and honestly the only community that has not prospered under various governments in Maharashtra is the Marathi Manoos..the so called Maharatra leaders have become rich overnight powerful too while the soul of the Marathi Manoos weps on the streets and on the soul of humanity too..i have nothing more to say as a beggar poet of mumbai..
183,007 items / 1,446,025 views
i am sincere
to myself
when in
the mirror
of my mind
i am nude
no sartorial
trappings
i exclude
my fucked
cosmic
attitude
on a slow
fire she has
my swollen
'arrogant ass
skewed
a poetic
far fetched
feud
in the juices
of her wrath
stewed
tears to
my pain
all glued
persistently
i have pursued
poetry pathos
all subdued
women are
collectively
very shrewd
conspicuously
pesky and rude
182,999 items / 1,446,014 views
Please use your discretion while viewing this set..This is the annual animal sacrifice to appease Goddess Maryamma or Goddess Mariamen..it is quite bloody and gory a ritual but it is their ritual heritage and tradition that comes down over centuries of love and devotion to Mother Maryamma goddess of fertility..
From Wikipedia, the free encyclopedia
Māri (Tamil: மாரி),Tulu(mAri), also known as Mariamman (Tamil: மாரியம்மன் and Mariaai (Marathi: मरी आई), both meaning "Mother Mari", spelt also Maariamma (Tamil: மாரியம்மா), or simply Amman (Tamil: அம்மன், "mother") is the South Indian Hindu goddess of disease and rain. She is the main South Indian mother goddess, predominant in the rural areas of Tamil Nadu, Karnataka, Andhra Pradesh and Maharashtra. Māri is also closely associated with the Hindu goddesses Parvati and Durga as well as with her North Indian counterpart Shitala Devi.
Contents
[hide]
Māri likely originated as a village goddess related to fertility and rain. The goddess would have been a local deity, connected to a specific location, close to a certain tree, a rock or a special spot, mostly in rural areas. According to some sources, Mariamman is the same as Renuka or Yellamma and even Sri Chowdeshwari Devi. Sri Thailuramma Devi, Huchamma Devi, Manchamma Devi, Chwodamma Devi or Chowdeshwari are few considered elder sisters of Mariamman.[clarification needed][1]
[edit] Iconography
Māri is usually pictured as a beautiful young woman with a red-hued face, wearing a red dress. Sometimes she is portrayed with many arms—representing her many powers—but in most representations she has only two or four.
Māri is generally portrayed in the sitting or standing position, often holding a trident (trisula) in one hand and a bowl (kapala) in the other. One of her hands may display a mudra, usually the abhaya mudra, to ward off fear. She may be represented with two demeanors—one displaying her pleasant nature, and the other her terrifying aspect, with fangs and a wild mane of hair.
[edit] Goddess of Disease
Mariamman was the goddess of smallpox before the disease was eradicated in India. Now she cures all so-called "heat-based" diseases like pox and rashes. During the summer months in South India (March to June), people walk miles carrying pots of water mixed with turmeric and neem leaves to ward off illnesses like the measles and chicken pox.[why?] In this way, goddess Māri is very similar to North Indian goddess Shitala Devi.
[edit] Fertility Goddess
Devotees also pray to Mariamman for familial welfare such as fertility, healthy progeny or a good spouse. The most favoured offering is "pongal", a mix of rice and green gram, cooked mostly in the temple complex, or shrine itself, in terracotta pots using firewood.
Some festivals in honor of goddess Māri involve processions carrying lights. In the night, the devotees carry oil lamps in procession.[why
Most temples to Mariamman are simple village shrines, where non-Brahmins act as lay-priests using non-agamic rituals. In many rural shrines, the goddess is represented by a granite stone with a sharp tip, like a spear head. This stone is often adorned with garlands made of limes and with red flowers. These shrines often have an anthill that could be the resting place of a cobra. Milk and eggs are offered to propitiate the snake.
Some temples have also attained enough popularity that Brahmins officiate at them. For example, the Samayapuram temple near the shore of river Cauvery in the northern outskirts of Trichy, maintains a rich agamic tradition and all rituals are performed by Gurukkal of Brahmins.
