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Vedic Astrology Chart thus lost its academic and theoretical standing, and common belief in astrology has largely declined. Astrology has been rejected by the scientific community as a pseudoscience, having no validity or explanatory power for describing the universe.
Mayana Kollai at Mylapore
Mayana Kollai, it is a pre-vedic ritual that is closely associated with the worship of the Goddess Angala Parameswari. The ritual is performed on the first Amavasai day after Sivarathiri and was held at various Amman Temples / burial grounds in and around Chennai and other districts of Tamilnadu.
The shrines were usually positioned at the outskirts of villages, close to places of burial. In Chennai, we have temples to the Goddess in most of the older localities — Royapuram, Choolai, Saidapet and Mylapore, all villages that became part of the metro.
Shiva, it is said, sent Parvati to destroy a demon who hid in a burial ground. The Goddess, accompanied by her guard Pavadairayan, entered the area and feasted on the corpses till she identified the demon and killed him. Mayana Kollai symbolises that annual raid on the dead.
In olden days, it had some of the faithful chewing on the bones and flesh of a corpse or two, but in modern times the procession is chiefly symbolic, with the sacrifice of a hen or cock in the hands of the lady dressed as Parvati,
She goes on a procession to the burial ground.The procession begins at around 3 p.m. from Mundagakanniammal Koil Street, which has 4 amman temples and wends its way to the crematorium on Radhakrishnan Road, accompanied by traditional folk instruments. Here you see a lady dressed as a Goddess going on procession.
Heard announcement at the burial ground that this is the 100th year of Mayana Kollai being performed there
(Inputs from www.thehindu.com/…/the-night-of-…/article6916283.ece)
Shake or noise was unavoidable due to low light conditions. However wanted to experience and document it
The ritual of ‘Homa’.
Homa is a Sanskrit word which refers to a ritual. It is an important religious practice in Hinduism, in which making offerings into a consecrated fire is the primary action. Its practice by "Rishis" in ancient time refers close to the Vedic era. This practice is also prevalent in current-day Buddhism (particularly the Tibetan and Japanese Vajrayana traditions) and Jainism.
The story behind a festival
Maa Kali is the fearful and ferocious form of the mother goddess Durga. In the text she is depicted as having born from the brow of Goddess Durga during one of her battles with the evil forces. As the legend goes, in the battle, Kali was so much involved in the killing spree that she got carried away and began destroying everything in sight. To stop her, Lord Shiva, her consort, threw himself under her feet. Shocked at this sight, Kali stuck out her tongue in astonishment, and put an end to her homicidal rampage. Hence the common image of Kali shows her in her typical mood, standing with one foot on Shiva's chest, with her enormous tongue stuck out.
Kali Puja is done to diminish the ego and all negative tendencies that hinder spiritual progress and material prosperity. Performed on the night of Kartik Amavasya (In Biengali), which falls in October/November, Kali Puja is an intense invocation to the fearsome goddess. The main purpose of the puja is to seek the help of the goddess in destroying evil - both in the outside world and within us.
Introduction of the Festival
It was introduced in Bengal, India, during the 18th century, by King (Raja) Krishnachandra of Navadvipa. Kali Puja gained popularity in the 19th century, with Krishanachandra’s grandson Ishvarchandra and the Bengali elite; wealthy landowners began patronizing the festival on a grand scale. Along with Durga Puja, now - Kali Puja is the biggest goddess festival in Bengal.
Coincidence with Diwali- The largest festival of India.
Diwali is one of the largest and brightest festivals in India. The festival spiritually signifies the victory of light over darkness, knowledge over ignorance, good over evil, and hope over despair.. Its celebration includes millions of lights shining on housetops, outside doors and windows, around temples and other buildings in the communities and countries where it is observed. The festival preparations and rituals typically extend over a five day period, but the main festival night of Diwali coincides with the darkest, new moon night of the Hindu Lunisolar month Kartika( mid-October and mid-November), the very day Kalipuja Kalipuja is celebrated in the state of Bengal in India.
The Legend
The legend goes that long ago the demons, Shambhu and Nishambhu, disturbed the peace of Indra, the king of gods, and his empire (heaven). After extensive and endless battles, the gods lost all hope and the demons became stronger.
The gods took refuge in the Himalayas, the holy mountains, the home of Lord Shiva and Parvati. The shaken gods sought protection from Durga, the goddess of Shakti. Kali was born from Durga's forehead, created to save heaven and earth from the growing cruelty of the demons. Along with Dakini and Jogini, her two escorts, she set on her way to end the war and kill the devils.
There was chaos all around. After slaughtering the demons, Kali made a garland of their heads and wore it around her neck. In the bloodbath, she lost control and started killing anyone who came her way. The gods started running for their lives. The only source of protection seemed Lord Shiva, Durga's consort.
Seeing the endless slaughter, Shiva devised a plan to save the world. He lay down in the path of the rampaging Kali. When the goddess unknowingly stepped on him, she regained her senses. The well-known picture of Ma Kali, with her tongue hanging out, actually depicts the moment when she steps on the Lord and repents.
That momentous day is celebrated ever since. Kali, also called Shyama Kali, is the first of the 10 avatars (incarnations) of Durga. Kali Puja is performed essentially to seek protection against drought and war, for general happiness, health, wealth, peace, and conscience. It is a tantrik puja and performed only at midnight on Amavasya (new moon night) in November. (www.diwalifestival.org/kali-puja.html and Wikipedia).
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Narayana (Sanskrit: Nārāyaṇa) is the Vedic Supreme God according to Vedas, Itihasas, Bhagavata Purana and Other Puranas (including his different avatars) in Hinduism, venerated as the Supreme Being in Vaishnavism. He is also known as Vishnu and Hari and is venerated as Purushottama or Supreme Purusha in Hindu sacred texts such as the Bhagavad Gita, the Vedas and the Puranas.
Narayana is the name of God in his infinite all pervading form. Narayana is one of the names of Vishnu (and sometimes Krisna). He is the Supreme Purusha of Purusha Sukta. The Puranas present a seemingly divergent, but accurate description of Narayana (as an Enlightened Supreme Being). The fifth verse of the Narayana Sukta, a hymn in Yajurveda, states that Narayana pervades whatever is seen or heard in this universe from inside and outside alike. Another important translation of Narayana is The One who rests on Water. The waters are called narah, [for] the waters are, indeed, produced by Nara-Narayana (the first Being); as they were his first residence [ayana], he is called Narayana. In Sanskrit, "Nara" can also refer to all human beings or living entities (Jivas). Therefore, another meaning of Narayana is Resting place for all living entities. The close association of Narayana with water explains the frequent depiction of Narayana in Hindu art as standing or sitting on an ocean.
In Hindu sacred texts like Vedas, Puranas etc., Narayana is described as having the divine blue colour of water-filled clouds, four-armed, holding a Padma (lotus flower), mace Kaumodaki, Panchajanya shankha (conch) and a discus weapon Sudarshana Chakra. Narayana is also described in the Bhagavad Gita as having a 'Universal Form' (Vishvarupa)Vishvarupa which is beyond the ordinary limits of human perception or imagination.
Bhagavata Purana declares Narayana as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe. Narayana engages in creation of 14 worlds within the universe as Brahma when he deliberately accepts rajas guna. Narayana himself sustains, maintains and preserves the universe as Vishnu when he accepts sattva guna and annihilates the universe at the end of maha-kalpa as Shiva or Rudra when he accepts tamas guna. According to this reference, the holy Trimurti is non-different from Narayana.
Narayana is also venerated as Mukunda which means God who is giver of mukti or Moksha or liberation from cycle of births and deaths in the material world.
Narayana's eternal and supreme abode beyond the material universe is Vaikuntha which is a realm of bliss and happiness. It is also known as Paramapadha, which means final or highest place for liberated souls, where they enjoy bliss and happiness for eternity in the company of supreme lord. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Sometimes, Ksheera Sagara where Narayana or Vishnu rests on Ananta Shesha is also perceived as local Vaikuntha with in the material universe.
In the Mahabharata, Krishna is often referred to as Narayana and Arjuna as Nara. The epic identifies them both in plural 'Krishnas', or as part incarnations of the earlier incarnations of Vishnu, recalling their mystical identity as Nara-Narayana.
