A Study of Virabhadra As Depicted in Ancient Indian Texts

Total Page:16

File Type:pdf, Size:1020Kb

A Study of Virabhadra As Depicted in Ancient Indian Texts Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-4, 2016 ISSN: 2454-1362, http://www.onlinejournal.in A Study of Virabhadra As Depicted In Ancient Indian Texts V Anuradha Department of History, Maharani’s Arts College for Women, Seshadri Road, Bangalore- 560001, Karnataka, India. Abstract : Virabhadra the auspicious hero raging the Prajapatis and is sometimes regarded as their like flaming fire is Shiva‘s ferocious instrument for chief. He is charged with the responsibility of destruction of ignorance, ritualism and dogma. ensuring perpetuation of life on earth, as also the Virabhadra, the Great Warrior, is the sublimation richness and dignity in life. He is a very prominent of Shiva’s impatience and anger; the embodiment person of the established order; and, in fact, is at its of his resolute might; and is therefore regarded an very core. Daksha holding the office of Prajapathi aspect of Shiva in blazing mood burning down was a lawgiver who formulated rules for conduct of delusion and falsehood (samhara –murti).It is behaviour in the society and norms for the orderly said; Shiva represents pure-consciousness (jnana working of the society along the well respected shakthi); Devi is the creative energy, the thought traditional lines. The world order as envisaged by within his consciousness, the will to intend an act Daksha defined the precise role and conduct not (itccha shakthi); and Virabhadra is the power of merely of humans but of gods as well. He expected action (kriya-shakthi) the determined might to from all, reverence to his self and obedience to his transform that will into an act. Virabhadra, the law. He would not tolerate subversive bunch of action-hero, personifies implicit faith, absolute renegades who had scant regard for the social devotion and reverence as also the ruthless dignity and decorum. Daksha therefore represents efficiency in carrying out the command of his the matter-of-fact logical mode of thinking, the way creator. Virabhadra also symbolizes the sharp in which most of us would like to lead our lives. incisive power of discrimination, potent in each of Shiva, in contrast, was beyond the pale of us, to sever attachments to conceited values, normal society; and stood for everything that misplaced faith and the routines that we all run Daksha dreaded. Shiva was a Vratya, and the most through thoughtlessly. He points out to our distinguished among them, Ekavratya, an adulation of that which should not be esteemed; unorthodox hermit, who lived by his own rules, not and to our neglect of that which ought to be valued. always acceptable to traditional society. He refused Virabhadra’s message is to open our heart; to to conform to the ways of the world. embrace everything that life has given us, without Vrathyas were a community of dissenters, fear or prejudice. Virabhadra destroys in order to social rebels and ascetics living under a set of save. strange religious vows (Vrata). They totally 1. INTRODUCTION rejected the Vedic rites and rituals. Vratyas followed their own cult-rules and practices; and did The origin and the relevance of Virabhadra have to not care either for the rituals or for initiations be appreciated in the context of the running quarrel (adhikshitah); and not at all for celibacy (Na hi between Daksha and Shiva spread over many brahmacharyam charanthi).They did not engage eons, manvantara.(astronomical time) . The two themselves in agriculture (Na krshim) or in trade mighty personages represent two different realities, (Na vanijyam).They behaved as if they were two divergent faiths, two separate streams of possessed (gandharva grithaha) or drunk or just understanding and two opposed world orders. mad. They roamed about the countryside and lived among the warriors, herdsmen and farmers. They 2. HISTORY AND ORIGIN OF were worshippers of Rudra, Isana or Mahadeva; VIRABHADRA and yet were regarded irreligious. In the words of Daksha meaning ‘able, competent, skilled ‘in Shri DSamapth, they were the ‘freethinkers who performing rituals, is rooted in the propriety and gave a very time and space based approach to the the relevance of elaborate rituals; and in their issues; and, were the initial social scientists with techniques as prescribed in the scriptures. He is rationality as the anchor’. also a great believer in the organized hierarchy of Shiva, Rudra the wild one, like a true Vratya, gods and the proper order of apportioning the wandered among cremation grounds with a rowdy oblation among various levels of gods. He is one of bunch of renegades consuming intoxicants Imperial Journal of Interdisciplinary Research (IJIR) Page 658 Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-4, 2016 ISSN: 2454-1362, http://www.onlinejournal.in forbidden in polite society and slept amidst the experience; and