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The People's March against the Damocles of Brexit I attended on Saturday 23rd. March drew over a million protesters to London, marching from Hyde Park to Parliament Square. This week is a critical week in UK history - which way will the tide sway?
This character is a permanent 'fixture' at most rallys, prophesising some Biblical passage relevant to the day's protest. Here's one he's dug up from Ezekiel promoting Brexit - 23/03/2019
(f/6.3)
Oneness Pentecostalism (doctrine)
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It has been suggested that Oneness vs Trinity be merged into this article or section. (Discuss)
This list of basic Oneness Pentecostal doctrine is an overview. These doctrines are UPCI specific, and can be interpreted more conservatively or liberally with respect to individual and church specific views. These doctrines are accompanied by references to most, but not all, scriptures officially used by Oneness Pentecostal churches in defense of their doctrines. [1]
Oneness Pentecostal theology is essentially rooted in the following fundamentalist beliefs:
* God exists and is perfect.
* The Holy Bible is the inspired Word of God.
* The absolute inerrancy of the Holy Bible (not necessarily including any or all translations).
* Sola Scriptura (Scripture interprets Scripture), which also leads to the following assertions by Oneness Pentecostalism in framing its theology:
o The Bible is the final authority on all doctrine.
o Doctrine and Theology must take the entire Bible into consideration, using Scripture to interpret other Scripture.
o Any apparent contradictions between Scriptures is a result of faulty interpretation of one or both Scriptures.
o Any doctrine, theology, or person that contradicts the Bible is in error.
Contents
[hide]
* 1 God
o 1.1 Father, Son, and Holy Ghost
o 1.2 The Deity of Jesus Christ
o 1.3 The Name of Jesus (Emmanuel, God with us as Savior)
* 2 Salvation
o 2.1 Salvation Is through Faith
o 2.2 Obeying (Applying) the Gospel
o 2.3 Repentance
o 2.4 Water Baptism
o 2.5 The Baptism of the Holy Ghost
* 3 References
[edit] God
Oneness Doctrine Churches hold to a conservative monotheistic view of God and stress Jesus Christ as the self revelation of God in the New Testament, who was known as Jehovah in the Old Testament. The Christian Monotheist Oneness doctrine rejects all concepts of a duality, trinity, pantheon, or other doctrines they see as representing multiple personalities of God. It rejects all concepts of Jesus Christ as anything different than being both fully God and fully man. This rejection includes views that would place the Son as only part of God, views that the Son is only a high priest and not God, or that the Son was not fully human. It declares that Jesus Christ is the only begotten Son of God. Oneness also rejects the view that any person can "obtain" the status of God either by works or by grace, maintaining that Jesus Christ did not "obtain" His status, but rather that he is God manifested in the flesh (1st Timothy 3:16).
Oneness specifically maintains:
God is One
God is absolutely and indivisibly One. [2]
God is an Invisible Spirit
God is not made of a physical body, but is an invisible spirit that can only be seen in Theophanies (eg. the burning bush) that God creates or manifests or as the incarnate Jesus Christ. [3]
[edit] Father, Son, and Holy Ghost
The Father
The title of God in Parental Relationship [4]
The Son of God
The only begotten Son of God and the One God incarnate in man. The title "Son" refers to both the man and the deity of Jesus Christ with specific emphasis on the man, but never God or the man only. [5]
The Holy Spirit
The title of God in activity as Spirit. [6]
The Father Is the Holy Ghost
Oneness maintains that the titles Father and Holy Ghost refer to the same being. [7]
[edit] The Deity of Jesus Christ
Jesus is God Incarnate
Oneness maintains that Jesus is fully God. [8]
From the Beginning of His Human Life
Oneness maintains that Jesus is fully man, and had birth, death, and resurrection. Oneness denies doctrines that state that the Son was eternally begotten, maintaining that the man was begotten on a specific day.[9]
The Divine Nature of Jesus Is the Father
Oneness maintains that the deity of Jesus is the Father. [10]
The Divine Nature of Jesus Is the Holy Spirit
Oneness maintains that the deity of Jesus is the Holy Ghost. [11]
Jesus is LORD (the LORD in the KJV)
Oneness maintains that LORD and Jesus refer to the same God who is also known as the Jehovah to "some" modern day Christians. [12]. Some believe Jehovah to be a false guess name with "hovah" in Hebrew meaning ruin or destruction, hence Je-hovah meaning God of ruin or destruction [13]
[edit] The Name of Jesus (Emmanuel, God with us as Savior)
Supreme Revelation of God in the New Testament
Oneness maintains that God revealed Himself as Jesus Christ. [14]
The Saving Name
Oneness Pentecostal theology is based primarily on "the saving Name" of Jesus Christ and recognition of Jesus as the revealed, supreme, and One True Name of God. [15]
[edit] Salvation
Oneness Pentecostal doctrine and theology maintains that salvation comes by a specific set of commands and requirements in the New Testament. It maintains that each set of requirements, as summarized by faith in Jesus Christ, repentance, water baptism by immersion in the name of Jesus Christ, and the gift of the Holy Ghost baptism, are all necessary for salvation. Each that is deemed a requirement, or necessary, is noted by their doctrine with Scripture that maintains that each was commanded for salvation and/or explained that the lack of them would result in not having salvation. Individual church interpretation can impact how these are carried out. Most Oneness Pentecostal churches maintain that the use of Jesus, Lord Jesus, Jesus Christ, Jesus Christ of Nazareth all refer to the same name, and reference the variety used in the Book of Acts. This allows room in their doctrine for personal preference of the specific utterance of the name of Jesus Christ, though officially the full name "Jesus Christ" is advocated.
Universal Need for Salvation
Oneness Pentecostals believe that all men are sinners and lost without salvation. [16]
The Atoning Work of Jesus Christ
Oneness Pentecostals maintain that the man Christ Jesus made atonement, or payment, for the sins of all people. [17]
Salvation Is by Grace
Oneness Pentecostal theology holds that salvation is impossible to obtain without God's grace. [18]
[edit] Salvation Is through Faith
Only Through Faith in Jesus Christ
Faith must be in Jesus Christ. This theology holds that there is no salvation in faith in any name, god, being, or work other than Jesus Christ. This contradicts liberal interpretations of scripture that salvation was given automatically by the atonement of Jesus Christ. Oneness Pentecostals maintain that those without faith in Jesus Christ have not received salvation. That salvation is a gift and must be received. [19]
Saving Faith Includes Obedience
Oneness Pentecostals maintain that true faith is followed by obedience and a willingness to do the Will of God.[20]
Examples of Insufficient, Mental Faith
Oneness Pentecostals reject that salvation is obtainable by what they refer to as "mental faith". Mental faith is best described as faith that has no accompanying actions other than the barest definition of believing. Mental faith is often characterized by Oneness Pentecostals as faith without any life changing repentance or obedience. This doctrine is often used to refute groups who practice salvation by the "Sinner's Prayer". Oneness Pentecostals have no issue with the "Sinner's Prayer" itself, but would dispute that it alone is sufficient saving faith. They often argue that upon questioning, a significant portion of the US population might say they believe in Jesus Christ, but that "belief" and "faith" are not necessarily synonymous, pointing out in James 2:19 that even "the devils also believe, and tremble". [21]
Saving Faith Includes the Acts 2:38 Experience
Oneness Pentecostals affirm a position that "true faith" includes acts of faith and obedience to faith. They specifically point out Acts 2:38 which says, "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." They maintain that if a person has true faith, they will act on it.[22]
[edit] Obeying (Applying) the Gospel
New Testament Teaching
To obtain salvation, a person must meet the requirements set forth in the New Testament. [23]
Old Testament Typology (Blood, Water, Fire or Oil)
The requirements set forth in the New Testament are based on the teachings of the Old Testament, and that the New Testament teachings fulfill the teachings of the Old Testament. [24]
[edit] Repentance
Necessity of Repentance
Oneness Pentecostals maintain that salvation is not possible without repentance. [25]
Elements of Repentance
Oneness Pentecostals define repentance generally as confession and forsaking of sin. Confession is the admittance of sin and asking of forgiveness. Forsaking of sin is the conscious decision to abstain from sinning again.[26]
[edit] Water Baptism
Significance and Necessity
The majority of Oneness Pentecostals believe that baptism is absolutely essential to salvation. A small minority believe that baptism is symbolic in nature.(Reference Global Network of Christian Ministries) [27]
For Repentant Believers
Oneness Pentecostals believe that one must have faith and repent before being baptized. This would contradict a view that salvation could come through a baptism by force.[28]
The Baptismal Mode - Immersion in Water
Oneness Pentecostal theology maintains the literal definition of baptism, being full immersion in water. They often point out that other methods have either no biblical basis, or are based inexact Old Testament rituals, and that their mode is the only one described in the New Testament. This view contradicts the use of any other substance other than water for baptism. This view contradicts any reduced amount of water in baptism, such as sprinkling or head-only immersion. [29]
The Baptismal Formula - In the Name of Jesus
Oneness Pentecostal theology in the use of "the name of Jesus" as the baptismal formula is universal among its believers by definition of Oneness Pentecostalism. [30]
The One Name in Matthew 28:19
Many Oneness Pentecostals recognize "the name of the Father, and of the Son, and of the Holy Ghost" in Matthew 28:19 as being that of Lord Jesus Christ. Oneness itself is often explained (in simplistic terms) as the recognition of the three titles as the singular name of Lord Jesus Christ (Father=Lord, Son=Jesus, and Holy Ghost=Christ). Some Oneness reject the triune Lord Jesus Christ representing the Father, Son, and Holy Ghost and baptize in the name of Jesus Christ only. These are called "Jesus Only". They note that in their own 20th century history, the baptismal name recognition and Oneness theology go hand in hand. Similarly, they note a universal use in the Book of Acts, and with the support of other historical texts of the time, maintain that proof of Oneness theology by the early Christian church was widespread and universal among the leading members. Also of note is that by their doctrinal basis that no Scripture contradicts, that Matthew 28:19, and all of the Acts accounts, including Acts 2:38, must be in full agreement with each other. They state that the only two explanations would be that the Apostles all disobeyed the command in Matthew 28:19 or that they correctly interpreted and fulfilled it, when they used the name Lord Jesus Christ. [31]
[edit] The Baptism of the Holy Ghost
Promise and Command
Pentecostals maintain that the baptism of the Holy Ghost is both a free gift and is commanded to be accepted. The Holy Ghost is explained by Pentecostal doctrine as the Spirit of God (also known as the Spirit of Christ) dwelling within a person. It is further explained as the power of God to edify (build up) the person, help them abstain from sin, and to anoint them with power to exercise the gifts of the Spirit for edification of the church in the Will of God. This differs from the incarnation of God in Jesus Christ, in that the incarnation is explained as "the fullness of the Godhead" in the body of Jesus Christ inseparably linking the deity and man, that is Jesus. Believers, according to this doctrine, can only receive a portion of the Spirit and are not permanently bonded with God as Jesus is. This doctrine explained most simply, it is God dwelling within an individual, communing with the individual, and working through that individual. Oneness doctrine maintains the Holy Ghost is the title of God in action, so they also maintain that the Holy Ghost in an individual is God in action in and through that individual. [32]
An Experience for the Church Founded on Pentecost
Pentecostals, both Oneness and Trinitarian, maintain that the Holy Ghost experience marks the formation of the Christian Church. [33]
Significance and Necessity
Pentecostal churches maintain that the Holy Ghost is necessary for salvation, and that he carries with him power for the believer to accomplish the Will of God. [34]
Speaking in Tongues Is the Initial Sign
The majority of Oneness Pentecostals maintain that the initial sign of the Holy Ghost is speaking in tongues. They recognize that reception of the Holy Ghost was evidenced, when documented in the New Testament, by the minimal requirement of speaking in tongues. They also recognize a biblical basis that the gift of tongues is a sign to unbelievers of the power of the Holy Ghost and is actively to be prayed for and practiced, especially in prayer. [35]
[edit] References
1. ^ A shortened version compiled from “An Overview of Basic Doctrines”, an overview compiled the book ‘’A Handbook of Basic Doctrines’’ by David K. Bernard. Also included are excerpts, as marked, from “Essential Doctrines of the Bible.” “Essential Doctrines of the Bible” and “An Overview of Basic Doctrines”, Thompson Chain-Reference Study Bible, Word Aflame Press, 1999, 1-12, 13-25, respectively
2. ^ Deuteronomy 6:4, Isaiah 37:16, 42:8, 43:10-11, 44:6, 8, 24, 45:5-6, 14, 18, 21-22, 46:5, 9, 48:11-12, Zechariah 14:9, Malachi 2:10, Mark 12:29, John 17:3, Romans 3:30, Galatians 3:20, I Timothy 2:5, James 2:19, Revelation 4:2
3. ^ Exodus 33:20, Luke 24:39, John 1:18, 4:24, Colossians 1:15, I Timothy 6:15-16, Hebrews 12:9, I John 4:12
4. ^ Deuteronomy 32:6, Malachi 2:10, Psalm 89:26, Isaiah 63:16, 64:8, Jeremiah 31:9, Romans 8:14-19, Galatians 1:1-4, Ephesians 4:6, Hebrews 12:9
5. ^ Psalm 2:7, Isaiah 7:14, 9:6, Matthew 1:18-23, Mark 13:32, Luke 1:35, John 14:10-11, 28, Acts 13:33, Romans 5:10, Galatians 4:4, Colossians 1:13-15, Hebrews 1:1-9
6. ^ Genesis 1:2, Ephesians 4:4, 6, Leviticus 11:44, John 4:24, Acts 5:3, 4, 9, I Corinthians 12:11, I Peter 1:16, II Peter 1:21
7. ^ Matthew 1:18, 20, Isaiah 40:13, Joel 2:27-28, Luke 1:35, Romans 8:15-16, Compare Matthew 10:20 and Mark 13:11, Compare John 14:17 and 14:23, Compare John 14:26 and II Corinthians 1:3-4, Compare I Corinthians 3:16-17 and 6:19, Compare Ephesians 1:17-20 and Romans 8:11, Compare I Timothy 6:13 and Romans 8:11, Compare II Timothy 3:16 and II Peter 1:21 Compare I Peter 1:2 and Jude 1
8. ^ Isaiah 9:6, 11:1, 10, 40:9, John 1:1, 14, Colossians 2:9-10, Micah 5:2, Matthew 1:23, John 1:1-18, John 20:28, II Corinthians 5:19, Ephesians 5:5, Colossians 1:15, 19, I Timothy 3:16, Titus 2:13, Hebrews 1:1-3, I John 5:20, Jude 4, 25, Revelation 1:7-18, 22:3-4, Compare Exodus 20:1-5 and Luke 24:52, Compare Deuteronomy 33:27 and Revelation 1:8, 18, Compare Psalm 139:7-13 and Matthew 18:20, 28:20, Compare Isaiah 35:3-6 and Matthew 11:2-6, Compare Isaiah 43:25 and Mark 2:5-12, Compare Malachi 3:6 and Hebrews 13:8, Compare I John 1:5 and John 1:4-9, Compare Revelation 19:6 and Colossians 1:16-18
9. ^ Galatians 4:4, Micah 5:2, Matthew 1:23, 2:11, Isaiah 7:14, 9:6, Luke 1:35, 2:38, Hebrews 1:6
10. ^ Isaiah 9:6, 63:16, John 8:19-27, 10:30, 10:38, 12:45, 14:8-11, Revelation 21:6-7, Colossians 2:9, I John 3:1-5, Compare John 2:19-21 and Acts 2:24, Compare John 6:40 and I Corinthians 6:14, Compare John 6:44 and John 12:32, Compare John 14:14 and John 16:23, Compare John 16:7 and John 14:26, Compare Ephesians 5:26 and Jude 1
11. ^ John 14:16-18, 16:7, Acts 16:6-7 (NIV), II Corinthians 3:17, Galatians 4:6, Ephesians 3:16-17, Philippians 1:19, Compare Matthew 28:20 and John 14:16, Compare Luke 21:15 and Mark 13:11, Compare John 2:19-21 and Romans 8:9-11, Compare Ephesians 5:26 and I Peter 1:2, Compare Colossians 1:27 and Acts 2:4, 38
12. ^ Jeremiah 23:5-6, 33:15-16, John 8:58, Acts 9:5, Isaiah 40:10, 53:1-2, Zechariah 11:3, 12, 12:1, 10, 14:3-5, Compare Genesis 17:1 and Revelation 1:8, 18, Compare Exodus 3:14 and John 8:56-59, Compare Psalm 27:1 and Acts 4:10-12, Compare Psalm 136:3 and Revelation 19:16, Compare Isaiah 33:22 and Acts 10:42, Compare Isaiah 40:3 and Matthew 3:3, Compare Isaiah 40:5 and I Corinthians 2:8 and Isaiah 42:8, 48:11, Compare Isaiah 45:21 and Acts 7:52, Compare Isaiah 45:23 and Philippians 2:10
13. ^ Strongs #1943
14. ^ Zecharaiah 14:9, John 14:13-14, Colossians 3:17, Isaiah 52:6, Acts 3:6, 16, 4:7-12 17-18, 30, Philippians 2:9-11, James 5:14
15. ^ Matthew 1:21, Acts 3:16, 4:12, 10:43, 15:14-17, 22:16, Romans 10:13, I John 2:12
16. ^ Romans 3:9-12, 23, 5:12, 19, 6:23, Psalm 53:1-3, 130:3, Ecclesiastes 7:20, Jeremiah 17:9, Galatians 3:22, Ephesians 2:1-3, I John 1:8-10
17. ^ Isaiah 53:5-6, Matthew 20:28, 26:28, Romans 3:24-25, 5:8-11, John 1:29, I Corinthians 15:1-4, II Corinthians 5:14-21, Ephesians 2:13-19, Colossians 1:19-22, 2,:13-15, I Timothy 2:5, 6, Hebrews 2:9, 9:22, 28, 10:4, 10-20, Revelation 5:8-10
18. ^ Ephesians 2:4-10, Titus 2:11-12, 3:4-7, Romans 3:24, 6:1-2, 15, 23, I corinthians 15:10, II Corinthians 12:9, Galatians 5:4, Philippians 2:13, Hebrews 12:15, I Peter 5:5, 10
19. ^ John 3:16, 8:24, 20:31, Acts 13:38-39, 16:31, Hebrews 11:6, Romans 1:16-17, 3:21-31, 10:8-11, Galatians 2:16, Ephesians 2:8
20. ^ Romans 1:5, 6:17, 10:16, 16:26, Hebrews 5:9, 11:6-10, 11:28, John 8:30-32, Acts 6:7, James 1:21-25, I Peter 1:21-23, I John 2:3-6, 5:1-8, Compare Romans 4:3 and Genesis 15:6, 22:16-18, 26:5, Compare Romans 10:6-10 and Deuteronomy 30:10-14 and Luke 6:46
21. ^ John 2:23-25, 12:42-43, James 2:14-19, Acts 8:12-23
22. ^ Mark 1:15, 16:16, Acts 2:38, 41, 8:36-39, 11:15, 17, 19:1-6, Galatians 3:14, Ephesians 1:13
23. ^ John 3:5, Acts 1:4-8, 2:38, 8:15-17, 9:17-18, 10:43-48, 16:30-34, 19:1-6, 22:16, Titus 3:5, Matthew 3:11, Luke 24:46-49, Romans 6:1-7, I Corinthians 6:11, 15:1-4, Hebrews 6:1-2, 10:15-23, I John 5:8-10
24. ^ I Corinthians 10:1-2, Exodus 12:13, 14:19-31, 19:10-11, 29:1-7, Leviticus 14:1-20, Numbers 19:1-10, 31:1-18, I Kings 18:33-39, Hebrews 9:18-20, Compare Exodus 40:6-7 and Hebrews 9:1-9, Compare Matthew 3:11 and Acts 2:3-4, Compare John 14:16-17, 26 and I John 2:20, 27, I Peter 3:20-21 and II Peter 3:5-7
25. ^ Luke 3:3-9, 13:1-5, Acts 2:38, 3:19, 17:30, 26:18, 20, Ezekiel 18:30-32, Matthew 3:1-11, Mark 1:15, Hebrews 6:1, II Peter 3:9
26. ^ Psalm 51:17, Proverbs 28:13, Matthew 5:23-24, Mark 1:4-5, Luke 3:7-9, 19:8, Acts 26:18, 20, II Corinthians 7:10
27. ^ Mark 16:16, John 3:5, Acts 2:38, 10:48, 22:16, Galatians 3:27, Numbers 19:1-5, 9, Romans 6:3-4, I Corinthians 6:11, Colossians 2:11-13, Titus 3:5, I Peter 3:20-21, I John 5:6, 8
28. ^ Luke 3:7-8, Acts 2:38, 41, 8:12, 36-37, 10:47-48, 16:14-15, 18:8, 19:5, Matthew 3:6-8, Mark 1:5, 16:16
29. ^ Matthew 3:16, John 3:23, Romans 6:4, Mark 1:5, 9-10, Acts 8:36-39, Colossians 2:12
30. ^ Acts 2:38, 8:12, 16, 10:48, 15:17, 19:3-5, 22:16, I Corinthians 1:13, Galatians 3:27, Philippians 3:27, Colossians 2:9-10, 3:17, James 2:7
31. ^ Matthew 1:21, 28:18-20, Luke 24:47, Isaiah 52:6, Zechariah 14:9, John 5:43, 14:26, Acts 2:38, 8:16, 10:48, 19:3-5, Colossians 3:17, Revelation 22:3-4
32. ^ Matthew 3:11, Acts 1:4-8, 2:38-39, Joel 2:28-29, Mark 15:17-18, Luke 11:13, 24:49, John 3:5, 7:38-39, 14:16-18, 20:22, 16:7, 13
33. ^ Matthew 16:18, John 7:39, 16:17, Acts 1:4-8, 2:1-4, 19:1-6, Hebrews 8:6-13, 9:15-17, 11:39-40, I Peter 10-12
34. ^ John 3:1-8, Acts 1:4-8, 2:1-4, 2:37-39, 3:19, 8:15-17, 9:17, 10:44-47, 11:15-18, 19:1-6, Romans 8:1-16, 23-27, 14:17, I Corinthians 6:11, 12:3, Ephesians 1:13-14, Titus 3:5, I John 3:24
35. ^ Acts 2:1-4, 33, 8:6-8, 12-20, 10:44-46, 11:15, 19:6, Isaiah 28:11-12, Mark 16:17, John 3:8, Romans 8:16, I Corinthians 14:18, 21-22
Durga
Durga, meaning "the inaccessible" or "the invincible", is a popular fierce form of the Hindu Goddess or Devi. She is depicted with multiple arms,carrying various weapons and riding a ferocious lion( in Bengal). She is pictured as battling or slaying demons, particularly Mahishasura, the buffalo demon.
