once krishna said

  Naṭarāja performing the Ānanda tāṇḍava — the "Dance of Bliss" . In this icon we are been shown  five functions of the Supreme Being; creation, sustenance, transformation, revealing and concealing. Ring of flames The Dance takes place within a ring of flames which symbolises the cycle of births and deaths, thecycle of universal creation and destruction —projection and withdrawal.  Mulayaka the dwarf of Ignorance The god dances upon the back of the "Dwarf of Ignorance" known as Mulayaka. It is ignorance of our true nature that binds us to cycle of continual becoming and it is wisdom/ enlightenment that releases us. The damaru The hour-glass shaped drum (damaru) — held in the right upper hand symbolises the act of creation. According to Tantric teachings the act of creation takes place through sonic vibration. This primary sound is symbolised by the drum, from which all the sounds of the Sanskrit alphabet originated at the beginning of time. The flame The flame — he...

 *Durga* Durgā's feminine power contains the combined energies of all the gods. Each of her weapons was given to her by the various gods: Rudra's trident, Vishnu's discus, Indra's thunderbolt, Brahma's Kamaṇḍalu, etc. etc. 1.Siva's energy her face was developed, shiva means the auspicious one  shiva represents the deep silence . Perception of the formless transcendental Reality is achieved only in the state of deep silence, in the emptiness of the mind. (sushupti = Siva). ( its understandable , so not going to elaborate ) 2.and by yama's energy grew her hair,  The word yama means "binder, restrainer." It is Yama who keeps humankind in check.  so the hairs of devi represents the karma of humans which  binds us to this samsara leading multiple births and death. 3.and her arms by vishnu's energy,   It is this centripetal tendency that holds the cosmos together and ensures its continued existence. It pervades all existence and is therefore known as...

Kāma Deva or the God of Desire is most primal drive in the universe and therefore a force which must be reckoned with. In some places he is worshipped at the time of marriage. In the Atharva Veda (9:2:19) Kāma is mentioned as the supreme divinity, the impeller of creation. Kāma Deva is the principle god among the group known as the Viśvedevas or Universal Principles who are invoked in ceremonies pertaining to the ancestors.  Kāma is said to be Self-born but in some texts like the Harivamśa he is said to be the son of Lakṣmī.  Kāma is the personification of Desire in general, but the most specific and powerful of all desire-forces is the libido or sex-drive. Kāma has 2 wives:— 1. Rati — the pleasure obtained from intercourse and 2. Prīti — love and affection for another. He also has a younger brother named Krodha — Anger,  a daughter named Tṛṣā — thirst or craving, and a son named Aniruddha — the Unobstructed.  His best friend and eternal companion is Vasanta — spring...

Bhagwan vishnu The hidden meanings of all his accoutrements. The shankha (conch) The conch in his upper left hand indicates the first manifestation of articulate language - A U M because when it's blown it produces the sound A U M The word which is the root sound of all the words that you utter. Krishna (vishnu) blows his conch indicates that he is ready to do battle with forces of evil (lust , greed, anger etc as well has his avatars like krishna, Rama etc) and for the protection of his devotees. Chakra (Discus) The discus in upper right hand indicates sudarshana  which means pleasing to see. It's shown with hexagon in center . Six points of two triangles represent six seasons in yearly time cycle, in the center is the seed sound (bija mantra : HRIM OR HREEM) Which means changeless and motion less centre, the supreme cause. The cosmic mind has the unlimited power which creates and destroys all spheres of existence (lokas) and forms of the universe, the n...

Hanuman Is one of the main heroes of ramayana and his mention is also been found in the Mahabharata. Ram bhakt hanuman is the embodiment of wisdom (gnana) and bhakti (devotion to the divine) as well as courage( Balã) and fortitude ( courage and patience in difficult circumstances) . He is the warrior who is humble and has total submission towards the seva ( selfless service) of the paramaatma. But also has immense capabilities to do many valorous acts for preservation of dharma. His folded hands shows his submission towards Lord when he is in the temple of Lord Rama. When he is enshrined alone he is shown with his favorite weapon mace (gadã) . It represents cosmic order. It also shows the law of karma (cause and effect ) Gada also represents the buddhi Or the power of knowledge. Standing posture indicates Full manifestation within our realm and capacity to comprehend- it indicates that the divine in full manifestation in the world which we live in. He is s...

