The Trimūrti is the Triple deity of supreme divinity in Hinduism in which the cosmic functions of creation and destruction are personified as a triad of deities Brahma the creator, Vishnu the preserver, Shiva the destroyer, though individual denominations may vary from that particular line-up. When all three deities of the Trimurti incarnate into a single avatar, the avatar is known as Dattatreya; the Puranic period saw the rise of post-Vedic religion and the evolution of what R. C. Majumdar calls "synthetic Hinduism."This period had no homogeneity, included orthodox Brahmanism in the form of remnants of older Vedic faith traditions, along with different sectarian religions, notably Shaivism and Shaktism that were within the orthodox fold yet still formed distinct entities. One of the important traits of this period is a spirit of harmony between orthodox and sectarian forms. Regarding this spirit of reconciliation, R. C. Majumdar says that: Its most notable expression is to be found in the theological conception of the Trimūrti, i.e. the manifestation of the supreme God in three forms of Brahmā, Viṣṇu, Śiva...
But the attempt cannot be regarded as a great success, for Brahmā never gained an ascendancy comparable to that of Śiva or Viṣṇu, the different sects conceived the Trimūrti as the three manifestations of their own sectarian god, whom they regarded as Brahman or Absolute. The identification of Brahma and Shiva as one being is emphasized in the Kūrma Purāṇa, where in 1.6 Brahman is worshipped as Trimurti. Historian A. L. Basham explains the background of the Trimurti as follows, noting Western interest in the idea of trinity:There must be some doubt as to whether the Hindu tradition has recognized Brahma as the Supreme Deity in the way that Visnu and Siva have been conceived of and worshiped; the concept of Trimurti is present in the Maitri Upanishad, where the three gods are explained as three of his supreme forms. Temples dedicated to various permutations of the Trimurti can be seen as early as the 8th century C. E. and there are temples today in which the Trimurti are worshiped. Baroli Trimurti Temple Elephanta Caves Mithrananthapuram Trimurti Temple Prambanan Trimurti Temple Savadi Trimurti Temple Thripaya Trimurti Temple The Saura sect that worships Surya as the supreme person of the godhead and saguna brahman doesn't accept the Trimurti as they believe Surya is God.
Earlier forms of the Trimurti sometimes included Surya instead of Brahma, or as a fourth above the Trimurti, of whom the other three are manifestations. Surya was a member of the original Vedic Trimurti, which included Varuna and Vayu; some Sauras worship either Vishnu or Brahma or Shiva as manifestations of Surya, others worship the Trimurti as a manifestation of Surya, others worship Surya alone. Shaivites hold that, according to Shaiva Agama, Shiva performs five actions - creation, dissolution, concealing grace, revealing grace; these first three actions are associated with Shiva as Sadyojata and Aghora. Thus, Brahma and Rudra are not deities different from Shiva, but rather are forms of Shiva; as Brahma/Sadyojata, Shiva creates. As Vishnu/Vamadeva, Shiva preserves; as Rudra/Aghora, he dissolves. This stands in contrast to the idea that Shiva is the "God of destruction." To Shaivites, Shiva performs all actions, of which destruction is only but one. Ergo, the Trimurti is a form of Shiva Himself for Shaivas.
Shaivites believe that Lord Shiva is the Supreme, who assumes various critical roles and assumes appropriate names and forms, stands transcending all these. A prominent visual example of a Shaivite version of the Trimurti is the Trimurti Sadashiva sculpture in the Elephanta Caves on Gharapuri Island; the Brahmins follows to Brahma. For them Brahma is the Parabrahaman and Supreme being, they believe Vishnu and Shiva as child of Brahma and forms of him only. In Brahmanism they believe that Brahma is Creator, Vishnu is Shiva as Destroyer, they believe Brahma as the Param-pita of gods. He only creates and destroys everything to create again.. The Female-Centric Shaktidharma denomination assigns the eminent roles of the three forms of Supreme Divinity not to masculine gods but instead to feminine goddesses: Mahasarasvati and Mahakali; this feminine version of the Trimurti is called Tridevi. The masculine gods are relegated as auxiliary agents of the supreme feminine Tridevi. Smartism is a denomination of Hinduism that places emphasis on a group of five deities rather than just a single deity.