Punainallur, near Thanjavur (Tanjore), is the location of another famous Māri temple. Legend says that Mariamman appeared to the King Venkoji Maharaja Chatrapati (1676–1688) of Tanjore in his dreams and told him she was in a forest of Punna trees three miles distant from Tanjore. The King rushed to the spot and recovered an idol from the jungle. Under the king's orders a temple was constructed, the idol installed and the place was called Punnainallur. Hence the deity of this temple is known as Punnainallur Mariamman. Mud replicas of different parts of the human body are placed in the temple as offerings by devotees pleading for cure. It is said that the daughter of Tulaja Raja (1729–35) of Tanjore, who lost her eyesight due to illness, regained it after worshiping at this temple.
Other important temples of Mariamman in Tamil Nadu are in the towns of Veerapandi, Theni, Anbil (near Trichy), Narthamalai, Thiruverkadu, Salem, Virudhunagar and Sivakasi. In Chennai (Madras), a famous Mariamman temple is the Putthu Mariamman—the Putthu (ant hill) is across the road from the temple and is located on the Velachery Main Road.
Another famous Mariamman temple is situated in the state of Karnataka, in the town of Kaup, seven kilometers from the famous temple town of Udipi.
* Mariamman Koil, Pilakool
* Mariamman Temple, Ho Chi Minh City
* Mariamman Temple, Bangkok
* Mariamman temple no 4 veerapandi
* Mariamman Temple, Pretoria
* Punnainallur Mariamman
* Samayapuram Mariamman Temple
* Sri Mahamariamman Temple, Kuala Lumpur
* Sri Mariamman Temple, Penang
* Sri Mariamman Temple, Singapore
* Mariamman Temple, Pretoria
* Sri Mahamariamman Tempel, Sulzbach, Altenwald (Germany)
* Sri Mariamman temple, Brazil
In Hindu tradition, Mariamman is the sister of Lord Vishnu (Sriranganathar) and called Mahamaya[citation needed].
The Samayapuram Mariamman is also worshipped on the first day of the Tamil month of Vaikasi by the Iyengar/Srivaishnava Brahmins of Srirangam. They claim that she is the sister of Lord Renganath (a form of Vishnu) of Srirangam. This is the second most prominent temple in Tamil Nadu, following Palani, on the basis of income.[citation needed]
Another version of the traditions suggests she is the mother of Parasurama, Renukadevi who is appeased for rains. She is also known as Sri Chowdeshwari Devi in most of the parts of Karnataka and Andhra Pradesh. In Mysore region she is worshipped as both Chowdeshwari Devi and as well as Mariamman. There are many instances where Mariamman has appeared to people in form an old woman wearing red sari with green bangles and three mangalsutras.[clarification needed] She is also regarded as the Gramdevata[clarification needed] of certain villages, thus reducing the incidence of contagious disease in these villages. Another version depicts her as Pattalamma, goddesses of truthfullness and punctuality. She is said to punish any villager failing to practice these virtues.[citation needed]
[edit] Outside India
There are many Mariamman Temples outside of India, in Sri Lanka, Malaysia, Singapore, Thailand, Fiji, Vietnam, Germany[2] and South Africa, the product of efforts of the Tamil diaspora. Some notable temples include the Sri Mariamman temple in Singapore, a Mariamman temple in Pretoria, South Africa, as well as one in Medan,Sri Mariamman Tempmle Karachi Pakistan, Indonesia.[citation needed]
[edit] See also
182,986 items / 1,445,931 views
with folded hands
i ask for
forgiveness
from my muse
sweet and serene
i dont know
where she has been
deleted doomed
my destiny
unseen
i hope
she understands
what i mean
as she hides
from me
behind a silver
screen
change
of thoughts
change of scene
a warrior goddess
khubsurat
haseen
bemisal
behtareen
a lamp
in my hand
i try make her
appear
like alladin
182,986 items / 1,445,926 views
I have been closely associated with the East Indian community since we migrated from Colaba to Bandra about 25 years back, Bandra became our home our base,...I lived on rent at Ranwar Waroda road with Agnes Pereira an East Indianand her family and than when we settled in Bandra permanently our home was 21De Monte street gaothan of East Indian origin.. and we are still connected to Bandra Bazar Road a home for a lot of East Indians ..
Clarence Gomes the editor of Bandra Times who stays at 100 Bazar Road is my closest friend and some of my good friends are East Indians .
This post is my tribute to them in Bandra..
www.east-indians.com/
From Wikipedia, the free encyclopedia
East Indians or East Indian Catholics are a Marathi-speaking, Roman Catholic ethnic group, based in and around the city of Mumbai (formerly Bombay) in the state of Maharashtra.[2] These people are of the original Marathi ethnic group and had been evangelized by the Portuguese, while retaining much of their pre-Christian traditions.
Pre-Portuguese era
Though it is commonly thought that the origin of Christianity in North Konkan, was due to the proselytizing activities of the Portuguese in the 16th Century, it was St. Bartholomew, one of the twelve Apostles of Christ, who preached in North Konkan. There are indisputable evidences of this fact by the writings of Kosmos Indicopleustes of his having seen in Kalyana a flourishing Christian Community in the 6th Century and of Jordanus, of his having labored among the Christians in Thana and Sopara in the 13th Century. The French Dominican friar Jordanus Catalani of Severac (in south-western France) started evangelizing activities in Thana and Sapora was the first work of Rome in North Konkan. Sopara was an ancient port and an international trading center. The water once extended all the way to Bhayander creek thus making the whole area extending from Arnala to Bhayander an island - referred to as Salsette island. In the time of the Buddha, Sopara (ancient Shurparaka), was an important port and a gateway settlement. Perhaps this induced Ashoka to install his edicts there. Sopara is referred in the Old Testament as Ophir, the place from which King Solomon brought gold, Josephus identifies Ophir with Aurea Chersonesus, belonging to India. Septuagint translates Ophir as Sophia, which is Coptic for India. This refers to the ancient city of Soupara or Ouppara on the western coast of India.[3]
It should then come as no surprise that contact with India dates as far back as the days of King Solomon. Pantaneus visited India about AD 180 and there he found a Gospel of Matthew written in Hebrew language, left with the Christians there by St. Barthlomew. This is mentioned by Eusebius, and by Jerome in one of his letters. The finding of a Gospel of Matthew left with the Christians by Bartholomew is very strong evidence to the existence of a Christian community in India in the first century at the time of the visit of St. Bartholomew. It traces the history of the Church in India to the first century. In fact, it is an independent confirmation of the Indian church’s ancient and apostolic origin. Most history of The Indian Church was lost between the 9th and the 14th Century, as Persia went over to the Nestorianism in 800 AD. Since the provision of Church offices and all the apparatus of public worship, was looked to a foreign source; when this foreign aid was withdrawn. the Indian Christians were reduced to "nominal" Christians.[2]
[edit] Portuguese era
Main article: History of Bombay under Portuguese rule (1534-1661)
The whole policy of the Portuguese, who came to India in 1498, was to bring the Indian Christians under their concept of Roman Catholicism.[1]
The Prabhu Brahmins and other high-class Hindus who were prudently and ceremoniously converted were treated by the Portuguese with honor and distinction.[1]
In stark contrast, was the attitude of the Portuguese to those groups who were engaged in cultivation, fishing and other rural occupations handed down to them by their ancestors. These groups were given neither education, not proper instructions in the dogmas and doctrines of the church.[1]
Among the converts the Portuguese made, it cannot be denied that a large number of them were descendants of the Christian Community founded by Apostle St. Bartholomew. But these new converts were not strangers to the old Christians.[1]
They were their own people with whom they had been living for centuries. The Portuguese however welded them into one community.[1]
Ever since then, this community has remained a separate entity, without becoming one with any of the other Christian communities. In certain instances, they were even referred to as "Portuguese Christians".[1]
The Fransiscans spearheaded evangelization efforts in the "Province of the North".[4]
