Here are the list of 14 symbols which are generally used in hinduism in day to day life.
1. Swastika :
The swastika is well-recognized as an important Hindu symbol. It represents God (the Brahman) in his universal manifestation, and energy (Shakti). It represents the four directions of the world (the four faces of Brahma). It also represents the Purushartha: Dharma (natural order), Artha (wealth), Kama (desire), and Moksha (liberation). The swastika symbol is traced with sindoor during Hindu religious rites.
2. Aum or Om:
The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence … is Om. This syllable Om is indeed Brahman. Whosoever knows this syllable obtains all that he desires. This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma. -Katha Upanishada.
Symbol to show Cow’s feet. Symbol of purity, motherhood and ahimsa (non-violence)
4. Sri Chakra Yantra:
Sri Chakra Yantra of Tripura Sundari (commonly referred to as Sri Yantra) is a mandala formed by nine interlocking triangles. Four of these triangles are oriented upright, representing Shiva or the Masculine. Five of these triangles are inverted triangles representing Shakti, or the Feminine. Together, the nine triangles form a web symbolic of the entire cosmos, a womb symbolic of creation, and together express Advaita Vedanta or non-duality. All other yantras are derivatives of this supreme yantra.
The conch shell is a major Hindu article of prayer, used as a trumpeting announcement of all sorts. The God of Preservation, Vishnu, is said to hold a special conch, Panchajanya, that represents life as it has come out of life-giving waters.
In the story of Dhruva the divine conch plays a special part. The warriors of ancient India would blow conch shells to announce battle, such as is famously represented in the beginning of the war of Kurukshetra in the Mahabharata, a famous Hindu epic.
Symbol Of Education Relief.
7. Foot Prints of Goddess Lakshmi:
Shatkona, “six-pointed star,” is two interlocking triangles; the upper stands for Siva, ‘purusha’ (male energy) and fire, the lower for Shakti, ‘prakriti’ (female power) and water. Their union gives birth to Sanatkumara, whose sacred number is six.
9. The Lotus (PADMA): The lotus symbol (or its petals) is both a symbol of purity and variety, every lotus petal representing a distinct aspect. The inclusion of a lotus in a YANTRA represents freedom from multiple interference with the exterior (purity) and expresses the absolute force of the Supreme Self.
10. Tripundra :
Tripundra is a Saivite’s great mark, three stripes of white vibhuti on the brow. This holy ash signifies purity and the burning away of anava, karma and maya. The bindu, or dot, at the third eye quickens spiritual insight.
11. Shubha Labha:
The literal meanings of the names give you a sense of upliftment. Shubh means goodness and Labh means benefit.
The Kalasha is considered a symbol of abundance and “source of life” in the Vedas.
Namaste, Hands in prayer also known as Anjali gesture is a sign of respect for the sacred, that which is dear to the heart .
Dipa, Diya, Diva, lamp is a symbol of light.
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Here is the list of 10 prime Goddesses in hinduism (no particular order)
Lakshmi (लक्ष्मी) is the Hindu goddess of wealth, love, prosperity (both material and spiritual), fortune, and the embodiment of beauty. She is the wife and active energy of Vishnu.
Saraswati (सरस्वती) is the Hindu goddess of knowledge, music, arts, wisdom and learning. She is a part of the trinity of Saraswati, Lakshmi and Parvati. All the three forms help the trinity of Brahma, Vishnu and Shiva to create, maintain and regenerate-recycle the Universe respectively
Durga (दुर्गा), meaning “the inaccessible” or “the invincible”, is the most popular incarnation of Devi and one of the main forms of the Goddess Shakti in the Hindu pantheon.
Parvati (पार्वती) is the Hindu goddess of love, fertility and devotion. She is the gentle and nurturing aspect of Hindu goddess Shakti. She is the mother goddess in Hinduism and has many attributes and aspects.
Kali also known as Kalika, is the Hindu goddess associated with empowerment, shakti. She is the fierce aspect of the goddess Durga (Parvati).
Sita (सीता) is the consort of the Hindu god Rama and is an avatar of Lakshmi, goddess of wealth and wife of Vishnu. She is esteemed as a paragon of spousal and feminine virtues for all Hindu women. Sita is known for her dedication, self-sacrifice, courage and purity.
Radha, which means prosperity and success, is one of the Gopis of Vrindavan, and is a central figure of Vaishnava theology.
Rati is the Hindu goddess of love, carnal desire, lust, passion and sexual pleasure. Usually described as the daughter of Prajapati Daksha, Rati is the female counterpart, the chief consort and the assistant of Kama (Kamadeva), the god of love.
the river Ganges is considered sacred and is personified as a goddess known as Ganga. It is worshipped by Hindus who believe that bathing in the river causes the remission of sins and facilitates Moksha.
