Agni Quotes

Pandavas, will you see my truth?' See well. Those words, uttered by Varuni, Sage Durvasa, Ratri, and Agni, echoed back to her. Aru's jaw clenched, but she nodded. She owed it to all of them, and, a small part of her said, she owed it to herself.

Everything was so...massive. It made sense - these were the treasures of gods. Seeing Agni change in size had reminded her that whenever gods fit in her field of vision, they were just humoring her.

To what is One, sages give many a title they call it Agni, Yama, Mātariśvan. एकं सद विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः || 1:164:46 (ekaṃ sad viprā bahudhā vadantyaghniṃ yamaṃ mātariśvānamāhuḥ)

But they don't deserve to be winning!" "And who does in this world, Roland? Only the gifted and the beautiful and the brave? What about the rest of us, Champ? What about the wretched, for example? What about the weak and the lowly and the desperate and the fearful and the deprived, to name but a few who come to mind? What about losers? What about failures? What about the ordinary fucking outcasts of this world - who happen to comprise ninety percent of the human race! Don't they have dreams, Agni? Don't they have hopes? Just who told you clean-cut bastards own the world anyway? Who put you clean-cut bastards in charge, that's what I'd like to know! Oh, let me tell you something. All-American Adonis : you fair-haired sons of bitches have had your day. It's all over, Agni. We're not playing according to your clean-cut rules anymore - we're playing according to our own! The Revolution has begun! Henceforth the Mundys are the master race! Long live Glorious Mundy!

The Yaksha asked, 'Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?' Yudhishthira answered, Agni is the guest of all creatures: the milk of kine is amrita: Homa (therewith) is the eternal duty: and this Universe consists of air alone.

Кого можно назвать самым смелым? Пожалуй, крохотную бабочку, которая подвергается тем же атмосферным условиям, как и лев.

Life for her was pure survival. A struggle. A test. There was hardly space in her life left for joy & peace.

He is always invisibly with you, even though he is not physically with you. You are alike. No matter where you both are in this world, you are always with each other.

They can’t find any peace, no matter what they do or where they are, until they are together with the other half, so they finally can feel Home.

Eternal Love is carried in the hearts of one man & one woman through many lifetimes.

As per some Vedic marriage rites, a woman is first given in marriage to the romantic moon-god, Chandra, then to the highly sensual Gandharva named Vishwavasu, then to the fire-god, Agni, who cleanses and purifies all things, and finally to her human husband. Thus, the ‘four men’ quota is exhausted. Clearly this was an attempt of society to prevent Hindu women from remarrying.

what is love? what was love for me? it was when I believed I was the happiest person on earth if I had only him and nothing else it was when I looked at him and felt a pain in my chest over how I would find anything more beautiful it was when I started writing cause what he made me feel was so intense it couldn't just remain in my thoughts it was pain, a feeling that emptied out my chest and ate me alive knowing just because I love you, it didn't entitle me to have you. My love for you was like an ocean slowly drowning me and I was clinging to the last piece of driftwood that was my hope.

He no longer saw the face of his friend Siddhartha, instead he saw other faces, many, a long sequence, a flowing river of faces, of hundreds, of thousands, which all came and disappeared, and yet all seemed to be there simultaneously, which all constantly changed and renewed themselves, and which were still all Siddhartha. He saw the face of a fish, a carp, with an infinitely painfully opened mouth, the face of a dying fish, with fading eyes—he saw the face of a new-born child, red and full of wrinkles, distorted from crying—he saw the face of a murderer, he saw him plunging a knife into the body of another person—he saw, in the same second, this criminal in bondage, kneeling and his head being chopped off by the executioner with one blow of his sword—he saw the bodies of men and women, naked in positions and cramps of frenzied love—he saw corpses stretched out, motionless, cold, void— he saw the heads of animals, of boars, of crocodiles, of elephants, of bulls, of birds—he saw gods, saw Krishna, saw Agni—he saw all of these figures and faces in a thousand relationships with one another, each one helping the other, loving it, hating it, destroying it, giving re-birth to it, each one was a will to die, a passionately painful confession of transitoriness, and yet none of them died, each one only transformed, was always re-born, received evermore a new face, without any time having passed between the one and the other face—and all of these figures and faces rested, flowed, generated themselves, floated along and merged with each other, and they were all constantly covered by something thin, without individuality of its own, but yet existing, like a thin glass or ice, like a transparent skin, a shell or mold or mask of water, and this mask was smiling, and this mask was Siddhartha's smiling face, which he, Govinda, in this very same moment touched with his lips. And, Govinda saw it like this, this smile of the mask, this smile of oneness above the flowing forms, this smile of simultaneousness above the thousand births and deaths, this smile of Siddhartha was precisely the same, was precisely of the same kind as the quiet, delicate, impenetrable, perhaps benevolent, perhaps mocking, wise, thousand-fold smile of Gotama, the Buddha, as he had seen it himself with great respect a hundred times. Like this, Govinda knew, the perfected ones are smiling.

