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Showing posts from November 11, 2018


Khadga in Hand of Hindu Gods and Goddess - Sword in Hinduism - Symbolism

The Khadga or Sword in Hinduism is a broad, parallel-sided sword, having two sharp edges and a pointed end. It must be noted that the shape of sword has undergone numerous changes. Today, artists create swords depending on their imagination. As per Puranas, Brahma first created sword to free earth from asuras or demons. Brahma gave it to Shiva and he gave it to Vishnu. It was then passed on to sages. Finally, Sage Vrishabha handed it over to Indra to fight the demons. The sword was fifty thumbs long and four thumbs wide and was always carried on the left side. The sword is widely associated with Goddess Durga and with the fierce forms of Shiva. It is also believed that the sword is a symbol of enlightenment and it destroys ignorance.

Story of Origin of Tantras

Tantras are the most important spiritual texts dedicated to the worship of Mother Goddess Shakti. There are two stories regarding the origin of Tantra. The authorship of Tantra texts are attributed to Lord Shiva. It is believed that Rishis Sanaka, Sanandana, Sanatana and Sanat Kumara wanted a simpler method of spiritual practice. They wanted something that is easier than the methods given in the Vedas. As an answer to the prayers of the four Kumaras, Lord Shiva taught them the secret doctrines of Tantra. Another theory has it that Shiva first taught these secret teachings to Goddess Parvati. Mother Parvati was concerned about her children on earth and wanted to know about the easiest way through which human beings can attain liberation. She wanted something specific for the Kali Yuga. Shiva then taught Goddess Parvati Tantra. The tantras are collectively known as Agamas. It is said that Shiva taught them to Goddess Parvati and Vishnu sanctioned them. As per A

Para Bhakti in Hindu Religion – The Concept of Supreme Devotion in Hinduism

Para Bhakti is supreme devotion in Hinduism. In this concept in Hindu religion a human being achieves the highest form of desirelessness, unworldly, transcendental devotion to God. Para Bhakti is discussed mainly in the Shvetashvatara Upanishad (6/23) and the Bhagavad Gita (15/54). Shvetashvatara Upanishad states Yasya deve para bhaktir yatha deve tatha gurau, tasyaite karthita hyarthah parkashante mahatmanam (6.23) Bhagavad Gita states madbhaktim labhate param. Atma exists in two ways. All that exists on this side of creation is called apara. Absolute being beyond the universe is called para (transcendental). All prayers and modes of worship aimed at pleasing the deity to fulfill some worldly desire is apara bhakti. All knowledge and devotion in which there is an element of separateness or gain it is apara. Para bhakti is absolute devotion that makes the devotee forget his selfish desires, including any desire for moksha. All knowledge which teaches the

Three Forms of Sri Ranganathaswamy in Three Temples on the Banks of Kaveri River

There are three temples of Sri Ranganathaswamy on the banks of the Kaveri River . Each temple represents a form of Sri Ranganatha. Sri Ranganathaswamy is the form of Vishnu sleeping on the milky ocean. Sri Ranganathaswamy is worshipped as Adi Ranga at Srirangapatna in Karnataka. He is worshipped as Madya Ranga at Shivanasamudra Sri Ranganathaswamy in Karnataka Anthya Ranga is the third form of Sri Ranganathaswamy and is worshipped at the Srirangam Temple in Tamil Nadu Kaveri touches Srirangapatna first, next Shivanasamudra and then Srirangam. This is the main reason behind the belief. Another belief is that at Srirangapatna, Lord is in childhood form; at Shivanasamudra he is in youth form and at Srirangam he is in adult form. The form of Sri Ranganathaswamy at Shivanasamudra is also known as Mohana Ranga and Jaganmohana Ranga. 

Teachings and Quotes from Satapatha Brahmana and Aitareya Brahmana

Brahmanas are text attached to the Samhitas of Rig, Sama, Yajur and Atharva Vedas. They provide explanations of these and guidance for the priests in sacrificial rituals. This is a collection of quotes and teachings from Satapatha Brahmana of Shukla Yajur Veda and Aitareya Brahmana of Rig Veda. Aitareya Brahmana Quotes on Pilgrimage Flower like are the heels of the wanderer Thus his body grows and is fruitful All his sins disappear Slain by the toil of his journeying. There is no happiness for him who does not travel! Thus we have heard. Living in the society of men, the best of men becomes a sinner. Therefore, wander! The feet of the wanderer are like the flower, his soul is growing and reaping the fruit; and all his sins are destroyed by his fatigues in wandering. Therefore, wander! The fortune of him who is sitting, sits; it rises when he rises; it sleeps when he sleeps; it moves when he moves. Therefore, wander! Satapatha Brahmana Teachings   In th