DOCSLIB.ORG

Lect#12: Symbolism of Idols=Lord Shiva & Lord Vishnu

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Lect#12: Symbolism of Idols=Lord Shiva & Lord Vishnu Lect#12: Symbolism of Idols=Lord Shiva & Lord Vishnu It has been a tradition in civilized nation to provide hidden messages in places where people will least search for it... The best example would be art forms, which are used to convey messages to those who are ready to take it, or in the state where they would grasp the subtle meaning in the display. Sometimes the messages are not that subtle but very simple and yet we don’t seem to recognize them, maybe because of our ignorance or biased thinking. One of the oldest civilizations in the world is Vedic, and the art forms of this civilization have simple symbols, which had tons to say, but the essence of the art has been lost. I would like to discuss about the symbolism of gods, what the vedic saints would have thought about it while they created these images of god. Vaishnavas and the shaivites fought over the superiority of their gods, but the attributes to their gods have been given well before this war started. When we consider the actual meaning of the gods and then reconsider the myths, it would become clear that they actually don’t contradict. They create an ambiguity only to those who don’t understand them. The west think that the Vedic civilization was obsessed with wild animals, infact they will call vedic gods to be paganic, in a way they are, but they are more than what they appear. Let us see the deeper essence of the Idol’s appearance as a symbol of some ideals and the legacies they left behind by their ideal actions for greater good of civilization. WHY SO FEW TEMPLES OF LORD BRAHMA COMPARED TO SHIVA & VISHNU Our minds continuously and effortlessly entertain thoughts of doing and creating. We have no difficulty in creating thoughts in our minds but we donot know how to sustain and destroy those thoughts very well. For example, we can have thought of buying a house or car very easily, but often to achieve the power to maintain our action and destroy the hurdles to achieve the goal. Having created so many entanglements and attachments in our lives, we become helpless and cannot free ourselves from them. Therefore to achieve our goal, we need to first destroy our hurdles (due to our entanglements) we need the inner power of destruction, so we invoke Lord Shiva. Secondly, we need to sustain noble thoughts and make them consistent with reaching our goal, so we invoke Lord Vishnu. These actions require many attempts of failure and successes while creating a thought only one! The gods and goddesses are understood from 4 aspects: absolute, cosmic, departmental and incarnation. Reita Agarwal Page 1 Some historians believe that the figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure Once upon a time there was a strong, disciplined, caring fearless man on earth………. MEANING OF SHIVA: Similar word shav means, inert matter corpse. Shiva’s presence converts it into a living form which bestows love, honor, and affection. Hence the root word Shiva means that brings “auspicious one” and it is our own true nature. Shiva has multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone”. Shiva might have originated from Tamil word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned Attributes Shiva is usually worshiped in the aniconic form of Lingam Shiva of the highest level is limitless, transcendent, unchanging and formless. It represents the seed of the universe, demonstrating Shiva's quality of creation. One in whom the whole creation sleeps after dissolution (black hole?? ). The term Dharma originally refers to what upholds things and can be symbolized by a pillar. The Shiva linga is the universal pillar of Dharma. Hindus believe his powers of destruction and recreation are used even now to destroy the illusions and imperfections of this world, paving the way for beneficial change. Shiva is therefore seen as the source of both good and evil and is regarded as the one who combines many contradictory elements. Sivalinga/Jyotirlinga: The way of worship of primitive men was by representing The Almighty on a stone. The sacred of all Shiva linga is worshipped as Jyotir linga. Jyotirlinga means The Radiant Reita Agarwal Page 2 sign of The Almighty. The Jyotirlingas are mentioned in Shiva Purana. The worship of the Shiva- Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa- Stambha, the sacrificial post. In that hymn, a description is found of the beginning- less and endless Stambha or Skambha, and it is shown that the saidSkambha is put in place of the eternal Brahman. Just as the Yajna(sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva. Central luminary is the linga and its field of