Annapurna or Annapoorna is the Hindu goddess of nourishment. Anna means “food” or “grains”. Purna means “ful l, complete and perfect”. She is an avatar (form) of Parvati, the wife of Shiva.
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(The Hindu FAQs does not owe any of these images)
An Ashrama in Hinduism is one of four age-based life stages discussed in ancient and medieval era Indian texts. The four ashramas are: Brahmacharya (student), Grihastha (householder), Vanaprastha (retired) and Sannyasa (renunciation).
The Ashramas system is one facet of the Dharma concept in Hinduism. It is also a component of the ethical theories in Indian philosophy, where it is combined with four proper goals of human life (Purusartha), for fulfillment, happiness and spiritual liberation.
Brahmacharya (ब्रह्मचर्य) literally means “going after Brahman (Supreme Reality, Self, God)”. In Indian religions, it is also a concept with various context-driven meanings.
In one context, Brahmacharya is the first of four Ashrama (age-based stages) of a human life, with Grihastha (householder), Vanaprastha (forest dweller) and Sannyasa (renunciation) being the other three Asramas. Brahmacharya (bachelor student) stage of one’s life, up to about 20 years of age, was focused on education and included the practice of celibacy. In Indian traditions, it connotes chastity during student stage of life for the purposes of learning from a guru (teacher), and during later stages of life for the purposes of attaining spiritual liberation (moksha).
In another context, Brahmacharya is a virtue, where it means celibacy when unmarried, and fidelity when married. It represents a virtuous lifestyle that also includes simple living, meditation and other behaviors.
Brahamacharya ashrama occupied the first 20–25 years of life roughly corresponding to adolescence.Upon the child’s Upanayanam, the young person would begin a life of study in the Gurukula (the household of the Guru) dedicated to learning all aspects of dharma that is the “principles of righteous living”. Dharma comprised personal responsibilities towards himself, family, society, humanity and God which included the environment, earth and nature. This educational period started when the child was five to eight years old and lasted until the age of 14 to 20 years. During this stage of life, the traditional vedic sciences and various sastras were studied along with the religious texts contained within the Vedas and Upanishads. This stage of life was characterized by the practice of celibacy.
Naradaparivrajaka Upanishad suggests that Brahmacharya (student) stage of life should extend from the age a child is ready to receive teachings from a guru, and continue for a period of twelve years.
The graduation from Brahmacharya stage of life was marked by the Samavartanam ceremony. Grihastha ashrama:
Grihastha (गृहस्थ) literally means “being in and occupied with home, family” or “householder”.It refers to the second phase of an individual’s life. It follows Brahmacharya (bachelor student) life stage, and embodies a married life, with the duties of maintaining a home, raising a family, educating one’s children, and leading a family-centred and a dharmic social life.
Ancient and medieval era texts of Hinduism consider Grihastha stage as the most important of all stages in sociological context, as human beings in this stage not only pursue a virtuous life, they produce food and wealth that sustains people in other stages of life, as well as the offsprings that continues mankind. The householder stage is also considered in Indian philosophy as one where the most intense physical, sexual, emotional, occupational, social and material attachments exist in a human being’s life.
Vanaprastha (Sanskrit: वनप्रस्थ) literally means “retiring into a forest”.It is also a concept in Hindu traditions, representing the third of four ashrama (stages) of human life.Vanaprastha is part of the Vedic ashram system, which starts when a person hands over household responsibilities to the next generation, takes an advisory role, and gradually withdraws from the world. Vanaprastha stage is considered as a transition phase from a householder’s life with greater emphasis on Artha and Kama (wealth, security, pleasure and sexual pursuits) to one with greater emphasis on Moksha (spiritual liberation). Vanaprastha represented the third stage and typically marked with birth of grand children, gradual transition of householder responsibilities to the next generation, increasingly hermit-like lifestyle, and greater emphasis on community services and spiritual pursuit.
Vanaprastha, according to Vedic ashram system, lasted between the ages of 50 and 74.
It encouraged gradual transition of social responsibility, economic roles, personal focus towards spirituality, from being center of the action to a more advisory peripheral role, without actually requiring someone to actually moving into a forest with or without one’s partner. While some literally gave up their property and possessions to move into distant lands, most stayed with their families and communities but assumed a transitioning role and gracefully accept an evolving role with age. Dhavamony identifies Vanaprastha stage as one of “detachment and increasing seclusion” but usually serving as a counselor, peace-maker, judge, teacher to young and advisor to the middle aged.
Sanyasa (संन्यास) is the life stage of renunciation within the Hindu philosophy of four age-based life stages. Sannyasa is a form of asceticism, is marked by renunciation of material desires and prejudices, represented by a state of disinterest and detachment from material life, and has the purpose of spending one’s life in peaceful, love-inspired, simple spiritual life. An individual in Sanyasa is known as a Sannyasi (male) or Sannyasini (female) in Hinduism.