between the man of the world and warmth of burning funeral pyres. He sang and the one who has cast off all concerns and danced whenever and wherever he wanted to with obligations. little heed to decorum and protocol. Shiva refused The Indian traditions, for some reason, have to indulge in any social rule having pretentions of always regarded content-less intuitional respect. He had no home, no possessions, no understanding and recognition of 'what Is’ as being family, no vocation; he was a drifter, ritually far superior to belief systems or a schools of impure, unsuitable for married life. thought. Our ancients always asserted that the Uma was the daughter of Himavat (Uma immediate experience ( sakshat aparoksha) which Haimavathi) by Menaka or Mena [In this version liberates is truly superior to the intellectual she is not related to Daksha]; she was desperately knowledge of scriptures, rites and rituals. They in love with Shiva but had a hard time persuading explained it as the sort of experience that leads to him to marry her. Shiva narrated all his the true understanding of the problems of being and disqualifications that failed to make him a becoming; that which aids to cross over all sorrows dependable householder. Despite that, Uma (shokasya param trayathi); and to realize one’s followed Shiva wherever he went, over hills, across true identity. It is beyond the understanding of the desolate plains and dense forests and through intellect; it is experience (we shall return to this cremation grounds. Shiva at first ignored Uma. He theme a little later). barely acknowledged her. Uma finally told her The Daksha –Shiva conflict enacts the theme of reluctant lover, “It is for the good of both of us. limited formal learning giving place to expansive You are incomplete without me and I am intuitional understanding. This theme manifests in incomplete without you. I do not ask for anything, life, in all ages, in various forms.The ego fears for but you. I accept you for what you are, not deterred its death, so it refuses to surrender to the heart. But, by what you do not have...I would like to observe it eventually does give in. The old sage Parashara with you”. Shiva could no longer be without his wryly remarks “in every age Daksha and the rest loving consort. are born and are again destroyed." Daksha Prajapathi’s intense dislike of Shiva The emergence of Virabhadra as Shiva’s was because the latter was a vagrant, a tramp who instrument for destruction of Daksha’s small ’ego’ had neither commitments nor sense of values in and for awakening of true understanding in him life. Daksha called Shiva – a Kapalin having occurs when Daksha was born as the son of neither father nor mother, impure , incorrigible and Prachetas and Marisha; and was designated as proud abolisher of rites and demolisher of barriers Prajapathi in age of Vaivasvata Manu. who roams about in dreadful cemeteries, attended by hosts of ghosts and sprites, like a madman, 4. DAKSHA YAJNA-AS DEPECITED naked, with disheveled hair, wearing a garland of IN PURANAS,SMRITHIS AND EPICS skulls and ornaments of bones of the dead, The performance of the magnificent and most pretending to be Siva (auspicious), but in reality elaborate Brahaspathi – savana - yajna by Daksha is a- Siva (inauspicious), insane, leader of the Prajapathi must have been a highly significant insane Bhutas (spirits), the wicked hearted whose event in the very ancient past. The Daksha story nature is essentially darkness.'Let this Bhava became a ground for fertile epic imagination. (Siva), lowest of the gods, never, at the worship of Countless versions of the event were described the gods, receive any portion along with the gods elaborately in various Puranas, epics and folk Indra, Upendra (Vishnu), and others’. legends; each version, of course, bending the event to champion its own pet theme. 3. PERCEPTION OF SHIVA BY UMA By all accounts, ‘Daksha’s sacrifice’ shook the Uma’s perception of Shiva is of a different kind. It old world and brought in a new world order. Shorn is non-judgmental absolute faith and intense love. of prejudices and rhetoric, the legend indicates that There are no words to describe it otherwise. It Rudra-Shiva an unorthodox god stormed his way obviously is unwise. But, that foolish wisdom is a into the world of established order, secured there a precious gift of grace received in humility of mind prominent undisputed status among all gods and and simplicity of heart; an un-bounded loving claimed a fair share of esteem and oblations that energy that transforms the world more effectively were due to him. It also amply demonstrates the than the rhetoric. But, that rarely happens. futility and irrelevance of mere scriptural learning, The Daksha - Shiva conflict is more along the rituals and sacrifices; and upholds the way of right- traditional lines, It is between establishment and understanding as the means to liberation from all anti-establishment.