The "worship of the five forms" system, popularized by the ninth-century philosopher Śankarācārya among orthodox Brahmins of the Smārta tradition, invokes the five deities Ganesha, Brahma and Shiva. Śankarācārya added Kartikeya to these five, making six total. This reformed system was promoted by Śankarācārya to unite the principal deities of the six major sects on an equal status; the monistic philosophy preached by Śankarācārya made it possible to choose one of these as a preferred principal deity and at the same time worship the other four deities as different forms of the same all-pervading Brahman. Despite the fact that the Vishnu Purana describes that Vishnu manifests as Brahma in order to create and as Rudra in order to destroy, Vaishnav
Delhi the National Capital Territory of Delhi, is a city and a union territory of India containing New Delhi, the capital of India. It is bordered by Haryana by Uttar Pradesh to the east; the NCT covers an area of 1,484 square kilometres. According to the 2011 census, Delhi's city proper population was over 11 million, the second-highest in India after Mumbai, while the whole NCT's population was about 16.8 million. Delhi's urban area is now considered to extend beyond the NCT boundaries and include the neighboring satellite cities of Faridabad, Gurgaon and Noida in an area now called Central National Capital Region and had an estimated 2016 population of over 26 million people, making it the world's second-largest urban area according to United Nations; as of 2016, recent estimates of the metro economy of its urban area have ranked Delhi either the most or second-most productive metro area of India. Delhi is the second-wealthiest city in India after Mumbai, with a total private wealth of $450 billion and is home to 18 billionaires and 23,000 millionaires.
Delhi has been continuously inhabited since the 6th century BCE. Through most of its history, Delhi has served as a capital of various empires, it has been captured and rebuilt several times during the medieval period, modern Delhi is a cluster of a number of cities spread across the metropolitan region. A union territory, the political administration of the NCT of Delhi today more resembles that of a state of India, with its own legislature, high court and an executive council of ministers headed by a Chief Minister. New Delhi is jointly administered by the federal government of India and the local government of Delhi, serves as the capital of the nation as well as the NCT of Delhi. Delhi hosted the first and ninth Asian Games in 1951 and 1982 1983 NAM Summit, 2010 Men's Hockey World Cup, 2010 Commonwealth Games, 2012 BRICS Summit and was one of the major host cities of the 2011 Cricket World Cup. Delhi is the centre of the National Capital Region, a unique'interstate regional planning' area created by the National Capital Region Planning Board Act of 1985.
There are a number of legends associated with the origin of the name Delhi. One of them is derived from Dhillu or Dilu, a king who built a city at this location in 50 BCE and named it after himself. Another legend holds that the name of the city is based on the Hindi/Prakrit word dhili and that it was used by the Tomaras to refer to the city because the iron pillar of Delhi had a weak foundation and had to be moved; the coins in circulation in the region under the Tomaras were called dehliwal. According to the Bhavishya Purana, King Prithiviraja of Indraprastha built a new fort in the modern-day Purana Qila area for the convenience of all four castes in his kingdom, he ordered the construction of a gateway to the fort and named the fort dehali. Some historians believe that Dhilli or Dhillika is the original name for the city while others believe the name could be a corruption of the Hindustani words dehleez or dehali—both terms meaning'threshold' or'gateway'—and symbolic of the city as a gateway to the Gangetic Plain.
