Chart of the Planes of Existance in Theravada Buddhism

Total Page:16

File Type:pdf, Size:1020Kb

Chart of the Planes of Existance in Theravada Buddhism 06/11/13 Wh462 —Appendix: Table of Planes of Existence — Plain Text Chart of the Planes of Existance in Theravada Buddhism I. The Woeful Plane (apayabhumi) Duration of existence is indefinite. Only when their evil kamma is exhausted, can beings leave these realms. Realm of Rebirth Inhabitants Cause of rebirth here (1) Hell (niraya) Hell beings (nirayasatta), Unwholesome actions (MN 41; Great Hells (mahaniraya): hell-guardians (nirayapala), 129) Gapless One (Avici) determiner kings (yamaraja). Lack of virtue, holding to wrong Great Tormenter (mahatapana) views (AN 10:177) Tormenter (Tapana) or Small Tormenter (Cullaapana) Telling lies, not keeping word Great Roarer (maharoruva) or deceit, abuse of ascetic state, Flamy Roarer (Jalaroruva) adultery, wrong views Roarer (Roruva) or Smoky Roarer (Dhp chapter 22) (Dhamaroruva) Crusher (Sanghata) Black-thread (Kalasutta) Murdering parents or an Reviver (Sañjava) arahant; injuring the Buddha; creating a schism in the Sangha Subsidiary hells (ussada-niraya) are (AN 5:129) surrounding each of the Great Hells on each of its four sides: Caustic River Subsidiary (Vettarani- ussada) Sword-leafed-forest Subsidiary (Asipattavana-ussada) Silk-cotton-tree Subsidiary (Simpalivana-ussada) Ember Subsidiary (Kukkula-ussada) Filth Subsidiary (Gutha-ussada) (2) Animal Birth (Tiracchanayoni) Animals (tiracchana) Animals (tiracchana) Lack of virtue, holding to wrong views. If one is generous to monks and nuns, however, one may be reborn as an "ornamented" animal (i.e., a bird with bright plumage; a horse with attractive markings, etc.). (AN 10:177) Behaving like an animal (MN 57) (3) Region of Ghosts (Pettivisaya) Ghosts (peta) - 4 types: Unwholesome actions (MN 41; a. petas who live on the gifts of 129) others (paradattipajivika-peta), Lack of virtue, holding to wrong b. hungry and thirsty petas views (AN 10:177) (khuppipasika-peta), c. petas consumed by craving (nijjhamatanhika-peta), d. black-eared peta (kalakañcika- peta). (4) Titan Group/Titan Birth Titans (asura) Unwholesome actions (MN 41; 129) (Asurakaya/Asurayoni) II. The Sensual Happy Plane (kamasugatibhumi) Realm of Rebirth Inhabitants Duration Cause of rebirth here www.bps.lk/olib/wh/wh462app-p.html 1/3 06/11/13 Wh462 —Appendix: Table of Planes of Existence — Plain Text (5) World of humans Human beings (manussa) About 100 Wholesome actions (MN (manussaloka) years. 41; 129) Virtue and wisdom (AN (6) The Heaven of the Four Four Great King Gods 500 divine 10:177) Great Kings (catummaharajika deva); years (Catummaharajika-devaloka) gandhabbas, yakkhas, nagas, 9 million human kumbhandas, years. garulas/supannas, devasuras, accharas.) (7) The Heaven of the Thirty- The Thirty-three Gods 1,000 divine three (Tavatimsa) (tavatimsa-deva) years 36 million human years. (8) Heaven of the Easeful Devas Wielding Power over 16,000 divine (Yama-devaloka) the Creations of Others years (paranimmita-vasavatti-deva) 9,216 million human years III. The Plane of Form (rupa-bhumi) Strictly speaking, the realms in the four jhanic subdivisions of this plane are not separate because the beings share the same jhana or anagamin attainment realms, e.g., the Brahma-purohita deva and Brahmaparisajja deva are Mahabrahma’s ministers and retinue. See MN 49 and Vibh-a 520. All beings in this plane are Brahmagods (brahmakayika-deva). a. The Plane of the First Jhana (pathamajhanabhumi) Realm of Rebirth Inhabitants Duration Cause of rebirth here (12) World of the Retinue of Gods who are members of 1/3 aeon Attainment & maintenance of Brahma (Brahmaparisajja- the Retinue of Brahma 2nd jhana (AN 4:123) in minor devaloka) (brahmaparisajja deva) degree (Vibh. §960) (13) World of Devas who are Gods who are ministers of 1/2 aeon Ditto, medium degree. (Vibh. ministers of Brahma Brahma (brahma-purohita §960) (Brahmapurohita-devaloka) deva) (14) World of Great Brahma Great Brahmas 1 aeon Ditto, highest degree. (Vibh. (Mahabrahma-devaloka) (Mahabrahma) §1024) b. The Plane of the Second Jhana (dutiyajhanabhumi) (15) Limited Radiance Devas of Limited Radiance 2 aeons Attainment & maintenance of Heaven (Parittabha-devaloka) (parittabha deva) 2nd jhana (AN 4:123) in minor degree. (Vibh. §1025) (16) Unlimited Radiance Devas of Unlimited Radiance 4 aeons Ditto, medium degree. (Vibh. Heaven (Appamanabha- (appamanabha deva) §1025) devaloka) (17) Brilliant Radiance Devas of Brilliant Radiance 8 aeons Ditto, highest degree. (Vibh. Heaven (Abhassara-devaloka) (abhassara deva) §1025) c. The Plane of the Third Jhana (tatiyajhanabhumi) (18) Limited Glory Heaven Devas of Limited Glory 16 aeons Attainment & maintenance of (Parittasubha-devaloka) (Parittasubha deva) 3rd jhana (AN 4:123) in minor degree (Vibh. § 1026) (19) Unbounded Glory Devas of Unlimited Glory 32 aeons Ditto, medium degree. (Vibh. Heaven (Appamanasubha- (Appamanasubha deva) §1026) devaloka) (20) Refulgent Glory Heaven Devas of Refulgent Glory 64 aeons Ditto, highest degree. (Vibh. (Subhakinna- or Subhakinha- (Subhakinha deva) §1026) devaloka) d. The Plane of the Fourth Jhana (catutthajhanabhumi) www.bps.lk/olib/wh/wh462app-p.html 2/3 06/11/13 Wh462 —Appendix: Table of Planes of Existence — Plain Text (21) Abode of Great Reward Devas of Great Reward 500 aeons Attainment & maintenance of (Vehapphala-avasa) (Vehapphala deva) 4th Jhana (AN 4:123; Vibh. §1027) (22) Base of non-percipient Non-percipient-being Devas 500 aeons Attainment & maintenance of beings (Asaññasattayatana) (Asaññasatta deva) 4th Jhana (Vibh. §1027 & D-a or Abode of the non- to DN 1.31.); DN 15.33 calls it percipient beings an ayatana. (Asaññasattavasa) e. Plane of Pure Abodes (suddhavasabhumi) Only those who have attained to the stage of non-return (anagami) are reborn in these abodes, where they eventually attain arahatship. This plane is only accessible for anagamis and arahats. In the Abhidhamma classification this plane is a subdivision of the Plane of the Fourth Jhana. (23) The Durable Abode Durable Devas (Aviha deva) 1,000 aeons Attainment & maintenance of (Aviha-bhavana) 4th jhana and attainment of non-return (Vibh § 1027; (24) The Serene Abode Serene Devas (Atappa deva) 2,000 aeons Abhidh-s 5.31. Cf. AN 4:124; (Atappa-bhavana) 4:136; 9:35) (25) The beautiful Abode Beautiful Devas (Sudassa 4,000 aeons (Sudassa-bhavana) deva) (26) The Clear-sighted Abode Clear-sighted Devas (Sudassi 8,000 aeons (Sudassibhavana) deva) (27) The Supreme Abode Supreme Devas (Akanittha 16,000 aeons (Akaninnha-bhavana) deva) IV. The Plane of the Formless (arupabhumi) Realm of Rebirth Inhabitants Duration Cause of rebirth here (28) The Base of Infinite Gods attained to the Base of 20,000 aeons Attainment & Space (Akasanañcayatana) Infinite Space maintenance of the Base (akasanañcayatanu;paga deva) of Infinite Space (29) The Base of Infinite Gods attained to the Base of 40,000 aeons Attainment & Consciousness Infinite Consciousness maintenance of the Base (Viññanañcayatana) (viññanañcayatanupaga deva) of Infinite Consciousness (30) The Base of Gods attained to the Base of 60,000 aeons Attainment & Nothingness Nothingness (Akiñcaññayatanupaga maintenance of Base of (Akiñcaññayatana) deva) Nothingness (31) The Base of Neither- Gods attained to the Base of 84,000 aeons Attainment & perception-nor-non- Neither-perception-nor-non- maintenance of the Base perception perception of Neither-perception-nor- (Nevasaññanasaññayatana) (nevasaññanasaññayatanupagadeva) non-perception www.bps.lk/olib/wh/wh462app-p.html 3/3.