revolution is the yoni. The planets form a yoni or circle as they revolve around the Sun as the linga, of the solar system, its central principle or axis. Yet the Sun itself is revolving around other stars and creating a yoni. Some view the linga as the black hole where everything is annihilated and new creation of pillar of light is generated around which all the gases and masses revolve.). OTHER NAMES OF SHIVA: also known as Parameshwara (the Supreme God),] Mahadeva, Mahesh("Great God") or Bholenath ("Simple Lord"). Shiva is also regarded as the patron god of yoga and arts. Other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the Gods) and Trilokinath (meaning Lord of the three realms). Shiva also has many benevolent and fearsome forms. In benevolent aspects>, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and two sons, Ganesha & Kartikeya or as the Cosmic-Dancer. In fierce aspects>, he is often depicted slaying demons. Shiva as we know him today shares features with the Vedic god Rudra. Shiva's form: Shiva has a crescent moon on his head. He is said to be fair like camphor/moon or like an ice clad mountain. Has golden brown hair. Ummm… He has deer, fire and Damaru and Mala or a kind of weapon trishul. He wears five serpents as ornaments. He wears a garland of skulls. He is pressing with his feet the demon Muyalaka, a dwarf, holding a cobra. He faces south. Panchakshara itself is his body. The trident>, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader Reita Agarwal Page 3 overall world with hell, heaven, earth. Can be three Gunas— Sattva, Rajas and Tamas. At the base of the trident, all three forks unite. It also represents using bhakti, jnan and karma in a united manner to kill negative forces. Third eye: (Trilochana) Shiva> is often depicted with a third eye, with which he burned Desire (Kāma) to ashes. It is also “eye of truth & wisdom/insight”. Name is "Tryambakam” "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers” refers to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper badly, his third eye opens which can destroy most of the things to ashes. Shiva two eyes are Love and justice. There has been balance between sentimental and harhness whenever dealing with the world. But when things get chaotic, then the third eye of wisdom and knowledge is opened to destroy passion and ignorance. Crescent moon>: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. The wearing of the crescent moon in his head indicates that He has controlled the mind perfectly. Ashes, digambara: (The epithet "Bhasmaanga Raaga") - Shiva smears his naked (digambara) body with ashes (bhasma). Ashes represent the final reality that a human being will face - the end of all material existence. One epithet for Shiva is "inhabitant of the cremation ground" (Shmashanavasin), referring to this connection. Ashes also cools and protects body. Matted hair: (The epithet "Jataajoota Dhari/Kapardina"). A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white. Blue throat: The epithet Nīlakaṇtha since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity.
Load more

Recommended publications
  • Notes on the Bhagavad Gita to Help Students in Studying Its Philosophy T
    Theosophical University Press Online Edition Notes on the Bhagavad Gita To help students in studying its philosophy T. Subba Row, B.A., B.L., F.T.S. First printing 1934, second printing 1978, by Theosophical University Press. Electronic ISBN 1-55700-126-x (print version available). All rights reserved. This edition may be downloaded for off-line viewing without charge. No part of this publication may be reproduced for commercial or other use in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without prior permission of Theosophical University Press. For ease in searching, no diacritical marks appear in this electronic version of the text. Contents Preface Introductory Section 1 Section 2 Section 3 Section 4 Preface NOTES ON THE BHAGAVAD-GITA, by T. Subba Row, B.A., B.L., was first published in The Theosophist — the magazine founded by H. P. Blavatsky and Col. H. S. Olcott, at Madras, India. The first lecture, entitled 'Introductory,' was delivered at the Convention of the Theosophical Society held in Madras in 1885, and was published in the February, 1886, issue of The Theosophist, Volume VII, No. 77, page 281, with an editorial note stating that it was the introduction to a series of lectures on the Bhagavad-Gita which Subba Row promised to deliver at the next Convention of the Theosophical Society, scheduled for 1886. Thus the four lectures themselves were delivered and published a year later, namely in Volume VIII of The Theosophist, and the discourses were delivered to the delegates attending the Convention of the Theosophical Society, December 27-31, 1886.