Between 1534-1552, Fr. Antonio do Porto made over 10,000 converts, built 12 churches and founded a number of orphanages and monasteries. Prominent among these converts were two monks from the Kanheri Caves who came to be called Paolo Rapozo and Fransisco de Santa Maria. They in turn spread Christianity among their fellow monks converting many of them in the process.[4]
Another famous convert during this time was the Brahmin astrologer Parashuram Joshi. He was a learned, austere and devout person and embraced Christianity on September 8, 1565, taking the name of Henry da Cunha. Joshi's example was followed by 250 Hindus, including over fifty Brahmins.[4]
In Salsette, Fr. Manuel Gomes converted over 6,000 Hindus in Bandra, earning the title of the Apostle of Salsette.[4]
The number of converts in 1573 was 1,600. From 1548, the Jesuits in Bassein and Bandra converted many of the upper classes. For instance, the Bassein Cathedral registered the number of baptisms as being 9,400. At Thana, the Jesuit superior Gonsala Rodrigues baptised between 5,000 to 6,000, many of them orphans and young children of lower caste Hindus sold by their parents.[4]
By the end of the 16th century, the Roman Catholic population of the Portuguese province of the North consisted of around 10,000 to 15,000 people, centered mainly in and around Bassein.[5]
However, following the defeat of the Portuguese at the hands of the Marathas and the advent of Maratha rule, the Catholics were discriminated against by the state administration.[6]
In the aftermath of the fall of Bassein, many Catholics were heavily taxed by the Marathas who used the money to feed Brahmins and to conduct a massive re-conversion campaign aimed at bringing them back into the Hindu fold. Large numbers were re-converted in this manner.[6]
Most Portuguese priests were forced to leave and by treaty, only five churches (three in Bassein City, one in Bassein District and one in Salsette) were permitted to remain.[6]
The remainder of the Christian population was left to the native clergy under a Vicar General at Kurla. When in 1757, the Antequil du Perron visited Salsette, he found a flourishing Catholic population with many churches rebuilt and an open practise of Christianity, but with European priests totally absent.[6]
Later on the advent of the British, there came a lot of change.[1]
In the 1960s, the Archdiocese of Bombay estimated that there were 92,000 East Indians in Bombay out of which 76,000 were in suburban Bombay and 16,000 in urban Bombay.[1]
[edit] British and modern era
Main articles: History of Bombay under British rule and Bombay Presidency
On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed Bombay in the possession of the British Empire, as part of Catherine's dowry to Charles.[7] From the early days of the East India Company, there were no other Indian Christians in the North Konkan except the East Indian Catholics. Employments that were intended for the Christians, were the monopoly of the East Indians. With development, came in railways and steamship, a boon for the traveling public. And with that came a number of emigrants from Goa who were also known as Portuguese Christians. The British found it expedient to adopt a designation which would distinguish the Christians of North Konkan who were British subjects and the Goan and Mangalorean Catholics who were Portuguese subjects. Accordingly on the occasion of The Golden Jubilee of Queen Victoria, the Christians of North Konkan, who were known as "Portuguese Christians" discarded that name and adopted the designation "East Indian”. By the adoption of the name "East Indian" they wanted to impress upon the British Government of Bombay that they were the earliest Roman Catholic Subjects of the British Crown in this part of India, in as much as Bombay, by its cession in 1661, was the first foothold the British acquired in India. As the children of the soil, they urged on the Government, that they were entitled to certain natural rights and privileges as against the emigrants.[2]
[edit] Culture
[edit] Architecture and Cuisine
The ordinary Koli house comprises a verandah (oli) used for repairing nets or the reception of visitors, a sitting-room (angan) used by the women for their household work, a kitchen, a central apartment, a bed-room, a gods' room (devaghar), and a detached bath-room.[8]
The East Indian cuisine is a unique blend of Koli, Maharashtrian, and Portuguese cuisine.
