The Indian Mythology - ProProfs Quiz
Krishna: Krishna, one of the most widely revered and most popular of incarnation (avatar, or avatara) of the Hindu god Vishnu and also as a. Take the quiz and find out! You are Krishna, Hindu God of Love! He is the god of love and compassion and is thought to be a reincarnated version of Vishnu. Your inner god is Krishna because you are a loving, kind individual. . on affiliate relationships and advertisements with partners including. Consequently, the tradition that considers Krishna and Vishnu supreme is . awe and reverence, but Krishna evokes intimacy and personal loving relationship.
Far from society and the ordered world, he sits on the inaccessible Himalayan plateau of Mount Kailasa, an austere ascetic, averse to love, who burns Kamathe god of love, to ashes with a glance from the third eye—the eye of insight beyond duality—in the middle of his forehead. And at the end of the eon, he will dance the universe to destruction. Snakes seek his company and twine themselves around his body.
He wears a necklace of skulls. These ashes recall the burning pyres on which the sannyasi s renouncers take leave of the social order of the world and set out on a lonely course toward release, carrying with them a human skull. She comes to be regarded as the power shakti of Shiva, without which Shiva is helpless.
Shakti is in turn personified in the form of many different goddesses, often said to be aspects of her. Shiva and his family at the burning ground.
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Parvati, Shiva's wife, holds Skanda while watching Ganesha, and Shiva strings together the skulls of the dead. Kangra painting, 18th century; Victoria and Albert Museum, London. Cooper Narratives of culture heroes A culture hero can easily be assimilated to a god by identifying him with an incarnation of a god.
Thus, great religious teachers are considered manifestations of the god of their devotional preaching, and stories of their lives have become part of a very rich storehouse of narratives.
Practically gods on earth, these asceticsaccording to mythology, have amassed tremendous powers that they do not hesitate to use. The sage Kapilameditating in the netherworld, burned to ashes 60, princes who had dug their way to him.
Another sage, Bhagiratha, brought the Ganges River down from heaven to sanctify their ashes and, in the process, created the ocean.
Agastya, revered as the Brahman who brought Sanskrit-speaking civilization to South India, drank and digested the ocean. When the Vindhya mountain range would not stop growing, Agastya crossed it to the south and commanded it to cease growing until his return; he still has not returned.
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Vishvamitraa king who became a Brahman, created a new universe with its own galaxies to spite the gods. Moving from myth to hagiography biography of venerated personsthere are also stories told of the great teachers, and every founder of a sect is soon deified as an incarnation of a god: Myths of holy rivers and holy places Of particular sanctity in India are the rivers, among which the Ganges stands first.
This river, personified as a goddess, originally flowed only in heaven until she was brought down by Bhagiratha to purify the ashes of his ancestors. She came down reluctantly, cascading first on the head of Shiva in order to break her fall, which would have shattered the Earth. Confluences are particularly holy, and the confluence of the Ganges with the Yamuna at Allahabad is the most sacred spot in India.
Another river of importance is the Sarasvatiwhich loses itself in desert; it was personified as a goddess of eloquence and learning. All major and many minor temples and sanctuaries have their own myths of how they were founded and what miracles were wrought there. The same is true of famous places of pilgrimageusually at sacred spots near and in rivers; important among these are Vrindavana Brindaban on the Yamuna, which is held to be the scene of the youthful adventures of Krishna and the cowherd wives.
Another such centre with its own myths is Gayaespecially sacred for the funerary rites that are held there. And there is no spot in Varanasi Benaresalong the Ganges, that is without its own mythical history. Srirangama temple town set in an island in the Kaveri River in Tamil Naduis considered to be heaven on earth bhuloka vaikuntham. There are also many places sacred to followers of Vishnu, Shiva, or other deities. Mysticism One of the major trends of Indian religious philosophy is mysticism.
