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Apsara, Devi Jagadambi temple at Khajuraho in Madhya Pradesh, India. The most ancient descriptions of apsara portray them as "water nymph"-like beings. [16] The Rigveda tells of an apsara who is the wife of Gandharva; however, the Rigveda also seems to allow for the existence of more than one apsara. [14] The only apsara specifically named is ...
Urvashi is the apsara to be specially named in the Rigveda, the oldest known Hindu scripture which was composed around 1900–1200 BCE. The 95th Sukta (section) of the 10th Mandala of the Rigveda is dedicated to a conversation between her and her husband, Pururavas .
Menaka was born during the churning of the ocean by the devas and asuras.She is one of the most mesmerising apsaras (celestial nymphs) in the three worlds, with quick intelligence and innate talent, but desired a family.
Articles relating to the Apsara, celestial beings in Hindu and Buddhist culture. They are originally a type of female spirit of the clouds and waters, who later plays the role of a "nymph" or "fairy". They figure prominently in the sculpture, dance, literature and painting of many Indian and Southeast Asian cultures.
The Bala Kanda of the epic Ramayana narrates that Rambha is instructed by Indra to disturb the penance of Vishvamitra, a sage who had been previously seduced by another apsara named Menaka. Realising Indra had sent another nymph to lure him, an infuriated Vishvamitra curses her to transform into a rock for ten thousand years till a Brahmin ...
“Daughter of Ruins” author and longtime “Extra” senior supervising producer Yvette Manessis Corporon has been dreaming of her Greek-historical-and-mythology-laced novels being adapted for ...
Menaka, the beautiful apsara, comes to seduce Vishvamitra from his austerities. Artist, Miskin. Vishvamitra is seduced by Menaka. Menaka was born during the churning of the ocean by the devas and asuras and was one of the most beautiful apsaras (celestial nymph) in the world with quick intelligence and innate talent. However, Menaka desired a ...
Greek mythology has changed over time to accommodate the evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued.