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Amrita is repeatedly referred to as the drink of the devas, which grants them immortality. Despite this, the nectar does not actually offer true immortality. Instead, by partaking it, the devas were able to attain a higher level of knowledge and power, which they had lost due to the curse of Sage Durvasa, as described in the samudra manthana legend. It tells how the devas, after the curse, begin to lose their immortality. Assisted by their rivals, the asuras, the devas begin to churn the ocean, releasing (among other extraordinary objects and beings) the amrita.[3]

Amrita is sometimes said to miraculously form on, or flow from, statues of Hindu gods. The substance is consumed by worshippers and is alleged to be sweet-tasting and not at all similar to honey or sugar water. Amrita was the last of the fourteen treasures that emerged from the churning of the ocean and contained in a pot borne by Dhanvantari, the physician of the devas.

Immortal Nectar

Bootstrap Example In Vishnu Purana, Vayu Purana and Padma Purana, a curse that Durvasa laid upon Indra is described as the indirect reason for the famous churning of the ocean. The Srimad Bhagavata and Agni Purana also mention Durvasa's involvement in the episode in passing, without going into the details. Other sources for this story, such as Ramayana, Mahabharata, Harivamsa and Matsya Purana, do not mention Durvasa's involvement at all and ascribe the incident to other causes, such as the devas' and asuras' desire for immortality.

The story in the Vishnu Purana goes that Durvasa, while wandering the earth in a state of ecstasy due to a vow he was observing, came by a Vidyadhari(a nymph of the air) and demanded of her a heavenly wreath of flowers she was wearing. The nymph respectfully gave the garland to the sage, whereupon he wore it on his brow. Resuming his wanderings, the sage came across Indra riding his elephant, Airavata, attended by the gods. Durvasa, still in his state of frenzy, threw the garland at Indra, who caught it and placed it on Airavata's head. The elephant was irritated by the fragrance of the nectar in the flowers, so it threw the garland to the ground with its trunk. Durvasa was enraged to see his gift treated so callously and cursed Indra that he would be cast down from his position of dominion over the three worlds, just as the garland was cast down. Indra immediately begged Durvasa's forgiveness, but the sage refused to retract or even soften his curse and went on his way. Because of the curse, Indra and the devas were diminished in strength and shorn of their lustre. Seizing this opportunity, the asuras led by Bali waged war against the gods. The gods were routed and turned to Brahma for help. Brahma directed them to seek refuge with Vishnu. Vishnu in turn, advised them to call a truce with the asuras and work together with them to churn the ocean of milk and obtain the Amrita (nectar of immortality), on the pretext of sharing it with them. Vishnu promised that he would ensure only the devas drank the Nectar and reobtain their former power so they could once again defeat the asuras. The devas took Vishnu's advice and called their truce with the asuras and thus did the gods and demons begin planning their great enterprise.

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2020

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2019

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2018

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2017

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2016

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2015

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2012

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2011

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2007

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Chapters of the White Yajurveda[17] Chapter No. Ritual Name Days Nature of Ritual Reference 1-2 Darsapurnamasa (Full and new moon rituals) 2 Offer cow milk to fire. Separate calves from the cows. [35][36]

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Hymns Rigvedic deities The Rigvedic hymns are dedicated to various deities, chief of whom are Indra, a heroic god praised for having slain his enemy Vrtra; Agni, the sacrificial fire; and Soma, the sacred potion or the plant it is made from. Equally prominent gods are the Adityas or Asura gods Mitra–Varuna and Ushas (the dawn). Also invoked are Savitr, Vishnu, Rudra, Pushan, Brihaspati or Brahmanaspati, as well as deified natural phenomena such as Dyaus Pita (the shining sky, Father Heaven), Prithivi (the earth, Mother Earth), Surya (the sun god), Vayu or Vata (the wind), Apas (the waters), Parjanya (the thunder and rain), Vac (the word), many rivers (notably the Sapta Sindhu, and the Sarasvati River). The Adityas, Vasus, Rudras, Sadhyas, Ashvins, Maruts, Rbhus, and the Vishvadevas ("all-gods") as well as the "thirty-three gods" are the groups of deities mentioned.[citation needed] Mandala 9 comprises 114 hymns, entirely devoted to Soma Pavamana, the cleansing of the sacred potion of the Vedic religion.[citation needed] Mandala 10 comprises additional 191 hymns, frequently in later language, addressed to Agni, Indra and various other deities. It contains the Nadistuti sukta which is in praise of rivers and is important for the reconstruction of the geography of the Vedic civilization and the Purusha sukta which has been important in studies of Vedic sociology.[78] It also contains the Nasadiya sukta (10.129) which deals with multiple speculations about the creation of universe, and whether anyone can know the right answer.[7] The marriage hymns (10.85) and the death hymns (10.10–18) still are of great importance in the performance of the corresponding Grhya rituals.