Manikantha Another name for Ayyappa is mani (मणि) kantha (कण्ठ ) Kantha means neck and mani means a bell. You can see from the picture that there is a bell hanging on his neck. As usual I will focus on iconography alone not on pauranik katha (story) Mani kantha has a bell on his neck. Bell represents Impermanence, the phenomenal world which we see is impermanent and Evanescent i.e quickly fading away. It also represents the creation of transient universe through sound - being perceived but not held or kept. Manikantha holds a spear (kuntha) In his right It represents one pointed concentration applied during meditation aimed at goal of perfection. Focussed attention at eliminating inner demons of delusion, anger, greed, hatred, etc. In other hand he holds Bow and arrow. It represents the concentration and focussing of mind on goals of overcoming lower nature and achieving transformation, enlightenment and liberation. He sits on the Tiger Which...

Ayyappa , the most famous deity of South India . He was not much known to people outside South sadly nowadays he is also been dragged to the court . However Ayyappa is considered to be the son of Lord vishnu and Lord shiva Now if you go by just sentence it would mislead you. So the meaning of the sentence is Ayyappa is the combined energy of compassion ( daya )  of Lord vishnu and wisdom ( gyana ) of Lord shiva. Ayyappa is embodiment of tapas or austerity. The deep meditation which generates internal quality of compassion and wisdom (vishnu and shiva) His iconography is very much simple He sits in yogic posture displaying varada and abhaya mudras. The icon of Ayyappa is yoga murti. These type of icons represent supreme Being in various meditation posture. They are worshipped by people who aspire for yoga or self mastery. These icons are established either in river banks , hill tops, in forests and the places where there is no human habitation. The...

Many people claim bhagawan krishna to be the womanizer ( for marrying 16108 wives) before making such claims on lord I would like you to show some of these verses from Bhagwata purana and vishnu purana to support my claim. quoted in the Viṣṇu Purāṇa (5.29.31),  to the effect that there were actually 16,100 royal maidens imprisoned in Bhauma’s palace: kanyā-pure sa kanyānāṁ ṣoḍaśātulya-vikramaḥ śatādhikāni dadṛśe sahasrāṇi mahā-mate translation “Within the maidens’ quarters, O wise one, that Lord of unequaled prowess found 16,100 princesses.” Another relevant verse from the Viṣṇu Purāṇa (5.29.9) is as follows: deva-siddhāsurādīnāṁ nṛpānāṁ ca janārdana hṛtvā hi so ’suraḥ kanyā rurodha nija-mandire translation “The demon [Bhaumāsura] kidnapped the unmarried daughters of demigods, siddhas, asuras and kings, O Janārdana, and imprisoned them in his palace shlokas from shrimad bhagwatam ŚB 10.59.33 तत्र राजन्यकन्यानां षट्‍सहस...

The following story about the birth of Sarasvati is from Brahmanda Purana, Chapter 43:— Brahma got ready for creation, and while in meditation sattvaguna (sublime quality) began swelling up in his mind wherefrom a girl was created. Brahma  asked her who she was. She answered: "I am created from you. You fix for me a seat and duties." Then Brahma told her that her name was Sarasvati and ordained that she should stay on the tip of everybody’s tongue. You dance especially on the tongues of learned people. You should also exist on earth in the form of a river, and assuming a third form you should live in me too." Sarasvati agreed to this.  The Matsya Purana mentions:—Brahma created, from his own effulgence, a woman, who became famous under the names Satarupa, Savitri, Gayatri and Brahmani. Brahma fell in love with his daughter and noticing the fact she turned away to the right side of her father. Then did a face appear on his right side. To avoid the amorous looks o...

SHRI RAMA : A LOVER OR MISOGYNST ? Shri Ram is always a target for the leftists and the so called feminist . prime arguments are 1. He never loved his wife 2. He forced her for agni pariksha  3.He sent his wife to forest when she was pregnant. for countering arguement no 1 i will  post that from valmiki ramayan this is what shri Rama says  to lakshman when Ravana takes away his beloved wife Devi seetha सीताया रहितो अहम् वै न हि जीवामि लक्ष्मण | वृतम् शोकेन महता सीता हरणजेन माम् || ३-६१-६ पर लोके महाराजो नूनम् द्रक्ष्यति मे पिता | 6, 7a: lakshmaNa = oh, Lakshmana; siitaayaa rahitaH = Seetha, without; aham vai = I, really; na hi jiivaami = not, indeed, be living [outlasting]; siitaa = of Seetha; haraNa jena = by abduction, caused by; mahataa shokena = in high, anguish; vR^itam = enveloped - along with; maam = me; mahaa raajaH = great king [Dasharatha]; me pita = my, father; nuunam = definitely; para loke = in other, world [on my going there]; drakSyati =...

