Wednesday, February 26, 2014

Go'ran dopnam kunuy vatsun, Nyebra dopnam andar atsun.


SHIVA is eternal existence and, therefore, the Supreme Truth. He is free of bondages, devoid of attributes, all pervading and yet above everything (Ati tishthat dashangulam). He is Conscience (Chit) and Bliss (Ananda). Everything emanates from Him and everything merges with Him. He answers the form of Brahma and with the attribute of Rajas (Rajoguna) creates the universe. He assumes the form of Rudra and with the attribute of Tamas (Tamoguna) destroys the creation. In between He assumes the form of Vishnu and with the attribute of Saiva (Satoguna) looks after and preserves the creation. He is free to desire, to manifest and to act but all this needs energy or power and that takes the form of Shakti which in essence is itself an aspect of Shiva. Sometimes Shiva propitiates Shakti and She enters Him to enable Him to perform five acts of knowing (Jnan), desiring (Iccha), implementing (Kriya), concealing or covering (Pidana) and showering His grace (Anugraha). While explaining the importance of Bhawani Sahasranama Shiva says to His favourite devotee, Nandi, "It is the grace of Bhawani that I have been able to create the entire universe, humans, animals, birds, devas, asuras, gandharvas, stars, planets, flora and fauna, et al."
Some other time the Bhawani herself meditates on Shiva, invokes Him, merges with Him whose inseparable aspect She is and becomes the cause of the birth of Kumara Kartikeya. This brings an end to the demon Tarkasur and saves the devatas from his wrath. This merger or marriage of Shiva with Shakti is what is celebrated as Shivaratri in Kashmir called Herath or Hara ratri, the night of Shiva. This festival has the same importance in our part of the country as Durga Puja in Bengal, Ganesh Puja in Maharashtra, Ayyapa festival in the south, Holi in Brajdam and Baisakhi in the Punjab. This is the only festival in India which lasts a full fortnight and has becomes a unique socio-religious celebration. It starts on the first day of the dark fortnight of Phalguna, with cleansing and renovation of the houses and concludes on the amavasya day with the distribution of prasada of walnuts after performing the-prescribed puja. Every married daughter is regarded as a Parvati and is sent by her parents to her Shiva's home along with new clothes, money and gifts.
Although the fact of one God is universally accepted, the relationship between Jeeva and Param Brahma, the individual soul and the universal soul is perhaps extensively discussed and explained only in our scriptures, both in Nigamas (Veda) and Agamas (Other Shastras.) There is a oft-quoted Vedic saying, "Ekam sat viprah bahuda vadanti", the Truth is one yet it is explained by the wise in different ways. This has given rise to different schools of philosophy propounding daulism and non dualism. The Shaiva school of philosophy espouses non- dualism, yet the Trika system of Kashmir or the Kashmir Shaiva Darshan stands for non dualism in its pristine purity. It advocates that the entire creation is the manifestation of Shiva and therefore it is real and not an illusion or Maya. We worship Shiva in both His aspects of Shiva and Shakti. Shakti for us is Rajna, Sharika, Jwala and many more forms of the energy aspect of Shiva. Worshipping Her gives us unflinching faith in Shiva, the source of all knowledge and the end destination of all (Eko gamyah. Mahimnastotra.) Shiva for us is the Supreme Truth. Worshipping Him leads us to un- wavering trust and belief in the Mother, the giver of protection, solace and divine grace.
The celebration of Shiva-ratri, therefore, is symbolic and this symbolic leads to the Real. Attainment of the Real coincides with Self- realisation and Self-realisation is the ultimate aim and goal of a true Shaiva Sadhaka. The faiths world over have believed that it is from the mundane that one advances to the spiritual and supra-mental. Even Sufis have proclaimed that from Ishqe Majazi, the worldly love, one rises to Ishqe Haqiqi, the true eternal love where one is able to realise (Ham o ast) I am He or (Man Khuda) I am the God. This undisputedly establishes the importance of idol and symbol worship in general and of Vatuk-puja in the context of Shivaratri. The various pots that constitute vatuk: Dul, Ryesh-dul, Sanivar, Machavar and No't etc. stand for various deities or the different aspects of the Divine. We propitiate them and pray for world peace and well being of the mankind. From here we march on to Self-realisation and for this what is needed is an inward journey.
In the words of the great Lal Ded:
           Go'ran dopnam kunuy vatsun,
            Nyebra dopnam andar atsun.

 Source: The Secret of Shivaratri by T. N. Dhar 'Kundan', Koshur Samachar PICTURES OF HER

Kashmiri Pandits: The Forgotten Victims

Posts Tagged ‘Kashmir Pandit – Hindus Exodus Day’

Kashmir Pandit – Hindus Exodus Day. 24 years on, nothing has changed for the exile.

Posted by hinduexistence on January 20, 2014

Kashmiri Pandits: The Forgotten Victims

Members of Roots In Kashmir a Kashmiri Pandit Group campaigning for restoration of human rights and dignity in Kashnmir during a protest to mark the Kashmiri Pandit Exodus day and the 24th anniversary of their forced exile in New Delhi on Sunday. PTI
Members of Roots In Kashmir a Kashmiri Pandit Group campaigning for restoration of human rights and dignity in Kashnmir during a protest to mark the Kashmiri Pandit Exodus day and the 24th anniversary of their forced exile in New Delhi on Sunday. PTI
Aditya Raj Kaul | Mid Day | January 19, 2014:: Three things cannot be long hidden: the sun, the moon, and the truth. – Buddha In Kashmir there is no common truth. Every individual perhaps has a distinct version of truth. The conflict ridden valley, however has over the past two decades hidden one significant truth, that of the forced displacement of Kashmiri Pandits in 1990.
As India was inching towards reforms to transform its economic outlook in 1989, its northern-most state of Jammu & Kashmir faced a sudden violent rebellion from separatist groups who took up arms against the state machinery. While V.P. Singh took hold of the Prime Minister’s Office (PMO) in December that year, situation had turned grave as terrorists aided by Pakistan began selectively targeting the minority Kashmiri Pandits.The Pandits’ story today is one of the tragic and often overlooked catastrophes of a conflict that has claimed thousands of lives, and forced hundreds of thousands from their native land into exile in their own country.
The roots of this tragedy are immersed in 1986 with a well-planned strategy to execute Hindus from the valley. By 1990, the population saw their age old temples turned to ruins and lives at risk.Pakistan stepped up their campaign against India, new Islamist terror outfits swiftly mushroomed in the state; even as Jamait-e-Islami financed all madarsas to poison them against the minority Hindus and India, Pakistan further dictated youth to launch Jihad against India.
A terror strike so meticulously planned that its unprecedented display was terrifying. The camps in Pakistan Occupied Kashmir (POK) began to provide training to innumerable Muslim men; India witnessed the emergence of the bloodiest Kalashnikov culture in the valley.Almost after two decades of the exodus, the Abdullah family – who are politically the strongest family of J&K – broke their silence over the issue. Omar Abdullah wrote a detailed post on his official blog blaming the local Muslim population to be ‘mute spectators’ to the forced exodus. Read full article here>>>

