List of Hindu deities - Aspects of Brahma. Prajapati List of Hindu deities - Aspects of Shiva. Mahadeva Prajapati List of Hindu deities - Aspects of Devi. Bhavani Durga Jagaddhatri Parvati Shakti Uma Mahavidya Kali Tara Tripura Sundari Bhuvaneshvari Bhairavi Chhinnamasta Dhumavati Bagalam ...

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List of Hindu deities, List of Hindu deities - A, List of Hindu deities - B, List of Hindu deities - C, List of Hindu deities - D, List of Hindu deities - E, List of Hindu deities - G, List of Hindu deities - H, List of Hindu deities - I, List of Hindu deities - K, List of Hindu deities - L, List of Hindu deities - M, List of Hindu deities - N, List of Hindu deities - P, List of Hindu deities - R, List of Hindu deities - S, List of Hindu deities - T, List of Hindu deities - U, List of Hindu deities - V, List of Hindu deities - Y, List of Hindu deities - Aspects, List of Hindu deities - Aspects of Brahma, List of Hindu deities - Aspects of Shiva, List of Hindu deities - Aspects of Devi, List of Hindu deities - Aspects of Vishnu, List of Hindu deities - Incarnations, List of Hindu deities - Mental son of Brahma, List of Hindu deities - Incarnations of Vayu, List of Hindu deities - Avatara of Lakshmi, List of Hindu deities - Manifestation of Durga, List of Hindu deities - Avatars of Vishnu

Read more here: » List of Hindu deities: Encyclopedia II - List of Hindu deities - Aspects

Pavamana (Sanskrit) [from the verbal root pu to purify]

One of the three personified fires, whether of the kosmos or man; one of the three sons of Agni-Abhimani and Svaha. Agni-Abhimani, his three sons -- Pavaka, Pavamana, and Suchi -- and their 45 sons, constitute the mystic 49 fires of occultism.

Pavamana is the fire produced by friction, sometimes called nirmathya, and is the parent of saharaksha, the fire of the asuras. "In the metaphysical sense the 'Fire of friction' means the Union between Buddhi, the sixth, and Manas, the fifth, principles, which thus are united or cemented together; the fifth merging partially into and becoming part of the monad; in the physical, it relates to the creative spark, or germ, which fructifies and generates the human being" (SD 2:247).

(See also: Pavamana, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Abhimanin, Abhimani (Sanskrit) (from abhi towards + the verbal root man to think, reflect upon)

Longing for, thinking upon; name of an Agni, eldest son of Brahma. By Svaha, Abhimanin had three sons of surpassing brilliancy: Pavaka, Pavamana, and Suchi, the personifications of the three fires that produced our earth and humanity (VP 1:10). Abhimanin, his three sons, and their 45 sons constitute the mystic 49 fires of the Puranas and theosophy. As the eldest son of Brahma, Abhimanin represents the cosmic Logos, the first force produced in the universe at its evolution, the fire of cosmic creative desire. His three sons, according to the Vayu-Purana, stand for three different aspects of Agni (fire): Pavaka is the electric fire, Pavamana the fire produced by friction, and Suchi the solar fire. Interpreted on the cosmic and human planes, these three fires are "Spirit, Soul, and Body, the three great Root groups, with their four additional divisions" (SD 2:247). They are said to have been cursed by the sage Vasishtha to be born again and again (cf BP 4:24,4; SD 2:247-8).

"Every fire has a distinct function and meaning in the worlds of the physical and the spiritual. It has, moreover, in its essential nature a corresponding relation to one of the human psychic faculties, besides its well determined chemical and physical potencies when coming in contact with the terrestrially differentiated matter" (SD 1:521).

(See also: Abhimanin, Abhimani, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Raganuga-sadhana - Sri Rupa Gosvami’s conclusions regarding the method for performing raganuga-bhajana are stated in Bhaktirasamrta-sindhu (1.2.294-296) as follows: "One should constantly remember one’s dearest nava-kisora Sri Nanda-nandana and the beloved associates of Krsna who are possessed of sajatiya-bhava or the identical mood for which one aspires. One should always reside in Sri Vraja-dhama with great attachment for hearing topics regarding Krsna and His devotees.