The people of Delhi are referred to as Dilliwalas. The city is referenced in various idioms of the Northern Indo-Aryan languages. Examples include: Abhi Dilli door hai or its Persian version, Hanuz Dehli dur ast meaning Delhi is still far away, generically said about a task or journey still far from completion. Dilli dilwalon ka shehr or Dilli Dilwalon ki meaning Delhi belongs to the large-hearted/daring. Aas-paas barse, Dilli pani tarse meaning it pours all around, while Delhi lies parched. An allusion to the sometimes semi-arid climate of Delhi, it idiomatically refers to situations of deprivation when one is surrounded by plenty; the area around Delhi was inhabited before the second millennium BCE and there is evidence of continuous inhabitation since at least the 6th century BCE. The city is believed to be the site of Indraprastha, the legendary capital of the Pandavas in the Indian epic Mahabharata. According to the Mahabharata, this land was a huge mass of forests called'Khandavaprastha', burnt down to build the city of Indraprastha.
The earliest architectural relics date back to the Maurya period. Remains of eight major cities have been discovered in Delhi; the first five cities were in the southern part of present-day Delhi. King Anang Pal of the Tomara dynasty founded the city of Lal Kot in 736 CE. Prithviraj Chauhan renamed it Qila Rai Pithora; the king Prithviraj Chauhan was defeated in 1192 by Muhammad Ghori, a Muslim invader from Afghanistan, who made a concerted effort to conquer northern India. By 1200, native Hindu resistance had begun to crumble, the Muslims were victorious; the newfound dominance of foreign Turkic Muslim dynasties in north India would last for the next five centuries. The slave general of Ghori, Qutb-ud-din Aibak, was given the responsibility of governing the conquered territories of India until Ghori returned to his capital, Ghor; when Ghori died without a heir in 1206 CE, his territories fractured, with various generals claiming sovereignty over different areas. Qutb-ud-din assumed control of Ghori's Indian possessions, laid the foundation of the Delhi Sultanate and the Mamluk dynasty.
He began construction of the Qutb Minar and Quwwat-al-Islam mosque, the earlie
Udaybhanu Singh was the ruler of Dholpur state from 1911–1949, after which the State acceded to Union of India. He was from the Bamraulia gotra of Jats. Udaybhanu succeeded his brother Rana Ram Singh, who died without issue in 1911. Udaybhanu received full ruling rights on 9 October 1913, he was educated at Mayo College and joined the Imperial Cadet Corps at Dehradun. He was the last ruler of Dholpur, served as a delegate to the Round Table Conference in 1931. After India's independence in 1947, Maharaj Rana Udaybhanu Singh acceded Dholpur unto the Union of India on 7 April 1949. Dholpur was merged with three neighbouring states to form the Matsya union within the union of India, of which he was made Rajpramukh, but the union was merged with several other such unions to form the present-day state of Rajasthan. Singh died on 22 October 1954 after a 43-year reign, aged 61, he was succeeded by his grandson, Rana Upender Singh, the titular Maharaja of Dholpur 1954–1971, after which the royal titles and privy purses were abolished in the Republic of India.
In April 1911, Singh married Malvender Kaur, daughter of Shamsher Singh, the Sardar or Chieftain of Badrukhan in the state of Jind. The couple had an only daughter: Urmila Devi. Married in 1944 Pratap Singh Nabha. and had three sons and one daughter, including the second son: Hemant Singh 1893-1901: Maharajkumar Shri Udaybhanu Singh 1901-1911: Raja Shri Udaybhanu Singh 1911-1918: His Highness Rais ud-Daula, Sipahdar ul-Mulk, Saramad Rajha-i-Hind, Maharajadhiraja Shri Sawai Maharaj Rana Udaybhanu Singh, Lokendra Bahadur, Diler Jang Jai Deo, Maharaj Rana of Dholpur 1918-1919: His Highness Rais ud-Daula, Sipahdar ul-Mulk, Saramad Rajha-i-Hind, Maharajadhiraja Shri Sawai Maharaj Rana Sir Udaybhanu Singh, Lokendra Bahadur, Diler Jang Jai Deo, Maharaj Rana of Dholpur, KCSI 1919-1922: Colonel His Highness Rais ud-Daula, Sipahdar ul-Mulk, Saramad Rajha-i-Hind, Maharajadhiraja Shri Sawai