Neelkanth Mahadev Temple

Neelkanth Mahadev Temple

Neelkanth Mahadev Temple is a Hindu temple dedicated to Nilkanth, an aspect of Lord Shiva. The temple is situated at a height of 1330 meters and is located about 32 km from Rishikesh in the Pauri Garhwal district of Uttarakhand, India. The temple architecture is very much influenced by the Dravidian style of temple architecture.

The temple is one of the most revered holy shrines dedicated to Lord Shiva and is a prominent Hindu pilgrimage sites. It is surrounded by dense forests and is adjacent to the mountain ranges of Nar-Narayan. It is enveloped between the valleys of Manikoot, Brahmakoot, and Vishnukoot and is located at the confluence of the rivers Pankaja and Madhumati. 

ccording to Hindu sacred texts, the place where the Neelkanth Mahadev Temple currently stands is the sacred location where Shiva consumed the poison that originated from the sea when Devas (Gods) and Asuras (Demons) churned the ocean in order to obtain Amrita. This poison that emanated during the Samudramanthan (churning of the ocean) made his throat blue in color. Thus, Shiva is also known as Neelkanth, literally meaning The Blue Throated One 

 

The Temple

The temple has a Gopura or the shikhara as in any Dravidian style temple, and raised high in a tiered way in pyramid style. Motifs and Friezes are carved on these towers. The shikhara of the temple is adorned with sculptures of various Devas and Asuras depicting the Samudramanthan. Neelkanth Mahadev in the form of Shivalinga is the presiding deity of the temple. The temple complex also has a natural spring where devotees usually take a holy bath before entering the premises of surrounded by dense forests. 

 

Maha Shivaratri is the most prominent festival celebrated in the temple and many devotees flock to the temple during the festival. The devotees who pay a visit to Neelkanth Mahadev make an offering of Bael leaves, coconut, flowers, milk, honey, fruits and water to Lord Shiva. The temple observes two fairs that are held annually on the occasions of Maha Shivratri (Feb-Mar) and Shivratri of Shraavana (month of Hindu calendar) (July-Aug) during which the devotees (Kawarias) trek from Haridwar to Neelkanth Mahadev Temple. 

 

 

Gayatri Mantra

Gayatri Mantra

The Gāyatrī Mantra, also known as the Sāvitri Mantra, is a highly revered mantra from the Rig Veda (Mandala dedicated to Savitr also known as Vedmata. Gāyatrī is the name of the Goddess of the Vedic Mantra in which the verse is composed. Its recitation is traditionally preceded by oṃ and the formula bhūr bhuvaḥ svaḥ, known as the mahāvyāhṛti, or "great (mystical) utterance". Maharshi Vishvamitra had created the Gayatri mantra. The Gayatri mantra is cited widely in Vedic and post-Vedic texts, such as the mantra listings of the Śrauta liturgy, and classical Hindu texts such as the Bhagavad Gita, Harivamsa, and Manusmṛti.The mantra and its associated metric form was known by the Buddha, and in one sutra the Buddha is described as "expressing their appreciation" for the mantra.[8] The mantra is an important part of the upanayana ceremony for young males in Hinduism, and has long been recited by dvija men as part of their daily rituals. Modern Hindu reform movements spread the practice of the mantra to include women and all castes and its use is now very widespread. It is considered as one of the most important and powerful Vedic mantras

 

Nilamata Purana

 

The Nilamata Purana (नीलमत पुराण), also known as the Kasmira Mahatmya,^[1] is an ancient text (6th to 8th century CE) from Kashmir which contains information on its history, geography, religion, and folklore.^[2] It was used by Kalhana as one of sources of his history.

C

Date

The dating of the text to 6th to 8th century CE is based on the following reasoning: "The textual study of the work shows that some philosophical changes had been made in it after the ninth or tenth century A.D. in order to incorporate into it the Kashmiri shaivism. Had the Nilamata been composed after the ninth century A.D. there would have been no scope for such change. The lower limit of the date thus may be eighth century A. D. and the upper one about the sixth century A.D. as Buddha began to be regarded as an incarnation of Visnu from about 550 A.D."^[3]

According to scholar Ved Kumari Ghai: "If the Rajatarangini is important from the point of view of the political history of 'Kasmira', the Nilamata is no less important for the cultural history of that part of the country." Its critical edition was published in 1924.^[4] It is the national epic of Kashmir^[5] along with Rajatarangini encompassing modern day regions of modern day India, Pakistan Afghanistan, Khorasan, Tajikistan, Modern Dardic regions of world.

