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While it is believed that there are no temples to Kamadeva, and no murtis (statues) of Kamadeva are sold for worship on the market, [57] yet there is an ancient temple of Madan Kamdev in Baihata Chariali, Kamrup district in Assam. Madan is the brother of Kamadeva. The ruins of Madan Kamdev are scattered widely in a secluded place, covering 500 ...
An 18th-century painting from Rajasthan depicts Chhinnamasta as black, as described in the Pranatoshini Tantra legend. She is seated on a copulating couple. Chhinnamasta is often named as the fifth [24] [25] [26] or sixth [1] [27] [20] Mahavidya (Mahavidyas are a group of ten fearsome goddesses from the Hindu esoteric tradition of Tantra), with hymns identifying her as a fierce aspect of Devi ...
Maheshwar Tantra Sarala Hindi Vyakhya Sudhakar Malaviya Chowkambha (Narada Pancrata) Kamratna Tantra, Hemchandra Goswami; Tantric Texts Series Arthur Avalon (John Woodroffe) Tantrabhidhanam with Bijanighantu & Mudranighantu - A Tantric Dictionary; Shatchakranirupanam (Serpant Power) with 2 commentaries - Taranatha Vaidyaratna
The major part of the Durwakshta Mantra is taken from the mantra 22 of the chapter 22 in the Madhyandina Samhita of the Shukla Yajurveda. [9] According to Maithil scholar Gajendra Thakur, the mantra 22 of the chapter 22 in the Shukla Yajurveda was chanted for the devotion towards the Nation in entire Indian subcontinent by people in the early times.
This mantra used in the worship of Dhumavati, sometimes with her yantra, is believed to create a protective smoke shielding the devotee from negativity and death. [15] Her worship involves clearing one's mind of all thoughts and leaving back the known, meditating on the unknown silence beyond, and the Void that Dhumavati represents.
Gautama Buddha said that the cause of sorrow – the second of the Four Noble Truths – is desire; and the cause of desire is tanha or trishna. [8]The truth is - that deeds come from upādāna (clinging to existence), upādāna comes from trishna (craving), trishna comes from vedana (torture), the perception of pain and pleasure, the desire for rest; sensation (contact with objects) brings ...
The 1st millennium AD Buddhist literature included books of magico-religious mantras and spells for protection from evil influences of non-human beings such as demons and ghosts. [ 94 ] [ 95 ] These were called Pirita (Pali: Paritta) and Rakkhamanta ("mantra for protection"), and they share premises and style of hymns found in Atharvaveda.
Shri Rudram is also famous for its mention of the Shaivite holy mantra Namah Shivaya, which appears in the text of the Śatarudrīya in the eighth anuvāka of Taittiriya Samhita (TS 4.5.8.1). [4] In Shukla Yajurveda it is found in chapter 16, verse 41. It also contains the mantra Aum namo bhagavate rudraya and the Mahamrityunjaya Mantra. [5] [6 ...