Maharaj Rana Sir Udaybhanu Singh, Lokendra Bahadur, Diler Jang Jai Deo, Maharaj Rana of Dholpur, KCSI 1922-1931: Colonel His Highness Rais ud-Daula, Sipahdar ul-Mulk, Saramad Rajha-i-Hind, Maharajadhiraja Shri Sawai Maharaj Rana Sir Udaybhanu Singh, Lokendra Bahadur, Diler Jang Jai Deo, Maharaj Rana of Dholpur, KCSI, KCVO 1931-1954: Colonel His Highness Rais ud-Daula, Sipahdar ul-Mulk, Saramad Rajha-i-Hind, Maharajadhiraja Shri Sawai Maharaj Rana Sir Udaybhanu Singh, Lokendra Bahadur, Diler Jang Jai Deo, Maharaj Rana of Dholpur, GCIE, KCSI, KCVO Delhi Durbar Gold Medal-1911 Knight Commander of the Order of the Star of India -1918 Knight Commander of the Royal Victorian Order -1922 Knight Grand Commander of the Order of the Indian Empire -1931 King George V Silver Jubilee Medal-1935 King George VI Coronation Medal-1937 Indian Independence Medal-1947 Ajay Kumar Agnihotri: "Gohad ke jaton ka Itihas" Natthan Singh: "Jat Itihas" Jat Samaj, Agra: October–November 2004 Natthan Singh: Sujas Prabandh, Jat Veer Prakashan Gwalior
Mohandas Karamchand Gandhi was an Indian activist, the leader of the Indian independence movement against British colonial rule. Employing nonviolent civil disobedience, Gandhi led India to independence and inspired movements for civil rights and freedom across the world; the honorific Mahātmā was applied to him first in 1914 in South Africa – is now used worldwide. In India, he was called Bapu, a term that he preferred and Gandhi ji, is known as the Father of the Nation. Born and raised in a Hindu merchant caste family in coastal Gujarat and trained in law at the Inner Temple, Gandhi first employed nonviolent civil disobedience as an expatriate lawyer in South Africa, in the resident Indian community's struggle for civil rights. After his return to India in 1915, he set about organising peasants and urban labourers to protest against excessive land-tax and discrimination. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for various social causes and for achieving Swaraj or self-rule.
Gandhi led Indians in challenging the British-imposed salt tax with the 400 km Dandi Salt March in 1930, in calling for the British to Quit India in 1942. He was imprisoned upon many occasions, in both South Africa and India, he lived modestly in a self-sufficient residential community and wore the traditional Indian dhoti and shawl, woven with yarn hand-spun on a charkha. He ate simple vegetarian food, undertook long fasts as a means of both self-purification and political protest. Gandhi's vision of an independent India based on religious pluralism was challenged in the early 1940s by a new Muslim nationalism, demanding a separate Muslim homeland carved out of India. In August 1947, Britain granted independence, but the British Indian Empire was partitioned into two dominions, a Hindu-majority India and Muslim-majority Pakistan; as many displaced Hindus and Sikhs made their way to their new lands, religious violence broke out in the Punjab and Bengal. Eschewing the official celebration of independence in Delhi, Gandhi visited the affected areas, attempting to provide solace.
In the months following, he undertook several fasts unto death to stop religious violence. The last of these, undertaken on 12 January 1948 when he was 78 had the indirect goal of pressuring India to pay out some cash assets owed to Pakistan; some Indians thought. Among them was Nathuram Godse, a Hindu nationalist, who assassinated Gandhi on 30 January 1948 by firing three bullets into his chest. Captured along with many of his co-conspirators and collaborators and his co-conspirator Narayan Apte were tried and executed while many of their other accomplices were given prison sentences. Gandhi's birthday, 2 October, is commemorated in India as Gandhi Jayanti, a national holiday, worldwide as the International Day of Nonviolence. Mohandas Karamchand Gandhi was born on 2 October 1869 into a Gujarati Hindu Modh Baniya family in Porbandar, a coastal town on the Kathiawar Peninsula and part of the small princely state of Porbandar in the Kathiawar Agency of the Indian Empire, his father, Karamchand Uttamchand Gandhi, served as the diwan of Porbandar state.