I will fear no man that bleeds the same blood as I who carries the same scars, fresh wounds, or healed over marks. Cause despite being through the pain I'm alive, I'm present and nothing they do can hurt me more than I can myself.

... riches in cities like this drew people to new gods of fortune, like golden Agni, and away from wild gods like Tet, the god of wine who began this. People don't need wild gods any more when they're fat and rich and comfortable. Gods don't take kindly to being forgotten.

On the day of the agni pariksha, light transfixed Amar’s face. “I have every faith in you, my love,” he said, trailing fingers along my jaw. “This will put an end to every rumor. This will keep you safe from them. I know our days have been cold, but after this, we will be as we once were.

Joy is the manifestation of the Creator's Power, illumining a world in darkness.

The common highway does not lead to the Holy Mountain.

Не много стоят люди, не могущие отличить ласточку от коршуна! Но что заслуживают те, кто, ощипывая орла, думаю приготовить из него кривобокую утку!

காலத்தின் அனுபவங்களையெல்லாம் நம்மீது ஏற்றிக்கொண்டிருந்தோமானால், நாம் அழிந்து விடுவோம்.

When they meet each other, they feel an enormous magnetic pull to one another, unable to logically explain it.

Without Love, we are just bodies, like biological robots. Love makes us truly alive! Love turns the light on inside our hearts & makes us shine!

…learn how to be unbreakable while being rejected, unwanted, & unloved.

He is busy running. He runs away from the truth, from his old wounds, from himself, or after something like wealth, power, or fame.

I found my Twin Flame. I found My Soul, My Heart, My Love. The one who is closer to me than my own breath, my own heartbeat, than the blood running in my veins.

We meet people we haven’t ever seen before, but deep inside, there is a feeling that we have known them for thousands of years.

There were moments of intense pain & utter darkness that I wanted to end it all. The only thing I wanted was not to live.

I don’t remember when the agni pariksha ended. I only remembered emerging, my ankles encircled with ash. A deafening roar--applause or resentment, fury or joy--as I left. And I remember Amar’s face, one dark eyebrow arched as he surveyed the crowd, a proud smirk on his face as though he expected this all along. All that time, I thought he was merely pretending.

Realisation dawned on me. It was not the world that needed to change, but I. The world is fine, with a comfortable mix of this and that. What was topsy-turvy was within me. I needed to transform. I

Although my marriage was still valid on paper, it had long ceased to exist. It shouldn’t have existed from the very beginning, what was the point in saying what should have been or could have been.

When we are sick, we lose our sense of taste and our appetite. Taste, appetite, and power of digestion are related. Lack of taste indicates fever, disease, low agni, high ama. To improve agni and eliminate disease, it is necessary to improve our sense of taste. This is why spices are such important Ayurvedic herbs. Desire for tasty food indicates hungry agni or disease. The problem is that we have perverted our sense of taste with artificial substances.

How can I find my Twin Flame? The answer is you cannot. If he or she is physically born with you in the same era, they will appear in your life when the time is right. Even if you don’t want to or don’t expect it, it will happen.

you're a museum of things that remind me of the worst time of my life yet somehow, you radiate comfort I want to feel, remember how the pain felt when I'm around you it hurts, but it's a good kind of pain, I've finally been released.