The  shiva Lingam Shiva/Shakti is representative of the destructive/transformative force of the universe. Shakti refers to energy and the possessor of energy. Lord Śiva is also known as Mahākāla — the Lord of time.Lord Śiva is both destroyer and regenerator and his iconography reflects this complexity. Shiva is thus associated both with apparent destruction and re-creation, hence association with the organ of reproduction i.e. the erect penis  (Linga)   Śiva is primarily worshiped through the abstract symbol of the liṅgam — the erect penis which is shown as standing in a base which encircles and holds it — the yoni or the womb. Many western consider vagina and the womb as Different things. Our ancestors were not perverted like us so they considered vagina and womb as a whole (I.e the yoni) The lingam ejaculates the seed (bīja) of the spatial universe into the yoni which is the matrix of all manifestation. Creation of all life-forms occurs through copula...

Hayagrīva (हयग्रीव), the horse-face  avatāra  (incarnation) of Viṣhṇu,  was associated in Hindu mythology with the restoration of the Vedas and with learning, speech and knowledge. The Mahābhārata (XII. 127) mentions a beautiful region called Badarī, the abode of Nara and Nārāyaṇa, where Hayagriva read the  Vedas. It describes the horse-face Viṣṇu bringing back the stolen Vedas after killing the two  asura  thieves Madhu and Kaiṭabha.  ICONOGRAPHY   The Horse symbolises skillful action and vital force — that which conveys us to our ultimate destination (mukti) in the best possible way.  In his left lower hand he holds a palm-leaf manuscript which is the Vedas.  The right lower hand is held in the "chin-mudra" or the gesture of teaching. This gesture is made by joining the index finger with the tip of the thumb.  The right upper hand holds a rosary (japa-mala) which represents the practical application of spiritual knowle...

Kamalā — The Lotus-Goddess, the Power of Wealth. The Night-of-Splendour (Mahā-rātrī) According to the Śaiva Tantra when Everlasting-Siva (Sadā-śiva) takes over the function of Viṣṇu and sustains and conserves the world, then Kamalā becomes his consort. She is the embodiment of all that is materially and spiritually desirable, the exact counterpart of the Smoky-One (Dhūmavatī). The signs of the zodiac associated with these 2 goddesses are in opposition. Kamalā rules over the auspicious nakṣatra Rohini in Taurus, giver of wealth, while Dhūmavati rules over the nakshatra Jyeṣṭha in the sign Scorpio which brings poverty. (Dhūmavati is identified with Alakṣmī) Kamalā is the power inherent in prosperity. As the energy of preservation she represents the potential for universal well-being that can only be accomplished through the correct utilisation of resources. She is the only one of the Daśa-mahā-vidyās who is totally benevolent and compassionate. In fact coming last in the list of...

Mātangi — the Elephant Power, the Power of Domination, the Outcaste Goddess. The Night-of-Delusion (Moha-rātrī) The regal elephant is the mount of Indra, king of the gods as well as of temporal kings. It is the symbol of the power of domination. After the terror of the night appears the reassuring dawn. The demons of chaos and have been defeated; Mātaṅgī, the Elephant-power, establishes the rule of peace, of calm, of prosperity. The day is, however, a dream, a mirage that punctuates the eternal night. As a form of night, Mātaṅgī is therefore the Night-of-Delusion (Moha-rātrī). Tantra brazenly embraces a theology of transgression, one of the dictums of Tantra is “yair eva patanti taireva siddhyanti” — whatever causes one to fall can also be used to elevate Tantra challenges the ritual and social orthodoxy of Brahminical Hinduism, the first three hindrances to the spiritual path are lajjā – shame, ghṛṇa – disgust and bhaya – fear. Mātaṅgī which is also a term for an outcaste (c...

Bagalā mukhī — The Deceitful, Crane-headed, the Power of Cruelty. The Second Night-of-Courage (Vīra- rātri) In order to maintain social order, we very quickly learn to repress or sublimate any desire that may arise in our minds to kill other living beings – a primitive desire to destroy all others but ourselves; the forbidden pleasure that we feel when hurting another — something we as civilized people don’t like to admit to. This potential or subtle desire to kill or to hurt others, is present to some degree in the psyche of everyone. This repressed destructive desire, unconsciously motivates many of our actions in day to day life. In the iconography of Tantra this aspect of our sub-conscious minds is personified and represented as a woman with the head of a crane (baka), the placid, graceful crane being considered the most deceitful of all creatures – it stands on one leg in the river, perfectly still like a yogi — but it waits for an unsuspecting fish to glide by. B...