Recommended publications
  • Dadeechi Rushigalu & Narayana Varma
    Dadeechi Rushigalu & Narayana Varma Dadeechi Rushigalu was born on Bhadrapada Shudda Astami. Dadeechi Rushigalu is considered in the Puranas as one of our earliest ancestors and he shines in this great country as the illustrious example of sacrifice for the sake of the liberation of the suffering from their distress. No sacrifice is too great for the noble-minded in this world. During Krutayuga, there was a daityas named Vrutrasura. He, associated by Kalakeyas, was attacking Devataas and made to suffer a lot. Devategalu were losing their battle against Daityaas. At that time they went to Brahmadevaru, who took them to Srihari, who recommended them to maka a weapon to destroy Vrutrasura, with the help of bones of Dadeechi Rushigalu. Dadeechi Rushigalu’s bones were very powerful with the Tapashakthi and with Narayana Varma Japa Shakthi. His bones were very very hard and unbreakable. Dadeechi Rushigalu, thereupon quietly acceded to the request of Indra. By his powers of Yoga he gave up his life so that his backbone might be utilised for making the mighty bow, Vajrayudha. In fact, Dadeechi may be regarded as the starting point of the galaxy of saints that have adorned this great country. Accordingly, all the Devatas went to Saint Dadheechi and requested him to donate his bones to them. Dadheechi accepted their request, left the body voluntarily and donated his bones to Devatas. After his death, all the Devatas collected his bones. They made a weapon named “ Vajrayudha” with the spinal bone of Dadheechi and gave it to Indra. With the help of Vajrayudha, Indra killed Vrutraasura.
    [Show full text]
  • Jain Values, Worship and the Tirthankara Image
    JAIN VALUES, WORSHIP AND THE TIRTHANKARA IMAGE B.A., University of Washington, 1974 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE DEPARTMENT OF ANTHROPOLOGY AND SOCIOLOGY We accept this thesis as conforming to the required standard / THE UNIVERSITY OF BRITISH COLUMBIA May, 1980 (c)Roy L. Leavitt In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Anthropology & Sociology The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 Date 14 October 1980 The main purpose of the thesis is to examine Jain worship and the role of the Jains1 Tirthankara images in worship. The thesis argues that the worshipper emulates the Tirthankara image which embodies Jain values and that these values define and, in part, dictate proper behavior. In becoming like the image, the worshipper's actions ex• press the common concerns of the Jains and follow a pattern that is prized because it is believed to be especially Jain. The basic orientation or line of thought is that culture is a system of symbols. These symbols are implicit agreements among the community's members, agreements which entail values and which permit the Jains to meaningfully interpret their experiences and guide their actions.
    [Show full text]
  • The Place of Indra in Early Buddhism
    The Place of Indra in Early Buddhism Prefatory Note: HE scope of the following dissertation is a detailed study of the mytho- logical concept of Sakka as found in Early Buddhism. The historical T evolution of this concept from that of Indra of the Rg Veda and its development during the period of the compilation of the early Pali Canon are the two main points kept in view. The chief sources for the facts investigated and discussed have been the following: - Digha Nikaya Majjhima Nikaya AIiguttara Nikaya Samyutta Nikaya Dhammapada Suttanipata Theragatha Therigatha Udana j ataka Vinaya Pitaka (Mahavagga). The Commentaries have been drawn upon only when it was thought necessary to do so either for the purpose of elucidation or for comparison with the later trends of development. Among the authorities consulted on the origin and development of the concept of Indra in Vedic Mythology special mention must be made of the authoritative treatises of Macdonell, Keith and Mackenzie. On the development of the Buddhist concept of Sakka the important contribu- tions of Professor and Mrs. Rhys Davids have been given special consideration although the main thesis put forward herein runs counter to their conclusions. Other authors consulted have been listed in the bibliography. List of Abbreviations. AB. Aitareya Brahrnana AV. Atharva Veda B.C. Before Christ Brhad. Up. Brhad :Ara':lyaka Upanisad Ch. up. Chandogya Upanisad cpo Compare Dial. Dialogues of the Buddha EB. The Ethics of Buddhism j. feminine f.n. footnote ib .• ibid. ibidem-in the same book ss«: Up. Kausitakl Upanisad lac. cit. loco citato--in the passage already quoted UNIVERSITY OF CEYLON REVIEW Mtu.