Her triumph as Mahishasura Mardini, Slayer of the buffalo Demon is a central episode of the scripture Devi Mahatmya. Her victory is celebrated annually in the festivals of Durga Puja.
History
The word Shakti means divine energy/force/power, and Durga is the warrior aspect of the Divine Mother/Brahman(Supreme Absolute Godhead).
As a goddess, Durga's feminine power contains the combined energies of all the gods. Each of her weapons was given to her by various gods: Rudra's trident, Vishnu's discus, Indra's thunderbolt, Brahma's kamandalu, Kuber's Ratnahar, etc.
According to a narrative in the Devi Mahatmya story of the Markandeya Purana text, Durga was created as a warrior goddess to fight an asura (demon) named Mahishasura. Brahma had given Mahishasura the power not to be defeated by a male. Mahishasura had unleashed a reign of terror on earth, heaven and the nether worlds, and he could not be defeated by any man or god, anywhere. The gods were helpless. Shiva, realizing that no man or god (male) can defeat Mahishasura, made a request to his wife Parvati(Durga) to take the role of a female goddess warrior in order to slay the demon. Parvati took his request and went to the Ashram of priest disciple named Katyayan to assume the role of a warrior. Meanwhile, the gods went to Brahma for help and, with Brahma, then made their way to Vaikuntha—the place where Vishnu lay on Ananta Naag. They found both Vishnu and Shiva, and Brahma eloquently related the reign of terror Mahishasur had unleashed on the three worlds. To save the worlds, Vishnu, Shiva and all of the gods emitted beams of fierce light from their bodies. The blinding sea of light reached Parvati at the Ashram of the priest Katyayan and Durga emerged from this pool of light. The goddess Durga took the name Katyaayani from the priest. She introduced herself in the language of the Rig-Veda, saying she was the form of the supreme female aspect of Brahman (Prakriti) who had created all the gods. Now she had come to fight the demon to save the three Worlds. They did not create her; it was her lila that she emerged from their combined energy. The gods were blessed with her compassion.
To combat the evil Mahishasura, she had appeared in a great blinding light, to combat this demon and end it for all to be in peace. The terrible Mahishasura rampaged against her, changing forms many times. First he was a buffalo demon, and she defeated him with her sword. Then he changed forms and became an elephant that tied up the goddess's lion and began to pull it towards him. The goddess cut off his trunk with her sword. The demon Mahishasur continued his terrorizing, taking the form of a lion, and then the form of a man, but both of them were gracefully slain by Durga.
Then Mahishasur began attacking once more, starting to take the form of a buffalo again. When Mahishasur had half emerged into his buffalo form, he was paralyzed by the extreme light emitting from the goddess's body. The goddess then resounded with laughter before cutting Mahishasur's head down with her sword.
Thus Durga slew Mahishasur, thus is the power of the fierce compassion of Durga. Hence, Mata Durga is also known as Mahishasurmardhini—the slayer of Mahishasur.
The goddess, as Mahishasuramardini, appears quite early in Indian art. The Archaeological Museum in Matura has several statues on display including a 6-armed Kushana period Mahisasuramardhini that depicts her pressing down the buffalo with her lower hands. A Nagar plaque from the first century BC - first century AD depicts a 4-armed Mahisamardhini accompanied by a lion. But it is in the Gupta period that we see the finest representations of Mahisasuramardhini. The spear and trident are her most common weapons. A Mamallapuram relief shows the goddess with 8 arms riding her lion subduing a buffalo-faced demon; a variation also seen at Ellora. In later sculptures show the goddess having decapitated the buffalo demon.
Worship
Durga Puja
The four day long (Saptami to Dashami) Durga Puja is the biggest annual festival in Bengal, Assam, Orissa, Bihar, Jharkhand and Nepal, where it is known as Dashain. It is celebrated likewise with much fervour in various parts of India, especially the Himalayan region, but is celebrated in various forms throughout the Hindu universe.
The day of Durga's victory is celebrated as Vijayadashami (Bengali), Dashain (Nepali) or Dussehra (Hindi) - these words literally mean "the Victory Tenth" (day).
The actual period of the worship however may be on the preceding nine days (Navaratri) followed by the last day called Vijayadashami in North India or five days in Bengal (from the sixth to tenth day of the waxing-moon fortnight)..
In North India, the tenth day, signifying Rama's victory in his battle against the demon Ravana, is celebrated as Dussehra - gigantic straw effigies of Ravana are burnt in designated open spaces (e.g. Delhi's Ram Lila grounds), watched by thousands of families and little children. In Bangladesh also the four-days long Sharadiya Durga Puja (Bengali: শারদীয়া দুর্গা পুজো, ‘autumnal Durga worship’) is the biggest religious festivals for the Hindus and celebrated across the country with Vijayadashami being a national holiday. Source: Wikipedia.
Worshiping Durga, As I feel :
To me worshiping goddess Durga encompasses so many deeply seated aspects of human lives and nature. The imagination of such a Goddess-form has its age old story depicted in the Hindu Puranas and that had been fabricated by the wisdom of ages as a symbolic one for Bio-Geo-Socio-Economic-Cultural and Aesthetical upliftment of humankind and its relationship with nature, through the practice of worshiping.