    [Show full text]
  • SACRED SPACES and OBJECTS: the VISUAL, MATERIAL, and TANGIBLE George Pati
    SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati BRAUER MUSEUM OF ART | APRIL 13 — MAY 8, 2016 WE AT THE BRAUER MUSEUM are grateful for the opportunity to present this exhibition curated by George Pati, Ph.D., Surjit S. Patheja Chair in World Religions and Ethics and Valparaiso University associate professor of theology and international studies. Through this exhibition, Professor Pati shares the fruits of his research conducted during his recent sabbatical and in addition provides valuable insights into sacred objects, sites, and practices in India. Professor Pati’s photographs document specific places but also reflect a creative eye at work; as an artist, his documents are also celebrations of the particular spaces that inspire him and capture his imagination. Accompanying the images in the exhibition are beautiful textiles and objects of metalware that transform the gallery into its own sacred space, with respectful and reverent viewing becoming its own ritual that could lead to a fuller understanding of the concepts Pati brings to our attention. Professor Pati and the Brauer staff wish to thank the Surjit S. Patheja Chair in World Religions and Ethics and the Partners for the Brauer Museum of Art for support of this exhibition. In addition, we wish to thank Gretchen Buggeln and David Morgan for the insights and perspectives they provide in their responses to Pati's essay and photographs. Gregg Hertzlieb, Director/Curator Brauer Museum of Art 2 | BRAUER MUSEUM OF ART SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati George Pati, Ph.D., Valparaiso University Śvetāśvatara Upaniṣad 6:23 Only in a man who has utmost devotion for God, and who shows the same devotion for teacher as for God, These teachings by the noble one will be illuminating.
    [Show full text]
  • Study of Caste
    H STUDY OF CASTE BY P. LAKSHMI NARASU Author of "The Essence of Buddhism' MADRAS K. V. RAGHAVULU, PUBLISHER, 367, Mint Street. Printed by V. RAMASWAMY SASTRULU & SONS at the " VAVILLA " PRESS, MADRAS—1932. f All Rights Reservtd by th* Author. To SIR PITTI THY AG A ROY A as an expression of friendship and gratitude. FOREWORD. This book is based on arfcioles origiDally contributed to a weekly of Madras devoted to social reform. At the time of their appearance a wish was expressed that they might be given a more permanent form by elaboration into a book. In fulfilment of this wish I have revised those articles and enlarged them with much additional matter. The book makes no pretentions either to erudition or to originality. Though I have not given references, I have laid under contribution much of the literature bearing on the subject of caste. The book is addressed not to savants, but solely to such mea of common sense as have been drawn to consider the ques­ tion of caste. He who fights social intolerance, slavery and injustice need offer neither substitute nor constructive theory. Caste is a crippli^jg disease. The physicians duty is to guard against diseasb or destroy it. Yet no one considers the work of the physician as negative. The attainment of liberty and justice has always been a negative process. With­ out rebelling against social institutions and destroying custom there can never be the tree exercise of liberty and justice. A physician can, however, be of no use where there is no vita­ lity.