The pramantha, or instrument of the manthana (fire-sacrifice), is conceived under a purely sexual aspect in India, the fire-stick being the phallus or man, and the bored wood underneath the vulva or woman. The fire that results from the boring is the child, the divine son Agni. (Pl. XIIIb.) The two pieces of wood are ritually known as pururavas and urvasi, and, when personified, are thought of as man and woman. The fire is born12 from the genitals of the woman. Weber gives the following account of the fire-producing ceremony:

This confirms what we have said about rta as the source of libido where the god dwells and whence he is brought forth in the sacred ceremonies. Agni is the positive manifestation of the latent libido; he is accomplisher or fulfiller of rta, its “charioteer”; he harnesses the two long-maned red mares of rta.100 He even holds rta like a horse, by the bridle.101 He brings the gods to mankind, their power and blessing; they represent definite psychological states in which the vital feelings and energies flow with greater freedom and joy. Nietzsche has captured this state in his verses: You with your fiery lances Shatter the ice-bound soul of me, Till with high hope it advances Rushing and roaring into the sea.102

I don’t trust you.” He stepped back, wounded. “Has your judgment become so compromised? If you truly do not believe the truth in my words, then you have no place here.” We stared at one another, fury swelling between us. The silence expanded, solidifying our words like manacles. “Once, I thought you loved me,” I said in a broken voice. “I refuse to live in your shadow for the rest of eternity.” His eyes widened, obsidian eyes searching and disbelieving. “Then leave!” he said, gesturing to the door angrily. So I did. I stepped into the reincarnation pool, letting the waters tease my life apart, inflicting upon myself the same curse that had forced me to undergo the agni pariksha. In the distance, Amar’s voice roared for me. Pleading. But it was too little. And far too late.

When you neglect your Soul, you are not living at all. You are a biological robot, a machine. You walk, talk, smile, visit parties, have lovers. Soul knows & sees everything you do. When one day your body is no more, you have to answer to your Soul. While in the body, Soul was a prisoner of your mind, ego, greed, envy, anything else, now there is no escape from the judgement of your own Soul.

The gods do not speak with everyone,” and so a way has to be devised to approach them: men must segregate themselves in the same way as the gods are segregated from men. Then perhaps the gods will pay attention. An initial separation from other men is achieved through the preliminary actions of the rite. When setting up the gārhapatya fire, he first sweeps the chosen space with a palāśa branch and says: ‘Away from here! Away! Crawl away from here,’ then: ‘Go away, go and slip away from here,’ he says to those who slither on their bellies. ‘You who are here from ancient and recent times!’ and therefore both those who are here from a remote time as well as those who have settled here today.” The ritual action is an imitation. Of other men, who lived in the beginning? Or of gods? During the building of the fire altar when certain bricks, known as dviyajus, “which require a double formula,” have to be arranged. At that moment the sacrificer thinks the following words: “I wish to go to the celestial world following the same form, celebrating the same rite that Indra and Agni used to enter the celestial world!” What the sacrificer is imitating is the act of the god himself making himself a god Ritual serves above all to resolve through action what thought alone cannot resolve. For example: what do we do with the ash produced by the sacrificial fire? The ashes are thrown into water. And these words are spoken: “O divine waters, receive these ashes and place them in a soft and fragrant place!” And then: “May the consorts, married to a good lord, bow down to him.” The “consorts” here are the waters, who have found a “good lord” in Agni. The waters are chosen as a place for ashes, because Agni was born from the womb of the waters.So Agni will not be lost.

On the day of the agni pariksha, light transfixed Amar’s face. “I have every faith in you, my love,” he said, trailing fingers along my jaw. “This will put an end to every rumor. This will keep you safe from them. I know our days have been cold, but after this, we will be as we once were.” Inside, my heart snarled, but I kept my face blank. “I will not disappoint.” All the members of the Otherworld assembled for my trial. I wore white, the dress of mourning. In the Night Bazaar, a dim glow lit up the faces of the attendees, clinging to well-oiled horns and scaled skin. Leonine rakshasa waited patiently, weapons quivering in their grip. If I failed, they were free to depose me. If I succeeded, they would end their bloodshed in the human realms. Sacred flames lapped up from the ground. Ribbons of fire snaked out like tongues and grasping hands. I looked to Amar. His face was stern. Hopeful. For what outcome, I thought I knew. But I was wrong.