Recommended publications
  • The Significance of Fire Offering in Hindu Society
    INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation.
    [Show full text]
  • Research Paper Sociology Vamana–Trivikrama in Badami Chalukya Sculpture
    Volume : 2 | Issue : 9 | Sept 2013 • ISSN No 2277 - 8160 Research Paper Sociology Vamana–Trivikrama In Badami Chalukya Sculpture Smt. Veena Muddi Research Scholar,Dept of Ancient Indian History and Epigraphy, Karnatak University, Dharwad Introduction Padma Purana Until the time of Vikramaditya I the rulers of the Chalukya dynasty of Vishnu was born as a son of Aditi. Knowing about sacrifice being per- Badami (543-757 CE) were the inclined towards Vaishnavism. The re- formed by Bali, Vishnu went to the place of sacrifice along with eight cords of Mangalesa (Padigar:2010:9-11,12-15) and Polekesi II (Padi- sages. Vamana told the reason for his arrival and asked for a piece of gar:2010:42-45) are vocal in describing them as parama-bhagavatas, land measured by his three steps. Sukracharya advised Bali not to grant ‘great devotees of Vishnu’. The fact that two of the four caves excavated Vamana’s request. But Bali would not listen to his guru. He washed the by them at their capital Badami, all of them dating from pre-620 CE feet of Lord and granted Vamana’s wish. After that Lord abandoned his period, are dedicated to god Vishnu is further evidence of the situation. dwarfish form, took the body of Vishnu, covered the whole universe In 659 CE Virkamaditya I was initiated into Mahesvara brand of Saivism and sent Bali to netherworld.(Bhatt:1991:3211-3215) through a ritual called Sivamandala-diksha. (Padigar:2010:67-70) Henceforth he came to be called a parama-Mahesvara, ‘a great devo- Narada Purana tee of Mahesvara or Siva’.
    [Show full text]
  • Athi Rudra Maha Yajna Fosters the Divine Nature in Humans Sri Sathya Sai Baba Athi Rudra Maha Yagna Prasanthi Nilayam 9 August 2
    Divine Discourse 9 August 2006 Athi Rudra Maha Yajna fosters the divine nature in humans Sri Sathya Sai Baba Athi Rudra Maha Yagna Prasanthi Nilayam 9 August 2006 The day when people were engulfed in fasci- Is it not true that this great land of Bharat is a nation for English language, world teacher? Knowledge of one's own religion and lan- (Telugu poem) guage declined. Is there another country in the entire world When knowledge of one's own religion and language declined, where a chaste woman could bring her de- The cultural outlook disappeared. ceased husband back to life? This land of When cultural outlook disappeared, Bharat (India) gave birth to many such chaste Righteousness declined on the earth. women. In the Ramayana, the demon King When righteousness declined and disappeared Ravana abducted Sita, the chaste wife of from the earth, Rama, and kept her in confinement under a The exalted position of Bharat was shattered. tree in Ashokavana in Lanka, guarded by the Oh! Bharatiyas! demons. He used to entreat her daily to come Open your eyes and be alert to the situation, at under his fold. But, during the 10 months of least now. her confinement in Lanka, Sita never raised Oh! Men of noble qualities! her head and looked at his face even for a What more can I explain and exhort? (Telugu poem) second. Such was her purity and chastity. The land of Bharat is very sacred. It is the The land of Bharat is like a teacher to all the land of sacrifice.