    [Show full text]
  • A RECORD of BUDDHISTIC KINGDOMS (C. 400 CE; Pub. 1886) Translated and Annotated by James Leggee
    A RECORD OF BUDDHISTIC KINGDOMS (c. 400 CE; pub. 1886) Translated and annotated by James Leggee Being an Account by the Chinese Monk Fa-Hien of his Travels in India and Ceylon in Search of the Buddhist Books of Discipline PREFACE Several times during my long residence in Hong Kong I endeavoured to read through the “Narrative of Fa-hien;” but though interested with the graphic details of much of the work, its columns bristled so constantly--now with his phonetic representations of Sanskrit words, and now with his substitution for them of their meanings in Chinese characters, and I was, moreover, so much occupied with my own special labours on the Confucian Classics, that my success was far from satisfactory. When Dr. Eitel’s “Handbook for the Student of Chinese Buddhism” appeared in 1870, the difficulty occasioned by the Sanskrit words and names was removed, but the other difficulty remained; and I was not able to look into the book again for several years. Nor had I much inducement to do so in the two copies of it which I had been able to procure, on poor paper, and printed from blocks badly cut at first, and so worn with use as to yield books the reverse of attractive in their appearance to the student. In the meantime I kept studying the subject of Buddhism from various sources; and in 1878 began to lecture, here in Oxford, on the Travels with my Davis Chinese scholar, who was at the same time Boden Sanskrit scholar. As we went on, I wrote out a translation in English for my own satisfaction of nearly half the narrative.
    [Show full text]
  • The Heart of Jainism
    ;c\j -co THE RELIGIOUS QUEST OF INDIA EDITED BY J. N. FARQUHAR, MA. LITERARY SECRETARY, NATIONAL COUNCIL OF YOUNG MEN S CHRISTIAN ASSOCIATIONS, INDIA AND CEYLON AND H. D. GRISWOLD, MA., PH.D. SECRETARY OF THE COUNCIL OF THE AMERICAN PRESBYTERIAN MISSIONS IN INDIA si 7 UNIFORM WITH THIS VOLUME ALREADY PUBLISHED INDIAN THEISM, FROM By NICOL MACNICOL, M.A., THE VEDIC TO THE D.Litt. Pp.xvi + 292. Price MUHAMMADAN 6s. net. PERIOD. IN PREPARATION THE RELIGIOUS LITERA By J. N. FARQUHAR, M.A. TURE OF INDIA. THE RELIGION OF THE By H. D. GRISWOLD, M.A., RIGVEDA. PH.D. THE VEDANTA By A. G. HOGG, M.A., Chris tian College, Madras. HINDU ETHICS By JOHN MCKENZIE, M.A., Wilson College, Bombay. BUDDHISM By K. J. SAUNDERS, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. ISLAM IN INDIA By H. A. WALTER, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. JAN 9 1986 EDITORIAL PREFACE THE writers of this series of volumes on the variant forms of religious life in India are governed in their work by two impelling motives. I. They endeavour to work in the sincere and sympathetic spirit of science. They desire to understand the perplexingly involved developments of thought and life in India and dis passionately to estimate their value. They recognize the futility of any such attempt to understand and evaluate, unless it is grounded in a thorough historical study of the phenomena investigated. In recognizing this fact they do no more than share what is common ground among all modern students of religion of any repute.
    [Show full text]
  • Śaṅkara on Kramamukti
    University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2020-08-31 Śaṅkara on Kramamukti Peat, Campbell S. Peat, C. S. (2020). Śaṅkara on Kramamukti (Unpublished doctoral thesis). University of Calgary, Calgary, AB. http://hdl.handle.net/1880/112482 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY Śaṅkara on Kramamukti by Campbell S. Peat A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN RELIGIOUS STUDIES CALGARY, ALBERTA AUGUST, 2020 © Campbell S. Peat 2020 Abstract The Hindu theologian Śaṅkara reads scripture to say that people attain liberation when they comprehend brahman (God). Some authors claim that Śaṅkara has an extremely narrow view of who can attain liberation. These scholars argue that male brāhmaṇa saṃnyāsins (renunciates from the priestly class) are the only individuals who might attain liberation within Śaṅkara’s system of thought. Others argue for a more inclusive conception of Śaṅkara’s soteriology, according to which members of other groups might attain liberation as well. All of these scholars, however, tend to focus on sadyomukti (immediate liberation). In this dissertation, I consider Śaṅkara’s account of a second path to liberation – kramamukti (gradual liberation).