ETYMOLOGY
Narayana is spoken of in the scriptures as being 'parabrahman', 'paramatma' 'parameshwar' 'parashakti' and 'parajyothi' which are all ways of saying "absolute" or "supreme" God/Lord/Soul/Energy/Light. In the Vedas it is written that that "Narayana parabrahman tatvam Narayana paraha |", which points to the how Narayana is essentially the supreme force and/or essence of all.
Antar Vahisca Sarvam vyapta Narayana stitaha means inside and out Narayana is pervaded throughout the universe both spiritual and material universes. He resides at the blissful Vaikuntha planet, which is situated at Swetadwipa, he is also called Vaikuntha nathan and Ksheerabdhi nathan means the lord of milk ocean, he plays his divine pastimes with his consort Lakshmi and other liberated souls.
He never leaves milk ocean but his power works throughout the universe as it says in Upanisada "Om purna midam purnat purna muduchyate" means he is the complete whole, even though everything comes from him, he is still the complete.
In Sanskrit, another name for water is Nara. The Supreme Lord Vishnu whose resting place ('Ayana') is ‘Nara’ is therefore called Narayana. "Nara" also means the living entities (Jivas). Therefore, another meaning of Narayana is 'resting place for all living entities'. The close association of Narayana with water explains the frequent depiction of Narayana in Hindu art as standing or sitting on an ocean.
Another important translation of Narayana is "The Supreme Being who is the foundation of all men".
Harivansh explicitly define Narayan as: Naaraa Aapah
samaakyaataastaasaamayanamaaditah, yatastavan bhootabhavyesha tat-Naarayanashabditah. Naaarah
Aapah samaakhyaat means naarah known as aapah (Water), Naaraanaam aaditah ayanan yasya sah (from the beginning (aditah) you are resting in (ayanam) that is why (yasya sah), oh lord of past and future (bhoot-bhavuesha, you are called (shabditah) Narayan.
In Mahabharata Naar means water in human (Nar) body, is residence (Aayan) of God (Narayan).
Another interpretation of the word Narayana sees Nara meaning "human" and Ayana as "direction/goal". Some view Narayana as meaning "son of man." Hence Narayana refers to the "direction of a human" (or the one that helps a human to his/her goal, i.e. towards moksha). Nara is related to moksha as both are rooted to the Water element (Ap), one of the Great Elements (Mahābhūta). (See also Tattva).
Nara means humans and Ayana means shelter so Narayana means the shelter of all human beings. The Narayana Upanishad reads: Om Namo Narayanayeti mantra upasaka Vaikuntha bhuvanam gamishyati, or "Whosoever chants the 'Om Namo Narayana' mantra reaches the ultimate goal Vaikuntha planet where
one attains eternal blissful life." Vaikuntha is the supreme spiritual abode; there is nothing that exists beyond Vaikuntha, Vaikuntha means 'no desires'.
Actually, Lord Narayan is the supreme almighty, everything emnates from Him. In the Yajurveda it says, Om adha nitya Narayan ha, brahma narayanaha, shivasca narayana ha, shankarsca narayanaha and kalacha narayanaha, sarva bhutasca mekam via narayana Karan purusha makarana parabramahan' and ultimately it says 'Savo deve eko Narayana na dwitiyacha kaschit ("There is only one God Narayana and no second"). He Himself expands as Brahma the creator (Generator), Vishnu the maintainer (Operator) and Shiva as the annihilator (Destroyer)-GOD. Whether you read Rig Veda or any other Vedas and Puranas it has said Lord Narayan is the supreme and there is absolutely nothing beyond Him, it says in Srimad Bhagavatam Yesha tu Narayanam devam adevam isham ('Narayan is the lord of the lords beyond him there is nothing exists'). Whoever worships with love and devotion achieves the highest destination Vaikuntha. (G as Generator, O as Operator and D as Destroyer hence GOD)
Narayana's sculpture at Badami resembles Bodhisatva Avalokitishwara or Dakshinamurthy.
Narayana is hailed in each and every part of Vedas like Shatarudriyam, Purusha Suktam, Narayana Suktam, Hiranyagarbha Suktam, Vishnu Suktam, Rudra Suktam and Upanishads like Isopanishad, Chandogya Upanishad, Brihadaranyaka Upanishad, Mundaka Upanishad, Mandukya Upanishad, Katha Upanishad, Kenopanishad, Prasna Upanishad, Svetasvatara Upanishad, Maha Narayana Upanishad, Narasimha Tapani Upanishad.
VARIATIONS
Narayan
Narayanan
Narayanaswami
Thai: Narai (นารายณ์)
RELIGIOUS USES
Narayana is appears as the 245th name for Vishnu in the Vishnu sahasranama (See Vaishnava Theology).
Narayana is also the original name for Supreme Being from whom everything exists. It is observed in the Bhagavat Mahapuran and the Rig Veda that "Narayana devam adevam isham" or, Narayana is the only lord and beyond him there is no other. Therefore, great sages like Devarshi Narada always chant "Narayan, Narayan" and "Sriman Narayan".
Narayan in the Narayana Sukta mantras is held to be the primeval Lord from whom everything originates. It is also said that from the Universal form of Narayana, Brahma and Siva are created for creation and destruction of the whole cosmos. To protect the universe it is said, he took 21 incarnations. The universal form of Narayana is mentioned in the Maha Narayana Upanisad as "Om sahasra sreesam devam vishwakhyam vishwa sambhubam, viswam Narayana devam aksharam paramam padam" meaning, the universal form of Narayana has thousands of heads, eyes, limbs and he is the indestructible seed whose feet are the ultimate shelter for all.
The book, Sri Ramanuja, His Life, Religion, and Philosophy, states that the name "Narayana" means, "He who is the dwelling place i.e. the source, support and dissolving ground of all Jivas or souls, including inert matter."
While performing a puja, people often say all the 108 names of Narayana.
A verse that confers the Devas' subordinate status comes from the Vishnu sahasranama, whose concluding verses state: "The Rishis (great sages), ancestors, the Devas, the great elements, in fact, all things moving and unmoving constituting this universe have originated from Narayana." This verse indicates that the Devas are subordinate to Vishnu or Narayana.
RARITY OF DEVOTEES OF NARAYANA
"There are ninety million Devas and seventy million sages, who are all called narayanayana, devotees of Lord Narayana. Among them, only a few are called narayana-parayana/direct devotees are called narayana-parayanas/."
WIKIPEDIA
~ One should, perform karma with nonchalance without expecting the benefits because sooner or later one shall definitely gets the fruits. ~ Rig Veda
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Placing a deity idol on a pedestal shows our respect towards the deity. Pedestals are also used during festivals, religious and marriage ceremonies. It is a tradition to install the deity idols or photos a few inches above the ground.
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
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In Hinduism (specifically, early Vedic accounts), Shachi (Sanskrit: शची; also known as Indrani (queen of Indra), Aindri, Mahendri , Pulomaja and Poulomi) is the goddess of wrath and jealousy, and a daughter of Puloman, an Asura who was killed by Indrani's future husband, Indra. She is one of the seven Matrikas (mother goddesses). She is described as beautiful and having the most beautiful eyes. She is associated with lions and elephants. With Indra, she is the mother of Jayanta and Jayanti and Midhusa, Nilambara, Rbhus, Rsabha and Chitragupta. In Hindu epics, she is also described as "The Endless Beauty".
Goddess Shachi or Indrani is one of the Sapta Matrikas – the seven divine mothers or Saptamatris in Hindu religion. It is said that she has similar characteristics to Indra and the same Vahana or vehicle – white elephant. A puja dedicated to Goddess Aindrani is performed during the Ashada Navratri.
She is also believed to help in destroying jealousy.
According to the Mahabharata, Goddess Shachi was incarnated as Draupadi, Shachi is said to be destroying Jealousy. But in this incarnation, Draupadi was jealous a time at Subhadra, second wife of Arjuna, who was Shachi's husband's son born by Kunti
She has a significance in Vedic literature in developing the idea of Shakti which denotes power, the feminine personified might. She gave origin to the concept that female consort, whether she is Parvati or Kali, is the most important Shakti of all, thus becoming the role model for all the goddesses in later period (the Purana has several mentions of this concept).
In Rig Veda she is described to be very beautiful, one of the hyms in RigVeda pictures her as jealous of rivals. In the same hymn Shachi also asks god to rid her of rivals.
