Sunday, 30 April 2023
Thursday, 27 April 2023
Vedic and Puranic Concept
In the Vedic theology, there are two main deities that we find: Agni and Indra. Agni is the central deity of the Veda, and Indra is the head-deity. Agni is the face of Gods, and all Vedic worship is offered to various Gods through Agni. Thus Agni is central. And the Lord of all deities is Indra, thus Indra is the head-deity or the Godhead.
We can compare this, to the way in a family the husband is head of the family and the wife is the center of the family connecting and managing the entire family.
In Saiva – Śāktā parlance, we find Śiva-Śakti dual to be similar to this. Śiva is Īśvara, the Lord. He is the guiding principle. Śakti is pervading, the principle of manifestation, causing creation, sustaining and dissolving it. She does it, inspired by and for the Lord. Vedic Indra can be seen as Īśvara and Vedic Agni, the divine will, can be seen as Śakti in Saiva – Śāktā parlance. The close association of the Mother with Vedic Agni is further explained through Her epithets like Agni Kunḍa samudbhava (discussed above), Agni Sikha (having fire for Her hair). The symbolism of Lalita Herself assuming the form of the power of divine will reinforces this idea.
Further, triputi is directly related to the Vedic theology. In the Paurānika trimurty concept, Brahma, Viṣṇu and Rudra preside over creation, sustenance and dissolution functions. They are representatives of Śatva, Rajas and Tamas. According to Yāska, they derive from the Vedic triplet Agni (Fire God), Āditya (Sun God) and Vāyu (Air God). The older Śāktā schools like Candi (Mother Durga) speak of this triplet. In the more recent ŚrīVidyā, the corresponding aspect of Vāyu finds a replacement with Śoma (Moon God). Both Vāyu and Soma are aspects of Rudra. However Vāyu signifies strength while Śoma bliss, and therefore the corresponding God/Goddess being worshiped have these qualities too. Thus, while Candi is representative of power and anger, Lalita is a pleasant form.
The three functions of creation, sustenance and dissolution, are further expanded into five functions. They are sṛṣṭi(creation), sthiti(sustenance), laya (dissolution), tirodana (veiling of individual consciousness through māya) and anugraha (unveiling, making the individual realize the Truth beyond Māya). The Mother presides over these five functions, and hence is called Pancha Krtya Pārāyana. The representatives of these five functions are Brahma (creation), Viṣṇu (sustenance), Rudra (dissolution), Īśvara (veiling) and SadāŚiva (unveiling, absolute truth). All these five derive their life force, the strength to act, from the Mother. These five deities are said to form her royal chair, with Brahma, Viṣṇu, Rudra and Īśvara forming four legs and SadāŚivaforming the plank. Hence the Mother is called Pancha Brahmāsanāsīna. Pancha is five, āsana is seat, asīna is having sit on the seat. The five Brahmas are the five deities mentioned.
Without Her, they are lifeless corpses. That is why the Mother is also called Pancha Pretāsanāsīna or seated on the seat of five corpses. Preta means corpse.
Saturday, 1 April 2023
Tuesday, 28 March 2023
Poor Rich
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Saturday, 18 March 2023
Tuesday, 14 March 2023
Seven Sisters
- Poleramma: The shrine of Poleramma is outside the village. In some places it consists of stones, two or three feet long that is set upright in the ground on three sides of a small square, the fourth side being left open. A flat stone is placed on the top. Poleramma is considered as the goddess of smallpox in the Telugu speaking regions. She is also responsible to some extent for all other troubles in the village like cattle disease, drought, and sickness among the people.
- Ankamma: Akamma has lot of similarities with Poleramma. She is represented by an unfinished stone image in a little temple outside the village. Ankamma is often described as a household god. As a household goddess she is represented by a pot in which there are some shells, little earthen mugs, and other similar articles. The shells represent the teeth of devils and the pots represent the food which they yearn for.
- Muthyalamma: Muthyalamma is a Hindu goddess who is a form of Goddess Durga or Goddess Kali. In Hyderabad there are several temples dedicated to her. She is worshipped in Ashada month during Mahankali festival in Telangana. It is believed that she is worshipped in order to bring rain.
- Dilli Polasi: Dilli Polasi is a household and a village deity. As a household goddess she is represented by a several pots placed one on top of another. During household worship the mother of the wife sends new clothes to her daughter and son-in-law. The public worship is more often engaged in by one family or a group of related families.
- Bangaramma: This goddess is given less importance as compared to other sisters. She has no temple of her own but her image is also placed in the temple of Poleramma. At times she receives a small share of the worship. Again there are similarities in the worship of Bangaramma and Poleramma. The word Bangaramma means ' the golden one ' that describes her mild nature.
- Mathamma: Mathamma is especial goddess of the Madigas. All castes fear her. Due to this excepting Madigas nobody can take an active part in the ceremonies. As Madigas are poor, her worship is not elaborate as that of the other goddesses.
- Renuka: Renuka is worshiped as the Goddess of the fallen, in the Hindu pantheon. She is a patron goddess of rural folk of Karnataka and Andhra Pradesh. Her devotees have revered her as the "Mother of the Universe". She is worshipped mostly in South India, especially in Karnataka, Tamil Nadu, Andhra Pradesh and Maharashtra, where the deity is known by several names like Mahankali, Jogamma, Somalamma, Renukamata.
Saturday, 4 March 2023
Radha
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