    [Show full text]
  • SANCTORUM of GODDESS PADMAVATHI (Translation of Siri Koluvu)
    SANCTORUM OF GODDESS PADMAVATHI (Translation of Siri koluvu) English Version Prof. M. Madhusudana Rao Published by Executive Officer Tirumala Tirupati Devasthanams, Tirupati. 2015 SANCTORUM OF GODDESS PADMAVATHI FOREWORD (Translation of Siri koluvu) Alamelu Manga is the Consort of Sri Venkateswara of the English Version ‘Seven Hills’. She is also named Padmavathi. The Shrine where Prof. M. Madhusudana Rao, this Divine Deity is situated is called Tiruchanur. This place is situated at a distance of 5km from Tirupati. Telugu Original This Temple is seen always filled with devotees who visit Julakanti Balasubrahmanyam Tiruchanur after the Darshan of Sri Venkateswara of Tirumala. According to Mythology, Srinivasa descended to Bhuloka T.T.D. Religious Publications Series No.1197 (Earth) in search of Sri Mahalakshmi who left Vykuntha in anger. © All Rights Reserved. But he could not find her. Inspite of marrying Padmavathi the First Edition : 2015 daughter of Akasa Raju, who was herself par excellence of Lakshmi, Srinivasa was in deep anxiety because he was deprived of Mahalakshmi’s presence. To his relief, he came to know that Copies : 2000 Sri Mahalakshmi was in Kolhapur (Maharashtra), and Srinivasa left for Kolhapur and did Penance to procure her, but all in vain. Later a voice (Akasavani) was heard which directed Srinivasa to Suka Maharshis’s Ashram. It asked him to build a Published by : Lotus Pond and do Penance on the banks of ‘Padma sarovara’ Dr. D. Sambasiva Rao, I.A.S., Executive Officer, to get Mahalakshmi. Following the words of Akasavani, Tirumala Tirupati Devasthanams, Srinivasa reached Tiruchanur, built a Padmasarovara and did Tirupati.
    [Show full text]
  • Tuesday, May 1, 2018 Gold Retreat Star 1 Wednesday, May
    Tuesday, May 1, 2018 Vilamba Nama Samvatsare Utarayane Nartana Ritau Mesha Mase Krishna Pakshe Mangala Vasara Yuktayam London, UK Vishakha/Anuradha Nakshatra Variyan Yoga Taitila/Gara Karana Dvitiyayam Titau ✯ Gold Retreat Star Sutra 16 Gulika 11:58AM – 1:49PM Vishakha Until 3:34AM Thu Wed Ganesha: Purple Sunrise: 4:34AM Vilamba 5120 Vrischika Rasi: 1.01 Tithi 17 Yama 8:16AM – 10:07AM Variyan Until 3:48AM Wed Muruga: White Sunset: 7:22PM Moon 4 - Phase 3 273832369 Rahu 3:40PM – 5:31PM Nataraja: Purple 1st Phase Taitila Until 14:49AM Wed Routine Work Marana Yoga Moon – Orange Bhuloka Day Until 3:34AM Thu Wed Dvitiya Until Vaisaka•Chaitra Then Creative Work - Siddha Yoga Wednesday, May 2, 2018 Vilamba Nama Samvatsare Utarayane Nartana Ritau Mesha Mase Krishna Pakshe Budha Vasara Yuktayam London, UK Vishakha/Jyeshtha* Nakshatra Parigha* Yoga Vanija/Visti* Karana Tritiyayam Titau Sun 1 Sutra 17 1 Gulika 10:06AM – 11:58AM Vishakha Until 3:34AM Thu Ganesha: Purple Sunrise: 4:32AM Vilamba 5120 Vrischika Rasi: 13.31 Tithi 18 Yama 6:23AM – 8:15AM Parigha* Until 3:56AM Thu Muruga: White Sunset: 7:24PM Moon 4 - Phase 3 273832369 Rahu 11:58AM – 1:49PM Nataraja: Purple 1st Phase Vanija Until 2:49PM Creative Work Siddha Yoga Moon – Orange Bhuloka Day Until 3:34AM Thu Tritiya Until 3:34AM Thu Vaisaka•Chaitra Then Routine Work - Prabalarishta Yoga Thursday, May 3, 2018 Vilamba Nama Samvatsare Utarayane Nartana Ritau Mesha Mase Krishna Pakshe Guru Vasara Yuktayam London, UK Anuradha/Mula* Nakshatra Shiva Yoga Bava Karana Chaturthyam Titau Sun 2 Sutra
    [Show full text]
  • Research Scholar ISSN 2320 – 6101 an International Refereed E-Journal of Literary Explorations Impact Factor 0.793 (IIFS)
