Description
Vaishno Devi, also known as Mata Rani, Trikuta and Vaishnavi, is a manifestation of the Hindu Mother Goddess Mahalakshmi. The words "maa" and "mata" are commonly used in India for "mother", and thus are often used in connection with Vaishno Devi. Vaishno Devi Mandir (Hindi: वैष्णोदेवी मन्दिर) is a very popular Hindu temple dedicated to the Hindu Goddess, located at the Trikuta Mountains within the Indian state of Jammu and Kashmir. More than 10 million pilgrims visit this shrine every year.
This pilgrimage is considered to be one of the holiest pilgrimages among Hindus. Popular the world over as “Moonh Maangi Muradein Poori Karne Wali Mata”, which means, the Mother who fulfills whatever her children wish for, 'Mata' (literally meaning
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Some traditions believe this Shrine to be the holiest of all Shaktipeeths (a place where the Mother Goddess, the Eternal Energy has her abode) since the skull of Mata Sati fell here. Others believe that her right arm had fallen here. But some scriptures do not agree with it. They do agree that at a place called Gandarbal in Kashmir, the right arm of Sati had fallen. Nevertheless, in the Holy Cave of Shri Mata Vaishno Deviji, one does find stone remains of a human hand, popularly known as Varad Hast (the hand that grants boons and blessings).
Mythology and Legends
There are several other legends connected with the Vaishnav Devi. A popular one amongst them is the legend of Shridhar's vision. According to the legend, Sridhar was a poor Brahmin who lived in village Hansali near Katra about seven hundred years ago. Sridhar was had no child and therefore, he ardently worshipped the goddess hoping to get a child of his own. As a part of his daily ritual he performed 'Kanya-Pujan' to please the goddess. One day while Sridhar was performing the 'Kanya-Pujan' a girl who looked did not seem from his village appeared and told him to hold a Bhandara (community meal) for all the villagers the next day. The girl assured him that by performing the same
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One day he had a dream of the same girl who told him that she was Vaishno Devi and showed him the vision of her cave and also blessed him with the boon of four sons. Sridhar, happy once again, set out in search of the cave, and after finding it he decided to spend the rest of his life at the foot of this cave in worship of the deity. Soon the fame of the holy cave spread, and the devotees began to flock it to pay their homage to the mighty
Siddhartha feels warm toward the people who he transports across the river. Although he grew wiser and wiser, he still felt wounded by his son. One day he decides to go back and look for his son but remembers that he himself did exactly the same thing his son is doing to him to his father. He hears the river laugh at his repetition of life’s pattern. He returns and tells Vasudeva about his experience at the location where Vasudeva found him.
Sonia is an exceptional student when it comes to academics. She is very hardworking and will put in all her effort for everything she does. She has always had a great passion for science and finds her way to get involved in any science event. For example, last year she participated in the Alameda County Science Fair, and received fourth place for her experiment. She hopes to have a similar experience at the Stanford Medicine Research program as well, and her beneficial experience with the science fair pushed her to try out this summer program.
Siddhartha realizes he is no longer comfortable just sitting around as the big fish in a little pond, and he would like to seek true illumination that he feels cannot be found in their town. As he states to his father, “I have come to tell you that I wish to leave your house tomorrow and join the ascetics.” (Hess, p. 10). In other words, he decides to break away from his childhood village and pursue enlightenment by practicing self-discipline (becoming an ascetic). Although he tries to reach nirvana in numerous different manners, his final goal never truly changes.
Vasudeva showed him the way and he didn't understand till he came back to listen to the river. (Page 79). The River represents the eternity of time and its uncountable benefits. At first, Vasudeva points Siddhartha toward to the right direction without specifics. This gives SIddhartha a blurred vision toward enlightenment.