Summary of the contents

The Nilamata opens with Janamejaya's enquiry from Vaisampayana as to why the king of Kashmir did not participate in the war of the Mahabharata although his kingdom was not less important than any other in the country. Vaisampayana states that some time before the Mababharata war was fought, king Gonanda of Kashmir had been invited by his relative Jarasandha to help him in a war against the yadavas. Gonanda complied with his request and was slain on the battle field by Lord Krishna's brother, Balarama. In order to avenge his father's death, Gonanda's son Damodara went to Gandhara to fight with lord Krishna who had gone there to attend a Svayamvara. Krishna killed Damodara in the fight but taking into consideration the high sanctity of Kashmir he crowned his rival's pregnant widow Yasovati. Damodara's Posthumous son Bala Gonanda was a minor at the time of the great war, so he did not join either the Kauravas or the Pandavas. Vaisampayana points out the importance of Kashmir by referring to its numerous charms and its identification with Uma. He points out further that the valley was originally a lake known as Satisaras. This leads to the question about the origin of 'Kashmir' to which Vaisampayana replies by relating a dialogue held previously between Gonanda and the sage Brahadasva.

Brahadasva gives at first the account of the divisions of time, the destruction of the world at the end of manvantara, the preservation of Manu and the seeds in a ship, the birth of the land and the lake, of Sati, the origin of various tribes from Kasyapa and Visnu's allotment of Satisaras to the Nagas. Then follows the story of the demon Jalodbbava born in the waters and reared by the Nagas. Having obtained boons from Brahma, the demon began to destroy the descendants of Manu dwelling in the lands of Darvabhisara, Gandbars Jubundura, the Sakas, the Khasas etc. Seeing this devastation, Nila the king of the Nagas approached his father Kasyapa and prayed to him to intercede with the gods to punish the evil-doer and to save the innocent victims. He requested the gods, Brahma, Visnu and Siva to do the needful. Visnu followed by Brahma, Siva and various other deities, proceeded to Naubandhana to punish the demon. The demon was imperishable in the waters; so Visnu asked Ananta to make an outlet for the waters by breaking forth the mountain-barriers. He did accordingly. Visnu then cut off the demon's head with his disc. Now the dry land being available in the valley, Kasyapa expressed the desire that it should be inhabited by the Nagas as well as by the descendants of Manu. The Nagas, however, flatly refused to have Manavas as their co-hahitants. Filled with rage Kasyapa cursed them to live with the Pisacas. At the request of Nila the curse was modified to the extent that the Pisacas would go every year for a period of six months to the sea of sand and the Manavas would live in the land jointly with the Nagas during that period. Visnu further assured the Nagas that the occupation of Kasmira valley by the Pisacas would last for four ages only.

After the passing away of the four ages, the Manavas, as usual, had gone out for six months. An old Brahmana, Candradeva did not accompany them. Troubled by the Pisacas he approached the Naga King Nila and begged of him to ordain that 'Kasmira' might henceforth be inhabited by Manavas without the fear of emigration. Nila complied with this request on the condition that the Manavas should follow his instructions revealed to him by Kesava. Candradeva lived for six months in the palace of Nila and was initiated into the mysteries of rites or ceremonies prescribed by Nila. In Caitra, when the emigrant population of 'Kasmira' came back, he related the whole incident to Virodaya - king of Manavas. The lengthy dialogue held between Nila and Candradeva describes sixty five rites. ceremonies and festivals many of which are similar to those mentioned in other Puranic works and observed in many parts of India, while a few are peculiar to Kasmira only. At Janamejaya's enquiry as to what Gonanda had asked after listening to the teachings, another dialogue between Gonanda and Brhadasva follows. Gonanda expresses his desire to know the names of the principal Nagas dwelling in Kasmira and Brahadasva enumerates not fewer than six hundred Nagas. He expresses his inability to enumerate all the Nagas, as their number was too great. He further refers to four Nagas, the guardians of directions and relates the story of the Naga Sadangula and the Naga Mahapadma.