Although he only had an elementary education and had been a clerk in the state administration, Karamchand proved a capable chief minister. During his tenure, Karamchand married four times, his first two wives died young, after each had given birth to a daughter, his third marriage was childless. In 1857, Karamchand sought his third wife's permission to remarry. Karamchand and Putlibai had three children over the ensuing decade: Laxmidas. On 2 October 1869, Putlibai gave birth to her last child, Mohandas, in a dark, windowless ground-floor room of the Gandhi family residence in Porbandar city; as a child, Gandhi was described by his sister Raliat as "restless as mercury, either playing or roaming about. One of his favourite pastimes was twisting dogs' ears." The Indian classics the stories of Shravana and king Harishchandra, had a great impact on Gandhi in his childhood. In his autobiography, he admits, he writes: "It haunted me and I must have acted Harishchandra to myself times without number."
Gandhi's early self-identification with truth and love as supreme values is traceable to these epic characters. The family's religious background was eclectic. Gandhi's father Karamchand was Hindu and his mother Putlibai was from a Pranami Vaishnava Hindu family. Gandhi's father was of Modh Baniya caste in the varna of Vaishya, his mother came from the medieval Krishna bhakti-based Pranami tradition, whose religious texts include the Bhagavad Gita, the Bhagavata Purana, a collection of 14 texts with teachings that the tradition believes to include the essence of the Vedas, the Quran and the Bible. Gandhi was influenced by his mother, an pious lady who "would not think of taking her meals without her daily prayers...she would take the hardest vows and keep them without flinching. To keep two or three consecutive fasts was nothing to her."In 1874, Gandhi's father Karamchand left Porbandar for the smaller state of Rajkot, where he became a counsellor to its ruler, the Thakur Sahib.
Devī is the Sanskrit word for "goddess". Devi – the feminine form, Deva – the masculine form, mean "heavenly, anything of excellence", are gender specific terms for a deity in Hinduism; the concept and reverence for goddesses appears in the Vedas, which were composed in the 2nd millennium BCE. Goddesses such as Parvati and Durga have continued to be revered into the modern era; the medieval era Puranas witnessed a major expansion in mythology and literature associated with Devi, with texts such as the Devi Mahatmya, wherein she manifests as the ultimate truth and supreme power. She has inspired the Shaktism tradition of Hinduism; the divine feminine has the strongest presence as Devi in Hinduism, among major world religions, from the ancient times to the present. The goddess is viewed as central in Saiva Hindu traditions. Devi and Deva are Sanskrit terms found in Vedic literature of the 2nd millennium BCE. Deva is masculine, the related feminine equivalent is devi. Monier-Williams translates it as "heavenly, terrestrial things of high excellence, shining ones".
Etymologically, the cognates of Devi are Greek thea. When capitalized, Devi or Mata refers to goddess as divine mother in Hinduism. Deva is referred to as Devatā, Devi as Devika. According to Douglas Harper, the etymological root Dev- means "a shining one," from *div- "to shine," and it is a cognate with Greek dios "divine" and Zeus, Latin deus; the Devīsūkta of the Rigveda 10.125.1 through 10.125.8, is among the most studied hymns declaring that the ultimate reality is a goddess: The Vedas includes numerous goddesses including Parvati, Prithvi, Saraswati, Vāc, Nirṛti, Ratri and bounty goddesses such as Dinsana, Puramdhi, Bharati, Mahi among others are mentioned in the Rigveda. However, the goddesses are not discussed as as gods. Parvati, appears in late Vedic texts dated to be pre-Buddhist, but verses dedicated to her do not suggest that her characteristics were developed in the Vedic era. All gods and goddesses are distinguished in the Vedic times, but in the post-Vedic texts in the early medieval era literature, they are seen as aspects or manifestations of one Devi, the Supreme power.