Hinduism has no formal demands nor requirements on the lifestyle or spiritual discipline, method or deity a Sanyasin or Sanyasini must pursue – it is left to the choice and preferences of the individual.This freedom has led to diversity and significant differences in the lifestyle and goals of those who adopt Sannyasa. There are, however, some common themes. A person in Sannyasa lives a simple life, typically detached, itinerant, drifting from place to place, with no material possessions or emotional attachments. They may have a walking stick, a book, a container or vessel for food and drink, often wearing yellow, saffron, orange, ochre or soil colored clothes. They may have long hairs and appear disheveled, and are usually vegetarians.Some minor Upanishads as well as monastic orders consider women, child, students, fallen men (criminal record) and others as not qualified for Sannyasa; while other texts place no restrictions.
Those who enter Sannyasa may choose whether they join a group (mendicant order). Some are anchorites, homeless mendicants preferring solitude and seclusion in remote parts, without affiliation. Others are cenobites, living and traveling with kindred fellow-Sannyasi in the pursuit of their spiritual journey, sometimes in Ashramas or Matha/Sangha (hermitages, monastic order).
There are figures that share slightly similar stories across various cultures. Here are some of them who comes to my mind. There might be many more.
Sun god, Surya Deva and Ra appears in all cultures. Africa consider the Sun to be the son of the supreme being Awondo and the Moon Awondo’s daughter.
In Aztec mythology, Tonatiuh was the sun god. The Aztec people considered him the leader of Tollan (heaven).
In Buddhist cosmology, the bodhisattva of the Sun is known as Ri Gong Ri Guang Pu Sa.
Ancient Egyptian consder him as Ra, By the Fifth Dynasty (2494 to 2345 BCE) he had become a major god in ancient Egyptian religion, identified primarily with the midday sun.
In hinduism The Adityas are one of the principal deities of the Vedic classical Hinduism belonging to Solar class. In the Vedas, numerous hymns are dedicated to Mitra, Varuna, Savitr etc. In Hinduism, Aditya is used in the singular to mean the Sun God, Surya.
Garuda and Horus:
Garuda is younger brother of Aruna. Garuda associated with Garuda Purana, book that deals with soul after death. Horus is associated with Egyptian book of the dead. Horus and Seth are said to be rivals. Aruna curses his mother Vinata. Both Garuda’s and Horus’ parents have similar relationship. Garuda often acts as a messenger between the gods and men.
In Buddhist mythology, the Garuda are enormous predatory birds with intelligence and social organization. Another name for the Garuda is suparna, meaning “well-winged, having good wings”.
Manu, Noah and flood myth: Manu is a title accorded to a progenitor of humanity after the great flood at the end of each kalpa (aeon).
Muruganand Michael– commander-in-chief of the army of god and the son of Mahadev (god of gods). Depicted as on top of a peacock. He is similar to Michael.
Saptarishi and Light Beings : They are naturally the most evolved Light Beings in the Creation and the guardians of the Divine Laws
Pishacha and Fallen gods: In the Yoga Vasishtha Maharamayana Pisachas are a sort of aerial beings, with subtile bodies. They sometimes assume the form of a shadow to terrify people, and at others enter into their minds in an aerial form, in order to mislead them to error and wicked purposes. They are all the progeny of the fallen gods.
Giants, The Titans and The Asura:
Celestial nymphs in Svarga, Heaven and Amaravati: ….region for the virtuous alone with celestial gardens called Nandana planted with sacred trees and sweet-scented flowers. The fragrant groves are occupied by Apsaras (celestial nymphs).
They are in Greek mythology too.
God of death, Yama and punishments in Hell, Naraka located at Patala: Deities associated with death take many different forms, depending on the specific culture and religion being referenced. Psychopomps, deities of the underworld, and resurrection deities are commonly called death deities in comparative religions texts. The term colloquially refers to deities that either collect or rule over the dead, rather than those deities who determine the time of death. However, all these types will be included in this article. God of death is there in almost every mythology on earth.
Ahasuerus, Ashwathama, the cursed immortal: Ashwathama was cursed by Krishna to roam earth with leprosy till his second coming as Kalki. Ashwathama will be cured when he meets Kalki at the end of the Kali yuga along with other immortals.
Indra, Zeus, Thor: King of demi-gods. Thunder bolt is his weapon.
Pillar of Fire: The “Pillar of Fire” is described in the Holy Books of three major world religions, Buddhism of course in the Maha Ummaga Jataka as the “Aggi Khanda”, in Hinduism as the “Anala Stambha” in the Shiva Purana, and in the Torah (Exodus 13:21-22) of Judaism a The Lord is described as guiding the Israelites as a Pillar of fire at night.
In all three texts the fiery pillar represent the supreme most God.