    [Show full text]
  • Bhagwan Parshu Ram Parshu Ram Jayanti Celebrate Brahman Divas
    An Official organ of World Brahman Federation Canada www.wbfcanada.org APRIL, 2009 Volume 3, Issue 2 EKO'HAM Bhagwan Parshu Ram Parashu Ram, also known as Parasurama, Bhrigupati, Bhargava, Bhargava Rama, a Brahman, the sixth avatar of Vishnu, belongs to the Treta yuga, and is the son of Jamadagni and Renuka. Parashu means axe, hence his name literally means Rama-of-the-axe. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other Mark the Calendar: skills. He fought the advancing ocean back thus saving the lands of Konkan and Malabar (Maharashtra - Karnataka - Kerala WBF Canada coastline). The coastal area of Kerala state along with the Konkan Parivar Milan (March, 2009) region, i.e., coastal Maharashtra and Karnataka, is also sometimes called Parashurama Kshetra (Parashurama's area). Parshuram Jayanti Some say it extends all the way to Mumbai in Maharashtra. (April, 2009) Parashurama is said to be a "Brahma-Kshatriya" (of the duty WBF Canada between a Brahmana and a Kshatriya), the first warrior saint. His Convention (TBA) mother is descended from the Kshatriya Suryavanshi clan that ruled Ayodhya and, also, Lord Rama belonged to. Shravani (August, 2009) Parashu Ram was the Great Grandson of Bhrigu Rishi, after whom the Deepawali Milan "Bhriguvansh" has been named. Bhrigu's Son, Rucheek, married King Gadhi's (October, 2009) daughter, Satyavati. One day, Satyavati requested Bhrigu for a son for herself and her mother. Bhrigu prescribed separate regimens for the two ladies in terms of worshipping a particular kind of tree, keeping in mind that Satyavati was married to a Brahmin and Her mother to a kshatriya.
    [Show full text]
  • Bhagavad-Gītā As It Is by His Divine Grace A.C
    Bhagavad-gītā As It Is By His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda Founder-Ācārya of the International Society for Krishna Consciousness Chapter Six from J. Swami’s edited copy of the 1972 edition This is a chapter from the copy of the 1972 edition of Bhagavad-gītā As It Is on which Jayādvaita Swami marked the revisions for the edition of 1983. The translations were revised separately. This copy of the book was used only for the rest of the text. This document is made available so that persons interested can see what revisions were made and why. It is for your personal use only. The yellow annotations were made in 2009 through 2011 by Jayādvaita Swami and Matsya Avatāra Dāsa, a devotee studying Sanskrit under Gopīparāṇ adhana Dāsa. (Matsya Avatāra was not involved in editing the book.) This file is best viewed with Adobe’s free Acrobat Reader (http://get.adobe.com/reader/). Other PDF readers may not properly show the attached annotations and images. To view an image or the text of an annotation, click on its icon twice. For more information, see www.BBTedit.com. There you can also download this document. Book and revisions © 1972, 1983 The Bhaktivedanta Book Trust. Yellow notations © 2011 The Bhaktivedanta Book Trust International, Inc. All rights reserved. Notes for Chapter Six by Jayādvaita Swami Manuscripts For this chapter the Bhaktivedanta Archives holds three manuscripts, designated “BG-06b,” “BG-06ba,” and “BG-06bb.” BG-06b: Judging from my scanned copy, this manuscript appears to be a carbon copy of a top copy now lost.
    [Show full text]
  • Bhagavata Purana
    Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary
    [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]
  • 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]
  • The Bhagavad Gita and an Autobiography
    TThhee BBhhaaggaavvaadd GGiittaa Translation by Shri Purohit Swami. A NOTE ABOUT THE TRANSLATOR Shri Purohit Swami was born into a religious and wealthy family in Badners, India, in 1882. He studied philosophy and law, received his LL.B. from Decan College, Poona, married and had three children. However, he did not practice law, and instead spent his entire life in spiritual devotion. He wrote in his native Marathi, in Hindi, Sanskrit and English – poems, songs, a play, a novel, a commentary on The Bhagavad Gita and an autobiography. He left India in 1930 at the suggestion of his Master to interpret the religious life of India for the West, and made his new home in England. It was here that he produced beautiful translations of The Bhagavad Gita, Patanjali’s Aphorisms of Yoga and – in collaboration with his great friend, the Irish poet W.B. Yeats – The Ten Principal Upanishads. He died in 1946. CONTENTS ONE: THE DESPONDENCY OF ARJUNA ................................................................................... 1 TWO: THE PHILOSOPHY OF DISCRIMINATION..................................................................... 4 THREE: KARMA-YOGA – THE PATH OF ACTION ................................................................... 9 FOUR: DNYANA-YOGA – THE PATH OF WISDOM................................................................ 12 FIVE: THE RENUNCIATION OF ACTION................................................................................ 15 SIX: SELF-CONTROL...................................................................................................................