Are you disappointed?” I asked coldly. Amar slipped his arms around my waist. “I always believed in you. It is the world outside who needed convincing.” “Liar,” I hissed, stepping out of the ring of his arms. “What is the meaning of this?” “You humiliated me. You left me to them like carrion before vultures. And like vultures, they devoured me.” My voice was hoarse and brittle. I hated him. I hated him for abandoning me. I hated him for needing him. Amar stepped back, his jaw clenched. “I did it to quell dissent. To keep you safe. I was ashamed that I had to ask you to undergo the agni pariksha.” “So ashamed you distanced yourself from me the moment you demanded that trial?” Amar looked stunned. “I am the Dharma Raja for a reason. I would not have my own impartiality questioned by favoring you. Surely, you knew this.” “What would you have done if I failed?” “You couldn’t fail,” said Amar. “That’s why I did not worry. You were meant to be the queen of these lands. We were meant to rule together. For all of eternity.

every time I long for you, I promise myself it's the last, I wish I could love myself the way I love you unconditionally. overlooking ever negative, repeating small gestures over and over in my head to get high from that nervous feeling how do I manage to remember every little instance between us when I can't even remember to eat how did you become so important that I'm willing to give up my dreams to support you in following yours. I'm turning into a fool hanging onto the last thread of hope believing it to be love.

I realized you took away the one thing that truly belonged to me. my emotions used to belong to me. I guess I should thank you for Stripping away my guilt, my empathy, and my ability to feel for others. Maybe thank you for teaching me how to manipulate, to never let emotions be weaponized against me. Is it a good or a bad thing? To never love? To find & hate? To be numb? To pretend to feel? To be able to use emotions against others. There are so many instances where I sit down and just wish with everything inside that I could feel something except anger, just wish for a single tear so I can let out the pain.

Throughout my questioning, the Dharma Raja stood by my side, a silken shadow against all this light. I believed in myself, and with Amar supporting me, my decision was invincible. “How could you be so cruel?” exclaimed one. “No wife in his mortal life?” “His wife would not be reincarnated with him. I will not give him another.” A woman with a white veil, whose skin glowed like dawn, shot me a trembling smile. “And what about his brothers? Did they not also partake in his crime of theft?” retorted another. “They did,” I said. “Then why must he endure a whole life as a human when his brothers live less than a year in that realm?” “Because they were accomplices. Not the instigators of the crime. It was he who committed the most wrong. It is he who must live the longest.” The deva beside me stomped his feet and lightning flared behind him. “And what say you, Dharma Raja? How will you defend your queen’s decision?” I remembered holding my chin high, surveying the crowd with the tasteful indifference of one who knew she was impervious. And I remembered when that moment fell with his next words: “If you doubt her, then I propose an agni pariksha. Fire will always tell.” The devas and devis nodded approvingly to themselves. A trial by fire. Humiliation burned through me. I dropped my hand from his and the world broke between us.

I am the Dharma Raja for a reason. I would not have my own impartiality questioned by favoring you. Surely, you knew this.” “What would you have done if I failed?” “You couldn’t fail,” said Amar. “That’s why I did not worry. You were meant to be the queen of these lands. We were meant to rule together. For all of eternity.” “I would rather die than rule by the side of a coward.” Shadows curled away from Amar’s body. “Coward?” he hissed. “Cowardice is running from the difficult choices made by the ones that love you most. If I have been a coward, so have you, jaani. But we may start anew. Let us not speak of this time any longer.” He tried, once more, to tilt my face into a kiss, but I moved away. “I saw you spread the rumors yourself in the Otherworld. I watched you take solace in another’s arms. And if surviving the agni pariksha means spending eternity with you, then I would rather live life as a mortal.” The room became damp and sticky with darkness. “What lies you hurl at me,” he murmured. “I don’t trust you.” He stepped back, wounded. “Has your judgment become so compromised? If you truly do not believe the truth in my words, then you have no place here.” We stared at one another, fury swelling between us. The silence expanded, solidifying our words like manacles. “Once, I thought you loved me,” I said in a broken voice. “I refuse to live in your shadow for the rest of eternity.” His eyes widened, obsidian eyes searching and disbelieving. “Then leave!” he said, gesturing to the door angrily.

