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Agnikulas

The Agnikula clans, also known as the "fire families," hold a significant place in the history and mythology of India, particularly in the context of Rajput clans. The term "Agnikula" is derived from Sanskrit, where "Agni" means fire and "kula" means family or lineage. According to legend, during a time when the Kshatriyas, or warrior class, were facing destruction, Parashurama, the sixth avatar of Vishnu, took action to restore order . It is said that he conducted a grand yajna (sacrificial ritual) at Mount Abu, located in present-day Rajasthan. During this yajna, conducted by the sage Vasishtha, four powerful warriors emerged from the sacred fire pit (agni kunda). These warriors became the progenitors of the four principal Rajput clans known as the Agnikula clans. The four primary Agnikula clans are: Paramaras: The Paramaras established themselves primarily in the region of Malwa (present-day Madhya Pradesh) and ruled over significant par

Achara – Conduct In Hinduism

In Hinduism, Achara (conduct) is the third source of law (dharma) next only to Vedas and Smritis. Some customs were incorporated into formal law, though this incorporation was not uniform. Customary rules were modified to suit the needs and the philosophy of the times. This is called Kalachara. At the lower level of judicial adjudication, disputes were mostly decided on the basis of custom. In modern law, before a custom is enforced by a court, it is necessary to prove the existence of that custom. And, for a custom to receive recognition, it is necessary that it should be ancient and invariable. It should also be established by unambiguous evidence, and be continuous, certain and reasonable. Customs came to be regarded equal in authority to Shruti (Vedas, which in earliest times were retained by oral tradition only) itself, and sometimes even of great authority. It is said that the customs of a country should receive the first consideration. It is necessary to note here that an

Airavata Naga

Airavata Naga, a lesser known figure in Hindu mythology, embodies the essence of serpentine power and divine attributes. Born to the revered sage Kashyapa and his wife Kadru, Airavata stands out as the leader of the Airavatas, a distinguished clan of nagas . Legend has it that Airavata Naga possessed a formidable arsenal of divine weapons, imbued with mystic potency that could sway the tides of battle. His domain, distant from the realm of humans, was a sanctuary where he and his kin sought refuge, harboring a deep-seated distrust towards mortals. One of Airavata's most notable traits was his ability to wield shape-shifting prowess, seamlessly morphing his form to elude detection or to assume various guises at will. This remarkable skill, coupled with his innate ability to vanish from sight, rendered him an enigmatic and elusive presence in the annals of mythology. As a revered figure in Hindu lore, Airavata Naga symbolizes the mysteries of the unseen realms and the unfathom

Upanishads Teaches Us To Discover Unity Behind Plurality

The fundamental teaching of the Upanishads is to discover unity behind plurality. Unity is the Reality, and identification with this unity is to be achieved. The ultimate unity is variously called: Deva, Purusha, Akshara, Atman, and Brahman. The Samhitas and Brahmanas admit plurality of gods in their prayers and ritual practices. But, at the same time, the unity of gods did not escape the attention of the seers. Largely similar — and sometimes even the same — epithets are often ascribed to various gods, which implies they were regarded as essentially one behind their apparent plurality. A god is often identified with other gods. Gritsamada addresses Agni as being identical with Indra, Vishnu, Brihaspati, Brahma, Mitra, Varuna, Aryaman, Tvashtri, Rudra, Maruts, Pushan, Savitri, and Bhaga, among others. Similarly, Aditi is everything; Aditi is the heaven, Aditi the skies, Aditi is the mother, the father, the son’ (1.89.10). The obvious conclusion is that the ‘one God’ is praised in

May 2 2024 Tithi – Panchang – Hindu Calendar – Good Time – Nakshatra – Rashi

Tithi in Panchang – Hindu Calendar on Thursday, May 2 2024 – It is Krishna Paksha Navami tithi or the ninth day during the waning or dark phase of moon in Hindu calendar and Panchang in most regions. It is Krishna Paksha Ashtami tithi or the eighth day during the waning or dark phase of moon till 12:37 AM on May 2. Then onward it is Krishna Paksha Navami tithi or the ninth day during the waning or dark phase of moon till 10:25 PM on May 2. Then onward it is Krishna Paksha Dashami tithi or the tenth day during the waning or dark phase of moon till 8:05 PM on May 3. (Time applicable in all north, south and eastern parts of India. All time based on India Standard Time.) Good – Auspicious time on May 2, 2024 as per Hindu Calendar – Good and auspicious time on the entire day. Nakshatra – Shravana or Sravana or Thiruvonam nakshatra till 12:13 AM on May 2. Then onward it is Dhanishta or Avittam nakshatra till 10:47 PM on May 2. Then onward it is Satabhisha or Sadhayam or Chathay

Self Realization In Hinduism Is Going Beyond Time

In Hinduism, the concept of self-realization, known as "Atma Jnana" or "Atma Gyan," is deeply rooted in the idea of transcending the limitations of time. Time, as perceived in the material world, is considered to be an illusion or Maya. According to Hindu philosophy, the true self (Atman) is eternal and transcendent, existing beyond the realm of time and space. To achieve self-realization , individuals are encouraged to go beyond the confines of temporal existence and detach themselves from the notions of past, present, and future. This entails breaking free from the cyclical nature of birth and death, which are governed by the concept of time. The pursuit of self-realization involves introspection, meditation, and spiritual practices aimed at realizing one's true nature beyond the transient fluctuations of the temporal world. By delving deep into the inner self and experiencing the eternal essence within, individuals can attain a state of enlightenment or &

Apara Vidya

Apara Vidya is the knowledge other than the supreme knowledge of Reality. In Mundaka Upanishad, the householder Saunaka approaches the sage Angiras and asks – Adorable sir, what is it by knowing which everything else is known? Replying, Angiras talks of two kinds of knowledge – para and apara. Taking up apara first, he tells Saunaka that is consists of Rig Veda, Yajur Veda, Sama Veda and Atharva Veda, besides the science of Deeksha (pronunciation), kalpa (code of rituals), vyakarana (grammar), nirukta (etymology), chandas (meter) and jyotisha (astrology). This system of knowledge, (vidyasthana) covers Vedas and Vedangas. Para vidya is the realization of the Supreme Self which is the goal of the various knowledge disciplines enumerated above. This is brought out forcefully in the Narada episode of Chandogya Upanishad . Narada tells Sanatkumara of the vast knowledge of mundane arts (apara vidya) he has acquired but confesses, ‘I am still not happy; I have no knowledge of Self, knowing

Trishul – Trident As Weapon Of Goddess Durga – Symbolism

The symbolism surrounding the Trishul, or trident, as the weapon of Goddess Durga in Hindu mythology is rich and profound. Shiva's gift of the Trishul to Goddess Durga carries deep meaning and represents various aspects of cosmic order and divine power . Firstly, the Trishul's three prongs symbolize significant trinities within Hindu philosophy. One interpretation is that they represent the three Gunas: Sattva (purity), Rajas (activity), and Tamas (inertia). These three qualities govern the behavior of beings and the workings of the universe. Another interpretation is that the prongs signify the three time periods: past, present, and future, reflecting the eternal nature of time and existence. Additionally, the Trishul can symbolize the universal cycles of creation, preservation, and transformation, reflecting the ongoing process of cosmic evolution. The wielder of the Trishul is considered the master of these trinities, indicating supreme power and authority over the cosmi

Tantraloka Of Abhinavagupta

Abhinavagupta, lead exponent and staunch adherent of Trika philosophy of Kashmir, was a versatile writer. Abhinavagupta (10th century CE) wrote as many as twenty-four books (as per some scholars it is 44). His works can be divided into two parts – independent works and commentaries. The most important among his independent work is Tantraloka. It is called Tantraloka (XXXXVII.426) because it enlightens its reader about the Tantric path of salvation. It is the most voluminous of all works of Abhinavagupta, and it deals exhaustively with all the matters connected with the non-dualistic sixty-four agamas. It touches upon both ritualistic and philosophical matters, as well as the teaching of Kula, Tantra and Krama systems. Tantraloka is not merely a philosophical treatise, but a guide for seekers of Truth. He boldly states (Tantraloka, I.288) that the wise person who studies continuously the entire work consisting of 37 chapters becomes Bhairava, formidable Shiva, himself. The importa

Andhagaja Nyaya In Hinduism - The Maxim Of The Blind Men And The Elephant

Andhagaja Nyaya, also known as the Maxim of the Blind Men and the Elephant, is a famous concept in Hindu philosophy and is often used to illustrate the limitations of human perception and the diverse interpretations of reality. The story goes that six blind men encounter an elephant for the first time. Each of them touches a different part of the elephant's body and forms their own conclusion about its nature based on their limited sensory experience. One blind man touches the elephant's trunk and concludes that it is like a thick snake. Another feels its ear and describes it as a large fan. A third touches its leg and likens it to a tree trunk. The fourth blind man feels the elephant's side and compares it to a wall. The fifth touches the tail and sees it as a rope. Lastly, the sixth blind man feels the tusk and equates it to a spear. Each blind man perceives the elephant differently based on their individual encounter with only one part of its body. However, none of

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