One of the traditions that both modern and native share in common is a secure place to keep away from anyone else. Miner said “The focal point of the shrine is a box or chest which is built into the
Siddhartha discovers his inner peace when he goes through diverse experiences, and gains wisdom. As a young kid, Siddhartha grows up being a Brahmin’s son. His father and elders taught Siddhartha
Through their experiences, the novel sheds light on the challenges faced by immigrants and marginalized communities. For instance, when Gian Singh is called names and the Sri Harmandir Sahib is attacked in India, it reflects the historical experiences of countless individuals and communities who sought to establish their identities while simultaneously adapting to a new culture and society. In fact, Sikh Canadians have played a significant role in shaping Canadian history, from being defense ministers to working every job known to man. As noted in Sandhu's work, "Sikhs have been part of Canadian history since the late 1800s when they first arrived in British Columbia to work on the railroads" (Sandhu, 2012, p. 22). This citation underscores the fact that Sikh Canadians have a rich history in Canada and have contributed significantly to the country's development.
In the short story ``By Any Other Name'', Santha Rau talks about her childhood, going to a school with a majority of English students and teachers. On the first few days of school Santha and her sister began to realize how their Indian culture made them different then their peers. The moment of realization was during lunchtime: “The children were all opening packages and sitting down to eat sandwiches. Premillia and I were the only ones who had Indian food.” (Rau 10)
In addition to the festival, artist Omar Geles as well played a role in internationalizing puya through his talented accordion playing. Omar geles was born in Valledupar, Colombia, where the vallenato festivals are held. He is well known for playing his accordion and in fact won the title of the king of vallenato in the vallenato festival in 1989. Geles has released many puya inspired songs beginning in 1997. In addition, he was nominated for the Latin Grammy Award for best Cumbia/Vallenato album.(elvallenato.com, nd, pg. 1
She expresses the different spices and how they have different names in English. Towards the end of the brief story, Kothari indicates that she attempts in making “chapati” which is a type of flatbread. She further states that it has taken her six hours and multiple phone calls to her mother to complete the recipe. This story portrays how she is attempting in reconnecting with her parents and Indian culture by attempting in cooking Indian recipes.
The story of Siddhartha tells the tale of a boy who grows up in a wealthy Brahman family. He grows to be intelligent and handsome and is loved by all his family and friends. Siddhartha seems to have everything he could want but eventually becomes frustrated with his life. He seeks enlightenment and believes that the elders in his community have nothing more to teach him spiritually. Much to his parent’s frustration, Siddhartha decides he needs to leave home and find the inner peace he seeks.
To be closed is to conceal the end from those who do not seek. To be opened is to allow the devotee to find salvation. The Metropolitan Museum of Art’s Shrine of the Virgin Mary, from Rhine Valley, Germany circa 1300 AD, is a Vierge ouvrante which is “a form of devotional sculpture, whose exterior resembles traditional cult figures of the Virgin and Child, yet is fashioned so as to open at the center,”. The outside of this sculpture features a “tender representation” of the enthroned Virgin Mary nursing the Christ Child. The Virgin Mary does not engage with her son, though.
Even though there are differences in religious belief, the groups live in harmony; it is not until the arrival of the ghost trains which are filled with bodies of Sikhs and Hindus that brings disturbance to the peace of the village (117). Singh reminds the readers that the “Muslims said the Hindus had started the killing. According to the Hindus, the Muslims were to blame. The fact is, both sides killed” (1). In this case, the train symbolizes the collapse of alliance between the Muslims and the Sikhs; the once peaceful coexistence of both sides has now been persisted by ethnic antagonism.
In certain ways, Hindu temples also reflect the idea that sacred spaces are flexible and cannot be assumed to possess one specific set of qualities. The Hindu
It is kept away from the profane in order for it to not become immersed in the mundane. The sacred can be manifested in various forms such as stones and trees. But it never emerges as a sacred entity on its own- the form it acquires (such as that of the stone or tree) acquires a sacred value and thus becomes that entity that is to be worshipped. In the first chapter, ‘Sacred Space’, the divide between religious spatial dynamics is delved into.