Once in a year She, The Mother Durga, is thought to come from her abode at mount Kailash in Himalaya to the land of Bengal at the time of Autumn, the finest of all six seasons when Bengal turns into a nature’s paradise. The snow white clouds against the deep azure of the sky, the gentle cool breeze carrying the sweet fragrance of flowers, the turning colors of the leaves, the golden sunlit lush green paddy fields and the waving clusters of dazzling white inflorescence of Kash dramatically prepare the minds of Bengal apt for celebration of life. Artists of versatile talents from Bengal and other states culminate their finest ever skill and efforts for making the idols of Durga using conventional natural resources like clay, wood, organic colors, that are all biodegradable. The pandals( the temporary abodes of Devi Durga) all over Bengal, especially in urban cities turn into the finest galleries of art and culture covering an unimaginably wide range of form and traditions, represented by Bengal and neighboring states of India. Durga puja becomes a wide open opportunity to discover and re-discover the art and artistry of Bengal, and not only that this is the biggest festival of Bengal that provides a great competitive platform for innumerable artists and workers to learn and earn.
The time of Puja is the time for togetherness, is the time for sharing and caring. The traditional concept of making the idols of Durga, her four children and her husband Lord Shiva against a single background structure( which is in Bengali: Ek chalchitra) seems to me a very symbolic one! It implicates to me a strong bondage between the family members, or in a greater sense the relationships between individuals. An example of unity in diversity.
To save the worlds, Brahmma(the god of creation), Vishnu( the god of sustenance), Moheshwara/ Shiva(the god of destruction) and all of the gods emitted beams of fierce light from their bodies. The blinding sea of light reached Parvati, and Durga emerged from this pool of light. This is very symbolic. I see durga as a domain where there have been convergence of all form of energies; she is the symbolic epitome of unified force, as it is the most cherished theory of modern-day physics- “the unified field theory”. And therefore, She is the Symbolic epitome of concentrated knowledge and wisdom. She can create(sristi), She can sustain( sthiti), and She can destroy(loy). She comes over here to create all good things and to sustain them on this earth, and to destroys all evil power, as depicted by triumph over Mahisasura.
Her four children are very symbolic to me for four aspects of socio-economic- cultural upliftment. These are the four aspects to create a balanced nation or a person as an individual.
“Lakhsmi”, her elder daughter, is a symbol of wealth. She carries with her a bunch of ripe paddy and a container of vermilion. Ripened paddy is the symbol of agricultural success. And vermilion is the symbol of peaceful marriage in Hindu custom.
“Swaraswati”, her younger daughter, is a symbol of art and culture. She carries with her a sitar, a classical Indian instrument depicting music, which is the highest form of the faculty of art.
“Kartika”, her elder son, is the commander-in-chief of the gods for war. He is the warrior and protector from enemies. He carries a bow and arrows. He knows how to target an enemy. And he is the symbol of leadership qualities.
“Ganesha”, her youngest son. He is the symbol of knowledge and wisdom.
And the Mother is the creator of all her four children, the four faculties associated with biological, social, cultural and intellectual evolution of man.
Therefore, She is the idealistic epitome of Gunas (qualities), that we all her children should acquire for. And there lies the true meaningfulness of worshiping our mother, Durga.
On the tenth day after the triumph, the day of Vijaya Dashami, mother along with her family sets her journey back to her final adobe in himalaya, leaving the earthly world behind. The clay idol is thus immersed in the holy water of Ganges to symbolize her journey. And thus the whole celebration comes to an end.
Several textures applied by Joe'sSistah, Bible paper free from the net.
JESUS, name above all names!!!!!!!
Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.
Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.
ETYMOLOGY & OTHER NAMES
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).
The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.
ASSIMILATION OF TRADITIONS
The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.
INDUS VALLEY ORIGINS
Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.
This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.
INDO-EUROPEAN ORIGINS
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.
RUDRA
Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.
AGNI
Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.
INDRA
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.
LATER VEDIC LITERATURE
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.
PURANIC LITERATURE
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.
TANTRIC LITERATURE
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.
POSITION WITHIN HINDUISM
SHAIVISM
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
PANCHAYATANA PUJA
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.
TRIMURTI
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."
ICONOGRAPHY AND PROPERTIES
ATTRIBUTES
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)
Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.
JYOTIRLINGA
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.
SHAKTI
Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
THE FIVE MANTRAS
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).
Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
Īsāna
These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:
Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.
According to the Pañcabrahma Upanishad:
One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)
FORMES AND ROLES
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
DESTROYER AND BENEFACTOR
In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.
The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.
In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.
ASCETIC AND HOUSEHOLDER
He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.
As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.
Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.
NATARAJA
he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.
DAKSHINAMURTHY
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.
ARDANARISHVARA
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.
TRIRUPANTAKA
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.
OTHER FORMS, AVATARS IDENTIFICATIONS
Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).
Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.
FESTIVALS
Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.
BEYOND HINDUISM
BUDDHISM
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.
SIKHISM
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.
OTHERS
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.
WIKIPEDIA
Compassion/Kindness
Compassion is sensing the distress of others, empathizing with them, and reaching out to them in specific ways to assist in alleviating their need. A godly, Christ-centered man must include compassion as a quality of his busy, success-oriented lifestyle. If you are married, strive to have compassion for your wife and children.
1. Our model for compassion is God himself.
Psalm 72:12–13 For he will deliver the needy when he cries for help, the afflicted also, and him who has no helper. He will have compassion on the poor and needy, and the lives of the needy he will save. (NASB)
Lamentations 3:21–23 This I recall to my mind, therefore I have hope. The LORD’s lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness. (NASB)
Matthew 14:14 When He went ashore, He saw a large crowd, and felt compassion for them and healed their sick. (NASB)
Deuteronomy 30:3; Psalm 25:6; 51:1; Isaiah 49:10; 54:10; Micah 7:18–19; Matthew 15:32; 20:34; Luke 7:13; 10:33
2. Compassion for others is required.
Zechariah 7:9 This is what the LORD Almighty said: “Administer true justice; show mercy and compassion to one another.” (NIV)
Colossians 3:12–14 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. (NIV)
Proverbs 29:7; Philippians 2:1–3
3. Compassion must be expressed in tangible ways, not just talk or good intentions. Those who are able should share materially with others.