Dhūmāvatī — the Smoky One, the Power of Poverty. The Night- of-Frustration (Daruṅa-rātri) After the jīva has left, the body is consigned to the funeral pyre, our entire subjective universe centered on the body ends in smoke; hence the power of ultimate destruction is called the Smoky-One (Dhūmāvati). She is the śakti that destroys the structures of all things, (any “structure” is ruled over by the male principle whereas “process” is the feminine energy), hence she is called a widow (vidhavā). Nothing is left for her to own, hence she is utterly destitute. She is the goddess-of-poverty (Dāridra), of frustration, of despair, identified with Mis-fortune (A-lakṣmī) and with the goddess-of-disease-and misery (Niṛṛti). Her presence can be seen in the destitute, the beggars, the lepers, the diseased and disenfranchised. She dwells in the wounds-of-the-earth (kṣata-vikṣata-pṛthivi), in deserts, ruined houses, rags, hunger, thirst, widowhood, quarrels, alcoholism, crime, domestic viol...

The Fearful Goddess, the Power of Death. The Night-of-Death (Kala-rātri) Chinnamasta represents the end of things, the spectacular moment when the victim is sacrificed, beheaded; life and existence comes to an abrupt end. But this apparently sudden end is only the culmination of a process that began long before. Destruction begins from the very first moment of conception — death of one state and birth of another – the sperm unites with the ovum to produce the zygote which goes on changing with the production of the foetus. Death is the ever-present reality operating in everything. This aspect of death is called the “perpetual-destruction” (nitya-pralaya). The southern direction is dedicated to Yama, the God of death – In the Vedic Yajñas there are 3 fire-pits, the southern Vedic fire (dakṣina agni) is the fire of destruction. The northern direction is dedicated to Soma, the “essence of life,” or of love (sneha tattva), the nourishing ambrosia of immortality (amṛta). In Ś...

The Self-Beheaded, the Power of the Sacrifice. The Night- of- Courage (Vira-rātri) Chinnamastā’s myth is recounted in the Pranatoshini Tantra. Once the progress of the day or the process of world unfoldment has reached a state of stability, it continues to exist, depending for its sustenance on destruction, on burning, on consuming. The cosmic sacrifice (yajña) expresses this process of universal metabolism, and the ritual sacrifices (yajña) are performed with the intention of harmonising and co-operating with the cosmic process of maintenance. Yajña is the exchanging of energies between differing levels of existence and the creation of harmony and balance. The aspect of Śiva which presides over the cosmic sacrifice is the Headless (Kabandha). The Vedic ritual of sacrifice involves the beheading the victim — “The sacrifice is indeed beheaded.” (Satapatha Brahmana). Hence the Shakti (dynamic energy) of the sacrifice is depicted as the “Beheaded-one (Chinnamastā). At th...

Bhuvaneśvarī — the Lady of the Spheres, Knowledge. The Night- of- Realisation (Siddha-rātri). After the rising of the Sun after the gentle dawn period of the day and of projection of the universe, the Girl-of-Sixteen (ṣoḍaśi) makes way for the resplendent Lady-of-the-spheres (Bhuvaneśvarī), consort of the Three-eyed Śiva (Tryambakeśvara). Creation now becomes a powerful flow, a constant evolving, over which this Sovereign Goddess rules. As the ruler of the universe she is also known as the Queen-of-Queens (Rāja-rājeśvarī). Bhuvaneśvarī is also associated and identified with the earth and the universe in general, and the underlying energy that brings it into being and pervades it and nurtures it. She embodies the characteristic dynamics and constituents that make up the world and that lend creation its distinctive character. In this sense she is identified with the mahā-bhūtas (the basic physical elements – earth, fire, water, air and space) and prakṛti (primordial nature). The...

Tripura-sundari — the beauty-of-the three-realms, Perfection. The Divine-Night (Divya-rātrī) The number used to represent the totality of perfection is 16. In human beings sixteen years represent the age of accomplished perfection, after which decline sets in — it is the age of the fullness of vigour and libido. There are fifteen days (tithis) in the complete lunar cycle from the new moon to the full moon. The 15 day is either the full moon or the new moon. 16 therefore represents that which is full within time and yet beyond time. The Girl-of-Sixteen (Shodashi) rules over all that is perfect, complete, beautiful. After dawn, after the hour of the Star (Tārā), comes the hour of perfection. The young sun has risen in its fullness; the sun is the source of all life on this planet and is numerologically connected with the number 5 and with the five elements and is represented by the five-faced Śiva. Just after dawn its fierceness has not yet appeared. It seems gentle, brigh...