24 years on, nothing has changed for the exiled Kashmiri Pandits

ROOTS IN KASHMIRRediff |  January 19, 2014:: The Government of India has failed Kashmiri Pandits as they are still living as refugees in their own country.
The state as well as the central government has not taken substantial measures till date for the return of Kashmiri Pandits back to the valley, says Varad Sharma.
Exactly 24 years ago, on January 19, 1990, the biggest ever exodus of people happened since the partition of India.
The minority Hindus of Kashmir, Kashmiri Pandits, fled the valley leaving behind their homes and homeland to save themselves from persecution at the behest of Islamic extremists/terrorists.
Around four to five lakh Kashmiri Pandits were displaced due to militancy in Kashmir valley. Every year since that day, Kashmiri Pandits commemorate January 19 as Kashmiri Pandit Holocaust/Exodus Day, hoping to go back to their homes one day.
Terrorism in Kashmir valley started with the ethnic cleansing and genocide of Kashmiri Pandits in 1989-1990. Ethnic cleansing refers to an attempt to create ethnically homogeneous geographic areas through the expulsion or forcible displacement of persons belonging to particular ethnic groups.
United Nations defines ethnic cleansing as rendering an area ethnically homogeneous by using force or intimidation to remove from a given area, persons of another ethnic or religious group.
Displaced Kashmiri Pandit women pray for peace and an early return home at an annual Hindu festival: BBC.
Displaced Kashmiri Pandit women pray for peace and an early return home at an annual Hindu festival: BBC.
The so-called freedom movement (Azaadi) in Kashmir was joined by many local Kashmiri Muslims (and not all). They opted for guns for the so-called Azaadi which never was attained. The main purpose of terrorism in Kashmir was to create a valley homogenous in its religious (read Islamic) character.
The minority Kashmiri Pandits were forced to leave the valley to create such homogeneity. If the majority community of the valley had not supported the insurgency, there probably wouldn’t have been any exodus of the minority community.
Ethnic cleansing sometimes involves the elimination of all physical vestiges of the targeted group through the obliteration of monuments, cemeteries, and houses of worship.
Death or displacement may also be involved in ethnic cleansing where a population is identified for removal from an area or a region. With the rise of insurgency and Islamic extremism in Kashmir, houses of minority Hindus were burned and temples were destroyed. Also, notices were pasted on the walls of Kashmiri Pandit houses telling them to leave the Kashmir valley or to die. Read full article here>>>

Displaced Kashmiri Pandits seek Modi’s intervention

A delegation of Kashmiri Pandits meet BJP Prime Ministerial candidate Narendra Modi and submitted a memorandum at the party's National council meeting in New Delhi on Sunday. Photo: Sandeep Saxena, The Hindu.
A delegation of Kashmiri Pandits meet BJP Prime Ministerial candidate Narendra Modi and submitted a memorandum at the party’s National council meeting in New Delhi on Sunday. Photo: Sandeep Saxena, The Hindu.
Special Correspondent | The Hindu |January 19, 2014:: Twenty four years to the day when they were forced to flee from the Valley, a delegation of Kashmiri Pandits submitted a memorandum to BJP’s prime ministerial candidate Narendra Modi in the Capital on Sunday seeking his intervention for their return to their homeland.
Interacting with the delegation, Mr. Modi said it was on January 19, 1990 that Kashmiri Pandits were made to leave their homeland. It was an attack on not only a community but their centuries old tradition, he said. What the displaced Pandits are facing today is not just a fight against injustice meted out to them, but are also fighting for the reinstatement of their lost tradition back in the Valley, he added.
Mr. Modi told the delegation that injustice to Kashmiri Pandits is not only an attack on their rights but an attack on our national ideal of ‘Sarva Pantha Sambhav’.
“No words will ever explain the extent of suffering Kashmiri Pandits experienced. Justice towards the community remains our firm commitment,” he told the delegation.
A man sits by a shop at a camp for Kashmiri migrants in Jammu Photographs: Archana Masih/Rediff.com
A man sits by a shop at a camp for Kashmiri migrants in Jammu Photographs: Archana Masih/Rediff.com
In the memorandum submitted to Mr. Modi, the community said: “Challenge to the idea of Indian Nation state continues in Kashmir in one or the other form. Extirpation of entire Kashmiri Hindu religious minority is one of its worst manifestations. This religious identity has suffered ignobility and tragedy of exodus in the past as well, but the mass exodus of 1990 is one of the worst scars as it happened in ‘Secular, Democratic and Free India’.”
The delegation said the targeted killing of members of the Hindu Minority community that led to mass exodus has resulted in the change of the demographic profile of the State, yet “no commission was constituted nor was any enquiry ordered into the causes of extirpation and rise of fundamentalist-anti-India insurgency in Kashmir.”  Read full article here>>>

Related: Justice for Kashmiri Pandits BJP’s firm commitment: Modi:: Deccan Chronicle.

Paradise Lost ~The Seventh Exodus of Kashmiri Pandits:: i Kashmir Net.

Protest marks Holocaust Day: Daily Excelsior.

Paradise Lost – the Kashmiri Pandits:: BBC.

Courtesy: All sources /links used above.