Aurobindo’s orientation has yielded important new insights into the thought of the Vedic seers (rishi), who “saw” the truth. He showed a way out of the uninspiring scholarly perspective, with its insistence that the Vedic seers were “primitive” poets obsessed with natural phenomena like thunder, lightning, and rain. The one-dimensional “naturalistic” interpretations proffered by other translators missed out on the depth of the Vedic teachings. Thus Sūrya is not only the visible material Sun but also the psychological-spiritual principle of inner luminosity. Agni is not merely the physical fire that consumes the sacrificial offerings but the spiritual principle of purifying transformation. Parjanya does not only stand for rain but also the inner “irrigation” of grace. Soma is not merely the concoction the sacrificial priests poured into the fire but also (as in the later Tantric tradition) the magical inner substance that transmutes the body and the mind. The wealth prayed for in many hymns is not just material prosperity but spiritual riches. The cows mentioned over and over again in the hymns are not so much the biological animals but spiritual light. The Panis are not just human merchants but various forces of darkness. When Indra slew Vritra and released the floods, he not merely inaugurated the monsoon season but also unleashed the powers of life (or higher energies) within the psyche of the priest. For Indra also stands for the mind and Vritra for psychological restriction, or energetic blockage. Aurobindo contributed in a major way to a thorough reappraisal of the meaning of the Vedic hymns, and his work encouraged a number of scholars to follow suit, including Jeanine Miller and David Frawley.2 There is also plenty of deliberate, artificial symbolism in the hymns. In fact, the figurative language of the Rig-Veda is extraordinarily rich, as Willard Johnson has demonstrated.3 In special sacrificial symposia, the hymn composers met to share their poetic creations and stimulate each other’s creativity and comprehension of the subtle realities of life. Thus many hymns are deliberately enigmatic, and often we can only guess at the solutions to their enigmas and allegorical riddles. Heinrich Zimmer reminded us: The myths and symbols of India resist intellectualization and reduction to fixed significations. Such treatments would only sterilize them of their magic.

Months passed away without dreams about the Agni Ki…or my father. My new life began to find new rhythm. But then…as suddenly as it always does…everything changed.

Agni, for me, was a project very close to my heart. I had chosen the name for I felt it symbolized all the fire that we as a nation had lying latent within all of us. It was Agni not because it was destructive, but because it gave us strength and confidence and in developing it indigenously we made great strides in our own technological capabilities. The wings I had once dreamt of flying on were now a reality. They were wings that made dreams into reality, hard work into success, they were the wings of fire that can destroy ignorance and backwardness and fly us towards becoming a strong, developed nation.

He was awarded the Padma Bhushan in 1981 and around that time was asked to take charge of the Guided Missile Development Programme at the Defence Research and Development Organisation (DRDO) by Dr Raja Ramanna. Here he went on to develop India’s missile programme with the missile systems Prithvi, Trishul, Nag, Akash and Agni taking shape at this time.

In 1991, while looking forward to his retirement and planning to open a school for underprivileged children, he started writing down his memoirs. He had always written poetry and was an avid reader from his days as a student in Madras. The book he wrote began with his childhood days and ended somewhere after the launch of Agni. Called Wings of Fire,

One could well ask if there is some subconscious link in the patriarchal mind between the agni-pariksha, fire-ordeal of Sita; the encouraging of women to become satis, the practice of entering the fire jointly in a jauhar when a Rajput raja was defeated in a campaign; and the frequency of dowry deaths in recent times.

In the Rig Veda, Aditi, Agni, Mitra and Varuna are viewed as intercessors:

Love even the knot-grass. God created it. Understanding is concealed in the heart.

Our gestures will not erase Karma. Our Shield will protect you against the assaults of the dark forces. But the settlement of old accounts in unavoidable. The Hand of Fate leads towards the Good.

Whence dreams are begotten, Where sacrifices are extolled, Where the Invisible Light glorifies labor, Thence come My Blessings. In the whispering of leaves, In the splash of waves, In the murmur of the breeze, I am with you. Amidst the cruel and the dark ones, Amidst treason of the spirit, Amidst strife and sorrow, My Shield is over you.

Carry the light, and do not look back.

Agni was her brother and she loved him, and he often understood her, but he was a man. In the end he thought as a man thinks, of owning and mastering.

Problem Abhijit (Vega), younger sister of Rohini (Aldebaran), desiring seniority (over Rohini?) went to the forest to perform austerities. Thus, Abhijit (Vega) slipped/moved from the sky. At that time (as a result) Indra approached Skandha and asked Skandha to discuss the matter with Brahma. Brahma ordained the beginning of time from Dhanishtha (Sualocin), while previous to this incident the beginning of time was from Rohini and the appropriate number of nakshatras existed (for time reckoning). Being told like this by Indra, Krittika (Pleiades), the nakshatra with Agni as its deity and with the shape of a cart (or with seven heads) became happy and went up in the sky4. My task is to make sense of the incidents described in this Mahabharata passage.

