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In Telugu regions, the deity sometimes has no permanent shrine, but a temporary pandal. Some goddesses wish to be in the open space to feel the same hardships as their devotees. [6] Yet there is no distinction between the dwelling-place of the deity and the deity: the dwelling-place itself is a form of the deity.
Mitra, the god of oaths, promises, and friendships; Varuna, the god of water the seas, the oceans, and rain; Indra, also called Śakra, the king of gods, and the god of weather, storms, rain, and war; Savitr, the god of the morning sun; associated with Surya; Aṃśa, solar deity; associated with Surya; Aryaman the god of customs, hospitality ...
Ellamman, the gramadevata of the village of Nathanallur. A gramadevata (Sanskrit: ग्रामदेवता, romanized: Grāmadevatā, lit. 'village deity') is the tutelary deity of a given locality in Hinduism, [1] primarily worshipped in the villages of India.
Hindus revere it with the gods Vishnu, Brahma, and to a lesser degree Kubera, as well as the goddesses Lakshmi and Saraswati. They are regarded as an exemplar of divine beauty and purity. Saugandhika flower - This was a lotus flower that was sought after by Bhima (for Draupadi) during the Pandavas exile. It was found in Kubera's pond.
[11] [12] It is also the insignia of the love god Kamadeva. In the epic Ramayana, the Makara is responsible for the birth of Lord Hanuman's son, Makardhwaja. Navagunjara is a creature composed of nine different animals. The beast is considered a form of the Hindu god Vishnu, or of Krishna, who is considered an Avatar (incarnation) of Vishnu.
The Balagraha tradition included the worship of the infant Kartikeya with the Matrikas. The goddesses were considered as personifications of perils, related to children and thus, were pacified by worship. The Kushana images emphasize the maternal as well as destructive characteristics of the Matrikas through their emblems and weapons.
Poleramma (Telugu: పోలేరమ్మ) is a Hindu goddess of plague and smallpox. [1] [2] She is predominantly worshipped in the villages of Andhra Pradesh, [3] and is regarded as a regional consort of Shiva. [4]
The goddesses were placed within the paradigm of demonolatry, and the scholar identified blood sacrifice as a significant trait of the Dravidian religion. The reverend Samuel Mateer set apart the idolatry of Brahman-centered Hinduism from the worship of "evil and malignant spirits" that was performed by the indigenous natives of Southern India ...