    [Show full text]
  • Shri Guru Charitra
    Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwara Guru Sakshat Parabrahmah Tasmai Shree Guru Veh Namah Shri Guru Charitra Introduction 'Shri Guru Charitra' is the life of 'Shri Guru Dattatreya' (an incarnation of Brahma, Vishnu and Maheshwara). It was originally written in Ovi form (a Marathi Metre) in Marathi by Shri Saraswati Gangadhar, whose ancestor Sayamdev had personally lived and served with devotion, Guru Narasimha Saraswati, an incarnation of Shri Dattatreya about 600 years ago. It was later translated into Sanskrit by Shri Vasudevananda Saraswati (Tembye Swamy), who is regarded by many as an incarnation of Shri Dattatreya and who lived about a hundred years ago. It has been later translated into several other languages. This volume is regarded as Divine; capable of blessing one and all who read it with respect and is placed with images of Gods and adored in almost all devotees' houses of Maharashtra. It is much respected and is very popular like Vedas, Ramayan, Mahabharat, Bhagawat and other Puranas in Sanskrit and Dnyaneshwari, Dasbodh, Ekanathi Bhagawat etc. in Marathi. In the last century, it has spread its influence far and wide and legion are the experiences got by those devotees who read it regularly with respect. Shri Dattatreya had taken birth at the Ashram of Atri and Anasuya in very very old times (Krita Yug) and it is believed that his two incarnations namely Shripada Shri Vallabha and Shri Narasimha Saraswati had taken place in the Deccan in about the 14th and 15th Century (A.D.) respectively. Shri Manikya Prabhu, Shri Akkalkot Maharaj, Shri Sai Baba of Shirdi and Shri Vasudevananda Saraswati are some of the great Saints who are considered as the Avatars (incarnations) or Amsas (taking a part of His powers) of Shri Dattatreya.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Dasavatara in Puranas
    Component-I (A) – Personal details: Prof. P. Bhaskar Reddy Sri Venkateswara University, Tirupati. Prof. V. Venkata Ramana Reddy Director, O.R.I., S. V.University, Tirupati. Prof. V. Venkata Ramana Reddy Director, O.R.I., S. V.University, Tirupati. Prof. V. Kannan University of Hyderabad, Hyderabad. Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Vedic, Epic and Puranic culture of India Module Name/Title Dasavatara in Puranas Module Id I C / VEPC / 33 Pre requisites Knowledge in Puranas and importance of Dashavataras of Vishnu To know about the general survey of Puranas, Objectives Meaning of Dashavatara, Types of Incarnation Dashavatara, Scientific analogy of Avataras and Darwinian Theory of Evolution Keywords Puranas / Dashavatara / incarnation / Vishnu E-text (Quadrant-I): 1. Introduction to Avatara(Incornation) The word 'avatara' means 'one who descends' (from Sanskrit avatarati). The descents of Vishnu from Vaikuntha to earth are his avatars or incarnations. The form in each time he descents will be different because the needs of the world each time are different. The different avatars thus balances and reinforce the dharma that rules and regulations that maintain order. They are harmed when the demands of evil clash with the good for order. As man's understanding of the world changes, desires change and so do concepts of order.. Social stability and peace on the earth must not be compromised, yet new ideas that are good for mankind must be respected. Vishnu's descents are not just about The word specifically refers to one who descends from the spiritual sky. The word 'incarnation' is can also mean as 'one who assumed flesh body’ 2.
    [Show full text]