    Research Scholar ISSN 2320 – 6101 www.researchscholar.co.in An International Refereed e-Journal of Literary Explorations Impact Factor 0.793 (IIFS) THE MYTH OF AKKAMMADEITIES – SEVEN SISTERS K. Latha Assistant Professor of English Madanapalle Institute of Technology & Science, Madanapalle (A. P. ) Chittoor (dist)-517325, Andhra Pradesh Affiliated to JNTU, Ananthapur Akkammadeities (local deities) are the seven daughters of Lord Shiva, who are named as ‘Peddakka Pailadi’, ‘Chinnakka Sridevi’, ‘Raddanapu Kuranji’, ‘Kaanthanala Kaamakshi’, ‘Ontiki Sutthani’, ‘Pettu Poojakshi’, ‘Kadaguttu Nagamma’ are represented for seven lokas Devaloka, Gandharva loka, Swarga loka, Swarna loka, Vaikunta loka, Nagaloka and Indra loka respectively and came down to the Earth. Urumulavaru are one of the numerically smallest scheduled caste people of Andhra Pradesh available in the rural surrounding places of Anantapur district and are the first and foremost set of people who narrate the stories of Akkammadeities as they are created by them. They are sub classified as Urumulavaru based on their material culture (traditional instrument). So, the villagers or devotees believe that myth of the deity has live and reality. When the story of Akkammadeities sung by the Urumulavaru in rural slang with mythical tone creates interest among the listeners. The term Myth derived from Greek ‘Mythos’ is described as “a fictitious or imaginary narrative person or object,” as opposed to ‘logos’ the logic. A layman conceives myth as fictitious, imaginary and fancy or something related to supernatural beings and the extraordinary world. Myths are also conceived as narratives explaining the origin of natural phenomenon, a historical event or development, the social structure, the religious – Gods, demons, heroes, etc., the rites, superstitions and beliefs, etc.
    [Show full text]
  • Myth Ritual of Akkammadeities by Urumulavaru
    The Criterion www.the-criterion.com An International Journal in English ISSN 0976-8165 Myth Ritual of Akkammadeities by Urumulavaru Latha K. Reddy Assistant Professor of English Madanapalle Institute of Technology & Science Madanapalle. (A.P). Chittoor (dist)-517325 Andhra Pradesh Affiliated to JNTU, Ananthapur Abstract: Urumulavaru are one of the numerically smallest scheduled caste people of Andhra Pradesh available in the rural surrounding places of Anantapur district. They belong to Schedule caste. They are sub classified as Urumulavaru based on their material culture (traditional instrument). Like Haridasulu, Harikathakulu etc., Urumulavaru are also the performers with distinct characteristics having different life styles and social structure with mother tongue as Telugu. They are the performers or narrators of myth of Akkammavarlu (local deities). There are nearly 200 families of Urumulavaru in the district. To find out how Urumulavaru society constructs, develops and maintains its performance tradition. Urumu in colloquial usage means a ‘thunder’, the beats of Urumu instrument is symbolically compared with the sounds of roaring clouds while raining (thunder). The sound of Urumu is used to pacify the Akkammavarlu (local deities) and to gain attention of the public is the significant feature, by playing this instrument they are called or known as ‘Urumulavaru’. Keywords: Urumulavaru, Akkammavarlu, Myth, Ritual Origin of Urumulavaru: According to mythology majority of the people worship Lord Shiva as a divine mercy god and his wife Parvathi as Adi Parasakthi who are known as Universal parents. Akkammavarlu (local deities) are the seven daughters of Lord Shiva, who are named as ‘Peddakka Pailadi’, ‘Chinnakka Sridevi’, ‘Raddanapu Kuranji’, ‘Kaanthanala Kaamakshi’, ‘Ontiki Sutthani’, ‘Pettu Poojakshi’, ‘Kadaguttu Nagamma’ are represented for seven lokas Devaloka, Gandharva loka, Swarga loka, Swarna loka, Vaikunta loka, Nagaloka and Indra loka respectively and came down to the Earth.