    [Show full text]
  • DHYANA VAHINI Stream of Meditation
    DHYANA VAHINI Stream of Meditation SATHYA SAI BABA Contents Dhyana Vahini 5 Publisher’s Note 6 PREFACE 7 Chapter I. The Power of Meditation 10 Binding actions and liberating actions 10 Taming the mind and the intelligence 11 One-pointedness and concentration 11 The value of chanting the divine name and meditation 12 The method of meditation 12 Chapter II. Chanting God’s Name and Meditation 14 Gauge meditation by its inner impact 14 The three paths of meditation 15 The need for bodily and mental training 15 Everyone has the right to spiritual success 16 Chapter III. The Goal of Meditation 18 Control the temper of the mind 18 Concentration and one-pointedness are the keys 18 Yearn for the right thing! 18 Reaching the goal through meditation 19 Gain inward vision 20 Chapter IV. Promote the Welfare of All Beings 21 Eschew the tenfold “sins” 21 Be unaffected by illusion 21 First, good qualities; later, the absence of qualities 21 The placid, calm, unruffled character wins out 22 Meditation is the basis of spiritual experience 23 Chapter V. Cultivate the Blissful Atmic Experience 24 The primary qualifications 24 Lead a dharmic life 24 The eight gates 25 Wish versus will 25 Take it step by step 25 No past or future 26 Clean and feed the mind 26 Chapter VI. Meditation Reveals the Eternal and the Non-Eternal 27 The Lord’s grace is needed to cross the sea 27 Why worry over short-lived attachments? 27 We are actors in the Lord’s play 29 Chapter VII.
    [Show full text]
  • Significance of Events During the Grand Celebrations
    Significance of Events during the Grand Celebrations 1. What is the purpose of doing Sri Rama Seva? Answer: Sri Rama Seva is done for the following reasons: a. To learn about and aspire to live a life in the example of Sri Rama. b. Elevate oneself to a higher level of spiritual consciousness, harmony, and peace. c. To inculcate awareness of our Vedic culture in children. 2. What events does Sri Rama Seva include? Answer: Sri Rama Seva includes the following: Sri Rama Puja, Deepavali, Acharya Thirunakshatram, Sri Rama Krathuvu, and Sahasra Kalasa Abhishekam. 3. What’s unique about these grand celebrations? a. Swamiji will be in USA for the first time during His Holiness Thirunakshatram celebrations in Houston. b. Sahasra (1001) Kalasa Abhishekam will be performed to Swamiji’s aradhana perumal - Sri Ram parivar for the first time in USA, outside of India. Abhishekam will be performed by 40 qualified Ruthwiks. c. Sri Rama Krathuvu (Yagnam will be peformed by 40 Ruthwiks) for the first time at Sri Ashtalakshmi Temple. d. Devotees from all over the World will be coming to Houston to be part of these grand celebrations. 4. Why do we celebrate Deepavali? Answer: Deepavali, the Festival of Lights, signifies the removal of ignorance or darkness. Our Acharya’s guidance is necessary to lead us out of darkness and onto the path of spiritual enlightenment. This Deepavali is unique as Acharya Chinna Jeeyar Swamiji is going to be amidst us. Deepavali is also celebrated to mark the arrival of Lord Sri Rama back to Ayodhya after Ravana’s annihilation.
    [Show full text]
  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
    [Show full text]
  • THE AVATAR BUDDHA by Suhotra Swami
    THE AVATAR BUDDHA by Suhotra Swami Siddhartha Gautama was the blessed and beautiful prince of the Sakyas, a royal family descended from the Suryavamsha (the Solar Dynasty of ancient Indian kings). He had always been carefully sheltered from the distresses of life by his father, King Shuddhodana. In Kapilavastu, his capital near the Himalayan foothills, the king built three palaces for his son, one specially designed to be comfortable in the cold season, another for the hot season, and the third for the monsoon. These palaces towered in ornate splendour above beautiful gardens adorned with lotus ponds. The prince was always surrounded by a host of lovely damsels who rendered him all kinds of personal service; they entertained him day and night with dance, music and games that were suited to every occasion and season. Prince Siddhartha wore only the finest cloth imported from Varanasi, a city which even today remains famous for its silk. His body was perfumed with the pulp of sandalwood. Day and night, a white parasol was held over his head. Even the servants in his palaces were fed sumptuously, so that the prince would not see want in others. The reason for all this pampering was that when the prince was born, a famous sage named Asita predicted that if Siddhartha became aware of the miseries of existence, he would renounce the world and establish a great religion (dharma). "Out of compassion for suffering humanity,", said Asita, ".....this prince will lead many people on the way to a holy life. Thus he will be a chakravartin, one who turns the wheel of dharma." King Shuddhodana, fearing the loss of his only son to asceticism, did his royal best to insure Siddhartha would never learn the meaning of the word suffering.