[edit] Language and Literature
East Indian Catholics speak the Marathi, which they retained as their mother tongue despite the Portuguese influence. The Marathi language is central to the community's identity. Murphy author of Trans. Bomb. Geog. Soc., 1836–38, Vol. I. mentions the dialect of Marathi spoken by the East Indians of Salsette, Mahim, Matunga and Mazagon, which enters very largely into the language spoken by the Kulbis, Kolis, Bhandaris, Palshes, Prabhus, Panchkalshis, Kuparis, Vadvals. This was probably Konkani.[9] Some of the East-Indian higher families and in the Khatri ward of Thana town village speak Portuguese.[10] 110 Portuguese lexical items are found in Marathi.[11]
[edit] Traditions and Festivals
Although, they have preserved their pre-Christian Marathi culture and traditions, many Portuguese and influences have been absorbed. They still retain many of the practises of pre-Christian tradition.[12] East Indian ladies wear ornaments like the Mangalsutra, and Bindi.
[edit] Costumes and Ornaments
The traditional dress for the female is the lugra or kashta saree and for male is a khaki short pant and white banian. A Koli Christian bridegroom usually wears a dilapidated Portuguese Admiral's uniform, which is specially preserved and lent out on such occasions.[8]
In the olden days, East Indian women wore a blouse and cotton lugra the hind pleats tucked into the waist at the back centre of the legs, while the girls do not make use of the upper portion of the sari covering the head and breast until they are married. This mode of wearing the sari is known as sakacch nesane as opposed to gol nesane the round or cylindrical mode of wear. The latter is popular among young girls and women.[13]
Formerly, women among the well-to-do used to wear for the head, like rnuda, rakhadi, kegada, phul, gulabache phul and chandrakora, for the neck, such as thushi, galasari, Putalyachi mal; and tika; for the ears the bugadi, karaba; kudi, kapa and ghuma; for the nose, nath, phuli, moti.[14] Mangalsutras (wedding necklace), made of the black beads being stringed together in different patterns.[14]
[edit] Historical Society
There are five broad cultural groups of East Indians —- Kulbis, Samvedi Christians (commonly called Kuparis), Koli Christians, Wadvals, Salsette Christians and the urbanized section.[2]
[edit] Songs and Music
“ Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
„
—Folk-song "Galen Sakhali Sonyachi", [15]
[edit] Prominent East Indians
* Gonsalo Garcia: Roman Catholic saint from India
* Joseph Baptista: Indian freedom activist
* Michael Ferreira: amateur player of English billiards
* Gavin Ferreira: Olympic hockey player
* Luke Mendes - film maker[16]
[edit] Notes
From Wikipedia, the free encyclopedia
There are seven expressions traditionally attributed to Jesus during his crucifixion, gathered from the four Canonical Gospels.[1][2] Three of the sayings appear exclusively in the Gospel of Luke and three appear exclusively in the Gospel of John. The other saying appears both in the Gospel of Mark and the Gospel of Matthew.[3] In Mark and Matthew, Jesus cries out to God. In Luke, he forgives his killers, reassures the good thief, and commends his spirit to the Father. In John, he speaks to his mother, says he thirsts, and declares the end of his earthly life.
Since the 16th century these sayings have been widely used in the preachings on Good Friday and entire books have been written on the theological analysis, and the devotional elements of the seven sayings.[3][4][5][6]
Physicians and scientists who have studied the medical aspects of the crucifixion concluded that the sayings had to be short because crucifixion causes asphyxia. This makes inhaling air to speak difficult and painful, especially as death approaches.[7][8][9][10]
The seven sayings tradition is an example of the Christian approach to the construction of a Gospel harmony, in which material from different Gospels is combined, producing an account that goes beyond each Gospel.[11][3] James Dunn considers the sayings as are part of the elaborations in the diverse retellings of Jesus' final hours.[12]
The seven sayings form part of a Christian meditation that is often used during Lent, Holy Week and Good Friday. The traditional order of the sayings is:[13]
1. Father forgive them, for they know not what they do (Luke 23:34).
2. Truly, I say to you, today you will be with me in paradise (Luke 23:43).
3. Woman, behold your son: behold your mother (John 19:26-27).
4. My God, My God, why have you forsaken me, (Matthew 27:46 and Mark 15:34).
5. I thirst (John 19:28).
6. It is finished (John 19:30).
7. Father, into your hands I commit my spirit (Luke 23:46).
Traditionally, these seven sayings are called words of 1. Forgiveness, 2. Salvation, 3. Relationship, 4. Abandonment, 5. Distress, 6. Triumph and 7. Reunion.[14]
As can be seen from the above list, not all seven sayings can be found in any one account of Jesus' crucifixion. The ordering is a harmonisation of the texts from each of the four canonical gospels. In the gospels of Matthew and Mark, Jesus is quoted in Aramaic, shouting the fourth phrase only, and cries out wordlessly before dying. In Luke's Gospel, the first, second, and seventh sayings occur. The third, fifth and sixth sayings can only be found in John's Gospel. In other words:
* In Matthew and Mark :
o My God, My God, why have you forsaken me?