Proverbs 19:17 If you help the poor, you are lending to the LORD—and he will repay you! (NLT)
Psalm 41:1 Blessed is the one who considers the poor! In the day of trouble the LORD delivers him. (ESV)
1 John 3:17 If we are rich and see others in need, yet close our hearts against them, how can we claim that we love God? (GNT)
Proverbs 11:25; Matthew 25:35–36; Luke 3:11; James 2:15–16
Biblical Narratives
• David to Saul, 1 Samuel 23:21
• David to Mephibosheth, 2 Samuel 9
• Jonah’s need, Jonah 4
• Nehemiah to Jerusalem, Nehemiah 1
• Jesus, Matthew 14:14; 15:32; 20:34; Mark 1:40–42
• Good Samaritan, Luke 10:25–37
Practical Steps
• Get your family involved in volunteer work for needy people. Make a list of those you know who are hurting; do something tangible to help.
• Study the parable of the Good Samaritan (Luke 10:25–37), and write out ten specific applications reflecting present-day needs around you.
• List the number of times in the Gospels something is mentioned or modeled about compassion.
• Get involved in the lives of needy people through ministries such as Christmas shoe boxes or Angel Tree. Consider sponsoring a child through organizations such as Compassion International or Samaritan’s Purse.
• In showing compassion to your children, remember their age and the need to see things from their point of view. How can you show compassion in language they will understand?
• Make a list of coming events in your child’s life when you will need extra compassion (start of school, new baby coming, fear of illness, losing a game in sports, etc.).
Keith R. Miller, Quick Scripture Reference for Counseling Men (Grand Rapids, MI: Baker Books, 2014), 72–74.
Scripture - Matthew 1:18-25
This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly.
But after he had considered this, an angel of the Lord appeared to him in a dream and said, "Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins."
All this took place to fulfill what the Lord had said through the prophet: "The virgin will be with child and will give birth to a son, and they will call him Immanuel", which means, "God with us."
When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. But he had no union with her until she gave birth to a son. And he gave him the name Jesus.
The stained glass window was photgraphed inside St. Mark's Catholic Church in Long Valley, NJ, USA.
Photograph Copyright 2009 Loci B. Lenar
A stupa (Chorten in Tibetan) (Sanskrit: m.,stūpa "heap") is a mound-like or hemispherical structure containing śarīra "relics", typically the remains of Buddhist monks or nuns, used as a place of meditation.
DESCRIPTION AND HISTORY
Stupas originated as pre-Buddhist tumuli in which śramaṇas were buried in a seated position called chaitya. After the parinirvana of the Buddha, his remains were cremated and the ashes divided and buried under eight mounds with two further mounds encasing the urn and the embers. The earliest archaeological evidence for the presence of Buddhist stupas dates to the late 4th century BCE in India. Buddhist scriptures claim that stupas were built at least a century earlier. It is likely that before this time, stupas were built with non-durable materials such as wood, or even as just burial mounds, little is known about these early stupas, particularly since it has not been possible to identify the original ten monuments. However, some later stupas, such as at Sarnath and Sanchi, seem to be embellishments of earlier mounds. The earliest evidence of monastic stupas dates back to the 2nd century BCE. These are stupas that were built within Buddhist monastic complexes. These stupas replicated older stupas made of wood in stone. Sanchi, Sarnath, Amaravati and Bharhut are examples of stupas that were shaped in stone imitating the previous wooden parts.
The stupa was elaborated as Buddhism spread to other Asian countries becoming, for example, the chörten of Tibet and the pagoda in East Asia. The pagoda has varied forms that also include bell-shaped and pyramidal styles. In the Western context, there is no clear distinction between the stupa and the pagoda. In general, however, "stupa" is used for a Buddhist structure of India or Southeast Asia while "pagoda" refers to a building in East Asia which can be entered and which may be secular in purpose.
Stupas were built in Sri Lanka soon after Devanampiya Tissa of Anuradhapura converted to Buddhism. The first stupa to be built was the Thuparamaya. Later on, many more were built over the years, some like the Jetavanaramaya in Anuradhapura being one of the tallest ancient structures in the world.
NOTABLE STUPAS
The tallest is the Phra Pathommachedi in Nakhon Pathom Province, Thailand, at a height of 127 metres The Swat Valley hosts one of the well-preserved stupa at Shingardar near Ghalegay and another stupa is located near Barikot in Pakistan. In Sri Lanka, the ancient city of Anuradhapura includes some of the tallest, most ancient and best preserved stupas in the world, such as Ruwanwelisaya.
The most elaborate stupa is the 8th century Borobudur monument in Java, Indonesia. The upper rounded terrace with rows of bell-shaped stupas contained buddha images symbolizing Arūpajhāna, the sphere of formlessness. The main stupa itself is empty, symbolizing complete perfection of enlightenment. The main stupa is only the crown part of the monument, while the base is pyramidal structure elaborate with galleries adorned with bas relief of scenes derived from Buddhist text depicted the life of Gautama Buddha. Borobudur's unique and significant architecture has been acknowledge by UNESCO as the largest buddhist monument in the world. It is the world’s largest Buddhist temple, as well as one of the greatest Buddhist monuments in the world.
TYPES OF STUPAS
Built for a variety of reasons, Buddhist stupas are classified based on form and function into five types:
Relic stupa, in which the relics or remains of the Buddha, his disciples and lay saints are interred.
Object stupa, in which the items interred are objects belonged to the Buddha or his disciples such as a begging bowl or robe, or important Buddhist scriptures.
Commemorative stupa, built to commemorate events in the lives of Buddha or his disciples.
Symbolic stupa, to symbolise aspects of Buddhist theology, for example, Borobuddur is considered to be the symbol of "the Three Worlds (dhatu) and the spiritual stages (bhumi) in a Mahayana bodhisattva's character."
