pradyumna, Sankarshana, Vasudeva, Vyuha, Vyuhantara
5 responses to "Vishnu – Dwadashanamas – Part Three"
Pingback: Vishnu – Dwadashanamas – Part Four « sreenivasarao's blogs
sreenivasaraos
ever read such
things..
vaishnava tradition is so rich in
visualisation and
iconography..
DSampath
Dear Shri Sampath, Thank you. Yes, as you said it is elaborate and intricate; and at times the interpretations seem to run into each other. Regards
Dear Sreenivas Rao…nice narration combined with apropriate pic.s…liked your blog..thanx for sharing this wth us..regards and love..Kalpita
Dear Kalpita Raj, Thank you. I admire your patience. On going over it again, I found it crowded with names, forms and details; and rather heavy. I am sorry; but, that is how the subject is structured. Regards


text:
In 1791, a slave in Haiti rose up to challenge the French masters and inspire revolutions in various plantations in Haiti. And he paid the ultimate price for this, his life. His head was severed and shown to other slaves with the intention of weakening their minds and erasing the thoughts of revolutions. This self educated slave and warrior was called Dutty Boukman and in this article, we will be looking at his journey and legacy.
Dutty Boukman (Most times referred to as "Boukman Dutty") was a fearless leader who helped spark the Haitian Revolution which eventually led to the independent Republic of Haiti. Born in the region of Senegambia (present-day Senegal and Gambia), transported to Jamaica and then sold to a plantation in Haiti (called Saint-Domingue at the time), he taught enslaved Africans in Haiti how to read and understand the power of freedom.
Brief Biography Of Dutty Boukman
An image of Dutty Boukman
Dutty Boukman was a self-educated slave born on the island of Jamaica. He was sold to a French plantation owner and placed as a commandeur (slave driver), and later became a coach driver. Dutty Boukman became vocal in the soon-to-come Haitian Revolution. He held secret meetings with other enslaved Africans in Haiti. After a week of one of those important secret meetings and Bwa Kayman (Voodoo) ceremonies, the Haitian Revolution began on August 24, 1791. He also led another bloody revolution against the French.
Some accounts say Dutty got his French name from his English nickname, "Book Man," which has led some scholars to believe that he was a follower of Islam since at the time, in many Muslim regions, the term "man of the book" was a synonym for the word "Muslim", follower of the Islamic faith. But this claim doesn't hold much water as Dutty Boukman was a Zamba, which means a spiritual leader in the Voodoo faith.
It is also believed by other scholars that Dutty Boukman may have practised a combination of disparate blends of Voodoo, a traditional African religion and a type of Abrahamic religion. But one thing is sure, Boukman was never Christian. He once stated: "You want to win? Cast aside your white god. Embrace your African Spirit. You are free."
One of his ideologies posits that only a god that is false will say that man has dominion over the earth. And this is one very important concept in the Christian religion. Boukman believed that man must live harmoniously with the earth as everything on earth is precious and important.
Dutty Boukman Prayer
Dutty was known to be very religious, in fact he was a Voodoo priest. He had influence and was able to control a huge number of African slaves not because he was a slave driver but because of the teachings and religious title he held in the community accompanied with his large size, warrior-like appearance, and fearsome temper.
On August 14, 1791, Dutty Boukman, in the role of the Houngan (Voodoo priest), presided over a ceremony at Bois Caïman, Haiti, alongside Voodoo priestess Cécile Fatiman. In that event, Boukman made a very daring prayer which inspired and motivated the African slaves and also went to have a seat in the hall of fame of great revolution prayers. The famous Dutty Boukman's prayer:
"The god who created the earth; who created the sun that gives us light. The god who holds up the ocean; who makes the thunder roar. Our god who has ears to hear. You who are hidden in the clouds, who watch us from where you are. You see all that the white has made us suffer. The white man's god asks him to commit crimes. But the god within us wants to do good. Our god, who is so good, so just, He orders us to revenge our wrongs. It's He who will direct our arms and bring us the victory. It's He who will assist us. We all should throw away the image of the white men's god who is so pitiless. Listen to the voice for liberty that speaks in all our hearts."
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After the prayer, Boukman is said to have given a prophecy that three slaves: Jean François, Biassou, and Jeannot, would lead revolutions that would free the slaves of Saint-Domingue (now known as Haiti). Dutty Boukman alongside the priestess went on to sacrifice an animal in the ceremony.
Dutty Boukman Death
Seeing that he was one of the vocal voices that backed and led revolutions, the French quickly captured him on 7 November 1791, just a few months after the beginning of the uprising. They didn't stop there, Dutty Boukman was beheaded by the French and had his head shown to slaves to clip their wings of bravery but that didn't happen as it only infuriated and motivated the slaves more, which led to more revolutions. The revolutions eventually gave birth to the independent Republic Of Haiti.
He appears in various books and movies. A fictionalized character of Boukman appears in American writer Guy Endore's novel, Babouk, which is an anti-capitalist parable about the Haitian Revolution. Sanba Boukman, Haitian community activist, assassinated on 9 March 2012, took his name from Boukman. Many more books and events to honour Boukman exist.
Though Dutty Boukman is dead in flesh, he lives on in the hearts of the Haitians and Jamaicans. He is remembered for his leadership and courage to incite great revolutions against the French.
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