Tuesday, February 25, 2014

Shivaratri .............. Hayrath


Shivaratri
The greatest Festival of Kashmiri Pandits


*-Gopinath Raina

hivaratri (literally meaning Shiva's night) is a festival of great significance for Hindus all over the world, especially for those of Kashmir. Esoterically, it is symbolic of the mystic union of Jiva (individual soul) with Paramatma (the Supreme Godhead) and it represents the high state of spiritual realization wherein the world of relativity fades away and perfect peace and calm prevails. On this phenomenal night, the seeker remains fully aware of his identity with Shiva, the source of perennial joy, and thus experiences eternal Truth, Bliss and Beauty. (Satyam, Shivam. Sundaram).

Close to heart
For centuries, Hindus of Kashmir have been observing Shivaratri with utmost zeal and devotion. And the age-old traditions with its elaborate rituals covering three-fourth of the dark half of the lunar month of Phalguna (Feb-March) are followed even to this day, modified, of course, to suit the changing times and circumstances.

The 21-day celebrations are marked by the same excitement, exultation and euphoria as in the days of yore. The way our displaced and uprooted brethren have been observing Shivaratri in tents and makeshift tenements for the last 20 years shows how close this festival is to our hearts. Keeping in view its length and religious-cum-social over-tones, it may be compared to Durga Puja and Ganapati festivals celebrated with equal devotion and enthusiasm by the Hindus of Bengal and Maharashtra respectively.

Also called Hayrath-Why?
In Kashmir, Shivaratri is also called Hayrath, which is the corrupt form of hairat, a Persian word meaning 'utter surprise'. The term, Hayrath, was coined during the Pathan rule in the valley.

As the story goes, the Pathan governor of Kashmir, Jabaar Khan by name, forbade Kashmiri Pandits from celebrating Shivaratri festival in winter in the lunar month of Phalgun (Feb-March). Instead, the tyrannical ruler forced them to celebrate it in the hottest month of Aashaadh (June-July).


The perverted ruler knew that heavy snowfall always marked the great event as is evident from the following refrain of a song usually sung at Shivaratri time: Suna sheen volun daari daare: Maharaza raaza kumaar hai aav (Flakes of gold snowed slow and steady when prince Shiva arrived to marry princess Uma!).


The helpless people obeyed, but Lo' and behold, snow did fall in July that year! The miracle startled everyone, the Pathan ruler, in particular, who expressed utter surprise, Hairat. Hence the new name for Shivaratri celebrations.


Since the untimely snowfall resulted in crop failure and famine, the people of the valley faced untold misery. The forced alteration in the timing of the festival, therefore, brought innumerable curses upon the ruler. The people cried out in despair: Wuchton Yi Jabbaar Jandah, Haaras Ti Kurun Wandah! (Look at this wretched Jabaar in rags; he turned summer into winter!).

Shiva Chaturdashi
As Hindus all over India and elsewhere in the world observe Shivaratri on the 14th day of the dark fortnight of the lunar month of Phalgun, a day after its observance by their counterparts in Kashmir, it is also known as Shiva Chaturdashi. It is believed that Lord Shiva, the 'King of Yogis' and the 'Destroyer-Renovator of the Holy Trinity', manifested on earth on this day to redeem his devotees. The Hindus of all castes and creeds observe fast, offer prayers and spend the whole night in worship of Lord Shiva in homes and temples.

However, Kashmiri Pandits too observe Shiva Chaturdashi, not in the lunar month of Phalgun like the Hindus elsewhere but a month earlier in the dark fortnight of the lunar month of Magha (Jan-Feb), when they keep, not just a day’s fast, but a 3-day fast, and worship Shiva with great devotion. They even avoid non-vegetarian preparations in their homes on these days.


Puja and its significance
The great Shaiva philosopher Utpaladeva describes Shivaratri thus: “When the sun, the moon and all the other stars set at the same time, there arises the radiant light of Shiva spreading a splendor of its own.”

Kashmiri Brahmins perform Shivaratri puja on the 13th (and not on the 14th) day of the dark half of Phalguna. For them, it signifies Lord Shiva's wedding with Uma, the beautiful daughter of the Himalayas. And in keeping with their hospitable nature, they offer non-vegetarian food in puja on this day, ostensibly to entertain Bhairavas who formed the major part of Shiva's baraat.

The divine marriage has a deeper, philosophic connotation. Shiva in His transcendental (para) aspect is inactive in creation. And His union with Shakti (energy or activating power) represented by His 'consorts', Uma, Parvati, Durga and Kali (variously named to signalize particular functions of the Divine Mother) make the infinite enfoldments in the cosmos possible.

According to Kashmir Saivism, Shiva represents the eternal process of creation and destruction, and His nature has primarily a two-fold aspect--immanent which pervades the universe and the transcendental that is beyond the universal manifestation of time, space and form.

Shivaratri puja is also called Vatuk Puja. Vatuk is a Kashmiri word meaning 'collection or an assemblage of different objects'. Since the main puja on Shivaratri day involves collection of a large number of articles, it is being called by the name Vatuk. The name could also be traced to the term Vatuk Dev, Lord Shiva's celibate form. In the fitness of things, Kashmiris worship Shiva in this form before solemnizing his union with Uma. They also worship Vatuk Bhairav, supposed to be Shiva's most trusted dwarpal (gate-keeper), in a bid to seek his favor for an audience with the Lord.


Preliminary Preparations
Year after year, the three-week celebrations begin on the first day of the dark fortnight of Phalguna (known in popular parlance as hurya ukdoh) and end on the 8th day of the bright half of Phalguna. Hur in Kashmiri stands for both singing and whitewashing and the word is used as a prefix to the first nine days of the festivities.

Traditionally, the first 6 days (hurya ukdoh to hurya shiyam) were normally reserved for cleaning the entire house to give it a festive look and for collecting the necessary articles like walnuts, utensils and vatuk samagri for main puja on Shivaratri day. In olden times, the houses used to be whitewashed with clay and fresh cow-dung.

The subsequent 3 days--hurya sattam, hurya atham and hurya navam (the birthday of goddess Sharika), were devoted to congregational nightlong prayers, preferably in temples at Ganpatyar, Chakreshwar, Pokhribal and Kshirbhawani.