Votive stupa, constructed to commemorate visits or to gain spiritual benefits, usually at the site of prominent stupas which are regularly visited.
SYMBOLISM
"The shape of the stupa represents the Buddha, crowned and sitting in meditation posture on a lion throne. His crown is the top of the spire; his head is the square at the spire's base; his body is the vase shape; his legs are the four steps of the lower terrace; and the base is his throne."
FIVE PURIFIED ELEMENTS
Although not described in any Tibetan text on stupa symbolism, the stupa may represent the five purified elements:
The square base represents earth
The hemispherical dome/vase represents water
The conical spire represents fire
The upper lotus parasol and the crescent moon represents air
The sun and the dissolving point represents the element of space
CONSTRUCTION
To build a stupa, transmissions and ceremonies from a Buddhist teacher is necessary. Which kind of Stupa to be constructed in a certain area is decided together with the teacher assisting in the construction. Sometimes the type of stupa chosen is directly connected with events that have taken place in the area.
TREASURY
All stupas contain a treasury filled with various objects. Small clay votive offerings called tsatsas in Tibetan fill a major part of the treasury. Creation of various types of tsatsas is a ceremony itself. Mantras written on paper are rolled into thin rolls, and put into these small clay stupas. Filling the treasury, one layer of Tsa-Tsas are placed, and the empty space between is filled with dry sand. On the new surface appearing, another layer is made, until the entire space of a treasury is full.
The number of tsatsas are dependent on the size of both the treasury and tsatsa, since it should be completely filled. For example, the Kalachakra stupa in southern Spain has approximately 14,000 tsatsas within.
Jewellery and other "precious" objects are also placed in the treasury. It is not necessary that the jewelry be expensive, since it is the symbolic value that is important, not the market price. It is believed that the more objects placed into the stupa, the stronger the energy of the Stupa will be.
TREE OF LIVE
A very important element in every Stupa is the Tree of Life. It is a wooden pole covered with gems and thousands of mantras, and placed in the central channel of the stupa. It is placed here during a ceremony or initiation, where the participants hold colorful ribbons connected to the Tree of Life. Together the participants make their most positive and powerful wishes, which are stored in the Tree of Life. In this way the stupa is charged up, and will start to function.
BENEFITS
Building a stupa is considered extremely beneficial, leaving very positive karmic imprints in the mind. Future benefits from this action will result in fortunate rebirths. Fortunate worldly benefits will be the result, such as being born into a rich family, having a beautiful body, a nice voice, and being attractive and bringing joy to others and having a long and happy life, in which one's wishes are fulfilled quickly. On the absolute level, one will also be able to reach enlightenment, the goal of Buddhism, quickly.
Destroying a stupa on the other hand, is considered an extremely negative deed, similar to killing. Such an action is explained to create massive negative karmic imprints, leading to massive future problems. It is said this action will leave the mind in a state of paranoia after death has occurred, leading to totally unfortunate rebirths.
TIBETAN STUPAS
There are eight different kinds of stupas in Tibetan Buddhism, each referring to major events in the Buddha's life.
LOTUS BLOSSOM STUPA
Also known as "Stupa of Heaped Lotuses" or "Birth of the Sugata Stupa," this stupa refers to the birth of Gautama Buddha. "At birth Buddha took seven steps in each of the four directions" (East, South, West and North). In each direction lotuses sprang, symbolizing the brahmavihāras: love, compassion, joy and equanimity. The four steps of the basis of this stupa is circular, and it is decorated with lotus-petal designs. Occasionally, seven heaped lotus steps are constructed. These refer to the seven first steps of the Buddha.
ENLIGHTENMENT STUPA
Also known as the Stupa of the Conquest of Mara. This stupa symbolizes the 35-year-old Buddha's attainment of enlightenment under the bodhi tree in Bodh Gaya, where he conquered worldly temptations and attacks manifesting in the form of Mara.
STUPA OF MANY DOORS
Also known as the Stupa of Many Gates. After reaching enlightenment, the Buddha taught his first students in a deer-park near Sarnath. The series of doors on each side of the steps represent the first teachings: the Four Noble Truths, the Six Pāramitās, the Noble Eightfold Path and the Twelve Nidānas.
STUPA OF DESCENT FROM THE GOD REALM
At 42 years of age, Buddha spent a summer retreat in the Tuṣita Heaven where his mother had taken rebirth. In order to repay her kindness he taught the dharma to her reincarnation. Local inhabitants built a stupa like this in Sankassa in order to commemorate this event. This stupa is characterized by having a central projection at each side containing a triple ladder or steps.
STUPA OF GREAT MIRACLES
Also known as Stupa of Conquest of the Tirthikas. This stupa refers to various miracles performed by the Buddha when he was 50 years old. Legend claims that he overpowered maras and heretics by engaging them in intellectual arguments and also by performing miracles. This stupa was raised by the Lichavi kingdom to commemorate the event.
STUPA OF RECONCILIATION
This stupa commemorates the Buddha's resolution of a dispute among the sangha. A stupa in this design was built in the kingdom of Magadha, where the reconciliation occurred. It has four octagonal steps with equal sides.
STUPA OF COMPLETE VICTORY
This stupa commemorates Buddha's successful prolonging of his life by three months. It has only three steps, which are circular and unadorned.
STUPA OF NIRVANA
This stupa refers to the death of the Buddha, when he was 80 years old. It symbolizes the Buddha's complete absorption into the highest state of mind. It is bell-shaped and usually not ornamented.
KALACHAKRA STUPA
A ninth kind of stupa exists, the Kalachakra stupa. Its symbolism is not connected to events in the Buddha's life, but instead to the symbolism of the Kalachakra Tantra, created to protect against negative energies.
SWAT DISTRICT
Swat District is a small place with large number of ancient Stupas.
WIKIPEDIA