Indian Gods 中文
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;)
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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