On the 12th, a day before the main puja, a new earthenware, freshly baked and specially prepared by the potter for the occasion (now-a-days a pot of steel), is ceremoniously brought to the house and placed on a small circular seat (aasan) made of grass in the room traditionally reserved for daily worship (thokur kuth). Called Wagur, the pot represents the priest who, according to one prevalent belief, acted as Shiva's messenger to the Himalayas to seek his daughter's hand and also performed the auspicious wedding ceremony of Shiva with Parvati.

Ritual Worship
Prior to the start of puja on the main day, Trayodashi, several pots, representing various deities, including the two larger vessels signifying Shiva and Parvati, are embellished with flower garlands tied round their mouths and dried walnuts deposited in them nearly to the brim. The smaller vessels, representing other deities, are similarly readied for formal worship. A couple of more vessels are also kept ready for lesser deities like the Bhairavas.

The ritual worship begins with formal invocation of Lord Ganesha, the remover of obstacles, followed by sanctification of various vessels representing different deities. Abhishek of the cone-shaped clay model called Saniputul is one of the main attractions. Being empty from inside, Saniputul represents the supreme Godhead that encompasses all the elements in the universe from prithvi tatwa (earth) to shunya tatwa (empty space). Saniputul appears to be the corrupt form of shunya putul (pot/idol).

The ritual worship continues till late into the night and concludes with the singing of devotional hymns in praise of Lord Shiva and finally aarti.


Dunya Mavas
Ritualistic Puja of the sanctified vessels reaches its climax on the 15th day called Dunya Mavas (walnut amavas). On this day all the flower-decked vessels are taken to a stream or river for immersion just as the images of Durga and Ganesha are immersed at the close of Durga Puja and Ganapati festivals.

Before immersion, the vessels are emptied of the soaked walnuts and brought back home after symbolic Puja at the bank of the river. On reaching home, the ladies would shut the main entrance of the house and not allow the head of the family to enter till he promised certain blessings and boons for all members of the family.

The question-answer conversation would run as follows after the head of the family knocks at the door:
Q: kus chuva? (Who is there?) ; A: Ram Bror (name of the person); Q: kya heth? (What have you brought?) ; A: anna heth, dhana heth (food, wealth etc).

How romantic and fascinating!

PRASAD
After the final and concluding puja on Dunya Mavas, the soaked walnuts and tumul chut (rice-cakes) are distributed as the main prasad among the family members, friends and close relatives.
The use of dried walnuts for both worship and prasad is something very unique in the observance of Shivaratri by the people of Kashmir. Possibly, it has some symbolic purpose inasmuch as dried seeds when soaked pave the way for renewal of life from objects that are supposed to be dead.

The process of distribution of prasad continues for a week till Teela Atham, the 8th day of the bright half of Phalguna when Hayrath celebratiions formally come to a close. In good old days back home, a lighted earthen lamp would be placed on ari (seat made of grass) and allowed to float in the river (reminiscent of a similar scene in the evenings at the holy Ganges in Haridwar).

On this day of glee and charm, the children used to have had the last laugh. They would burn unserviceable kangris (fire-pots) in the evenings, mostly on the banks of river Jehlum. Known as jatun tuun, in our native language, the festivity was symbolic of the end of severe winter in Kashmir, very much similar to the festival of Lohri in Punjab.

Social Aspect
Shivaratri provides a wonderful and meaningful get-together for all members of the family. Every member of the household is normally in a festive mood. It is a day of prayer and meditation for the elders and one of fun and frolic for the youngsters, particularly children in their new colorful attires. During the entire period of the 3-week celebrations, all the family members, men, women and children would play with cowries (sea shells). One and all used to enjoy this fun-filled indoor sport, known as haara-baaz.

It is customary for the women-folk, the old and young alike, to visit their malyun (parental home) and return to their varyuv (in-laws) with atagat (money in token of love) and kangri (fire-pot), considered to be a good omen on this occasion. The newly-wed girls would normally return from their paternal homes on the eve of the main Shivaratri function, preferably on the 10th day (dhyara daham), bringing with them, what in Kashmiri we call, hayrach bhog (Shivaratri shagun) in kind and cash.

In the days gone by, it used to be a challenging time for some in the event of their Hayrach Bogh falling short of the expectations of their mothers-in-law. The proverbial mother-in-law (not uncommon, perhaps, even now) would heave cold sighs, beat their foreheads and curse their luck. Karma Khandit Asam, they would say.

Salaam
The day after Maha Shivaratri Puja is called salaam, a Persian word for greeting. It is a day of fun and feasting, a sort of Thanksgiving Day when relations, friends and colleagues would exchange greetings. The singing bards and the poor would visit Hindu homes and take their share of Shivaratri presents in cash or kind or both as the case may be.

Hayrath Kharch
On Shivaratri day, the head of the family offers pocket money to children and other younger members in the family, including the new brides, sons-in-law and the newly wed daughters. Called hayrath kharch, it is also sent to nearest relations, including their newborns and newly married children.

Spirit Of Shivaratri
Though Kashmiri Pandits have now migrated en-masse, at the point of gun out of their homes and hearths in Kashmir, the spirit of Shivaratri continues to be still observed, celebrated and contemplated upon in many foreign lands today. This occasion keeps alive the very essence of Shiva and the eternal values He embodies, i.e. mutual love, togetherness, open mindedness, inclusiveness and respect for one and all.

No wonder, each year Shivaratri becomes the time for new beginnings ~ when old wounds are forgotten and new relationships fostered!

May the spirit of Shivaratri awaken the spirit of Shiva in each and every one of us!

A journalist by profession, a scholar by temperament and a writer by choice, Gopinath Raina was inclined to the study of religion from his very young age. It was Swami Vivekananda’s dynamic exposition of Hindu thought that fired his imagination while he was still at school, and by the time he entered college, he had been drawn to the writings of Gandhi, Aurobindo, Narayana Guru, Radhakrishnan and Bertrand Russel.