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22-25 Ashvamedha 180 or 360 Only by King. A horse is released, followed by armed soldiers, wherein anyone who stops or harms the wandering horse is declared enemy of state. The horse is returned to the capital and is ceremoniously slaughtered by the soldiers. Eulogy to the departed horse. Prayers to deities. [42] 26-29 Supplementary formulas for above sacrifices [43] 30-31 Purushamedha Symbolic sacrifice of Purusha (Cosmic Man). Nominal victim played the part, but released uninjured after the ceremony, according to Max Muller[44] and others.[45] A substitute for Ashvamedha (horse sacrifice). The ritual plays out the cosmic creation. [46] 32-34 Sarvamedha 10 Stated to be more important than Purushamedha above. This ritual is a sacrifice for Universal Success and Prosperity. Ritual for one to be wished well, or someone leaving the home, particularly for solitude and moksha, who is offered "curd and ghee (clarified butter)". [47] 35 Pitriyajna Ritual funeral-related formulas for cremation. Sacrifice to the Fathers and Ancestors. [48] 36-39 Pravargya According to Griffith, the ritual is for long life, unimpaired faculties, health, strength, prosperity, security, tranquility and contentment. Offerings of cow milk and grains to yajna fire. [49] 40 This chapter is not an external sacrifice ritual-related. It is Isha Upanishad, a philosophical treatise about inner Self (Atman, Soul). The verse 40.6 states, "The man who in his Self beholds all creatures and all things that be, And in all beings sees his Self, then he doubts no longer, ponders not. [50]

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Upnishad

The Mundaka Upanishad, embedded inside Atharvaveda, is a poetic-style Upanishad, with 64 verses, written in the form of mantras. However, these mantras are not used in rituals, rather they are used for teaching and meditation on spiritual knowledge.[59] In ancient and medieval era Indian literature and commentaries, the Mundaka Upanishad is referred to as one of the Mantra Upanishads.[60] The Mundaka Upanishad contains three Mundakams (parts), each with two sections.[61][62] The first Mundakam, states Roer,[61] defines the science of "Higher Knowledge" and "Lower Knowledge", and then asserts that acts of oblations and pious gifts are foolish, and do nothing to reduce unhappiness in current life or next, rather it is knowledge that frees. The second Mundakam describes the nature of the Brahman, the Atman (Self, Soul), and the path to know Brahman. The third Mundakam continues the discussion and then asserts that the state of knowing Brahman is one of freedom, fearlessness, liberation and bliss.[61][62] The Mundaka Upanishad is one of text that discuss the pantheism theory in Hindu scriptures.[63][64] The text, like other Upanishads, also discusses ethics.[65]

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Mandala 1 comprises 191 hymns. Hymn 1.1 is addressed to Agni, and his name is the first word of the Rigveda. The remaining hymns are mainly addressed to Agni and Indra, as well as Varuna, Mitra, the Ashvins, the Maruts, Usas, Surya, Rbhus, Rudra, Vayu, Brhaspati, Visnu, Heaven and Earth, and all the Gods. This Mandala is dated to have been added to Rigveda after Mandala 2 through 9, and includes the philosophical Riddle Hymn 1.164, which inspires chapters in later Upanishads such as the Mundaka.[5][76][77] ]