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In dialectic, this is countered by the retort that each totem or vahana, as an aspect of ishta-devata (or an ishta-devata or asura in its own right), has innumerable ineffable teachings, insights and spiritual wisdom; comparative analysis yields benefit, though knowledge and understanding is not served by collapsing their qualities into ...
Bhikkhu Bodhi states: Feeling is the mental factor which feels the object. It is the affective mode in which the object is experienced. The Pali word vedanā does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant, painful or neutral....
His vahana is either a man or a lion. [16] [17] The Vishnudharmottara Purana states that Nirṛti has a terrific appearance with ill-looking eyes, gaping mouth, and exposed teeth. The same scripture also gives a varying account that Nirṛti's vahana is a donkey and he holds a danda in his hands.
Most pain resolves once the noxious stimulus is removed and the body has healed, but it may persist despite removal of the stimulus and apparent healing of the body. Sometimes pain arises in the absence of any detectable stimulus, damage or disease. [3] Pain is the most common reason for physician consultation in most developed countries.
The hamsa (swan) is the vahana, the mount or vehicle, of the god Brahma. In the Vedas and the Purânas it is a symbol for the soul/Soul. The hamsa is said to be the only creature that is capable of separating milk from water once they have been mixed; symbolically this is the display of great spiritual discrimination. It is symbolic for a ...
Yama (Sanskrit: यम, lit. 'twin'), also known as Kāla and Dharmarāja, is the Hindu god of death and justice, responsible for the dispensation of law and punishment of sinners in his abode, Naraka.
The story of Manimekhala and Ramasura is mentioned many times in the classical literature of Cambodia and Thailand. It depicts Manimekhala along with Ramasura (usually considered a depiction of Parashurama) and Arjuna.
He has white beard and is accompanied by his vahana, hamsa (goose or swan), which scholars believe that these suggest his association with the creator god Brahma. Usually, he is seated on a throne and his sons standing near him. This form of Vishvakarma is mainly found in the Western and North Western parts of India. [15]