After retiring from Indian Information Service (I.I.S.) in 1983 where he distinguished himself as an editor, correspondent, commentator and administrator in All India Radio, he edited, AICC Journal, Varnika, (Jan.'84-Dec.'90), Koshur Samachar (March'91-Oct '95, Sanatana Sandesh,(1997-2005) and KASHEER (2003-2004),

He has been writing profusely on various aspects of Hindu thought. He enjoys writing, particularly on saints and sages, not only of Kashmir, but of the other parts of India as well. Presently he lives in Miami, and spends his time writing personal memoirs.

Sunday, February 23, 2014

Siddhi Bhairavesara Swamy Temple - Ramapuram


Siddhi Bhairavesara Swamy Temple - Ramapuram

Siddhi Bhairavesara Swamy Temple is a famous Shiva temple at Ramapuram Village very close to Somidevipalli Railway Station.


Siddhi Bhairavesara Swamy Temple -Ramapuram- Indian Temples List

The temple is located just 20 km away from Giddaluru/Giddalur town in Prakasam District, Andhra Pradesh. Maharishi Jamadagni (one among 7 great Saptarishis) who is best known for his forgiveness, cool and calm temperament was once lived at the famous Kanaka Surabheswara temple.


Siddhi Bhairavesara Swamy Temple -Ramapuram- Indian Temples List
Sri Parashurama Devaru, son of Jamadagni Maharishi killed Kartavirya Arjuna in compliance to the advice of his father. The local sadhus who are staying at that sacred place during that time left Kanaka Surabheswara temple and moved to nearby place called Avulakonda. They were very much attracted by the beauty and Greenery of the surrounding hills. They established Shiva Lingam to perform Tapassu [Meditation], daily pujas, rituals and to finally attain Moksha [liberation].
Henceforth, the temple got its name as Siddhi Bhairavesara Swamy Temple. People from different religions come to this holy place to worship Lord Bhairavesara Swamy [Shiva] and to pray god to fulfill their wishes and desires. Pilgrims can take bath at the newly renovated Konera at the entrance of the steps. It is a perfect recreation place as well with waterfalls and other small surrounding temples.
Collect some water from the Jaladhara falling at the back of Shiva Lingama at Garbha gruha and pour it on Lord Mahadev with great devotion chanting the holy words "Om Namah Shivaya".
Festivals Celebrated at Bhairavesara Swamy Temple:

Local people celebrates Tirunallu [celebrations] in Magha masam and Karteekam. Also, Maha Shivarathri festival is celebrated with great ardor.

Pictures of Siddhi Bhairavesara Swamy Temple:













      

Monday, February 17, 2014

Wearing ‘Muslim-ness’ on the sleeve

This Above All
Wearing ‘Muslim-ness’ on the sleeve
Khushwant Singh
A new publication may tell you all you want to know about Indian Muslims: "India's Muslim Spring (Why is nobody talking about it?)" by Hasan Suroor. The opening pages pretty well sum up the contents of the book. I quote: "When my parents arrived in Delhi from Lucknow in the early 1950s, the Muslim-majority areas of old Delhi were the natural habitat of Muslims, for the simple reason that these were still early days after the Partition riots and Hindu-Muslim relations were tense, to put mildly. Muslims were neither welcome nor felt secure in the new suburban neighbourhoods (the so-called 'colonies' populated by Hindu refugees from Pakistan. After failing to find a flat in New Delhi, my parents ended up in one of the many glorified Muslim ghettoes in the walled city.
A new religiosity is in the air, especially among the Muslim youth
A new religiosity is in the air, especially among the Muslim youth.
"It was thus that I spent the early years of my life in Ballimaran, a maze of narrow lanes and by-lanes just down the road from 'Ghalib Ki Haveli', where the great 19th century Urdu poet Mirza Ghalib had lived. Reading Salman Rushdie's memories, "Joseph Anton", I discovered that Ballimaran had been home to his grandfather Khwaja Muhammad Din Khaliqui Dehalvi, who he describes as a ‘successful industrialist and part-time essayist’. He writes that Dehlavi lived in a ‘crumbling haveli in a famous old muhalla, or neighbourhood, of Ballimaran, a warren of small winding lanes off Chandni Chowk that had been the home of the great Farsi and Urdu poet, Ghalib’. Who would have thought that one day his grandson would write a book which would be burnt in Muslim ghettoes like Ballimaran, and his effigies dragged through its 'small winding lanes' amid chants of 'death to Rushdie'.
"Ballimaran was dotted with mosques referred to Chhoti Masjid, Badi Masjid, Phatak Wali Masjid after their size and location. They attracted few worshippers except on Fridays or on other special occasions such as Eid — and were valued more as real-estate assets than places of worship.
When I look back, the thing that strikes me the most is that despite a culture that verged on social and cultural fundamentalism (Muslim women, like my mother, who didn't wear burqa faced abuse and had their morals questioned), there was very little religious fervour among the denizens of Ballimaran outside a small circle of 'mullahs'. Near-deserted mosques and idle imams bore testimony to a distinct lack of religiosity among Muslims, especially the young who deliberately avoided mosques around prayer time for fear of being dragged in by their elders.
"Another interesting aspect was that although memories of Partition were still raw and Hindu-Muslim relations extremely fraught, there was no talk of asserting a Muslim identity. Women wore burqa ('hijab' is a recent phenomenon) not out of choice — as modern Muslim women do to announce their religious identity — but because they were forced to. And, most got rid of them the moment they thought nobody was watching. Similarly, a beard was not something that men flirted with to flaunt their 'Muslim-ness'. If anything, young Muslims went out of their way not to have a beard to demonstrate their 'modernity'.
"Yet, today, when I go to Ballimaran I have to struggle to find a young Muslim who doesn't have a beard. 'Hijab' has replaced the burqa, and Muslim women insist that they wear it of their own volition, often in the face of opposition from their mothers who fought against the veil. At prayer time, mosques are spilling over with young Muslims who have taken time off from work to offer namaz. And this is happening not only in Billimaran. Long-neglected masjids all over Delhi - and in cities and towns across India - are attracting bigger, newer and younger congregations.
"There is a new religiosity in the air, especially among the Muslim youth. Their enthusiasm for Ramadan - a whole long month of fasting - beats me. Young boys and girls voluntarily and cheerfully observe fast day after day for 30 days, even at the height of an Indian summer. My generation, on the other hand, was notorious for avoiding rozas. We drew the line at the obligatory coming-of-age first roza when, for a day, we were treated like royalty.
"Even more surprising is the growing clamour for 'haj'. I have come across 'hajis' as young as 20-somethings, and by the time they are 40, some have done it more than once. There was a time when it was the last thing people did (if they could afford it, that is) just before they thought they were about to kick the bucket.
"Being a Muslim these days means wearing your 'Muslim-ness' on your sleeve. And this extends to the way Muslims greet each other. I grew up in a culture where the more secular 'adaab' was the norm, but these days they insist on 'salaam-alekum' (God is great) and regard it 'un-Islamic' if you don't respond with 'walle-kum-assalm'. My mother never quite got used to 'this naya fasion', as she called it. I still instinctively say 'adaab', and often get dirty looks for it.
"Muslims have also become more fussy about what they eat. It was always the case that they ate only 'halal' meat at home, but when dining out - for instance at weddings or parties - they let their guard down. Nobody ever asked where the meat came from; or how the lamb or the chicken was slaughtered. Pork was the only no-go area. But the newly devout Muslim is so paranoid that he/she might make the blunder of eating non-halal meat that they stick to a strict vegetarian diet while travelling or eating out. I know people who would rather starve then eat a vegetarian meal at home, but are suddenly transformed into a pure vegetarian when eating out." 