* In Luke:
o Father forgive them, for they know not what they do
o Truly, I say to you, today you will be with me in paradise (in response to one of the two thieves crucified next to him)
o Father, into your hands I commit my spirit (last words)
* In John:
o Woman, behold your son: behold your mother (directed at Mary, the mother of Jesus, either as a self reference, or as a reference to the beloved disciple and an instruction to the disciple himself)
o I thirst (just before a wetted sponge, mentioned by all the Canonical Gospels, is offered)
o It is finished (last words)
Father forgive them, for they know not what they do
Luke 23:34
Then Jesus said, "Father forgive them, for they know not what they do".
This first saying of Jesus on the cross is traditionally called "The Word of Forgiveness".[14] It is theologically interpreted as Jesus' prayer for forgiveness for those who were crucifying him: the Roman soldiers, and apparently for all others who were involved in his crucifixion.[15][16][17][18] However, many early manuscripts omit Luke 23:34.[19]
Today you will be with me in paradise
Luke 23:43
And he said to him, "Truly, I say to you, today you will be with me in paradise".
This saying is traditionally called "The Word of Salvation".[14] According to Luke's Gospel, Jesus was crucified between two thieves, one of whom supports Jesus' innocence and asks him to remember him when he comes into his kingdom. Jesus replies, "Truly, I say to you..." (ἀμήν λέγω σοί, amēn legō soi), followed with the only appearance of the word "paradise" in the Gospels (παραδείσω, paradeisō, from the Persian pairidaeza "paradise garden").
Behold your son: behold your mother
Jesus saw his own mother, and the disciple standing near whom he loved, he said to his mother, "Woman, behold your son". Then he said to the disciple, "Behold your mother". And from that hour, he took his mother into his family.
This statement is traditionally called "The Word of Relationship" and in it Jesus entrusts Mary, his mother, into the care of a disciple.[14]
My God, my God, why have you forsaken me
Matthew 27:46
Around the ninth hour, Jesus shouted in a loud voice, saying "Eli Eli lama sabachthani?" which is, "My God, my God, why have you forsaken me?"
Mark 15:34
And at the ninth hour, Jesus shouted in a loud voice, "Eloi Eloi lama sabachthani?" which is translated, "My God, my God, why have you forsaken me?"
This saying is traditionally called "The Word of Abandonment" and is the only saying that appears in more than one Gospel.[14] This saying is given in Aramaic with a translation (originally in Greek) after it. This phrase is the opening line of Psalm 22, a psalm about persecution, the mercy and salvation of God. It was common for people at this time to reference songs by quoting their first lines. In the verses immediately following this saying, in both Gospels, the onlookers who hear Jesus' cry understand him to be calling for help from Elijah (Eliyyâ). The slight differences between the two gospel accounts are most probably due to dialect. Matthew's version seems to have been more influenced by Hebrew, whereas Mark's is perhaps more colloquial.
The phrase could be either:
* אלי אלי למה עזבתני [ēlî ēlî lamâ azavtanî]; or
* אלי אלי למא שבקתני [ēlî ēlî lamâ šabaqtanî]; or
* אלהי אלהי למא שבקתני [ēlâhî ēlâhî lamâ šabaqtanî]
The Aramaic word šabaqtanî is based on the verb šabaq, 'to allow, to permit, to forgive, and to forsake', with the perfect tense ending -t (2nd person singular: 'you'), and the object suffix -anî (1st person singular: 'me').[20]
A. T. Robertson noted that the "so-called Gospel of Peter 1.5 preserves this saying in a Docetic (Cerinthian) form: 'My power, my power, thou hast forsaken me!'"[21]
I thirst
John 19:28
He said, "I thirst".
