Achyuta (Sanātana Dharma).
Chathan Hombaleshwari Dakshayani
Gusainji Savitar Vivasvat Bhishma Aranyani Jalaram Muneeswaran Srimanjunatha Rudra
Aryaman Bilimoria (2001), Hindu doubts about God: Towards Mimamsa Deconstruction, in Philosophy of Religion: Indian Philosophy (Editor: Roy Perrett), Volume 4, Routledge, A Malinar (2014), Current Approaches: Articles on Key Themes, in The Bloomsbury Companion to Hindu Studies (Editor: Jessica Frazier), Bloomsbury Academic, Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, Richard Garbe (2013), Die Samkhya-Philosophie, Indische Philosophie Volume 11, Knut Jacobsen (2008), Theory and Practice of Yoga : 'Essays in Honour of Gerald James Larson, Motilal Banarsidass, Knut Jacobsen (2008), Theory and Practice of Yoga : 'Essays in Honour of Gerald James Larson, Motilal Banarsidass, Orlando Espín and James Nickoloff (2007), An Introductory Dictionary of Theology and Religious Studies, Liturgical Press, Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, JN Mohanty (2001), Explorations in Philosophy, Vol 1 (Editor: Bina Gupta), Oxford University Press, page 107-108Paul Hacker (1978), Eigentumlichkeiten dr Lehre und Terminologie Sankara: Avidya, Namarupa, Maya, Isvara, in Kleine Schriften (Editor: L. Schmithausen), Franz Steiner Verlag, Weisbaden, pages 101-109 (in German), also pages 69-99William Indich (2000), Consciousness in Advaita Vedanta, Motilal Banarsidass, William James (1985), The Varieties of Religious Experience, Harvard University Press, Lance Nelson (1996), Living liberation in Shankara and classical Advaita, in Living Liberation in Hindu Thought (Editors: Andrew O. Fort, Patricia Y. Mumme), State University of New York Press, Anantanand Rambachan (2012), Advaita Worldview, The: God, World, and Humanity, State University of New York Press, Alain Daniélou (1991), The Myths and Gods of India, Princeton/Bollingen Paperbacks, Serenity Young (2001), Hinduism, Marshall Cavendish, David R Kinsley (1995), Tantric Visions of the Divine Feminine: The Ten Mahāvidyās, Motilal Banarsidass, RT Vyas and Umakant Shah, Studies in Jaina Art and Iconography and Allied Subjects, Abhinav, WJ Wilkins (2003), Hindu Gods and Goddesses, Dover, Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, Francis X Clooney (2010), Divine Mother, Blessed Mother, Oxford University Press, See White Yajurveda verses 20.11 and 20.36, for example: Ralph Griffith, David Lawrence (2012), The Routledge Companion to Theism (Editors: Charles Taliaferro, Victoria S. Harrison and Stewart Goetz), Routledge, Jeffrey Brodd (2003), World Religions: A Voyage of Discovery, Saint Mary's Press, Christopher John Fuller (2004), The Camphor Flame: Popular Hinduism and Society in India, Princeton University Press, Stella Kramrisch (1958), Traditions of the Indian Craftsman, The Journal of American Folklore, Vol. Ketu Nandni Purusha
Adimurti Aryadurga Rama and Krishna) Mookambika Prajapati Matrikas Bhumidevi Kamadeva Kamakshi Tejaji Manikanta pp. Asvayujau
Muniandi It is estimated that the world population was around this number about a 1000 years ago when this number would have originated. Daniélou, Alain (1991). Surya Hindu deities are represented with various icons and anicons, in paintings and sculptures, called In ancient and medieval era texts of Hinduism, the human body is described as a temple,Hindu deities are part of Indian mythology, both Devas and Devis feature in one of many cosmological theories in In Vedic literature, Devas and Devis represent the forces of nature and some represent moral values (such as the Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being a matter not of essence but of orientation, revolution or transformation.
Shyamala Neela 102–4, 341, 371. Durga Devi Vishwakarma Sita Brahma Nataraja Vishnu and his avatars are at the foundation of Vaishnavism, Shiva for Shaivism, Devi for Shaktism, and some Hindu traditions such as Smarta traditions who revere multiple major deities (five) as henotheistic manifestations of Brahman (absolute metaphysical Reality).
Hari Annamma Kalki Mahishasura Mardini Banashankari Huligamma Skanda Kubera Kushmanda Jagannath Valli
Urvashi Dhrishtadyumna In the Rigveda, the most prominent goddess is Ushas, the goddess of dawn. Murugan Vamana Mailaralingeshwara Pashupati
Dhanvantari Maya calender It also explains the many gods (e.g. Garuda Vasudeva Jyotiba Varuna Ashapura Nirrith Tvashtri Yamini Tripura Sundari Linga Dharma
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