    [Show full text]
  • South-Indian Images of Gods and Goddesses
    ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh.
    [Show full text]
  • Vedic Brahmanism and Its Offshoots
    Vedic Brahmanism and Its Offshoots Buddhism (Buddha) Followed by Hindūism (Kṛṣṇā) The religion of the Vedic period (also known as Vedism or Vedic Brahmanism or, in a context of Indian antiquity, simply Brahmanism[1]) is a historical predecessor of Hinduism.[2] Its liturgy is reflected in the Mantra portion of the four Vedas, which are compiled in Sanskrit. The religious practices centered on a clergy administering rites that often involved sacrifices. This mode of worship is largely unchanged today within Hinduism; however, only a small fraction of conservative Shrautins continue the tradition of oral recitation of hymns learned solely through the oral tradition. Texts dating to the Vedic period, composed in Vedic Sanskrit, are mainly the four Vedic Samhitas, but the Brahmanas, Aranyakas and some of the older Upanishads (Bṛhadāraṇyaka, Chāndogya, Jaiminiya Upanishad Brahmana) are also placed in this period. The Vedas record the liturgy connected with the rituals and sacrifices performed by the 16 or 17 shrauta priests and the purohitas. According to traditional views, the hymns of the Rigveda and other Vedic hymns were divinely revealed to the rishis, who were considered to be seers or "hearers" (shruti means "what is heard") of the Veda, rather than "authors". In addition the Vedas are said to be "apaurashaya", a Sanskrit word meaning uncreated by man and which further reveals their eternal non-changing status. The mode of worship was worship of the elements like fire and rivers, worship of heroic gods like Indra, chanting of hymns and performance of sacrifices. The priests performed the solemn rituals for the noblemen (Kshsatriya) and some wealthy Vaishyas.
    [Show full text]
  • Skanda Purana 81.100, Vamana Purana 10.000, Kurma Purana 17.000, Matsya Purana 14.000, Garuda Purana 18.000, Brahmanda Purana 12.000
    Bildnisse von Skanda, wie Er heute dargestellt wird. Für Ihnen unbekannte Begriffe und Charaktere nutzen Sie bitte mein Nachschlagewerk www.indische-mythologie.de. Darin werden Sie auch auf detailliert erzählte Mythen im Zusammenhang mit dem jeweiligen Charakter hingewiesen. Aus dem Englischen mit freundlicher Genehmigung von Siva Prasad Tata. www.hindumythen.de Dakshas Feindseligkeit gegenüber Shiva Sati, die Tochter von Daksha, heiratete Shiva. Daksha vollzog eine groß angelegte Opferzeremonie, zu der er alle wichtigen Persönlichkeiten einlud, doch seinen Schwiegersohn vergaß er. Als Sati davon hörte bat sie Shiva um Erlaubnis, teilzunehmen, ungern stimmte Er zu und schickte Seine Himmlischen Heerscharen zum Schutze Satis mit. Sati springt ins Opferfeuer Als Sati den Opferplatz erreichte sah sie wer alles eingeladen war, Götter, Weise und Asketen. Sie wurde sehr traurig darüber, dass ihr Vater ihren Gatten nicht eingeladen hatte. In Rage geriet sie, als sie feststellen musste, dass für Shiva auch kein Anteil des Opfers vorgesehen war, während andere Götter reich bedacht wurden. Als Daksha Sati bemerkte erklärte er ihr, warum er Shiva nicht eingeladen hatte: ‚Er ist die Verkörperung des Übels, der Herr der Geister, Kobolde und niederen Kräfte.’ Diese Demütigung ihres Gatten vor versammelter Gesellschaft erzürnte Sati dermaßen, dass sie sich entschloss ihrem Leben ein Ende zu setzen, sie sprang in das Opferfeuer. Alle waren starr vor Entsetzen. Als Shiva davon erfuhr schnitt Er sich ein paar Haare ab und schlug damit gegen einen Berg, ein Donnerschlag erschallte und Virabhadra manifestierte sich im Bruchteil einer Sekunde. Shiva befahl Virabhadra, den Tod Satis zu rächen. Mit einer gewaltigen Armee von Sturmgöttern macht er sich auf den Weg zu Dakshas Opferplatz und griff die versammelten Teilnehmer an.