It is necessary to thriftily use your forces; He is a poor chemist who instead of using a drop empties the bucket. Yes, the invisible battle was never before so great. Now the whole earthly orbit has become involved in it. Regard not lightly the disturbance of the world. Forces are so tense that a torrent of omens is pouring onto the planet.

Alankaara or worship to Dishaadhipatis or Heads of Directions situated around Agni by placing flowers in the respective directions: East: Indraaya namah; South East: Agnaye namah; South: Yamaaya namah; South West: Nirrutaaya namah; West: Varunaaya namah; North West: Vaayave namah;North: Somaaya namah; North East: Ishaanaaya namah/

His monotheism left no place for apparent polytheism. We know that a fundamental Hindu teaching is that God is one: Truth is One; sages call it by many names such as Indra, Mitra, Varuna, Yama, Garutman, or Matarishvan. (Rig Veda: 1:164:46) The Yajur Veda, another important scripture, expresses the same truth as follows: For an awakened soul, Indra, Varuna, Agni, Yama, Aditya, Chandra – all these names represent only One spiritual being. (32:1) These words lie at the heart of the religion but for many devotees and non-Hindu observers the reality seems to be polytheistic. The pictures and images which may be seen in a mandir, ranging from Rama and Hanuman, to Jesus, the Virgin Mary, Guru Nanak and Gandhi, might convey this message to the uninformed, rather than one of diversity within unity which is at the heart of Hinduism. Certainly that seems to have been true of the village Hinduism that Guru Nanak experienced.

Cold-blooded criminals began to look helpless, and the line between the two worlds—under and ‘over’— became thin.

We have now developed for Agni a re-entry structure, for which we have developed this new material, a very light material called carbon-carbon. One day an orthopedic surgeon from Nizam Institute of Medical Sciences visited my laboratory. He lifted the material and found it so light that he took me to his hospital and showed me his patients. There were these little girls and boys with heavy metallic calipers weighing over three kilograms each, dragging their feet around. He said to me, “Please remove the pain of my patients” In three weeks, we made these floor-reaction Orthosis 300-gram calipers and took them to the orthopedic center. The children didn’t believe their eyes. From dragging around a three kilogram load on their legs, they could now move around! Their parents had tears in their eyes.

If you don't follow through on your creative ideas, someone else will pick them up and use them. When you get an idea of this sort, you should jump in with both feet, not just stick your toe in the water… Be daring, be fearless, and don't be afraid that somebody is going to criticize you or laugh at you. If your ego is not involved no-one can hurt you.

Usually I don’t disclose who my friends are, or talk about the places where I have travelled or am going to travel.

mission as their nearest Friend, Then, like the far−resounding billows of the flood, thy flames, O Agni, roar aloud.

Even as he was smiling, the form of Krishna began to glow like lightning. All the devas emerged out of his body. They could be seen. But by the side of Krishna whose form had now assumed a terrifying aspect, they looked smaller then the thumb of the hand. On his forehead could be seen Brahma, the Creator. On his huge chest could be seen the eleven Rudras. On his shoulders could be seen the lords of the four quarters: Indra, Varuna, Kubera and Yama. Agni could be seen glowing from his mouth. The Adityas who were twelve in number, and the Vasus and the Asvin twins, the Maruts and all the gods of the heavens could be seen in his form. Out of his left hand could be seen the heroes on the side of the Pandavas. Balarama was seen to emerge from his left hand and on his right could be seen Arjuna with the Gandiva in his hand. Behind him were Bheema, Nakula, Sahadeva and Yudhishthira. All the heroes of the Vrishni and Andhaka clan were seen standing by his side with their arms and armours. The arms of Krishna were many. They held all the weapons. There could be seen the reputed Sankha called Panchajanya, the Chakra called Sudarsana, the Gada called Kaumodaki and the sword by name Nandana. Fire could be seen flaming out of his eyes and his nostrils. His aspect was terrible. It looked as though Death, which has no shape, had now decided to take shape and reveal to the world her dread form. No one had the power to look on this unique spectacle.