Devi is the supreme being in the Shakta tradition of Hinduism, while in the Smarta Tradition, she is one of the five primary forms of Brahman, revered. In other Hindu traditions, Devi embodies the active energy and power of Deva, they always appear together complementing each other, such as Parvati with Shiva in Shaivism, Saraswati with Brahma in Brahmanism, Lakshmi with Vishnu in Vaishnavism; the Devi-inspired philosophy is propounded in many Hindu texts, such as the Devi Upanishad, which states that Shakti is Brahman, from her arise Prakṛti and Purusha, she is bliss and non-bliss, the Vedas and what is different from it, the born and the unborn, all of the universe. Shakthi is Shiva's wife, she is mentioned as the creative power of Shiva in Tripura Upanishad, Bahvricha Upanishad, Guhyakali Upanishad. Devi identifies herself in the Devi Upanishad as brahman in her reply to the gods stating that she rules the world, blesses devotees with riches, she is the supreme deity to whom all worship is to be offered, that she infuses Ātman in every soul.
Devi asserts that she resides there. Her creation of sky as father, seas as mother is reflected as the "Inner Supreme Self", her creations are not prompted by any Higher being and she resides in all her creations. She is, states Devi, the eternal and infinite consciousness engulfing earth and heaven, "all forms of bliss and non-bliss and ignorance, Brahman and Non-Brahman"; the tantric aspect in Devi Upanishad, states June McDaniel is the usage of the terms yantra, bija, mantra and chakra. Among the major world religions, the concept of goddess in Hinduism as the divine feminine, has had the strongest presence since the ancient times. Parvati is the Hindu goddess of love, purity and devotion, she is considered to be one of the greatest forms of Adi Parashakti. She is the nurturing aspect of Adi Parashakti, she has many attributes and aspects. Each of her aspects is expressed with a different name, giving her over 100 names in regional Hindu mythologies of India, including the popular name Gauri.
Along with Lakshmi and Saraswati, she forms the trinity of Hindu goddesses. Parvati is the wife of Shiva - the destroyer and regenerator of universe and all life, she is the mother of Hindu gods Kartikeya. Rita Gross states, that the view of Parvati only as ideal wife and mother is incomplete symbolism of the power of the feminine in mythology of India. Parvati, along with other goddesses, are involved with the broad range of culturally valued goals and activities, her connection with motherhood and female sexuality does not confine the feminine or exhaust their significance and activities in Hindu literature. She is balanced by Durga, strong and capable without compromising her femaleness, she manifests in every activity, from water to mountains, from arts to inspiring warriors, from agriculture to dance. Parvati's numerous aspects, states Gross, reflects the Hindu belief that the feminine has universal range of activities, her gender is not a limiting condition. In Hindu belief, Parvati is th
Gautama Buddha in Hinduism
In Vaishnava Hinduism, the historic Buddha or Gautama Buddha, is considered to be an avatar of the Hindu god Vishnu. Of the ten major avatars of Vishnu, Vaishnavites believe Gautama Buddha to be the ninth and most recent incarnation. Buddha's portrayal in Hinduism varies. In some texts such as the Puranas, he is portrayed as an avatar born to mislead those who deny the Vedic knowledge. In others, such as the 13th-century Gitagovinda of Vaishnava poet Jayadeva, Vishnu incarnates as the Buddha to teach and to end animal slaughter. In contemporary Hinduism, state Constance Jones and James D. Ryan, Buddha is revered by Hindus who consider "Buddhism to be another form of Hinduism"; the Buddha has been important to Hinduism since the ancient times, given his teachings and royal support. The Hindu views for the Buddha have neither been constant, they have ranged from contesting the Buddhist premises and theology to sharing or adopting terminology, concepts as well as more the persona of the Siddhartha as someone, born in and matured into the Buddha in a Brahmanical system.
