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The Charminar (lit. ' four minarets ') is a monument located in Hyderabad, Telangana, India. Constructed in 1591, the landmark is a symbol of Hyderabad and officially incorporated in the emblem of Telangana. [3] The Charminar's long history includes the existence of a mosque on its top floor for more than 425 years.
According to the Muslim Priest of Charminar altar, the original stone in question was a guard stone placed near the corner to protect the walls of charminar from automobiles. [3] In 2012, Times of India reported citing old people that in the late 1960s, the temple building was built on the east side of Charminar and opened for visits by devotees.
A war god in mythology associated with war, combat, or bloodshed.They occur commonly in polytheistic religions.. Unlike most gods and goddesses in polytheistic religions, monotheistic deities have traditionally been portrayed in their mythologies as commanding war in order to spread religion.
Ravana: blessed by his fearsome 10,000 year tapasya to be the most powerful being on earth, invulnerable to every God, demon and living being, save man. Although an expert on the Vedas, a great king, and a great devotee of Shiva, he is the emperor of evil due to his patronage of demons, murder of kings and humiliation of the Gods headed by Indra.
Odin, in his guise as a wanderer, as imagined by Georg von Rosen (1886). Odin (/ ˈ oʊ d ɪ n /; [1] from Old Norse: Óðinn) is a widely revered god in Germanic paganism. Norse mythology, the source of most surviving information about him, associates him with wisdom, healing, death, royalty, the gallows, knowledge, war, battle, victory, sorcery, poetry, frenzy, and the runic alphabet, and ...
However, Edwards' theology presumes a God whose vengeance and contempt are directed toward evil and its manifestation in fallen humanity. To Edwards, a deity that ignores moral corruption or shows indifference to evil would be closer to the deity espoused by dystheism, that is, evil, because justice is an extension of love and moral goodness.
Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.
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