    [Show full text]
  • Ilayatrakkudi Mahatmyam (Ilasai Puranam)
    Ilayatrakkudi Mahatmyam (Ilasai Puranam) Kalanidhi Vilasamani R.Visvanatha Iyer Translated from Tamil by P. R. Kannan, M.Tech ॥ॐ॥ श्रीगु셁땍यो नमः Ilayatrakkudi Mahatmyam (Ilasai Puranam) Kalanidhi Vilasamani R.Visvanatha Iyer Translated from Tamil by Jagadguru Seva Ratnam, Upanyasa Tilakam P. R. Kannan, M.Tech. 1 Preface Ilayatrakkudi (popularly Ilayathangudi), a kshetra in Ramanathapuram district in Tamil Nadu, became famous during Sri Mahaswamigal‟s time. Sri Mahaswamigal had stayed in Ilayatrakkudi for two years in 1961/62 along with Pujya Sri Jayendra Saraswathi Swamigal. The first Vyasa Bharata Agama Shilpa Sadas was held at that time in Ilayathangudi. Commemorating the visit of Sri Swamigal and his Anushthanams performed at the temple tank, the residents of the town have constructed a Mantapam with Maha Swamy Murthi in stone on the banks of the temple tank, known as Pralaya Tirtha. The Adhishthanam of 65th Sankaracharya of Sri Kanchi Kamakoti Peetham, Jagadguru Sri Sudarsana Mahadevendra Saraswathi Swamigal is also located in Ilayatrakkudi. The Adhishthanam was renovated recently. Our present Acharya Swamigal visited Ilayatrakkudi in 2019 and again in 2021. The name Ilayatrakkudi, Sramapanodanapuram in Samskrit as per Brahmanda Puranam, is itself very unique and interesting. It means the city which relieves the devotees of weariness and fatigue. The Sthala Puranam cites at least three instances of the kshetra blessing the devotees with renewed vigour coupled with relief from exhaustion. This book, an abridged prose version of the Sthala Puranam, is a translation of the book in Tamil by Sri R. Visvanatha Iyer, published in 1963. This is a unique Sthala Puranam containing breathtaking accounts of the experiences of many devotees, who obtained the rare grace and direct blessings of Sri Kailasanatha Swamy and Devi Nithyakalyani of Ilayatrakkudi (Sramapanodanapuram).
    [Show full text]
  • Newsletter Archives
    Newsletter Archives www.dollsofindia.com Vahanas – the Divine Animal Mounts of Hindu Gods Copyright © 2008, DollsofIndia The Hindu Pantheon is replete with interesting and entertaining stories and legends about the various Gods and Goddesses. What is special about these epics, stories and legends is that each of these anecdotes come with a little lesson hidden in them – something that sounds mundane, yet have a great spiritual connotation behind them. Many of the main Indian Gods and Goddesses (Devas and Devis) have their own vehicles, mounts or vahanas that comprise various types of animals and birds. While this seems peculiar at first glance, there is a deep inner significance behind their choosing particularly those vahanas. This detailed article gives you invaluable information about these vahanas and their significance both in mundane and spiritual terms. Sometimes, the deity is shown mounted on or riding his or her vehicle, while at other times, the vahana is shown by the deity’s side. Many times, this vehicle is also represented by way of symbolisms, as a divine attribute. Though the vahana appears to be independent, it is part and parcel of the deity’s presence and has an emblematic or syntagmatic inner meaning to it. Sometimes, the deity’s vehicle may also symbolize the evil force, which the deity embodies. We now take a detailed look at the various main Devatas and their vahanas. Garuda – Sri Maha Vishnu’s Vahana The Garuda, the vahana of Sri Maha Vishnu, one of the Divine Trinity, is a large mythical eagle-like entity that is part of both Hindu and Buddhist culture.
    [Show full text]