It is said that unlike other goddesses, she possess an independent character of her own. Unlike most of the goddess wives who are known by their husbands name like Rudrani, Varuni (wife of Varun), Saranya (wife of Sun), Indra is probably the only god who is known to be after his wife's name as well, hence he was often referred as Shachipati - meaning master of shakti/power, or ShachiVat (possessor of Shachi)
Shachi is derived from the verb shak or shach - in vedas, it is said that shakti/Shachi is something a male god possess not female ..As the goddess itself is shakti
In the earlier Vedic accounts, Shachi was depicted as a female shadow of Indra. She was, for a short while, considered to be an evil spirit. She was said to be the daughter of a demon; hence she is sometimes referred to as the Goddess of wrath. Then, in later Hindu interpretations, she began personifying jealousy and evil intent, but after a few years, she became an important and highly worshiped Astral Spirit and is worshiped in South India until this day.
According to the Rig Veda, Shachi is considered a most fortunate female for Indra granted her immortality. It is said that he chose her over all of the other Goddesses because of Her magnetic attractions
Shachi is rarely worshipped as an independent deity and is usually part of the Saptamatris.
Yet she is a goddess, who even though and a father of demonish origin, is pure, the most beautiful, kind and the one who was a wonder to many eyes; a source of jealously for long because there was no one who did not long for her.
WIKIPEDIA
In the ancient India, the rishis or sages, who practiced the Vedic faith, pronounced the astrological principles called Jyotisa, which is popularly known as Vedic Astrology.
The principles of Jyotish has been clearly pronounced by the rishis in various ancient texts, such as the Vedas, Puranas, Nadi, Sastras, and Sutras. The Jyotisa Sastra is attributed to eighteen primary rishis, namely: Sūrya, Brahmā, Manu, Nārada, Marici, Kaśyapa, Vaśistha, Parāśara, Vyāsa, Atri, Añgirāsa, Garga, Bhrgu, Lomaśa, Chyavana, Śaunaka, Pauliśa and Yavana. These same rishis are also the authors of the scared Indian texts such as the Vedas, Puranas, and Vedanta.
If you think a Jyotisa practitioner will be able to predict the past, present and future of only an individual person, think again! A qualified Jyotisa practitioner will ably predict the past, present, and future of animals, organisations and also non-living objects. He will also be able to advise remedies and solutions to overcome bad karma and strengthen good karma. So that you will be able to know and also achieve the goal of your life.
- See more at: www.vedicfolks.com/astrology.html#sthash.ezt7mHIw.dpuf
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
Over a 5-day period, Paramahamsa Vishwananda inaugurated a grand temple in Kircheim, Germany, dedicated to Vitthala and Rukmini - the Sri Vitthala Rukmini Shipivishta temple - making it the largest Vitthala temple outside of India.
With 2,000 people coming from all over the world to attend, the majestic celebrations were appreciated by everyone. The local pujari team was kept busy every moment, and one could sense the great dedication they had for their new service.
Guests were immersed in the reverent ceremonies of yajna (Vedic fire rituals) happening in multiple locations, abhishekam (Vedic bathing rituals), and mantra chanting, as well as joyful kirtan (singing), traditional Indian dance, tasty vegan food, and a deep sense of connection to the Divine that was felt throughout the festivities. Near the end, the stunning fireworks display over the lake seemed to express all the excitement, beauty, and awe this unforgettable event contained.
bhaktimarga.org
paramahamsavishwananda.com
© 2008 Steve Kelley
Forest at the Himalayan Institute Headquarters. Very friendly staff and beautiful grounds. Great place to just wander around and shoot nature.
www.himalayaninstitute.org/About/AboutGateway.aspx
HDR 9 exposures (photomatix 3.1)
Please view on black and large:
I do not know whether the Iowa flag is always upside down at the Global Capitol of World Peace, or whether this was just a one-time display.
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
Hindu deities are the gods and goddesses in Hinduism. The terms and epithets found in Indian culture, that are translated as deity, varies with the text and diverse traditions within Hinduism, and include Deva, Devi, Ishvara, Bhagavan and Bhagavathi.[1][2][note 1]
The deities of Hinduism have evolved from Vedic era (2nd millennium BCE) through medieval era (1st millennium CE), regionally within India and in southeast Asia, and across Hinduism's diverse traditions.[3][4] The Hindu deity concept varies from a personal god as in Yoga school of Hindu philosophy,[5][6] to 33 Vedic deities,[7] to hundreds of Puranic deities, to millions of deities in Tantra traditions of Hinduism.[8] Illustrations of major deities include Vishnu, Sri (Lakshmi), Shiva, Parvati (Durga), Brahma and Saraswati. These deities have distinct and complex personalities, yet often viewed as aspects of the same Ultimate Reality called Brahman.[9][note 2] From ancient times, the idea of equivalence has been cherished in Hinduism, in its texts and in early 1st millennium sculpture with concepts such as Harihara (half Shiva, half Vishnu),[10] Ardhanarishvara (half Shiva, half Parvati) or Vaikuntha Kamalaja (half Vishnu, half Lakshmi),[11] with mythologies and temples that feature them together, declaring they are the same.[12][13][14] Major deities have inspired their own Hindu traditions, such as Vaishnavism, Shaivism and Shaktism, but with shared mythology, ritual grammar, theosophy, axiology and polycentrism.[15][16][17] Some Hindu traditions such as Smartism from mid 1st millennium CE, have included multiple major deities as henotheistic manifestations of Saguna Brahman, and as a means to realizing Nirguna Brahman.[18][19][20]
Hindu deities are represented with various icons and anicons, in paintings and sculptures, called Murtis and Pratimas.[21][22][23] Some Hindu traditions, such as ancient Charvakas rejected all deities and concept of god or goddess,[24][25][26] while 19th-century British colonial era movements such as the Arya Samaj and Brahmo Samaj rejected deities and adopted monotheistic concepts similar to Abrahamic religions.[27][28] Hindu deities have been adopted in other religions such as Jainism,[29] and in regions outside India such as predominantly Buddhist Thailand and Japan where they continue to be revered in regional temples or arts.[30][31][32]
In ancient and medieval era texts of Hinduism, the human body is described as a temple,[33][34] and deities are described to be parts residing within it,[35][36] while the Brahman (Absolute Reality, God)[18][37] is described to be the same, or of similar nature, as the Atman (self, soul), which Hindus believe is eternal and within every living being.[38][39][40] Deities in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.[41][42][43]
Deities in Hinduism are referred to as Deva (masculine) and Devi (feminine).[44][45][46] The root of these terms mean "heavenly, divine, anything of excellence".[47] According to Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is a cognate with Greek dios "divine" and Zeus, and Latin deus (Old Latin deivos).[48]
In the earliest Vedic literature, all supernatural beings are called Asuras.[49][50] By the late Vedic period (~500 BCE), benevolent supernatural beings are referred to as Deva-Asuras. In post-Vedic texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad.[3][4] In some medieval Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful, but malevolent half-brothers referred to as the Asuras.[51]
Hindu deities are part of Indian mythology, both Devas and Devis feature in one of many cosmological theories in Hinduism.[52][53]
Characteristics of Vedic era deities[edit]
In Vedic literature, Devas and Devis represent the forces of nature and some represent moral values (such as the Adityas, Varuna, and Mitra), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers (Siddhis).[54][55]
The most referred to Devas in the Rig Veda are Indra, Agni (fire) and Soma, with "fire deity" called the friend of all humanity, it and Soma being the two celebrated in a yajna fire ritual that marks major Hindu ceremonies. Savitr, Vishnu, Rudra (later given the exclusive epithet of Shiva), and Prajapati (later Brahma) are gods and hence Devas.[30]
The Vedas describes a number of significant Devis such as Ushas (dawn), Prithvi (earth), Aditi (cosmic moral order), Saraswati (river, knowledge), Vāc (sound), Nirṛti (destruction), Ratri (night), Aranyani (forest), and bounty goddesses such as Dinsana, Raka, Puramdhi, Parendi, Bharati, Mahi among others are mentioned in the Rigveda.[58] Sri, also called Lakshmi, appears in late Vedic texts dated to be pre-Buddhist, but verses dedicated to her do not suggest that her characteristics were fully developed in the Vedic era.[59] All gods and goddesses are distinguished in the Vedic times, but in the post-Vedic texts (~500 BCE to 200 CE), and particularly in the early medieval era literature, they are ultimately seen as aspects or manifestations of one Brahman, the Supreme power.[59][60]
Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to Angels-Theoi-Gods and Titans of Greek mythology, both are powerful but have different orientations and inclinations, the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology.[61][62] According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being, the tyrant and the angel is within each being, the best and the worst within each person struggles before choices and one's own nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person.[63][64]
The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being a matter not of essence but of orientation, revolution or transformation. In this case, the Titan is potentially an Angel, the Angel still by nature a Titan; the Darkness in actu is Light, the Light in potentia Darkness; whence the designations Asura and Deva may be applied to one and the same Person according to the mode of operation, as in Rigveda 1.163.3, "Trita art thou (Agni) by interior operation".