WRITER ........................

Bushan Parimoo

POSTED BY...............VIPUL KOUL

EDITED BY.....................ASHOK KOUL

 




Tuesday, February 11, 2014

visiting sacred shivlings around the world

My Humble pranams at this amazing Kotilingeswara Temple, Kolar, Karnataka.. It is stated that there are 87 lakhs shivlings in this temple
The Kotilingeswara Temple is situated at Kammasandra near Kolar Gold Fields in Karnataka.This is a unique temple where you see Shivlings everywhere you turn.
Lets all say Om Namah Shivaya at the Bamdeo Temple ,Banda in Uttar Pradesh -India
May this sacred shivling near the Narmada Ghat in Ujjain fill our lives with bliss ..

My Saakshaat Pranams to this holy Shivling with Parvati in Cave No 4 , Udayagiri Caves , Sanchi , Madhya Pradesh , India.
Lets all pray for our loved ones at Sri Balaji Mandir -Rajajipuram- Lucknow, India

Rare Photograph of 1963 Republic Day Parade at New Delhi Inbox x

Rare Photograph of RSS PARTICIPATION IN 1963 Republic Day Parade at New Delhi; INSTRUMENTAL IN KASHMIR'S ACCESSION WITH INDIA
 
Majority of today's generation are not aware, in 1963, Jawaharlal Nehru -  then PM of India had invited RSS at the Republic Day Parade, as a respect of gratitude on RSS Swayamsevak's for assisting Indian Armed Forces in fighting the Indo-China 1962 War.
 
During the China War in 1962, the Swayamsevaks of the RSS swung into action mobilising support to the governmental measures in general and to the jawans in particular. Pandit Nehru was so impressed that he invited a Sangh contingent to take part in the Republic Day Parade of 26th January 1963. At a mere two days’ notice, over 3500 Swayamsevaks turned up at the parade in full Sangh uniform.
 
Their massive march became the major highlight of the programme. When, later on, some Congressmen raised their eyebrows over the invitation to Sangh, Pandit Nehru brushed aside the objections saying that all patriotic citizens had been invited to join the parade.
 
Jawaharlal Nehru said that “given the spirit of RSS Swayamsevaks, even the Lathi could successfully fight the bomb and valiantly fought the Chinese Armed Forces”. Hence he especially invited an RSS contingent to participate in the Republic Day Parade of 1963! 
 
                                 
 
Video of RSS at Republic Day
 
These days it is a fashion amongst the Congress and other pseudo-secular leaders, people to speak ill about the RSS and the Sangh Parivar. They accuse the RSS of preaching hatred, creating communal tension and dividing the society on the basis of caste.

Before spewing venom against one of the most respected and World's Largest Voluntary organization, in India, these pseudo-secular leaders should have a deeper perspective of our history. They must know that the court of law had categorically stated in the Mahatma Gandhi murder case that it was the act of an individual and that no organization was associated with it. They must know how their own idols and icons had come to respect the RSS and had praised it.

In 1934, when Gandhiji visited a 1500-strong Swayamsevaks camp at Wardha, he was pleasantly surprised to find that the Swayamsevaks were not even aware of the castes of one another, not to speak of any ideas of untouchability. The visit had left such a deep impression on Gandhiji’s mind that he referred to it full thirteen years later.
 
In his address to the workers of Sangh in Bhangi Colony at Delhi on 16th September 1947, he said, “I visited the RSS camp years ago, when the founder Shri Hedgewar was alive. I was very much impressed by your discipline, the complete absence of untouchability and the rigorous simplicity.
 
Since then the Sangh has grown. I am convinced that any organization which is inspired by the high ideal of service and self-sacrifice is bound to grow in strength.” (The Hindu: 17th September 1947)

When Dr. Babasaheb Ambedkar visited Sangh Shiksha Varga in Pune in 1939, he was surprised to find the Swayamsevaks moving about in absolute equality and brotherhood without even caring to know the caste of the others.
 
When Dr. Ambedkar asked Dr. Hedgewar whether there were any untouchables in the camp, the latter replied that there were neither touchables nor untouchables, but only Hindus.

After partition, when the Maharaja of Kashmir was harbouring the idea of retaining Kashmir as an independent kingdom, it was Guru Golwalkar of the RSS whom Sardar Vallabhbhai Patel had sent to convince the Maharaja to join India.
 
Shri Guruji flew to Srinagar on 17th October 1947. After discussions with Shri Guruji, the Maharaja finally expressed his readiness to sign the Instrument of Accession to Bharat. Shri Guruji returned to New Delhi on 19th October, and reported to Sardar Patel about the Maharaja’s readiness to accede to Bharat.

