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Khaṭvāṅga – In Hinduism, the god Shiva-Rudra carried the khatvāṅga as a staff weapon and are thus referred to as khatvāṅgīs. Kodandam – Rama's bow. Mace of Bhima – A club that was presented by Mayasura. It was a weapon of Danavas King Vrishaparva. Nandaka – Nandaka or Nandaki is the sword of the Hindu god Vishnu.
In a Late Babylonian god list, all the gods on the list were identified with Marduk. For example, Ninurta was Marduk of the pickaxe, Nabu was Marduk of accounting, Shamash was Marduk of justice and Tishpak was Marduk of the troops. [76] This "syncretistic tendency" is observed in other late texts, where the other gods appear as aspects of ...
Sharanga, the bow of the Hindu god Vishnu and his avatars. Kaundinya's bow, a magic bow wielded by the Brahman Kaundinya, who used it to make the Naga princess Mera fall in love with him. [14] Indra's bow, the rainbow is depicted as an archer's bow. Indra, the god of thunder and war, uses the rainbow to shoot arrows of lightning.
In Sumerian literature, the hoe or pickaxe is used not only in creation of the Ekur but also described as the tool of its destruction in city-lament hymns such as the Lament for Ur, where it is torn apart with a storm and then pickaxes. [20] The cosmological position of the hoe does not fit into Charles Long's categorization of cosmogenic myths ...
Shooradharam - the main weapon of the Hindu monkey god Hanuman, son of Añjanā. Kaumodaki - Kaumodaki is the gada (mace) of the Hindu god Vishnu; Mace of Bhima - It was presented by Mayasura. It was used by Danavas King Vrishaparva. Modaki Mace - The Beater mace; Shibika (a club) - The weapon of Kubera, god of wealth. Shikhari Mace - The tower ...
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A typical khopesh is 50–60 cm (20–24 in) in length, though smaller examples also exist. The inside curve of the weapon could be used to trap an opponent's arm, or to pull an opponent's shield out of the way.
It is contrary to God's commands to do X. [19] He proposes that God's commands precede moral truths and must be explained in terms of moral truths, not the other way around. Adams writes that his theory is an attempt to define what being ethically 'wrong' consists of and accepts that it is only useful to those within a Judeo-Christian context ...