One such integration is through its mythology, where in Vaishnava Puranas, the Buddha is adopted as the ninth avatar of Vishnu. Buddha is considered by traditions within Hinduism. Buddhists traditionally do not accept the Buddha to be a Vishnu avatar; the adoption of Buddha may have been a way to assimilate Buddhism into the fold of Hinduism. Much like Hinduism's adoption of the Buddha as an avatar, Buddhism legends too adopted Krishna in their Jataka tales, claiming Krishna to be a character whom Buddha met and taught in his previous births; the adoption of the Buddha in texts relating to Hindu gods, of Hindu gods in Buddhist texts, is difficult to place chronologically. According to Alf Hiltebeitel and other scholars, some of the stories in Buddha-related Jataka tales found in Pali texts seem slanderous distortions of Hindu legends, but these may reflect the ancient local traditions and the complexities of early interaction between the two Indian religions. In contemporary Hinduism, state Constance Jones and James D. Ryan, Buddha is revered by Hindus.
They consider "Buddhism to be another form of Hinduism". However, regional Hindu texts over the centuries have presented a spectrum of views on Buddhism reflecting the competition between Buddhism and the Brahmanical traditions; some pre-13th-century Hindu texts portray the Buddha as born to mislead the asuras to the false path, some to stop all killing of animals. Some pre-14th-century Hindu temples include Buddha reliefs with the same reverence they show for other avatars of Vishnu. In recent and contemporary Hinduism in India, Buddha is considered a holy being and revered as one, awakened. Outside India, some contemporary Hindus revere the Buddha along with other gods during their festivals. Scholars contest whether the Hindu perceptions and apologetic attempts to rationalize the Buddha within their fold are correct. Though an avatar of Vishnu, the Buddha is worshipped like Krishna and Rama in Hinduism. According to John Holt, the Buddha was adopted as an avatar of Vishnu around the time the Puranas were being composed, in order to subordinate him into the Brahmanical ideology.
Further adds Holt, various scholars in India, Sri Lanka and outside South Asia state that the colonial era and contemporary attempts to assimilate Buddha into the Hindu fold are a nationalistic political agenda, where "the Buddha has been reclaimed triumphantly as a symbol of indigenous nationalist understandings of India's history and culture". According to Lars Tore Flåten, Hindu perceptions in the literature by Hindu nationalists, are that "Buddha did not break away from the spiritual ideas of his age and country", they claim that scholars such as Hermann Oldenberg, Thomas Rhys Davids and Sarvepalli Radhakrishnan state there is much in common between "Buddhism and the contemporary Hinduism". These perceptions cite, for example, the Pali scholar Rhys Davids' analysis in Buddhism: Being a Sketch of the Life and Teachings of Gautama, the Buddha, where he wrote, "But the foregoing account will be sufficient, I hope, to remove at least one misconception – the prevalent notion that Gautama was an enemy to Hinduism, that his chief claim on the gratitude of his countrymen lies in his having destroyed a system of iniquity and oppression and fraud.
This is not the case. Gautama was born, brought up, lived, died a Hindu". In present-day scholarly consensus, Buddhism is considered different from pre-Buddhist Indian religion, however. For example, Indologist Richard Gombrich wrote that the Buddha was a radical religious reformer, making religious practice and salvation a more personal matter than it was before the arising of Buddhism; the Oxford professor and President of India, Sarvepalli Radhakrishnan states that "as a matter of fact, nowhere did Buddha repudiate the Upanishad conception of Brahman, the absolute". Buddhologists like K. R. Norman and Richard Gombrich meanwhile, argue that the Buddha's anatta theory does indeed extend to the Brahmanical belief expounded in the Brihadaranyaka Upanishad that the Self is the Universal Self, or Brahman, they point to the Pali Alagaddūpama-sutta, where the Buddha argues that an individual cannot experience the suffering of the entire world. Gombrich and other scholars have argued that the Buddha did not begin or pursue social reforms, nor was he against caste altogether, rather his aim was at the salvation of those who joined his monastic order.