— Ananda Coomaraswamy, Journal of the American Oriental Society[65]
Characteristics of medieval era deities[edit]
In the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad.[3][4] According to the Bhagavad Gita (16.6-16.7), all beings in the universe have both the divine qualities (daivi sampad) and the demonic qualities (asuri sampad) within each.[4][66] The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare and pure demon-like evil are rare among human beings, and the bulk of humanity is multi-charactered with a few or many faults.[4] According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives", and it is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined that natural human inclinations metamorphose into something demonic (Asura).[4][66]
The Epics and medieval era texts, particularly the Puranas, developed extensive and richly varying mythologies associated with Hindu deities, including their genealogies.[67][68][69] Several of the Purana texts are named after major Hindu deities such as Vishnu, Shiva and Devi.[67] Other texts and commentators such as Adi Shankara explain that Hindu deities live or rule over the cosmic body as well in the temple of human body.[33][70] They remark that the Sun deity is the giver of vision, the Vayu deity the nose, the Prajapati the sexual organs, the Lokapalas (directions) are the ears, moon deity the mind, Mitra deity is the inward breath, Varuna deity is the outward breath, Indra deity the arms, Brhaspati the speech, Vishnu whose stride is great is the feet, and Maya is the smile.[70]
Symbolism[edit]
Edelmann states that gods and anti-gods of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self.[71] Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".[71] Hindu deities in Vedic era, states Mahoney, are those artists with "powerfully inward transformative, effective and creative mental powers".[72]
In Hindu mythology, everyone starts as an Asura, born of the same father. "Asuras who remain Asura" share the character of powerful beings craving for more power, more wealth, ego, anger, unprincipled nature, force and violence.[73][74] The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, aligned with Ṛta and Dharma, knowledge and harmony.[73][74][75]
The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being.[76] In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada, conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.[76]
Another Hindu term that is sometimes translated as deity is Ishvara, or alternatively various deities are described, state Sorajjakool et al., as "the personifications of various aspects of one and the same Ishvara".[77] The term Ishvara has a wide range of meanings that depend on the era and the school of Hinduism.[78][79][80] In ancient texts of Indian philosophy, Ishvara means supreme soul, Brahman (Highest Reality), ruler, king or husband depending on the context.[78] In medieval era texts, Ishvara means God, Supreme Being, personal god, or special Self depending on the school of Hinduism.[2][80][81]
Among the six systems of Hindu philosophy, Samkhya and Mimamsa do not consider the concept of Ishvara, i.e., a supreme being, relevant. Yoga, Vaisheshika, Vedanta and Nyaya schools of Hinduism discuss Ishvara, but assign different meanings.
Early Nyaya school scholars considered the hypothesis of a deity as a creator God with the power to grant blessings, boons and fruits; but these early Nyaya scholars then rejected this hypothesis, and were non-theistic or atheists.[25][82] Later scholars of Nyaya school reconsidered this question and offered counter arguments for what is Ishvara and various arguments to prove the existence of omniscient, omnipresent, omnipotent deity (God).[83]
Vaisheshika school of Hinduism, as founded by Kanada in 1st millennium BC, neither required nor relied on creator deity.[84][85] Later Vaisheshika school adopted the concept of Ishvara, states Klaus Klostermaier, but as an eternal God who co-exists in the universe with eternal substances and atoms, but He "winds up the clock, and lets it run its course".[84]
Ancient Mimamsa scholars of Hinduism questioned what is Ishvara (deity, God)?[86] They considered deity concept unnecessary for a consistent philosophy and moksha (soteriology).[86][87]
In Samkhya school of Hindu philosophy, Isvara is neither a creator-God, nor a savior-God.[88] This is called one of the several major atheistic schools of Hinduism by some scholars.[89][90][91] Others, such as Jacobsen, state that Samkhya is more accurately described as non-theistic.[92] Deity is considered an irrelevant concept, neither defined nor denied, in Samkhya school of Hindu philosophy.[93]
In Yoga school of Hinduism, it is any "personal deity" (Ishta Deva or Ishta Devata)[94] or "spiritual inspiration", but not a creator God.[81][89] Whicher explains that while Patanjali's terse verses in the Yogasutras can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".[95]
The Advaita Vedanta school of Hinduism asserted that there is no dualistic existence of deity (or deities).[96][97] There is no otherness nor distinction between Jiva and Ishvara.[98][99] God (Ishvara, Brahman) is identical with the Atman (soul) within each human being in Advaita Vedanta school,[100] and there is a monistic Universal Absolute Oneness that connects everyone and everything, states this school of Hinduism.[39][99][101] This school, states Anantanand Rambachan, has "perhaps exerted the most widespread influence".[102]
The Dvaita sub-school of Vedanta Hinduism, founded in medieval era, Ishvara is defined as a creator God that is distinct from Jiva (individual souls in living beings).[40] In this school, God creates individual souls, but the individual soul never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God.[20]
Number of deities[edit]
Yāska, the earliest known language scholar of India (~ 500 BCE), notes Wilkins, mentions that there are three deities (Devas) according to the Vedas, "Agni (fire), whose place is on the earth; Vayu (wind), whose place is the air; and Surya (sun), whose place is in the sky".[107] This principle of three worlds (or zones), and its multiples is found thereafter in many ancient texts. The Samhitas, which are the oldest layer of text in Vedas enumerate 33 devas,[note 3] either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Ashvins in the Brahmanas layer of Vedic texts.[7][47]
The Rigveda states in hymn 1.139.11,
ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ ।
अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[111]
O ye eleven gods whose home is heaven, O ye eleven who make earth your dwelling,
Ye who with might, eleven, live in waters, accept this sacrifice, O gods, with pleasure.
– Translated by Ralph T. H. Griffith[112]
Gods who are eleven in heaven; who are eleven on earth;
and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice.