Sacred places

Then follows Gonanda's enquiry about the sacred places of Kasmira and Brhadasva's reply referring to various places dedicated to Siva and other deities. Two names Bhutesvara and Kapatesvara raise Gonanda's curiosity which leads Brhadasva to relate Bhutesvara Mahatmya and Kapatesvara Mahatmya. Then follows the enumeration of the sacred places of Visnu and other tirthas situated in the valley of Kasmira. Thereafter is given the eulogy of the river Vitasta and the work ends with the remark that, as this treatise in the form of a dialogue between Janamejaya and Vaisampayana was not useful everywhere (i. e. was of local interest mainly), Vyasa did not include it in the Mahabharata lest that should become too exhaustive.^[3]

In Georg Buhler’s words it is a real mine of information regarding the sacred places of Kashmir and legends which are required to explain the Rajatrangini. It is a valuable source of the cultural political life of ancient Kashmir. such as the legend of Satisar lake, the battle between Kasyapa and Nagas and other mythical accounts with the historical names of Gonanda and Queen Yasomati. This legend of lake is also found it Kalhana’s Rajatarangini in the Mahavamsa, the Chinese vinaya of the Mula Sarvastivadin sect and in travels of Hiuen Tsang.^[5][6][3]

ontents

Ashram in Rishikesh

What a fresh morning that was! All the tiredness from yesterday’s Trek to Deoria Tal had vanished. It felt like I was never tired and this is my home. No worries no plans no mobile no network, just nature and I.

But then, today’s plan was to reach Rishikesh and handover bike to Ashok Ji Followed by local sightseeing in Rishikesh and attend Ganga aarti in Haridwar.

Checked out from GMVN, Ukhimath and left for Rishikesh at 9:30 AM. Two times Aloo Paratha, 4 coffee, 4 Tea cost me Rs.120.

Enroute Rudraprayag from Ukhimath

Did my lunch at the same place in Srinagar. This time, it was Rajma Chawal. They were happy to see me again and asked if my journey was good.

Ukhimath to Rishikesh was around 182km. As I always say returning is always quick. I was aware for the first 20-30 kilometres later everything switches to Auto Pilot mode.

When the time ceases to exist we tend to enjoy things the most. The journey was so involving I didn’t remember when I reached Laxman Jhula. Placed my luggage at Mountain Fox Adventure.

Ukhimath to Rishikesh Map

Local sightseeing in Rishikesh

I roughly had 5 hours in the Rishikesh. I didn’t had any fix list for Rishikesh but had thought of seeing Laxman Jhula, renowned Parmarth Niketan Ashram, Swarg Ashram, Beatles Ashram and Ganga aarti. 5 hours were enough for all these.

Creeping through the lanes of Rishikesh on the bike, I reached Laxman Jhula in 5 minutes. Laxman Jhula is a narrow suspension bridge usually filled with tourists and locals crossing the river. People use Ram Jhula as well to cross which is little down the river.

I was surprised that bikes were allowed on that narrow bridge. Honking and moving slowly I crossed the Laxman Jhula. Went to Parmarth Niketan Ashram first, but didn’t know what to do here. So just took note of the things and moved to Swarg Ashram. Repeated the same in Swarg Ashram

While returning from Swarg Ashram, I spotted a beautiful ghat in front of Gita Bhawan. It was tempting. Although it was a bright sunny day, I didn’t mind walking on the hot floor of the ghat and sitting on the lowest stair next to Ganga.

Ganga ghat in Rishikesh

The scene was heavenly. Ganga was very fast here. Faster than what I saw elsewhere. Water was clear and greenish.

My eyes were stuck in the midst of the river over the sunshine and I was lost in thoughts. I didn’t know when 2 hours passed.

Started my bike towards the last one in the list.

The Beatles Ashram

Maharishi Mahesh Yogi ashram or Beatles Ashram it is known popularly is not easy to locate. I did may to and fro in search of the Ashram. Later came to know that a kutcha road on the right-hand side goes to Beatles Ashram. Ashram gate is around 100 meters from the main road.

It was constructed in the 1960s later the area was declared part of Rajaji National Park and they had to close down the ashram. A fair amount of foreigners come to this place wishing to see the place where the Beatles stayed and composed.