According to Gombrich, modernists keep picking up these erroneous assumptions "from western authors". B. R. Ambedkar, the Dalit leader who in 1935 declared his intention to co
Shiva known as Mahadeva is one of the principal deities of Hinduism. He is the supreme being within one of the major traditions within contemporary Hinduism. Shiva is known as "The Destroyer" within the Trimurti, the Hindu trinity that includes Brahma and Vishnu. In Shaivism tradition, Shiva is the supreme being who creates and transforms the universe. In the tradition of Hinduism called Shaktism, the Goddess, or Devi, is described as supreme, yet Shiva is revered along with Vishnu and Brahma. A goddess is stated to be the energy and creative power of each, with Parvati the equal complementary partner of Shiva, he is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. According to the Shaivism sect, the highest form of Shiva is formless, limitless and unchanging absolute Brahman, the primal Atman of the universe. There are many both fearsome depictions of Shiva. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash as well as a householder with wife Parvati and his two children and Kartikeya.
In his fierce aspects, he is depicted slaying demons. Shiva is known as Adiyogi Shiva, regarded as the patron god of yoga and arts; the iconographical attributes of Shiva are the serpent around his neck, the adorning crescent moon, the holy river Ganga flowing from his matted hair, the third eye on his forehead, the trishula or trident, as his weapon, the damaru drum. He is worshipped in the aniconic form of Lingam. Shiva is a pan-Hindu deity, revered by Hindus, in India and Sri Lanka. Shiva is called as Bhramhan which can be said as Parabhramhan. Shiva means nothingness; the word shivoham means the consciousness of one individual, lord says that he is omnipotent, omnipresent, as he is present in the form of one's consciousness. In Tamil, he was called by different names other than Sivan. Nataraaja Rudra and Dhakshinamoorthy. Nataraja is the only form of Shiva worshipped in a human figure format. Elsewhere he is worshipped in Lingam figure. Pancha bootha temples are located in south India. Pancha Bhoota Stalam.
Tamil literature is enriched by Shiva devotees called 63 Nayanmars The Sanskrit word "Śiva" means, states Monier Monier-Williams, "auspicious, gracious, kind, friendly". The roots of Śiva in folk etymology are śī which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace"; the word Shiva is used as an adjective in the Rig Veda, as an epithet for several Rigvedic deities, including Rudra. The term Shiva connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature; the term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity, the "creator and dissolver". Sharva, sharabha presents another etymology with the Sanskrit root śarv-, which means "to injure" or "to kill", interprets the name to connote "one who can kill the forces of darkness"; the Sanskrit word śaiva means "relating to the god Shiva", this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.
It is used as an adjective to characterize certain practices, such as Shaivism. Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun and that Rudra is called Babhru in the Rigveda; the Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", "the One, not affected by three Guṇas of Prakṛti". Shiva is known by many names such as Viswanatha, Mahandeo, Mahesha, Shankara, Rudra, Trilochana, Neelakanta, Subhankara and Ghrneshwar; the highest reverence for Shiva in Shaivism is reflected in his epithets Mahādeva, Maheśvara, Parameśvara. Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. There are at least eight different versions of the Shiva Sahasranama, devotional hymns listing many names of Shiva; the version appearing in Book 13 of the Mahabharata provides one such list. Shiva has Dasha-Sahasranamas that are found in the Mahanyasa; the Shri Rudram Chamakam known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.
The Shiva-related tradition is a major part of Hinduism, found all over India, Sri Lanka, Bali. Scholars have interpreted early prehistoric paintings at the Bhimbetka rock shelters, carbon dated to be from pre-10,000 BCE period, as Shiva dancing, Shiva's trident, his mount Nandi. Rock paintings from Bhimbetka, depicting a figure with a trishul, have been described as Nataraja by Erwin Neumayer, who dates them to the mesolithic. Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and ithyphallic, seated in a posture reminiscent of the Lotus position, surrounded by animals; this figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sansk