This term can be misleading, however, as it can evoke Western, and particularly Christiannotions of religious experiencepractice, and ends. Nevertheless, many scholars of religion have long used such concepts to study Hinduism and to interpret it for Western students. Yet, while Hindu mysticism at one extreme is the realization of the identity of the individual self with the impersonal principle called brahman the position of the Vedanta school of Indian philosophyat the other extreme it is the intensive devotionalism to a personal God that is found in the bhakti devotional groups.
Most Hindu mystical thought displays four common features. First, it is based on experience: It is not, in other words, pure speculation. Second, it has as its goal the release of the spirit-substance of the individual from its prison in matter, whether matter is considered real or illusory. Third, many systems recognize the importance or the necessity of the control of the mind and body as a means of realization; sometimes this takes the form of extreme asceticism and mortification, and sometimes it takes the form of the cultivation of mind and body in order that their energies may be properly channeled.
Finally, at the core of Hindu mystical thought is the functional principle that knowing is being. Thus, knowledge is something more than analytical categorizing: This understanding can be purely intellectualand some schools equate the final goal with omniscience, as does Yoga.
But understanding can also mean total transformation: Thus, in the devotional schools, the goal of the devotee is to transform into a being who, in eternity, is in immediate and loving relationship to the deity. But despite the fact that these are both ways of knowing, some consider the difference between them to be significant.
In the first instance, the individual has the responsibility to train and use his own intellect. The love relationship of the second, on the other hand, is one of dependence, and the deity assists the devotee through grace.
Thus, some theological schools emphasize self-control, while others stress devotion and divine grace. Still other teachers say that the devotee should not exert himself to control his mind; rather, with meditation his consciousness will naturally try to transcend itself and reach a blissful state.
In fact, some Shrivaishnava theologians have said that one should simply consent to the reception of divine grace and not assume any responsibility in the scheme of salvation; others within this tradition have emphasized the importance of bhakti understood as active self-surrender to Vishnu and Lakshmi.
The distinction between these two visions of salvation is illustrated by the analogy of the cat and the monkey. The cat carries her young in her mouth, and thus the kitten has no responsibility. Philosophical sutras and the rise of the Six Schools of philosophy The systems of the Six Schools Saddarshana of orthodox Hindu philosophy were formulated in terse sutras from about the beginning of the Common Era through the period of the Gupta empire — Your inner god is Krishna because you are a loving, kind individual.
Sometimes this love and kindness is hidden or masked in defense. Now is the time to let your loving side shine through. Now is the time to let others know how much you love them. It is not feminine to show love to others, although that's what many of us have been taught. Krishna shows us that you can be manly and tough but also be tender and compassionate. Embrace the god within.
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Lugh in his warrior aspect. Lugh was a Celtic Irish God known to have been skilled in many areas, including: He was considered a hero and a king, as well as a god, and loved by many.
He was the son of a Tuatha de Danann but had to prove his worth to the pantheon of gods by demonstrating his skills which were at least eight. The gatekeeper would not let him in until he asked if there was any one god who could do ALL of the things he could. To that, he was admitted to the rest of the Irish people of Dana Tuatha de Danann. You're inner god is Lugh because you are a jack of all trades! Maybe you've been denying yourself a hobby or a pastime because life has been too busy.
Now is the time to take back out some of those hidden hobbies and interests and enjoy them to the fullest. Now is the time to care for yourself and let others around you see your many talents.
Let your inner Lugh come through! Odin on his throne with two ravens - Huginn and Muninn. It must be understood that in Sanskrit, grammatical gender is not always a sign of physical sex.
Gender infers function, sex infers form; so that an individual  may be masculine from one point of view and feminine from another. Brahman can be regarded as the "womb" of life, and as in Christianity "this man" and "this woman" are equally "feminine to God" [in Hinduism]. Absolutely, Brahman, although grammatically neuter, is the principle of all such differentiation.
Essence and nature are respectively masculine and feminine, logically distinct, but "one in God," who is neither this nor that [in Hinduism], and therefore "It" rather than "He" or "She" specifically.
These are symbolic stories that synthesize God and gender, with ideas and values. The Vishnu Puranafor example, recites one such myth describes male gods and female goddesses with names that is loaded with symbolism.