    [Show full text]
  • Sathya Sai Vahini
    Sathya Sai Vahini Stream of Divine Grace Sathya Sai Baba Contents Sathya Sai Vahini 5 Preface 6 Dear Seeker! 7 Chapter I. The Supreme Reality 10 Chapter II. From Truth to Truth 13 Chapter III. The One Alone 17 Chapter IV. The Miracle of Miracles 21 Chapter V. Basic Belief 24 Chapter VI. Religion is Experience 27 Chapter VII. Be Yourself 30 Chapter VIII. Bondage 33 Chapter IX. One with the One 36 Chapter X. The Yogis 38 Chapter XI. Values in Vedas 45 Chapter XII. Values in Later Texts 48 Chapter XIII. The Avatar as Guru 53 Chapter XIV. This and That 60 Chapter XV. Levels and Stages 63 Chapter XVI. Mankind and God 66 Chapter XVII. Fourfold Social Division 69 Chapter XVIII. Activity and Action 73 Chapter XIX. Prayer 77 Chapter XX. The Primal Purpose 81 Chapter XXI. The Inner Inquiry 88 Chapter XXII. The Eternal Truths 95 Chapter XXIII. Modes of Worship 106 Chapter XXIV. The Divine Body 114 Glossary 119 Sathya Sai Vahini SRI SATHYA SAI SADHANA TRUST Publications Division Prasanthi Nilayam - 515134 Anantapur District, Andhra Pradesh, India STD: 08555 : ISD : 91-8555 Phone: 287375, Fax: 287236 Email: [email protected] URL www.sssbpt.org © Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam P.O. 515 134, Anantapur District, A.P. (India.) All Rights Reserved. The copyright and the rights of translation in any language are reserved by the Publishers. No part, passage, text or photograph or Artwork of this book should be reproduced, transmitted or utilised, in original language or by translation, in any form or by any means, electronic, mechanical, photo copying, recording or by any information, storage and retrieval system except with the express and prior permission, in writing from the Convener, Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam (Andhra Pradesh) India - Pin Code 515 134, except for brief passages quoted in book review.
    [Show full text]
  • A Historical Survey on the Founders, Speakers and Dynastic Traditions of Pashupata Cult
    International Journal of Research and Review Vol.7; Issue: 2; February 2020 Website: www.ijrrjournal.com Research Paper E-ISSN: 2349-9788; P-ISSN: 2454-2237 A Historical Survey on the Founders, Speakers and Dynastic Traditions of Pashupata Cult Satendra Kumar Mishra1, Satyarth Prakash Tripathi2 1Assistant Professor, 2Professor, Amity School of Languages, Amity University, Lucknow Campus, Uttar Pradesh, India-226010 Corresponding Author: Satendra Kumar Mishra ABSTRACT indispensable whether its form was communal or not. It is known that in the Shaivism is highly coordinated with antiquity Maurya period, the general form of (mythology). It is not impossible that the creator Shaivism was questioning the popularity of Indus-civilization was in a state of criteria, its relation cannot be declared as uncertainty on the matter of Pashupata cult. It is specific as any other Shaivite community. If also not without doubt that in the Vedic Aryan literature, Rudra-Pashupati ideology has been in the evidence of Panini and Patanjali is circulation, but expressing this view would be accepted as a historical proof, then the consistent with the view of historical justice that thoughts and feelings of Pashupata cult can the existence of Pashupata cult existed in any be reflected on the field. Panini was related situation preceding the fifth-eighth century BC. to the north-east India thus it is estimated Under the pre-median situation in the sanctum that the existence of Pashupata cult has sanctorum of Panini, Patanjali and other remained subdued in this region. Based on evidences, it has been revealed that the the analysis of Sudhakar Chattopadhyay and phenomenon of Pashupata cult was manifested other Greek authors, the conclusions are that in the sixth century BC.
    [Show full text]