After partition, Delhi was in the throes of violence and intrigues by the Muslim Leaguers. When later on Dr. Bhagwan Das, the great savant and a recipient of the Bharat Ratna award, came to know the details of the role of RSS in those crucial days, he wrote on 16th October 1948: "I have been reliably informed that a number of youths of RSS were able to inform Sardar Patel and Nehruji in the very nick of time of the Leaguer`s intended coup on September 10, 1947, whereby they had planned to assassinate all members of Government and all Hindu officials and thousands of Hindu citizens on that day and plant the flag of Pakistan on the Red Fort and then seize all Hindusthan."

He added: "Why have I said all this? Because if those high-spirited and self-sacrificing boys had not given the very timely information to Nehruji and Patelji, there would have been no Government of India today, the whole country would have changed its name into `Pakistan`, tens of millions of Hindus would have been slaughtered and all the rest converted to Islam or reduced to stark slavery.
 
Well, what is the net result of all this long story? Simply this - that our Government should utilise, and not sterlise, the patriotic energies of the lakhs of RSS youths."

During the China War in 1962, the Swayamsevaks of the RSS swung into action mobilising support to the governmental measures in general and to the jawans in particular. Pandit Nehru was so impressed that he invited a Sangh contingent to take part in the Republic Day Parade of 26th January 1963. At a mere two days’ notice, over 3000 Swayamsevaks turned up at the parade in full Sangh uniform. Their massive march became the major highlight of the programme. When, later on, some Congressmen raised their eyebrows over the invitation to Sangh, Pandit Nehru brushed aside the objections saying that all patriotic citizens had been invited to join the parade.

WHAT DID THE CONGRESS LEADERS THEN SAID
 
Sarvapalli Radhakrishnan, then Vice Chancellor, Banaras Hindu University, happened to take a delegation of foreign dignitaries to a RSS shakha which continued to be conducted despite the heavy rain. The visitors were immensely pleased and Radhakrishnan was impressed to meet research scholars, lecturers, graduate and postgraduate students participating in the shakha.
 
Above all, Gandhiji first visited an RSS camp on December 24, 1934 at Wardha along with Mira Behn and Mahadev Desai. On watching the parade organised in his honour, he said: “I am tremendously pleased. Nowhere in the country have I seen such a spectacle.” He was much impressed with the absence of caste differences including that of untouchability. He readily vacated his tent for Keshav Hedgewar and at the end of his visit, he declared that he saw no shortcomings in what he saw of the RSS.
 
“From all points of view you are doing excellent work. If there is any shortcoming at all it is that this organisation does not admit people of other religions”. By the next day, Hedgewar had arrived in Wardha and he responded to Gandhiji’s invitation and answered all questions and clarified whatever issues about the organisation that were raised.
 
When I visited the RSS camp, I was very much impressed by your discipline and the complete absence of untouchability. - Mahatma Gandhi at the RSS rally, Delhi 16.9.1947

In the Congress those who are in power feel that by virtue of authority they will be able to crush the R.S.S. RSS uses the "danda" you cannot suppress an organization. Moreover "danda" is used by RSS meant for protecting the nation. Using of "danda" is for "Dandam Dasha Gunam Bhavet". After all, R.S.S. Swayamsevaks are great patriots. They love their country. - Sardar Vallabhbhai Patel in a public meeting, Lucknow 6.1.1948

I am surprised to find the Swayamsevaks moving about in absolute equality and brotherhood without even caring to know the caste of the others. - Babasaheb Ambedkar at Pune Camp, May 1939

On November 20, 1949, Zakir Hussain told a Milad Mahfil in Monghyr about RSS, "The allegations against RSS of violence and hatred against Muslims are wholly false. Muslims should learn the lesson of mutual love, co-operation and organization from RSS". - Dr. Zakir Hussain
 
On November 3, 1977 at Patna, at the RSS training camp, Jaya Prakash Narayan said: “I have great expectation from this revolutionary organisation which has taken up the challenge of creating a new India. I have welcomed your venture whole-heartedly.”
 
Yours is a revolutionary organization in the forefront of social transformation taking place today. You alone have the capacity to end casteism and wipe the tears from the eyes of the poor. - Jayaprakash Narayan at RSS public function, Patna 3.11.1977

The name of RSS is a household word for selfless service all over the country. - Koka Subba Rao, Rtd. Chief Justice of Supreme Court of India, 25.8.1968

RSS has played an honourable role in maintaining Hindu-Sikh unity before and after the murder of Indira Gandhi in Punjab, Delhi and other places. - Sardar Khushwant Singh in Sunday Column
 
The attempt by Congress leaders to deflect attention from corruption by seeking to tar the image of the RSS does not come as a surprise. For long years, self-styled pseudo-secular politicians have criticized the RSS as a communal organisation. Few of the critics take the trouble to find out what precisely it stands for.
 
Since the run-up to the 1967 general election, the RSS has been widely used as a whipping boy to convince the Muslims that the critic is a secularist. 

Monday, February 10, 2014

BHARAT RATNA AWARD

BHARAT RATNA AWARD.... interesting facts
Interesting facts about
the ‘Bharat Ratna’ awards...
The Bharat Ratna,Jewel of India in English, is India’s highest civilian honour. Others being Padma Vibhushan, Padma Bhushan , Padma Shri .It is generally conferred on 23rd of January for rendering outstanding services in art, literature, scientific achievements, social service and even sports . The award was instituted by the President of India on 2nd January 1954. Three people can get Bharat Ratna award in one year. The award can also be granted posthumously. The top 4 civilian honours -Bharat Ratna , Padma Vibhushan, Padma Bhushan , Padma Shri do not carry any prize money. On conferment of the award, the recipient receives a Sanad (certificate) signed by the President and a medallion.
The medal or decoration is in the form of a peepal leaf, about 5.8 cm long, 4.7 cm wide and 3.1 mm thick. It is of toned bronze. On its obverse is embossed a replica of the sun, 1.6 cm in diameter, below which the words Bharat Ratna are embossed in Devanagari script. On the reverse are State emblem and the motto, also in Devanagari. The emblem, the sun and the rim are of platinum. The inscriptions are in burnished bronze. The ribbon is white. The awards are produced at Kolkata Mint.
Description: Bharat ratna medal
Bharat Ratna medal
The perks associated with Bharat Ratna are:
  • Free first class flight journey anywhere in India.
  • Free first class train journey.
  • Pension equal to or 50% of Prime Minister of India’s salary.
  • Can attend the Parliament meetings and sessions.
  • Precedence at par with Cabinet Rank.
  • Eligible for Z category protection, if needed.
  • Special Guest in Republic Day and Independence Day.
  • Status equal to VVIP.
Holders of the Bharat Ratna decoration comes in seventh position jointly with former Prime Ministers, Cabinet Ministers of the Union, Leaders of Chief Opposition in the Rajya Sabha and Lok Sabha, Deputy Chairman of Planning Commission of India and the respective Chief Ministers of States.
List of 43 recipients so for.