A curse upon you and myself!" - Indrajeet

The greatest mysteries are often buried not beneath the earth, but within ourselves." - Asura proverb

Sometimes, the greatest battles are fought not on fields of war, but within the heart, where love and duty clash in a desperate struggle for dominion." - Kritikan Proverb

come hither with the Gods; 3 Indra, Vāyu, Brhaspati, Mitra, Agni, Pūsan, Bhaga, Ādityas, and the Marut host.

Thou art our herald, meet for praise. 4 Wake up the willing Gods, since thou, Agni, performest embassage: Sit on the sacred grass with Gods. 5 O Agni, radiant One, to whom the holy oil is poured, burn up Our enemies whom fiends protect.

In the Fire Nation, hair was heavily linked with honor. She’d heard that sometimes the losers of an important Agni Kai would shave parts of their head bald, laying patches of their scalp bare to symbolize an extra level of humility from their defeat, but the topknot was always sacred. It was never touched except in circumstances akin to death.

You are so beautiful! So young! So innocent! And you are mine! I have the right to have you! I want you & I will take you! Whether you want it or not! The price I had to pay for this marriage was too high. Everything makes me feel nauseous & disgusted. I had nowhere to run.

Apart from myself I started to blame one other for everything, God. I was angry, very angry with God! I was in pain & I was angry. Everything happens because of God’s will. So I believed that the horrific events must also be God’s will.

Sanskrit Texts as Sources of Yoginis: • Puranas: Agni Purana, chapter 52; Markandeya Purana, Kalika Purana, Bhagavata Purana, Matsya Purana, Garuda Purana, Skanda Purana, and Devi Bhagavata Purana. • Maya Dipika, a rare text. • Pratishtha Lakshana Sara Samuchchaya. • Chaturvarga Chintamani of Hemadri; thirteenth century. • Matottara Tantra; thirteenth century

In these hymns, Yama, the god of death, figures prominently. To be in debt was to have a weight placed on you by Death. To be under any sort of unfulfilled obligation, any unkept promise, to gods or to men, was to live in the shadow of Death. Often, even in the very early texts, debt seems to stand in for a broader sense of inner suffering, from which one begs the gods—particularly Agni, who represents the sacrificial fire—for release. It was only with the Brahmanas that commentators started trying to weave all this together into a more comprehensive philosophy. The conclusion: that human existence is itself a form of debt.

In Russia as well, a grain-drying barn spirit known as the Ovinnik would be offered a rooster, customarily on September 4th and on November 1st. Interestingly, one source on the Baltic religion describes this grain-drying barn fire deity as “Dimstapatis” which literally means “Master of the House.” This is an archaic Indo-European term which is also used for the Vedic Indian fire deity Agni (called “Dampati” in Sanskrit

மனிதன் விளக்கைப்போல் எரிந்து ஒளிர்ந்து, மங்கி, புகைந்து, அழிந்துவிட வேண்டியவன்தான். எஞ்சியிருப்பனவெல்லாம் நிகழ்ச்சிகளும் தன்மைகளும்தான்... கெளதமா!

Es habitual tratar la cuestión de sus nombres, Agni, Indra, Prajāpati, Śiva, Brahama [Mitra, Varuna], etc. de la forma siguiente: «lo nombran múltiple, a él que, en realidad, es uno»;38 «según como se muestra, en eso se convierte»;39 «toma las formas que se representan quienes lo adoran».40 Los nombres trinitarios —Agni, Vāyu y Āditya, o Brahama, Rudra y Vishnu— «son las más altas personificaciones del supremo, el inmortal y el incorpóreo Brahama… su devenir es un nacimiento uno de otro, son participaciones en un sí común definido por sus diferentes operaciones… Estas encarnaciones están llamadas a ser contempladas, celebradas y, finalmente, rechazadas. Por medio de ellas, uno se eleva cada vez más arriba en los mundos; pero donde todo termina, se alcanza la simplicidad de la Persona».41 De todos los nombres y todas las formas de Dios, la sílaba monogramática Oṁ, que totaliza los sonidos y la música de las esferas cantada por el Sol resonante, es la más excelsa.

Evaluating one's own progress in life is not an easy task. Here the student has to set his own questions, seek his own answers and evaluate them in his own satisfaction.