– Translated by HH Wilson[113]
— Rigveda 1.139.11
Millions, one or one-ness?[edit]
Thirty-three divinities are mentioned in other ancient texts, such as the Yajurveda,[114] however, there is no fixed "number of deities" in Hinduism any more than a standard representation of "deity".[115] There is, however, a popular perception stating that there are 330 million (or "33 crore") deities in Hinduism.[116] Most, by far, are goddesses, state Foulston and Abbott, suggesting "how important and popular goddesses are" in Hindu culture.[115] No one has a list of the 330 million goddesses and gods, but all deities, state scholars, are typically viewed in Hinduism as "emanations or manifestation of genderless principle called Brahman, representing the many facets of Ultimate Reality".[115][116][117]
This concept of Brahman is not the same as the monotheistic separate God found in Abrahamic religions, where God is considered, states Brodd, as "creator of the world, above and independent of human existence", while in Hinduism "God, the universe, human beings and all else is essentially one thing" and everything is connected oneness, the same god is in every human being as Atman, the eternal Self.[117][118]
Hinduism has an ancient and extensive iconography tradition, particularly in the form of Murti (Sanskrit: मूर्ति, IAST: Mūrti), or Vigraha or Pratima.[22] A Murti is itself not the god in Hinduism, but it is an image of god and represents emotional and religious value.[124] A literal translation of Murti as idol is incorrect, states Jeaneane Fowler, when idol is understood as superstitious end in itself.[124] Just like the photograph of a person is not the real person, a Murti is an image in Hinduism but not the real thing, but in both cases the image reminds of something of emotional and real value to the viewer.[124] When a person worships a Murti, it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality or Brahman is not confined in it.[124]
A Murti of a Hindu deity is typically made by carving stone, wood working, metal casting or through pottery. Medieval era texts describing their proper proportions, positions and gestures include the Puranas, Agamas and Samhitas particularly the Shilpa Shastras.[21] The expressions in a Murti vary in diverse Hindu traditions, ranging from Ugra symbolism to express destruction, fear and violence (Durga, Kali), as well as Saumya symbolism to express joy, knowledge and harmony (Saraswati, Lakshmi). Saumya images are most common in Hindu temples.[125] Other Murti forms found in Hinduism include the Linga.[126]
A Murti is an embodiment of the divine, the Ultimate Reality or Brahman to some Hindus.[21] In religious context, they are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of Puja rituals in Hinduism.[127] A murti is installed by priests, in Hindu temples, through the Prana Pratishtha ceremony,[128] whereby state Harold Coward and David Goa, the "divine vital energy of the cosmos is infused into the sculpture" and then the divine is welcomed as one would welcome a friend.[129] In other occasions, it serves as the center of attention in annual festive processions and these are called Utsava Murti.[130]
In Hinduism, deities and their icons may be hosted in a Hindu temple, within a home or as an amulet. The worship performed by Hindus is known by a number of regional names, such as Puja.[134] This practice in front of a murti may be elaborate in large temples, or be a simple song or mantra muttered in home, or offering made to sunrise or river or symbolic anicon of a deity.[135][136][137] Archaeological evidence of deity worship in Hindu temples trace Puja rituals to Gupta Empire era (~4th century CE).[138][139] In Hindu temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.[140][141]
The Puja practice is structured as an act of welcoming, hosting, honoring the deity of one's choice as one's honored guest,[142] and remembering the spiritual and emotional significance the deity represents the devotee.[124][134] Jan Gonda, as well as Diana L. Eck, states that a typical Puja involves one or more of 16 steps (Shodasha Upachara) traceable to ancient times: the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, praise (hymns) with Dhupa or Aarti along with food (Naivedhya) is offered to the deity, after an expression of love and respect the host takes leave, and with affection expresses good bye to the deity.[143][144] The worship practice may also involve reflecting on spiritual questions, with image serving as support for such meditation.[145]
Deity worship (Bhakti), visiting temples and Puja rituals are not mandatory and is optional in Hinduism; it is the choice of a Hindu, it may be a routine daily affair for some Hindus, periodic ritual or infrequent for some.[146][147] Worship practices in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.[41]
Examples[edit]
Main articles: List of Hindu deities and Rigvedic deities
Major deities have inspired a vast genre of literature such as the Puranas and Agama texts as well their own Hindu traditions, but with shared mythology, ritual grammar, theosophy, axiology and polycentrism.[16][17] Vishnu and his avatars are at the foundation of Vaishnavism, Shiva for Shaivism, Devi for Shaktism, and some Hindu traditions such as Smarta traditions who revere multiple major deities (five) as henotheistic manifestations of Brahman (absolute metaphysical Reality).[116][148][149]
While there are diverse deities in Hinduism, states Lawrence, "Exclusivism – which maintains that only one's own deity is real" is rare in Hinduism.[116] Julius Lipner, and other scholars, state that pluralism and "polycentrism" – where other deities are recognized and revered by members of different "denominations", has been the Hindu ethos and way of life.[16][150]
Trimurti and Tridevi[edit]
The concept of Triad (or Trimurti, Trinity) makes a relatively late appearance in Hindu literature, or in the second half of 1st millennium BCE.[151] The idea of triad, playing three roles in the cosmic affairs, is typically associated with Brahma, Vishnu and Shiva (also called Mahesh); however, this is not the only triad in Hindu literature.[152] Other triads include Tridevi, of three goddesses – Lakshmi, Saraswati and Durga in the text Devi Mahatmya, in the Shakta tradition, who further assert that Devi is the Brahman (Ultimate Reality) and it is her energy that empowers Brahma, Vishnu and Shiva.[151] The other triads, formulated as deities in ancient Indian literature, include Sun (creator), Air (sustainer) and Fire (destroyer); Prana (creator), Food (sustainer) and Time (destroyer).[151] These triads, states Jan Gonda, are in some mythologies grouped together without forming a Trinity, and in other times represented as equal, a unity and manifestations of one Brahman.[151] In the Puranas, for example, this idea of threefold "hypostatization" is expressed as follows,
They [Brahma, Vishnu, Shiva] exist through each other, and uphold each other; they are parts of one another; they subsist through one another; they are not for a moment separated; they never abandon one another.
— Vayu Purana, 5.17, Translated by Jan Gonda[151]
The triad appears in Maitrayaniya Upanishad, for the first time in recognized roles known ever since, where they are deployed to present the concept of three Guṇa – the innate nature, tendencies and inner forces found within every being and everything, whose balance transform and keeps changing the individual and the world.[152][153] It is in the medieval Puranic texts, Trimurti concepts appears in various context, from rituals to spiritual concepts.[151] The Bhagavad Gita, in verses 9.18, 10.21-23 and 11.15, asserts that the triad or trinity is manifestation of one Brahman, which Krishna affirms himself to be.[154] However, suggests Bailey, the mythology of triad is "not the influence nor the most important one" in Hindu traditions, rather the ideologies and spiritual concepts develop on their own foundations.[152]
Avatars of Hindu deities[edit]
Hindu mythology has nurtured the concept of Avatar, which represents the descent of a deity on earth.[155][156] This concept is commonly translated as "incarnation",[155] and is an "appearance" or "manifestation".[157][158]
The concept of Avatar is most developed in Vaishnavism tradition, and associated with Vishnu, particularly with Rama and Krishna.[159][160] Vishnu takes numerous avatars in Hindu mythology. He becomes female, during the Samudra manthan, in the form of Mohini, to resolve a conflict between the Devas and Asuras. His male avatars include Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha, and Kalki.[160] Various texts, particularly the Bhagavad Gita, discuss the idea of Avatar of Vishnu appearing to restore the cosmic balance whenever the power of evil becomes excessive and causes persistent oppression in the world.[156]
In Shaktism traditions, the concept appears in its legends as the various manifestations of Devi, the Divine Mother principal in Hinduism.[161] The avatars of Devi or Parvati include Durga and Kali, who are particularly revered in eastern states of India, as well as Tantra traditions.[162][163][164] Twenty one avatars of Shiva are also described in Shaivism texts, but unlike Vaishnava traditions, Shaiva traditions have focussed directly on Shiva rather than the Avatar concept.[155]
The cow since Vedic times has been holy in the South Asian Sub-Continent.
It represents the perfect mother, the holy Vedas, Speech and the whole universe itself.
Mahatma Gandhi wrote:
"The central fact of Hinduism is cow protection. Cow protection to me is one of the most wonderful phenomena in human evolution. It takes the human being beyond this species. The cow means the entire sub-human world. Man through the cow is enjoined to realize his identity with all that lives. Why the cow was selected for apotheosis is obvious to me. The cow was in India the best companion. She was the giver of plenty. Not only did she give milk, but she also made agriculture possible
"Cow protection is the gift of Hinduism to the world. And Hinduism will live so long as there are Hindus to protect the cow. Hindus will be judged not by their tilaks, not by the correct chanting of mantras, not by their pilgrimages, not by their most punctilious observances of caste rules, but their ability to protect the cow.
"I would not kill a human being to protect a cow, as I will not kill a cow to save a human life, be it ever so precious. My religion teaches me that I should by personal conduct instill into the minds of those who might hold different views the conviction that cow-killing is a sin and that, therefore, it ought to be abandoned. My ambition is no less than to see the principle of cow protection established throughout the world. But that requires that I should set my own house thoroughly in order first.
"Cow protection to me is not mere protection of the cow. It means protection of all that lives and is helpless and weak in the world.
"The cow is a poem of pity. One reads pity in the gentle animal. She is the mother to millions of Indian mankind. Protection of the cow means protection of the whole dumb creation of God. The ancient seer, whoever he was, began with the cow. The appeal of the lower order of creation is all the more forcible because it is speechless. The cow is the purest type of sub-human life. She pleads on behalf of the whole of the sub-human species for justice to it at the hands of man, the first among all that lives. She seems to speak to us through her eyes: 'You are not appointed over us to kill us and eat our flesh or otherwise ill-treat us, but to be our friend and guardian.' I worship it and I shall defend its worship against the whole world.
"Mother cow is in many ways better than the mother who gave us birth. Our mother gives us milk for a couple of years and then expects us to serve her when we grow up. Mother cow expects from us nothing but grass and grain. Our mother often falls ill and expects service from us. Mother cow rarely falls ill.
"The reader will observe that behind the foregoing requirements lies one thing, and that is ahimsa (noninjury), otherwise known as universal compassion. If that supreme thing is realized, everything else becomes easy. Where there is ahimsa, there is infinite patience, inner calm, discrimination, self-sacrifice and true knowledge."