Name
Image
Birth / Death
Awarded
Notes
1. Chakravarti Rajgopalachari C Rajagopalachari Feb 17 2011.JPG1878–1972 1954 Independence activist, last Governor-General
2. C. V. Raman Sir CV Raman.JPG1888–1970 1954 Physicist
3. Sarvepalli Radhakrishnan Radhakrishnan.jpg1888–1975 1954 Philosopher, India's First Vice President (1952-1962), and India's Second President(1962-1967)
4. Bhagwan Das
1869–1958 1955 Independence activist, author, Founder of Kashi Vidya Peeth
5. Mokshagundam Visvesvarayya Mokshagundam Visvesvarayya small.jpg1861–1962 1955 Civil engineer, Diwan of Mysore
6. Jawaharlal Nehru File:Bundesarchiv Bild 183-61849-0001, Indien, Otto Grotewohl bei Ministerpr?sident Nehru cropped.jpg1889–1964 1955 Independence activist, author, first Prime Minister
7. Govind Ballabh Pant
1887–1961 1957 Independence activist, Chief Minister of Uttar Pradesh, Home Minister
8. Dhondo Keshav Karve
1858–1962 1958 Educator, social reformer
9. Bidhan Chandra Roy Bidhan.jpg1882–1962 1961 Physician, Chief Minister of West Bengal
10. Purushottam Das Tandon
1882–1962 1961 Independence activist, educator
11. Rajendra Prasad Rajendra Prasad closeup.jpg1884–1963 1962 Independence activist, jurist, first President
12. Zakir Hussain Dr Zakir Hussain.jpg1897–1969 1963 Independence activist, Scholar, third President
13. Pandurang Vaman Kane
1880–1972 1963 Indologist and Sanskrit scholar
14. Lal Bahadur Shastri Shastri in office.jpg1904–1966 1966 Posthumous, independence activist, second Prime Minister
15. Indira Gandhi Indira2.jpg1917–1984 1971 Third Prime Minister
16. V. V. Giri Varahagiri Venkata Giri.jpg1894–1980 1975 Trade unionist and fourth President
17. K. Kamaraj K. Kamaraj.jpg1903–1975 1976 Posthumous, independence activist, Chief Minister of Tamil Nadu State
18. Mother Teresa MotherTeresa 090.jpg1910–1997 1980 Catholic nun, founder of the Missionaries of Charity
19. Vinoba Bhave Gandhi and Vinoba.jpg1895–1982 1983 Posthumous, social reformer, independence activist
20. Khan Abdul Ghaffar Khan Khan Abdul Ghaffar Khan.jpg1890–1988 1987 First non-citizen, independence activist
21. M. G. Ramachandran MGR with K Karunakaran (cropped).jpg1917–1987 1988 Posthumous, film actor, Chief Minister of Tamil Nadu
22. B. R. Ambedkar Ambedkar Barrister.jpg1891–1956 1990 Posthumous, Chief architect of the Indian Constitution,Crusader against Untouchablity, Dalit Icon, Social Reformer, Historian, politician, economist, and scholar
23. Nelson Mandela Nelson Mandela-2008 (edit).jpgb. 1918 1990 Second non-citizen and non-Indian recipient, Leader of the Anti-Apartheid movement
24. Rajiv Gandhi Rajiv Gandhi (cropped).jpg1944–1991 1991 Posthumous, Sixth Prime Minister
25. Vallabhbhai Patel Sardar patel (cropped).jpg1875–1950 1991 Posthumous, independence activist, first Home Minister
26. Morarji Desai Morarji Desai 1978.jpg1896–1995 1991 Independence activist, fourth Prime Minister
27. Abul Kalam Azad Maulana Abul Kalam Azad.jpg1888–1958 1992 Posthumous, independence activist, first Minister of Education
28. J. R. D. Tata
1904–1993 1992 Industrialist and philanthropist
29. Satyajit Ray SatyajitRay.jpg1922–1992 1992 Filmmaker
30. A. P. J. Abdul Kalam AbdulKalam.JPGb. 1931 1997 Aeronautical Engineer,11th President of India
31. Gulzarilal Nanda
1898–1998 1997 Independence activist, interim Prime Minister
32. Aruna Asaf Ali
1908–1996 1997 Posthumous, independence activist
33. M. S. Subbulakshmi Ms subbulakshmi.jpg1916–2004 1998 Carnatic classical singer
34. Chidambaram Subramaniam
1910–2000 1998 Independence activist, Minister of Agriculture
35. Jayaprakash Narayan
1902–1979 1999 Posthumous, independence activist and politician
36. Ravi Shankar Ravi Shankar 2009 crop.jpg1920–2012 1999 Sitar player
37. Amartya Sen Amartya Sen NIH.jpgb. 1933 1999 Economist
38. Gopinath Bordoloi Gopinath Bordoloi.jpg1890–1950 1999 Posthumous, independence activist, Chief Minister of Assam
39. Lata Mangeshkar Lata Mangeshkar - still 29065 crop.jpgb. 1929 2001 Playback singer
40. Bismillah Khan Bismillah at Concert1 (edited).jpg1916–2006 2001 Hindustani classical shehnai player
41. Bhimsen Joshi Pandit Bhimsen Joshi (cropped).jpg1922–2011 2008 Hindustani classical singer
42. C. N. R. Rao[ Chintamani Nagesa Ramachandra Rao 03682.JPGb. 1934 2014
(announced)
Scientist
43. Sachin Tendulkar Sachin at Castrol Golden Spanner Awards (crop).jpgb. 1973 2014
(announced)
Cricketer (FIRST IN SPORTS CATEGORY)


pushkar n bhat