This statement is traditionally called "The Word of Distress" and is compared and contrasted with the encounter of Jesus with the Samaritan Woman at the Well in John 4:4-26.[14]
It is finished
Jesus said, "It is finished".
This statement is traditionally called "The Word of Triumph" and is theologically interpreted as the announcement of the end of the earthly life of Jesus, in anticipation for the Resurrection.[14]
Father, into your hands I commit my spirit
Luke 23:46
And speaking in a loud voice, Jesus said, "Father, into your hands I commit my spirit".
This saying, which is an announcement and not a request, is traditionally called "The Word of Reunion" and is theologically interpreted as the proclamation of Jesus joining the God the Father in Heaven.[14]
Theological interpretations
The last words of Jesus have been the subject of a wide range of Christian teachings and sermons, and a number of authors have written books specifically devoted to the last sayings of Christ.[22][23][24]
Priest and author Timothy Radcliffe states that in the Bible, seven is the number of perfection, and he views the seven last words as God's completion of the circle of creation and performs analysis of the structure of the seven last words to obtain further insight.[25]
Historicity of the sayings
James Dunn considers the seven sayings weakly rooted in tradition and sees them as a part of the elaborations in the diverse retellings of Jesus' final hours.[12] Dunn, however, argues in favor of the authenticity of the Mark/Matthew saying in that by presenting Jesus as seeing himself 'forsaken' it would have been an embarrassment to the early Church, and hence would not have been invented.[12] Geza Vermes, states that the first saying from (Mark and Matthew) is a quotation from Psalm 22, and is therefore occasionally seen as a theological and literary device employed by the writers.[26] According to Vermes, attempts to interpret the expression as a hopeful reference to scripture provide indirect evidence that it is an authentic cry of despair.[27] Leslie Houlden, on the other hand, states that Luke may have deliberately excluded the Mark/Matthew saying from his Gospel because it did not fit in the model of Jesus he was presenting.[3][5]
I have no idea why you are doing this ? I can not understand why we can not stay friends ?
why are you expecting more than friendship ? i am not interested in having any relationship .and you should understand it ..
but khair if you dont wish to be in touch , i respect your decision.
Khuda hafiz
swept away
like dust
by her
treacherous
broom
in her heart for
me she has
no room
whip lashed
by pain
poetic doom
an over ripe
insect infested
fruit of
her loom
into my life
she zoomed
my soul
she entombed
larger than life
on my fucked
consciousness
she looms
wanting
me dead
quietly
buried
with serpents
in my tomb
so only poison
will remain
in case my body
they exhume
182,773 items / 1,445,351 views
This unique rare cross was built by East Indian the fishing community on 1 May 1825 .
I was invited to the feast day of the Patla Cross by Clarence Gomes editor Bandra Times..I came here at about 7 pm and my leg is in bad shape the wound that I got walking barefeet from Sacred Heart Church from 10 am till 4.30 pm till Vakola during the enactment of the 14 Stations of the Cross and the Lenten Walk has not fully healed because of my soaring sugar and my diabetic condition...so this new shoot today I was in extreme pain limping but managed to shoot quite a few pictures..
This is is my new set dedicated to the East Indians of Bandra Gaothan..