Excerpts from The Mind Of Mahatma Gandhi, compiled by R. K. Prabhu & U. R. Rao
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
Jyotish, also known as “Vedic astrology” is one of the 6 “vedangas” or explanatory limbs of the Vedas, 6 sciences which are to be studied in order to be able to fully understand and practice the Vedic teachings. It is called “the eye of the Vedas” because it allows us to “see”, bring some light into the darkness of ignorance and the subtle laws or creation and karma.
There is a very close link between Jyotish and Yoga. Both sciences come from the same origin - the Rishis, the ancient Yogis. That knowledge was got by divine revelation to the Rishis in their profound meditative and mystical super-conscious states.
Many of the Vedic Maharishis like: Vashishta, Brigu, Garga, Jaimini, Parashara, Maiytreya and others were well versed in the science of Jyotish and wrote important treatises on it.
If we study the origins of Jyotish, we find that its main use is for the spiritual evolution. Jyotish is a helpful tool used by one who is working toward self-knowledge and understanding of the divine laws. It is a divine Vidya, a science revealed by the Yogis for the understanding of the laws of the universe, karma, the mind and time.To more detail Log onto:
This Vedic Mala is made of human skull bone and the swastika is naturally formed in the dazi beads.The skull beads are over 200 years old and the dazi beads are of equal age. The god bead is a Japanese Natsuki that is over 300 years old.
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
This Vedic Mala is made of human skull bone and the swastika is naturally formed in the dazi beads.The skull beads are over 200 years old and the dazi beads are of equal age. The god bead is a Japanese Natsuki that is over 300 years old.
#Goddess #Durga #Mata is the mother of the #universe and is the power behind the work of #creation, #preservation, and #destruction of the world. Since time immemorial she has been worshipped as the supreme power of the Supreme Being and has been mentioned in many #scriptures - #Yajur #Veda, #Vajasaneyi #Samhita and #Taittareya #Brahma. The word "#Durga" in #Sanskrit means a fort, or a place which is difficult to overrun. Another meaning of "#Durga" is "#Durgatinashini," which literally translates into "the one who eliminates sufferings." Thus, #goddess #Durga protects her #devotees from the evils of the world and at the same time removes their miseries.
Design: Made in heavy #shining #brass.
#Brass is well known for its grasping capacity. It grasps the #divine spirit upto 30%, when compared to other metals. The #spiritual #vibrations are attracted towards these #shining #idols easily.
Dimensions: 6 . 25 inches (H) x 6 inches (W)
Weight: 1 . 5 kgs
Importance of #Idol worship: #Idols are not the #idle fancies of #sculptors, but shining channels through which the heart of the #devotee is attracted to and #flows #towards #God. Though the image is worshipped, the #devotee feels the presence of the #Lord in it and pours out his #devotion unto it. Regular worship, #Puja and other modes of demonstrating our inner feeling of recognition of Divinity in the #idol unveils the Divinity latent in it. This is truly a wonder and a miracle. The picture comes to life. The #idol speaks. It will answer your questions and solve your problems.
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Sacrificial cooking utensils
This Vedic Mala is made of human skull bone and the swastika is naturally formed in the dazi beads.The skull beads are over 200 years old and the dazi beads are of equal age. The god bead is a Japanese Natsuki that is over 300 years old.
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
Ravi Astrologer in the world famous Indian astrologer in Sydney. He holds vast knowledge of Vedic Astrology, manuscripts, and ancient astrology. For information click here:
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
This Vedic Mala is made of human skull bone and the swastika is naturally formed in the dazi beads.The skull beads are over 200 years old and the dazi beads are of equal age. The god bead is a Japanese Natsuki that is over 300 years old.
Now get Indian Vedic Astrology Birth Chart is the obsession which is based on the position of planet & according to that gives the past present and future prediction of person by world Famous Vedic Astrologer Around world.
Hindu deities are the gods and goddesses in Hinduism. The terms and epithets found in Indian culture, that are translated as deity, varies with the text and diverse traditions within Hinduism, and include Deva, Devi, Ishvara, Bhagavan and Bhagavathi.[1][2][note 1]
The deities of Hinduism have evolved from Vedic era (2nd millennium BCE) through medieval era (1st millennium CE), regionally within India and in southeast Asia, and across Hinduism's diverse traditions.[3][4] The Hindu deity concept varies from a personal god as in Yoga school of Hindu philosophy,[5][6] to 33 Vedic deities,[7] to hundreds of Puranic deities, to millions of deities in Tantra traditions of Hinduism.[8] Illustrations of major deities include Vishnu, Sri (Lakshmi), Shiva, Parvati (Durga), Brahma and Saraswati. These deities have distinct and complex personalities, yet often viewed as aspects of the same Ultimate Reality called Brahman.[9][note 2] From ancient times, the idea of equivalence has been cherished in Hinduism, in its texts and in early 1st millennium sculpture with concepts such as Harihara (half Shiva, half Vishnu),[10] Ardhanarishvara (half Shiva, half Parvati) or Vaikuntha Kamalaja (half Vishnu, half Lakshmi),[11] with mythologies and temples that feature them together, declaring they are the same.[12][13][14] Major deities have inspired their own Hindu traditions, such as Vaishnavism, Shaivism and Shaktism, but with shared mythology, ritual grammar, theosophy, axiology and polycentrism.[15][16][17] Some Hindu traditions such as Smartism from mid 1st millennium CE, have included multiple major deities as henotheistic manifestations of Saguna Brahman, and as a means to realizing Nirguna Brahman.[18][19][20]
Hindu deities are represented with various icons and anicons, in paintings and sculptures, called Murtis and Pratimas.[21][22][23] Some Hindu traditions, such as ancient Charvakas rejected all deities and concept of god or goddess,[24][25][26] while 19th-century British colonial era movements such as the Arya Samaj and Brahmo Samaj rejected deities and adopted monotheistic concepts similar to Abrahamic religions.[27][28] Hindu deities have been adopted in other religions such as Jainism,[29] and in regions outside India such as predominantly Buddhist Thailand and Japan where they continue to be revered in regional temples or arts.[30][31][32]
In ancient and medieval era texts of Hinduism, the human body is described as a temple,[33][34] and deities are described to be parts residing within it,[35][36] while the Brahman (Absolute Reality, God)[18][37] is described to be the same, or of similar nature, as the Atman (self, soul), which Hindus believe is eternal and within every living being.[38][39][40] Deities in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.[41][42][43]
Deities in Hinduism are referred to as Deva (masculine) and Devi (feminine).[44][45][46] The root of these terms mean "heavenly, divine, anything of excellence".[47] According to Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is a cognate with Greek dios "divine" and Zeus, and Latin deus (Old Latin deivos).[48]
In the earliest Vedic literature, all supernatural beings are called Asuras.[49][50] By the late Vedic period (~500 BCE), benevolent supernatural beings are referred to as Deva-Asuras. In post-Vedic texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad.[3][4] In some medieval Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful, but malevolent half-brothers referred to as the Asuras.[51]
Hindu deities are part of Indian mythology, both Devas and Devis feature in one of many cosmological theories in Hinduism.[52][53]
Characteristics of Vedic era deities[edit]
In Vedic literature, Devas and Devis represent the forces of nature and some represent moral values (such as the Adityas, Varuna, and Mitra), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers (Siddhis).[54][55]
The most referred to Devas in the Rig Veda are Indra, Agni (fire) and Soma, with "fire deity" called the friend of all humanity, it and Soma being the two celebrated in a yajna fire ritual that marks major Hindu ceremonies. Savitr, Vishnu, Rudra (later given the exclusive epithet of Shiva), and Prajapati (later Brahma) are gods and hence Devas.[30]
The Vedas describes a number of significant Devis such as Ushas (dawn), Prithvi (earth), Aditi (cosmic moral order), Saraswati (river, knowledge), Vāc (sound), Nirṛti (destruction), Ratri (night), Aranyani (forest), and bounty goddesses such as Dinsana, Raka, Puramdhi, Parendi, Bharati, Mahi among others are mentioned in the Rigveda.[58] Sri, also called Lakshmi, appears in late Vedic texts dated to be pre-Buddhist, but verses dedicated to her do not suggest that her characteristics were fully developed in the Vedic era.[59] All gods and goddesses are distinguished in the Vedic times, but in the post-Vedic texts (~500 BCE to 200 CE), and particularly in the early medieval era literature, they are ultimately seen as aspects or manifestations of one Brahman, the Supreme power.[59][60]
Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to Angels-Theoi-Gods and Titans of Greek mythology, both are powerful but have different orientations and inclinations, the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology.[61][62] According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being, the tyrant and the angel is within each being, the best and the worst within each person struggles before choices and one's own nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person.[63][64]
The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being a matter not of essence but of orientation, revolution or transformation. In this case, the Titan is potentially an Angel, the Angel still by nature a Titan; the Darkness in actu is Light, the Light in potentia Darkness; whence the designations Asura and Deva may be applied to one and the same Person according to the mode of operation, as in Rigveda 1.163.3, "Trita art thou (Agni) by interior operation".
