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Indian Gods安卓版

Indian Gods安卓版
  • 本软件:安全无广告无插件建议18岁以上的成年人游戏
  • 类型:塔防策略
  • 平台:安卓
  • 版本:v4.0
  • 作者:汤姆
  • 大小:26M
  • 更新:2021-01-09
  • 游戏评分

    5.5 还行好东西值得一试
    • 好评

      0+1
    • 中评

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    • 差评

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    游戏介绍

    Indian Gods 中文

    如果你顽固而不怕困难,这个游戏适合你。我保证“燃烧”,“炸弹”等不止一次。

    只有最有抵抗力的玩家才能在各种难度下完成游戏。

    虽然,我非常怀疑;)

    印度众神

    在印度教中,神话元素退回到背景中:后者的重心正好在实际活动中。印度教理论中的主要哲学观点往往比神的概念发挥更重要的作用。然而,在许多方面,这些观点引起了极大的兴趣。首先,应该说印度教对旧婆罗门神话的态度。

    在发展印度教的过程中,吠陀万神殿让位于非雅利安起源的不同等级的神。当然,在前神中,没有一个人在这个后期具有与他以前相同的性格或相同的意义。那些在吠陀时代扮演重要角色的神现在退居幕后,反之亦然,在吠陀经中不那么受尊敬的众神获得了最大的荣誉。最强大的Ved神,Indra之神的国王,并没有在印度教中完全消失,但他经历了自己。让他仍然记得他以前的伟大的记忆,神话中心爱的英雄继续承担着“英德拉之子”的名誉,但他真正权力的时代已经过去了。相反,太阳女神苏里亚显然保留了许多信徒。一般来说,崇拜太阳是西印度的特征。有些教派认为苏里亚男性;他被崇拜,甚至作为主神,并与梵天,湿婆和毗湿奴一起被认同。正是这三位神灵构成了Trimurti–一个帮助Ishvara的三位一体,唯一的至尊神,婆罗门的象征,绝对在Brahma作为创造者,在Vishnu作为监护人,在Shiva作为驱逐舰表现出来和装修。有了基督教三位一体,这种神的组合几乎没有什么相似之处。 Trimurti从来没有被提升到教条或现在的理论,对于信仰和推测,这个形象都没有任何意义,值得关注。显然,这是印度融合的一种表现,是团结甚至教教的愿望,我们在印度教的每一个转折点都会遇到这种想法。这种融合的另一个例子是同时崇拜和比较与Vishnu和Shiva相同,这导致两个教教频繁混合甚至两个神的组合。因此,他们以Hari-Hara(即Vishnu-Siva)的名义一起获得荣誉,这两个神的组合最终合并为一个双重图像,并被赋予了自己的特殊崇拜。印度三位一体的行为与世界周期的三冲程节奏相吻合。首先,他们来自婆罗门;然后达到他们的完整化身;然后他们被一个婆罗门或一个时代吸收,接着是下个世纪。世界的创造和历史被分为几个周期。没有开始或结束。开始是结束,结束是一个新的开始。婆罗门时代的至高无上的神,梵天本人,挥舞着创造的力量,逐渐失去其意义。他继续住在Prajapati,但他的真正功能已转移给其他人。梵天更像是一个抽象的神灵。尽管如此,他经常被提及,他的形象经常可以在众神的形象中找到。在其中一个上,他站在花上;他身体的颜色是深黄色;他有四个面孔或头;他切断了他的第五个湿婆,因为他称自己是一个至高无上的存在并声称他自己创造了湿婆;一缕珍珠编织成他头发的发辫。他的两只手被举起来祈祷,另外两只手拿着一个锅和一个念珠。有时他被描绘为骑天鹅。

    Indian Gods - Indian Gods安卓版图0

    Indian Gods 简介

    If you are stubborn and not afraid of difficulties, this game is for you. I guarantee that “burn”, “bomb”, etc. will be more than once.

    Only the most resistant players will be able to complete the game at all levels of difficulty.

    Although, I doubt it very much;)

    Indian gods

    In Hinduism, the mythological element recedes into the background: the center of gravity of the latter lies precisely in practical activity. The main philosophical views in Hindu theories often play a much more important role than the concept of gods. Nevertheless, in many respects these views are of great interest. First of all, it should be said about the attitude of Hinduism to the old Brahmanic mythology.

    In the process of developing Hinduism, the Vedic pantheon gave way to a different hierarchy of gods of non-Aryan origin. Of the former gods, of course, there is not one who at this later stage would have the same character or the same meaning as he previously had. Those gods who played leading roles in the Veda epoch now recede into the background, and vice versa, the gods less respected in the Vedas achieve the greatest honor. The mightiest Ved deity, the king of the gods Indra, did not disappear completely in Hinduism, but he experienced himself. And let him still remember the memory of his former greatness, and the beloved heroes of the myths continue to bear the honorary name of “the son of Indra,” but the times of his real power are already in the past. On the contrary, the sun goddess Surya, apparently, has retained many adherents. In general, the worship of the sun was characteristic of Western India. Some sects considered Suriya male; he was worshiped, even as the chief god, and identified with Brahma, Shiva, and Vishnu. It was these three deities that made up the Trimurti -- a triad that helped Ishvara, the only Supreme God, the symbol of brahman, where the absolute manifests itself in Brahma as a creator, in Vishnu as a guardian, and in Shiva as a destroyer and renovator. With the Christian Trinity, this combination of gods has very few similarities. Trimurti has never been raised to the degree of dogma or the present theory, and neither for belief nor speculation did this image have any meaning, something worthy of attention. Apparently, this was a manifestation of Indian syncretism, the desire to unite and even the cults, which we meet at every turn in Hinduism. Another example of such syncretism was the simultaneous veneration and comparison as equal to Vishnu and Shiva, which led to the frequent mixing of both cults and even to the combination of both gods. So, they were honored together under the name of Hari-Hara (i.e. Vishnu-Siva), and this combination of two gods finally merged into a double image, which was assigned its own special cult. The actions of the Hindu trinity coincide with the three-stroke rhythm of world cycles. First they arise from the Brahmin; then reach their full incarnation; then they are absorbed either by a brahman or by an epoch followed by the next century. The creation of the world, as well as history, is divided into cycles. There is no beginning or end. The beginning is the end, and the end is a new beginning. The supreme god of the Brahman time, Brahma himself, wielding the power of creation, gradually loses its significance. He continues to live in Prajapati, but his real functions have been transferred to others. Brahma is more of an abstract deity. Nevertheless, he is often mentioned, and his image can often be found among the images of the gods. On one of them he stands right on the flower; the color of his body is dark yellow; he has four faces or heads; He cut off his fifth Shiva because he called himself a supreme being and claimed that he had created Shiva himself; strands of pearls are woven into the tresses of his hair. His two hands are lifted up for prayer, the other two hold a pot and a rosary. Sometimes he is depicted riding a swan.

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