182,772 items / 1,445,256 views
falling in love
i carry my
fucked cross hung to dry
my emotional state of loss
lady boss her anger
sweeps my soul across
was that the only cause
a thought a poetic pause
a very good friend she was
because a rolling stone
gathers no moss
she served him
imaginary sweets
candy floss
than kicked his butt
sent him out
on a toss
uff ap chup karein
on his fucked soul
she embossed
my soul in agony chaos
my poetry
my passion
my pathos
collective sorrow my ethos
182,772 items / 1,445,256 views
come what may
i will never delete
you she said
than with a
rusty agonizing
blunt butchers knife
she conveniently
coolly chopped
my head
leaving
my writhing
body
that bled
she left me
for rodents
scavengers
moved ahead
poetic pain
a poets blood
turned greenish red
ok firoze
she had
embedded
with a burning tong
on his forehead
worrying
that they
might make
a holy shrine
of a beggar poets
dead body
she dumped
him like osama
in the sea bed
tears on the soul of beggar poet dickhead
182,766 items / 1,445,223 views
chopping
the beggar poets
heart liver spleen
washing it clean
mixing it
with lentils
paki green
bubbling in
the cauldron
steaming
a dream dish
from orakzai
mountains and ravine
made by a warrior
goddess queen
bahut khubsurat
bahut haseen
served hot
on a platter
to her tribesmen
cool calculated
memories
of her janasheen
uff kha kar dekiye
behtareen
lazeez gosht
gala wa aur maheen
ap chup karen sir
she told the
reflection
in the soup
a poet dead
floating mutton
pahtoon cuisine
a dash of limbu
gar hai namkeen
haleem good for
over all hygiene
rich in proteins
after eating
the haleem
tribesmen
got the runs
everyone rushing
to the open air
latrine is ludicrous
but poet mutton
could cause
gangrene
in some cases
make you
horny and obscene
unstoppable
love machine
in some rare cases
affect your
testosterone level
make you a
in between
so instead
of poets meat
better use
fresh sardine
Haleem (Persian: حلیم) is a thick Persian, Pakistani, Bangladeshi, and Turkish dish. In Anatolia, Iran, the Caucasus region and northern Iraq, types of haleem are Keshkek and Harisa. Harisa is also a popular version in Pakistan. Although the dish varies from region to region, it always includes wheat, lentils and meat. Haleem, and a variation called Khichra is very popular in India.
Haleem is made of wheat, meat (usually beef or mutton, but sometimes chicken or minced meat), lentils and spices. This dish is slow cooked for seven to eight hours, which results in a paste-like consistency, blending the flavors of spices, meat and wheat.
[edit] History
Haleem is sold as a snack food in bazaars throughout the year. It is also a special dish prepared throughout the world during Ramadan and Moharram months of Muslim Hijri calendar, particularly amongst Pakistani and Indian Muslims. In India, Haleem prepared in Hyderabad, during the Ramadan month, is distributed all over the country.
In Bangladesh, Haleem is very popular in the urban centres; especially in Dhaka, where it is a staple food during the month of Ramadan.
[edit] Hyderabadi Haleem
Main article: Hyderabadi Haleem
It is actually originated from Saudi Arabia. The city of Hyderabad, India is known for its delectable haleem, which is available only during Ramadaan. It is a mainstay during the holy month of Ramadaan. This traditional wheat porridge has its roots in Iran (Persia).
Mitthi (sweet) and khari (salted) haleem variants are served for breakfast in the homes of people living in the Barkas area of Hyderabad.
The salted variety is popular during the month of Moharram and Ramadaan. The high-calorie haleem is the perfect way to break the Ramadaan fast (iftar). The ingredients are Beef, wheat, lentils, lamb, spices and ghee and sprinkled with lemon juice and/or spicy masala to adjust flavor to the taste of the eater. Legend has it that it took nearly a week to make a perfect dish of haleem.
A derivative of haleem, dried fruits and vegetables are used, is also prepared during Ramadaan.
Haleem is also a traditional starter at Muslim weddings and other celebrations in Hyderabad. In September 2010, Hyderabadi haleem was given GI status.
Haleem
Ingredients
* 150g dried Yellow split Peas
* 115g lentils
* 80g oat meal
* 750g chop lamb
* 2 tablespoons Maiezana
* 4 teaspoons Jeera
* 1 big onion
* 4 teaspoons Massala
* 3 teaspoons Ajinomoto
* Shallot
* Lemon
* Salt and Pepper according to taste
* Green Coriander
Method
* Bring to boil the split peas, lentils and salt during 30 minutes. Soak the lamb cut into cubes with salt, pepper, maiezena and ajinomoto.
* Fry the onion in a chinese wok and add the lamb.
* Cook the meat for a few minutes until all its water is evaporated, then add the massala and jeera.
* When the dhall is ready, add the lamb and 2 litres of water and cook for 30 minutes in a pressure cooker.
* Then, add the oats diluted in a glass of water.
* Bring to the boil until it thickens to a nice soup.
