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Goddess Korravai, a form of the Hindu goddess Parvati and a revered deity in Tamil Hindu culture, is depicted in an awe-inspiring form atop the beheaded head and body of the killed fearsome buffalo-demon Mahishasura. This remarkable iconography, known as Korravai, originates from the remnants of a magnificent 10th-century CE Tamil Hindu temple.
This form of the goddess is believed to be the destroyer of all demon entities, ghosts, evil spirits and negative energies, who are said to flee upon knowing of her arrival. [ 6 ] The Saudhikagama , [ 7 ] an ancient Tantric text from Orissa referenced in the Silpa Prakasha , [ 8 ] describes the goddess Kalaratri as being the goddess ruling over ...
The Pancharanga Kshetrams are the five most sacred Ranganatha temples that are located on the banks of the Kaveri River, also spelled as Cauvery.The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatna (Karnataka) called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the ...
Ganesha is mentioned in Hindu texts between the 1st century BCE and 2nd century CE, and a few Ganesh images from the 4th and 5th centuries CE have been documented by scholars. [13] Hindu texts identify him as the son of Parvati and Shiva of the Shaivism tradition, but he is a pan-Hindu god found in its various traditions.
God the Father appears in several Genesis scenes in Michelangelo's Sistine Chapel ceiling, most famously The Creation of Adam. God the Father is depicted as a powerful figure, floating in the clouds in Titian's Assumption of the Virgin (see gallery below) in the Frari of Venice, long admired as a masterpiece of High Renaissance art. [25]
The phrase "image of God" is found in three passages in the Hebrew Bible, all in the Book of Genesis 1–11: . And God said: 'Let us make man in our image/b'tsalmeinu, after our likeness/kid'muteinu; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.'
The goddess is the central image of this mandala, which depicts scenes of dedication, ritual initiation, festive music, and dance associated with her worship. Its purpose is didactic (to teach). The mandala teaches the importance of worshipping Vasudhara primarily through the narrative of a non-believer whom she converted to belief.
In some images she is shown as dark-complexioned, terrible in aspect, having a lion's face with reddened eyes and riding a lion or wearing black garments, she wears a garland of human skulls; her hair stands on end, and she holds a trident, a serpent in the form of a noose, a hand-drum and a skull in her four hands.