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Showing posts from May 28, 2020


Hindu Group of Caves in Ellora – Importance of Ellora Caves in Hinduism

Ellora, ancient Elapura, is a village located about 18 kilometer west of Aurangabad in Maharashtra. There are thirty-four rock-cut cave temples which belong to Hinduism, Buddhism and Jainism. Hindu Group of Caves in Ellora Rameshwar Cave - Cave 21 Cave 21 is a very important cave in Ellora and from a point of view of Hinduism. It contains exquisite sculptures in the Gupta tradition; and can be dated to the latter half of the 6th century AD. This is the oldest cave in Ellora. The cave is known as Rameshwar cave and it consists of a square sanctum sanctorum with a Shivalinga and a space to go around the Shivling. The walls of the sanctum sanctorum have gigantic doorkeepers flanking the entrance. The right back wall of sanctum has Shiva Parvati playing game of caushar (game of dice) and on the left panel has Ravana shaking Kailasa. The main shrine has a richly carved door frame. The cave has sculpted panels. There is a high pedestal with a white bull N

Gada Mudra Worn By Devotees Of Lord Vishnu

Gada mudra is the body markings worn by Lord Vishnu devotees. The body markings are applied with gopichandana or a ball of yellow clay. The clay is rubbed on the palm of the left hand with water to form a watery paste and then applied. The paste is applied curved or straight lines moving upwards (rarely downwards). Gada mudra is worn one on the left side of the stomach, one on the left side of the chest, one on the left shoulder, one on the left side of the neck, one on the forehead. In total five mudras are associated with Gada mudra. The benefit of wearing it is that it enables a person to destroy ignorance. Adopting mudra is not mere convention. These markings ward off sins and make a the devotee pure for subsequent rituals and meditations. The religious significance of mudras are explained in Krishnamrita Maharnava, Sadachara Smriti and Tantrasara (samagraha) of Madhvacharya. Some mudras are only followed by the Madhwa school – followers of Madhvacharya.

Trimurti Worship In Shiva Temples

Trimurti is the worship of Brahma, Vishnu and Shiva together. Trimurti worship is found in many Shiva temples. Trimurti represents the form of three great powers acting jointly – creation, preservation and destruction. Amasumadhdagama and Uttara Karanagama give elaborate descriptions of the forms of Trimurti. The ekapada Trimurti representing a pacific aspect, should be samabhanga (standing erect) with only one leg upon a padma peetha. The color of the deity is crystal clear, and he has three eyes and four arms. The ears may be adorned with kundala (earrings) set with pearls and the head, with matted locks (jata mukuta). From the right and left of this erect figure of Shiva should be seen emerging those of Brahma and Vishnu respectively. In sculpture they ought to be shown above the waist. Brahma should have four faces and four arms. Similarly, Vishnu should have four arms, with the front two folded. The whole composite piece should have a prabha mandala (halo). Another

Shanta Rasa – State Of Equanimity

Shanta or quietude is one of the nine sentiments described in the texts of classical Indian dance and rhetoric. This sentiment has Shanta (tranquility) as its sthayi bhava. It brings about moksha (liberation). Shanta arises from vibhavas such as knowledge of the truth, renunciation, purity of mind etc. It is represented on the stage through anubhava such as yama (self control), niyama (austerity), adhyatma dhyana (meditation on the self), dharana (concentration), upasana (worship), kindness towards all creatures, wearing suitable attire and so on. Patanjali’s ashtanga yoga (eight-limbed yoga) depicts all the accessories of Shanta rasa. Ashtanga Yoga consists of yama, niyama, asana, pranayama, pratyahara, dhyana, dharana and Samadhi. All these parts constitute the characteristics of a sage or a saint. The saint-composer of the Carnatic music tradition, Tyagaraja, emphasized the need for Shanta (calmness) in his song opening with ‘Shantamuleka Saukhyamu ledu’ – there can

True Jagadguru Is One Who Sees All Creation As Guru

Jagadguru Sri Chandrasekharendra Saraswati Swamigal once told a gathering that the true meaning of Jagadguru is one who sees all creation as Guru. During the visit of Kashi in 1933, Jagadguru Sri Chandrasekharendra Saraswati Swamigal happened to attend a gathering. Swamigal was then 51 years old. Some people in crowd thought the Swamigal was too young to be called as Jagadguru. As the crowd settled those who were envious of Swamigal put forth the question   - Who is a Jagadguru? Swamigal said I am a Jagadguru. So the egoistic person asked you are the Guru of Jagad (teacher of the world). Swamigal corrected him by this shloka – ‘jagadaam guru na, jagathi bandhyamanaa sarve mama guru.’ No guru of the world, I claim. On the other hand all creatures present in this creation (jagad) are my gurus and hence I am Jagadguru. The translation of the word depends on the person. Jagadguru can be Guru of world or for whom the whole world is a Guru. Swamiga