If one is physically unable to live in Vraja, one should do so mentally. This is the method of raganuga-bhakti-sadhana.” Sri Rupa Gosvami continues: "A sadhaka who has lobha for raganuga-bhakti should serve Sri Krsna both in the sadhaka-rupa and the siddha-rupa in accordance with the bhava of the Vrajaparikaras who possess the same mood for which he aspires. The angas of bhakti such as sravana, kirtana, sri guru-padasraya, and others in regard to vaidhi-bhakti, are also useful and necessary in raganuga-bhakti. But judicious sadhakas will adopt only those angas which nourish their specific bhava, avoiding those which hamper it.”

Examples of the angas of bhakti in regard to raganuga-sadhana are as follows: sravanam in madhura-rasa means that one will hear how a maidservant serves Lalita, Visakha, Radha and Krsna. Kirtana means that one will learn how to do pati-vancanam, that is speaking sweet words to the husband in order to cheat him and go to participate in the lila of Radha and Krsna. Smaranam means to remember how Lalita and Visakha are rendering service to Srimati Radharani. Pada-sevanam means to take Srimati Radharani to meet with Krsna at night. Arcanam is done with the corner of the eyes. When Krsna is returning from the cow-pastures with the cowherd boys and the cows, all the gopis are standing at their doorsteps doing arcana with the corner of their eyes. Everything is there; the flame is there, water is there, sneha, mana, pranaya and everything else is there. Krsna also accepts their worship with the corner of His eyes. This is called arcana. Atma-nivedanam means gopijana-vallabhaya svaha: "I am the maidservant of Radha and Krsna, and I am offering my entire being to Them.”

(See also: Raganuga-sadhana, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Mantra - a mystical sloka composed of the names of Sri Bhagavan which addresses any individual deity.

Mantras are given to a disciple by a guru at the time of diksa. The question may be raised that since bhagavan-nama is independent, how can mantras, which are composed of the names of the Lord (bhagavan-nama) , be dependent upon diksa?

Srila Jiva Gosvami has discussed this question in Bhakti-sandarbha (Anuccheda 284). He says that mantras are bhagavannamatmika. This means that mantras are composed of the names of Bhagavan. The difference is that mantras also contain some special words like nama, svaha, and klim. Sri Bhagavan and the rsis have invested mantras with special power by which those mantras reveal one’s own specific relationship with Krsna. Therefore it may seem that mantras are endowed with some special potencies that are not invested in nama.

A contradiction arises because if bhagavan-nama (which is lacking these special attributes) is able to bestow the supreme object of attainment (parama-purusartha) without any need for diksa, how is it that mantras are dependent on diksa when they are even more powerful than nama?

Srila Jiva Gosvami analyzes that by the constitutional nature of mantras, they are not dependent on diksa. Nonetheless, people in general are influenced by the bodily conception and their hearts are polluted with abominable desires. In order to curb these tendencies, the rsis have established regulations to be followed in the arcana-marga. Otherwise, by constitutional nature, there is no difference between nama and mantra in the matter of their independence of any formalities.

Nama, being non-different from nami, or Bhagavan Himself, is already invested with all potencies. Therefore in actuality, the glory of nama is superior to that of mantras. Yet Jiva Gosvami says that the diksa-mantras are invested with the power to reveal the sadhakas’ specific relationship with the Lord - sri bhagavata samam atmasambandha- visesa-pratipadakas ca (Bhakti-sandarbha, Anuccheda 284). The same thing is stated in Anuccheda 283: divyam-jnanam hy atra srimati mantre bhagavat-svarupa-jnanam tena bhagavata sambandha-visesa-jnanam ca (see diksa). This means that when a guru who is situated on the platform of bhava gives diksa, the mantras are invested with the knowledge of Bhagavan’s svarupa and knowledge of one’s specific relationship with Him. Therefore, those who are desiring to attain the prema-seva of Sri Krsna in Vraja in one of the four relationships of dasya, sakhya, vatsalya, or madhura should accept diksa-mantras from a guru who is established in one of these moods.

(See also: Mantra, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

List of Hindu deities - Mental son of Brahma. Narada List of Hindu deities - Incarnations of Vayu. Hanuman Bhima Shri Madhvacharya List of Hindu deities - Avatara of Lakshmi. Sita Devi List of Hindu deities - Manifestation of Durga. Chandanayika See also:

List of Hindu deities, List of Hindu deities - A, List of Hindu deities - B, List of Hindu deities - C, List of Hindu deities - D, List of Hindu deities - E, List of Hindu deities - G, List of Hindu deities - H, List of Hindu deities - I, List of Hindu deities - K, List of Hindu deities - L, List of Hindu deities - M, List of Hindu deities - N, List of Hindu deities - P, List of Hindu deities - R, List of Hindu deities - S, List of Hindu deities - T, List of Hindu deities - U, List of Hindu deities - V, List of Hindu deities - Y, List of Hindu deities - Aspects, List of Hindu deities - Aspects of Brahma, List of Hindu deities - Aspects of Shiva, List of Hindu deities - Aspects of Devi, List of Hindu deities - Aspects of Vishnu, List of Hindu deities - Incarnations, List of Hindu deities - Mental son of Brahma, List of Hindu deities - Incarnations of Vayu, List of Hindu deities - Avatara of Lakshmi, List of Hindu deities - Manifestation of Durga, List of Hindu deities - Avatars of Vishnu

Read more here: » List of Hindu deities: Encyclopedia II - List of Hindu deities - Incarnations

The Ashvamedha could only be conducted by a king. Its object was the acquisition of power and glory, the sovereignty over neighbouring provinces, and general prosperity of the kingdom. The horse to be sacrificed must be a stallion, more than 24, but less than 100 years old. The horse is sprinkled with water, and the Adhvaryu and the sacrificer whisper formulas into its ear. Anyone who should stop the horse is ritually cursed, and a dog is killed symbolic of the punishment for the sinners. The horse is then set loose towards the North- ...

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Ashvamedha, Ashvamedha - The Vedic Sacrifice, Ashvamedha - Vedanta and modern Hinduism

Read more here: » Ashvamedha: Encyclopedia II - Ashvamedha - The Vedic Sacrifice

Conze distinguishes three periods in the Buddhist use of mantra. Initially, like their fellow Indians, Buddhists used mantra as protective spells to ward of malign influences. Despite a Vinaya rule which forbids monks engaging in the Brahminical practice of chanting mantras for material gain, there are a number of protective for a group of ascetic monks. However, even at this early stage, there is perhaps something more than animistic magic at work. Particularly in the case of the Ratana Sutta the efficacy of the verses seems to be related to the concept of "truth". Each verse of the sutta ends ...

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Mantra, Mantra - Introduction, Mantra - Mantra in Hinduism, Mantra - Mantra Japa, Mantra - Some Hindu mantras, Mantra - Lead me from Ignorance to Truth, Mantra - Hare Krishna Maha Mantra, Mantra - The shanti mantras, Mantra - Universal prayer, Mantra - Other examples, Mantra - The Hindu Bija Mantra, Mantra - Remarks, Mantra - What is Dharma?, Mantra - The Significance of the Symbol Om, Mantra - Mantras and Prayers, Mantra - Kirtan and Bhajan, Mantra - Vedic Conception of Sound, Mantra - Mantra in Buddhism, Mantra - Mantra in Shingon Buddhism, Mantra - Mantra in Indo-Tibetan Buddhism, Mantra - Om mani padme hum, Mantra - Some other mantras used by Tibetan Buddhists, Mantra - Mantra in other traditions or contexts

Read more here: » Mantra: Encyclopedia II - Mantra - Mantra in Indo-Tibetan Buddhism

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