— Ananda Coomaraswamy, Journal of the American Oriental Society[65]
Characteristics of medieval era deities[edit]
In the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad.[3][4] According to the Bhagavad Gita (16.6-16.7), all beings in the universe have both the divine qualities (daivi sampad) and the demonic qualities (asuri sampad) within each.[4][66] The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare and pure demon-like evil are rare among human beings, and the bulk of humanity is multi-charactered with a few or many faults.[4] According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives", and it is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined that natural human inclinations metamorphose into something demonic (Asura).[4][66]
The Epics and medieval era texts, particularly the Puranas, developed extensive and richly varying mythologies associated with Hindu deities, including their genealogies.[67][68][69] Several of the Purana texts are named after major Hindu deities such as Vishnu, Shiva and Devi.[67] Other texts and commentators such as Adi Shankara explain that Hindu deities live or rule over the cosmic body as well in the temple of human body.[33][70] They remark that the Sun deity is the giver of vision, the Vayu deity the nose, the Prajapati the sexual organs, the Lokapalas (directions) are the ears, moon deity the mind, Mitra deity is the inward breath, Varuna deity is the outward breath, Indra deity the arms, Brhaspati the speech, Vishnu whose stride is great is the feet, and Maya is the smile.[70]
Symbolism[edit]
Edelmann states that gods and anti-gods of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self.[71] Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".[71] Hindu deities in Vedic era, states Mahoney, are those artists with "powerfully inward transformative, effective and creative mental powers".[72]
In Hindu mythology, everyone starts as an Asura, born of the same father. "Asuras who remain Asura" share the character of powerful beings craving for more power, more wealth, ego, anger, unprincipled nature, force and violence.[73][74] The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, aligned with Ṛta and Dharma, knowledge and harmony.[73][74][75]
The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being.[76] In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada, conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.[76]
Another Hindu term that is sometimes translated as deity is Ishvara, or alternatively various deities are described, state Sorajjakool et al., as "the personifications of various aspects of one and the same Ishvara".[77] The term Ishvara has a wide range of meanings that depend on the era and the school of Hinduism.[78][79][80] In ancient texts of Indian philosophy, Ishvara means supreme soul, Brahman (Highest Reality), ruler, king or husband depending on the context.[78] In medieval era texts, Ishvara means God, Supreme Being, personal god, or special Self depending on the school of Hinduism.[2][80][81]
Among the six systems of Hindu philosophy, Samkhya and Mimamsa do not consider the concept of Ishvara, i.e., a supreme being, relevant. Yoga, Vaisheshika, Vedanta and Nyaya schools of Hinduism discuss Ishvara, but assign different meanings.
Early Nyaya school scholars considered the hypothesis of a deity as a creator God with the power to grant blessings, boons and fruits; but these early Nyaya scholars then rejected this hypothesis, and were non-theistic or atheists.[25][82] Later scholars of Nyaya school reconsidered this question and offered counter arguments for what is Ishvara and various arguments to prove the existence of omniscient, omnipresent, omnipotent deity (God).[83]
Vaisheshika school of Hinduism, as founded by Kanada in 1st millennium BC, neither required nor relied on creator deity.[84][85] Later Vaisheshika school adopted the concept of Ishvara, states Klaus Klostermaier, but as an eternal God who co-exists in the universe with eternal substances and atoms, but He "winds up the clock, and lets it run its course".[84]
Ancient Mimamsa scholars of Hinduism questioned what is Ishvara (deity, God)?[86] They considered deity concept unnecessary for a consistent philosophy and moksha (soteriology).[86][87]
In Samkhya school of Hindu philosophy, Isvara is neither a creator-God, nor a savior-God.[88] This is called one of the several major atheistic schools of Hinduism by some scholars.[89][90][91] Others, such as Jacobsen, state that Samkhya is more accurately described as non-theistic.[92] Deity is considered an irrelevant concept, neither defined nor denied, in Samkhya school of Hindu philosophy.[93]
In Yoga school of Hinduism, it is any "personal deity" (Ishta Deva or Ishta Devata)[94] or "spiritual inspiration", but not a creator God.[81][89] Whicher explains that while Patanjali's terse verses in the Yogasutras can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".[95]
The Advaita Vedanta school of Hinduism asserted that there is no dualistic existence of deity (or deities).[96][97] There is no otherness nor distinction between Jiva and Ishvara.[98][99] God (Ishvara, Brahman) is identical with the Atman (soul) within each human being in Advaita Vedanta school,[100] and there is a monistic Universal Absolute Oneness that connects everyone and everything, states this school of Hinduism.[39][99][101] This school, states Anantanand Rambachan, has "perhaps exerted the most widespread influence".[102]
The Dvaita sub-school of Vedanta Hinduism, founded in medieval era, Ishvara is defined as a creator God that is distinct from Jiva (individual souls in living beings).[40] In this school, God creates individual souls, but the individual soul never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God.[20]
Number of deities[edit]
Yāska, the earliest known language scholar of India (~ 500 BCE), notes Wilkins, mentions that there are three deities (Devas) according to the Vedas, "Agni (fire), whose place is on the earth; Vayu (wind), whose place is the air; and Surya (sun), whose place is in the sky".[107] This principle of three worlds (or zones), and its multiples is found thereafter in many ancient texts. The Samhitas, which are the oldest layer of text in Vedas enumerate 33 devas,[note 3] either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Ashvins in the Brahmanas layer of Vedic texts.[7][47]
The Rigveda states in hymn 1.139.11,
ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ ।
अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[111]
O ye eleven gods whose home is heaven, O ye eleven who make earth your dwelling,
Ye who with might, eleven, live in waters, accept this sacrifice, O gods, with pleasure.
– Translated by Ralph T. H. Griffith[112]
Gods who are eleven in heaven; who are eleven on earth;
and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice.
– Translated by HH Wilson[113]
— Rigveda 1.139.11
Millions, one or one-ness?[edit]
Thirty-three divinities are mentioned in other ancient texts, such as the Yajurveda,[114] however, there is no fixed "number of deities" in Hinduism any more than a standard representation of "deity".[115] There is, however, a popular perception stating that there are 330 million (or "33 crore") deities in Hinduism.[116] Most, by far, are goddesses, state Foulston and Abbott, suggesting "how important and popular goddesses are" in Hindu culture.[115] No one has a list of the 330 million goddesses and gods, but all deities, state scholars, are typically viewed in Hinduism as "emanations or manifestation of genderless principle called Brahman, representing the many facets of Ultimate Reality".[115][116][117]
This concept of Brahman is not the same as the monotheistic separate God found in Abrahamic religions, where God is considered, states Brodd, as "creator of the world, above and independent of human existence", while in Hinduism "God, the universe, human beings and all else is essentially one thing" and everything is connected oneness, the same god is in every human being as Atman, the eternal Self.[117][118]
Hinduism has an ancient and extensive iconography tradition, particularly in the form of Murti (Sanskrit: मूर्ति, IAST: Mūrti), or Vigraha or Pratima.[22] A Murti is itself not the god in Hinduism, but it is an image of god and represents emotional and religious value.[124] A literal translation of Murti as idol is incorrect, states Jeaneane Fowler, when idol is understood as superstitious end in itself.[124] Just like the photograph of a person is not the real person, a Murti is an image in Hinduism but not the real thing, but in both cases the image reminds of something of emotional and real value to the viewer.[124] When a person worships a Murti, it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality or Brahman is not confined in it.[124]
A Murti of a Hindu deity is typically made by carving stone, wood working, metal casting or through pottery. Medieval era texts describing their proper proportions, positions and gestures include the Puranas, Agamas and Samhitas particularly the Shilpa Shastras.[21] The expressions in a Murti vary in diverse Hindu traditions, ranging from Ugra symbolism to express destruction, fear and violence (Durga, Kali), as well as Saumya symbolism to express joy, knowledge and harmony (Saraswati, Lakshmi). Saumya images are most common in Hindu temples.[125] Other Murti forms found in Hinduism include the Linga.[126]
A Murti is an embodiment of the divine, the Ultimate Reality or Brahman to some Hindus.[21] In religious context, they are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of Puja rituals in Hinduism.[127] A murti is installed by priests, in Hindu temples, through the Prana Pratishtha ceremony,[128] whereby state Harold Coward and David Goa, the "divine vital energy of the cosmos is infused into the sculpture" and then the divine is welcomed as one would welcome a friend.[129] In other occasions, it serves as the center of attention in annual festive processions and these are called Utsava Murti.[130]
In Hinduism, deities and their icons may be hosted in a Hindu temple, within a home or as an amulet. The worship performed by Hindus is known by a number of regional names, such as Puja.[134] This practice in front of a murti may be elaborate in large temples, or be a simple song or mantra muttered in home, or offering made to sunrise or river or symbolic anicon of a deity.[135][136][137] Archaeological evidence of deity worship in Hindu temples trace Puja rituals to Gupta Empire era (~4th century CE).[138][139] In Hindu temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.[140][141]
The Puja practice is structured as an act of welcoming, hosting, honoring the deity of one's choice as one's honored guest,[142] and remembering the spiritual and emotional significance the deity represents the devotee.[124][134] Jan Gonda, as well as Diana L. Eck, states that a typical Puja involves one or more of 16 steps (Shodasha Upachara) traceable to ancient times: the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, praise (hymns) with Dhupa or Aarti along with food (Naivedhya) is offered to the deity, after an expression of love and respect the host takes leave, and with affection expresses good bye to the deity.[143][144] The worship practice may also involve reflecting on spiritual questions, with image serving as support for such meditation.[145]
Deity worship (Bhakti), visiting temples and Puja rituals are not mandatory and is optional in Hinduism; it is the choice of a Hindu, it may be a routine daily affair for some Hindus, periodic ritual or infrequent for some.[146][147] Worship practices in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.[41]
Examples[edit]
Main articles: List of Hindu deities and Rigvedic deities
Major deities have inspired a vast genre of literature such as the Puranas and Agama texts as well their own Hindu traditions, but with shared mythology, ritual grammar, theosophy, axiology and polycentrism.[16][17] Vishnu and his avatars are at the foundation of Vaishnavism, Shiva for Shaivism, Devi for Shaktism, and some Hindu traditions such as Smarta traditions who revere multiple major deities (five) as henotheistic manifestations of Brahman (absolute metaphysical Reality).[116][148][149]
While there are diverse deities in Hinduism, states Lawrence, "Exclusivism – which maintains that only one's own deity is real" is rare in Hinduism.[116] Julius Lipner, and other scholars, state that pluralism and "polycentrism" – where other deities are recognized and revered by members of different "denominations", has been the Hindu ethos and way of life.[16][150]
Trimurti and Tridevi[edit]
The concept of Triad (or Trimurti, Trinity) makes a relatively late appearance in Hindu literature, or in the second half of 1st millennium BCE.[151] The idea of triad, playing three roles in the cosmic affairs, is typically associated with Brahma, Vishnu and Shiva (also called Mahesh); however, this is not the only triad in Hindu literature.[152] Other triads include Tridevi, of three goddesses – Lakshmi, Saraswati and Durga in the text Devi Mahatmya, in the Shakta tradition, who further assert that Devi is the Brahman (Ultimate Reality) and it is her energy that empowers Brahma, Vishnu and Shiva.[151] The other triads, formulated as deities in ancient Indian literature, include Sun (creator), Air (sustainer) and Fire (destroyer); Prana (creator), Food (sustainer) and Time (destroyer).[151] These triads, states Jan Gonda, are in some mythologies grouped together without forming a Trinity, and in other times represented as equal, a unity and manifestations of one Brahman.[151] In the Puranas, for example, this idea of threefold "hypostatization" is expressed as follows,
They [Brahma, Vishnu, Shiva] exist through each other, and uphold each other; they are parts of one another; they subsist through one another; they are not for a moment separated; they never abandon one another.
— Vayu Purana, 5.17, Translated by Jan Gonda[151]
The triad appears in Maitrayaniya Upanishad, for the first time in recognized roles known ever since, where they are deployed to present the concept of three Guṇa – the innate nature, tendencies and inner forces found within every being and everything, whose balance transform and keeps changing the individual and the world.[152][153] It is in the medieval Puranic texts, Trimurti concepts appears in various context, from rituals to spiritual concepts.[151] The Bhagavad Gita, in verses 9.18, 10.21-23 and 11.15, asserts that the triad or trinity is manifestation of one Brahman, which Krishna affirms himself to be.[154] However, suggests Bailey, the mythology of triad is "not the influence nor the most important one" in Hindu traditions, rather the ideologies and spiritual concepts develop on their own foundations.[152]
Avatars of Hindu deities[edit]
Hindu mythology has nurtured the concept of Avatar, which represents the descent of a deity on earth.[155][156] This concept is commonly translated as "incarnation",[155] and is an "appearance" or "manifestation".[157][158]
The concept of Avatar is most developed in Vaishnavism tradition, and associated with Vishnu, particularly with Rama and Krishna.[159][160] Vishnu takes numerous avatars in Hindu mythology. He becomes female, during the Samudra manthan, in the form of Mohini, to resolve a conflict between the Devas and Asuras. His male avatars include Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha, and Kalki.[160] Various texts, particularly the Bhagavad Gita, discuss the idea of Avatar of Vishnu appearing to restore the cosmic balance whenever the power of evil becomes excessive and causes persistent oppression in the world.[156]
In Shaktism traditions, the concept appears in its legends as the various manifestations of Devi, the Divine Mother principal in Hinduism.[161] The avatars of Devi or Parvati include Durga and Kali, who are particularly revered in eastern states of India, as well as Tantra traditions.[162][163][164] Twenty one avatars of Shiva are also described in Shaivism texts, but unlike Vaishnava traditions, Shaiva traditions have focussed directly on Shiva rather than the Avatar concept.[155]
TIRUPATI BALAJI
Tirumala Venkateswara Temple is a famous Vedic temple in the hill town ofTirumala, near Tirupati in Chittoor district of Andhra Pradesh. It is around 600 km (370 mi) from Hyderabad, 138 km (86 mi) from Chennai and 291 km (181 mi) from Bangalore.
The Tirumala Hill is 853m above sea level and is about 10.33 square miles (27 km2) in area. It comprises seven peaks, representing the seven heads ofAdisesha, thus earning the name Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabhadri, Narayanadri and Venkatadri. The temple is on Venkatadri (also known as Venkatachala or Venkata Hill), the seventh peak, and is also known as the "Temple of Seven Hills". The presiding deity of the temple is Lord Venkateswara, an incarnation of lord Vishnu. Venkateswara is known by other names: Balaji, Govinda, and Srinivasa.[5] The temple lies on the southern banks of Sri Swami Pushkarini, a holy water tank. The temple complex comprises a traditional temple building, with a number of modern queue and pilgrim lodging sites.
The temple is the richest pilgrimage centre, after the Sree Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, of any faith (at more than 500 billion) and the most-visited place of worship in the world. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world.
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
The Pallavas of Kanchipuram (9th century AD), the Cholas of Tanjore (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. During the invasion of Srirangam by Malik Kafur in 1310–11 AD, the Ranga Mandapam of the temple served as the shelter for the presiding deity of Srirangam, Ranganatha Swamy. Later, under the rule of the Vijayanagara emperors, was when the temple gained most of its current wealth and size, with the donation of diamonds and gold. In 1517 Vijayanagara ruler Sri Krishna Deva Raya, on one of his many visits to the temple, donated gold and jewels, enabling the Vimana (inner shrine) roofing to be gilded. Statues of Sri Krishna Deva Raya and his spouse stand in the premises of the temple. After the decline of Vijayanagara Empire, kings from states such as Mysore and Gadwal worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple. There is an idol of Raja Todar Mal who was the revenue minister of Akbar, greeting pilgrims in the premises of the temple. BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com