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Updated: May 29, 2025
These conditions were fulfilled by Vishnu and Çiva, and particularly by Krishna; that is, the later thought constructed these new deities in accordance with the demand of the higher and the lower religious feeling of the time: the two sides of the human demand, the genial and the terrible, are embodied, the first in Vishnu, the second in Çiva.
Professor von Schroeder points out that their father was the god Rudra, later known as Civa, the god of departed souls, and of fruitfulness, i.e., a Chthonian deity, and suggests that the Maruts represent the "in Wind und Sturm dahinjagende Seelenschar."
If the Aryan Hindus had such a figure, she failed to grow into a great divinity. But the worship of such deities came into Aryan India at a relatively recent date, apparently from non-Aryan sources, and has been incorporated in Hindu systems. Various forms of Çakti have been brought into relation with various gods, the most important being those that have become attached to the worship of Çiva.
By his side in this later time stands his rival Çiva, the chief figure in a sect or system which shared with Vishnuism the devotion of the later Hindus. The rise of these two gods is to be referred probably to the dissatisfaction in the later times with the phenomenal character which still clung, in popular feeling, to the older deities.
An historical connection between the Greek and the Phrygian forms is possible, but is not proved. In India the bisexual form of Çiva, which seems to be late, connects itself with the licentious character of his rites. Its historical origin is uncertain. +417+. It does not appear that the cult of the Greek androgynous deities entered seriously into the religious life of the people.
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