As can be seen, the charges of plagiarism by the Indians of Christian concepts are unsustainable, and we are left with Indian images of crucified gods, at least some of which likely represent Krishna. Another Indian god depicted in cruciform is Agni,32 the fire and sun god who so resembled both Krishna and Christ, yet whose story dates to the earliest Vedic period, well over a thousand years before Christianity was created. Also interchangeable with Wittoba and Krishna is the solar hero Indra, who, as noted, was frequently portrayed as crucified as well. The crucifixion of Indra is likewise recorded in Georgius's Alphabetum Tibetanum, p. 203,

Thou who gavest the voice and shield to me, send a Teacher upon my paths—my heart is open.

Agni

சொற்களின் எல்லைகளைத் தகர்க்காத வரைக்கும், அவற்றின் உட்பொருளை உன்னால் உணரவே முடியாது,

A connection to lightning is an attribute that Lugus, Agni, and Loki have in common. Agni was a god associated with all kinds of fire, including the fire of the sky, and one of his sacred objects is a flaming spear. It has likewise been postulated that rather being a sun god, the Celtic Lugus was actually a god of storms and particularly lightning. It is thought that the name Lugus is derived from the Indo-European word leuk meaning “light”, and this could be a reference to a lightning-flash. Lugus and his Irish manifestation, Lúgh, also possessed many magical objects, including a spear (which like Óðinn’s spear Gungnir is probably symbolic of lightning), a hammer (symbolic of thunder), and a magical ship.19 Interestingly, according to Snorri, these are the same three gifts that Loki originally got from the dwarves and gave to Óðinn, Þórr, and Freyr. As these were the three gods who were apparently the most important and highly revered in the Temple of Uppsala,20 it has often crossed my mind that this story could contain the dim memory of a time when Loki was adopted into the religion of the Germanic tribes (just as he was adopted into the tribe of the Æsir) from a neighboring culture. If he were considered to be an important god in said culture, perhaps a story would have been constructed in which he passed on the symbols of his power (including his “spear” of lightning) to the primary Germanic gods after his adoption, leaving himself with a lesser status. However, I must stress that this is merely speculation.

ஒரு பக்கம் தேச சுதந்திரத்திற்கான இயக்கம் புயல்போல் வளர்ந்துகொண்டிருந்தது. மறுபக்கம் பழைய சுல்தான் காலத்து எதேச்சாதிகாரப் போக்கிற்குப் புத்துணர்வு ஊட்டப்பட்டு வந்தது.

Don’t allow your family or society or religion to decide for you. Things will only change when you start doing everything possible to make your life how you want it to be.

A couple could only live together & be considered decent & right if they were officially married.

Love is the only religion & the only truth.

I didn’t find any peace in religion. I had tried to force myself into it from a very young age, but it never worked.

Do they all betray, lie, manipulate & deceive? Are they all selfish, power-hungry, unhappy, lonely? While in his Shadow, he will either immediately reject you, or say he loves you, play with you, use you, & reject you later. Not all of them are weak. But more often, while they hurt & betray, they learn to love. It is difficult to walk away, leaving him alone with his insecurities, & selfishness. It is hard to leave when you love, but you can’t change his character, or his attitude towards you, or the way he chooses to live his life.

I blamed myself for everything, making myself the reason for all the troubles. It is my lifestyle: taking the blame onto myself to make it easier for others.

Don’t bother holding those tears inside, my Love! Let the pain go away together with them!

From the moment he saw me, love was pouring from his eyes. He simply loved me with the purest love.

It happens that for the sake of status, career or wealth, or simply unwillingness to change, many choose to live a lie for years. They constantly tell lies to people dear to them & even strangers. But mostly, they deceive themselves, cheat themselves, & lie to themselves.

If a marriage is a loveless pretense, & kept only for social status, both will have to face a choice: Pretense or Sincerity. Love or Status. In Cosmic Law, Love is the most sacred force!

Twin Flames: Two halves of One Soul.

I always can feel you wherever you are because we are sharing One Soul.

Twin Flames love each other immensely. If united, such couples are bright & are impossible to miss. One compliments the other perfectly.

Twin Flames most often come from different upbringing. They deal with many obstacles, making their union, in some cases, almost impossible. Many refuse to overcome these challenges or are afraid to do so since it would change their current lifestyle.