Parked my bike in front of a closed metal gate. Inside the gate, a 50-55-year-old man in kurta was talking with a foreigner. I called that man and said I want to see the Ashram. From no angle, that place seemed to be an ashram it was just fallen structures amidst the jungle. He said its 5 PM and it’s closed.

I said I have come a long way to see this. Finally, I was able to convince him. He took my driving license and said go carefully its jungle on the other side with no boundary walls. I said Ok and went inside. The place was already getting dark.

A stoned footpath leads to the main compound or courtyard. I noticed a tiny bird very fast and restless. Wasted my 10 minutes to capture it in-camera.

It was such a restless bird, getting a snap of it certainly needed patience.

The Beatles Ashram had around 130 concrete Kuti equipped with air conditioners and public address system. Once the meditators went inside the Kuti they locked themselves and meditated in seclusion. Beatles too did this.

The place seemed poorly maintained. Creepers covered the building walls. Doors and windows were broken. Since I didn’t have a guide, it was just walls and doors for me.
I saw jungles starting so returned back.

Walk path inside the Ashram. Going straight will lead to gates of Rajaji National Park

Flowers in the Ashram

Kuti where meditators would inside and practice transcendental meditation technique of Maharshi Mahesh Yogi

2 more old Sanyasis were sitting beside the man who took my DL.
Asked the man if I can have my DL back since I have to return Haridwar today itself.

He said sit we are not going to take your DL. After a basic introduction of each other, a good piece of conversation started. I remember the exact words. I said ‘मुझे आध्यात्मिकता के प्रति झुकाव है. योगियों को ढूंढने की कोशिश भी की मैंने’
No one said anything.
Then I asked two old Sanyasis ‘आप दोनों ने कब संयास लिया’
One of them who was preparing chilam spoke in a deep voice ‘अरे हमें तो चालीस हो गए’
I further spoke ‘आपने तो चालीस साल में काफी साधना की होगी और आपने सन्यास क्यों लिया’
Offering his chilam which I respectfully rejected he shared his story very briefly of how he retired from his life. Meanwhile, the man who took my DL returned and sat next to me keeping his left leg folded on his right thigh.
It was then, I noticed his elephant-like leg. He was rubbing his huge foot with right palm which only had 2 full fingers rest were half or less than that. It was getting dark and the scene seemed quite scary in the jungle.

Sanyasi continued ‘चालीस साल में मैंने हर घाट का पानी पिया है।  अब तो मेरे अपने बच्चे ही मुझे नहीं पहचानते।  यहाँ के योगी और साधुओं से बच कर रहना बाबूजी ।’

He continued  ‘आज कल के गुरु गुरु घंटाल हैं। सच्चे  योगी मिलना बहोत मुस्किल हैं । ऊपरी हिमालय में शायद मिल जाये पर वो दूर रहना ही पसंद करते हैं।’

I asked him how do they survive in extreme cold place like Badrinath in loin.
He replied ‘योग बाबूजी। बहोत शक्ति है इसमें पर मुस्किल भी है’। I said I know Pranayam. He said ‘ये सब नहीं कुण्डलिनी सुना है आपने।’
I nodded affirmative and name 3-4 chakra which I remembered.

He said ‘जी। इनमे से मूलाधार चक्र जो मेरुदण्ड के अंत में होता है उसपर ध्यान लगते हैं योगी।
और उसे क्रियान्वित करते हैं। उसके सक्रिय होने पर बहोत ऊर्जा उत्पन्न होती है। जिससे उनको भयंकर ठंडी में भी पसीने छूटते हैं। पर ये तो कुछ नहीं है उनके लिए।’

I was fascinated and asked them did you people tried this. He said ‘हमने हर घाट का पानी पिया है’ But I knew he was lying. A yogi cannot have chilam in his hand but I remained silent and continued listening to him.

‘अरे हम तो शमशान में भी सोते हैं।  शमशान जानते हो ना। हमें किसी का भय नहीं’  he said penetrating my eyes with this deep glare. Suddenly the other person itching his elephant leg with his damaged finger said ‘अरे ये तो कभी कभी शमशान में सोते हैं मै तो हर दिन ही मरघट मे सोता हूँ, ये जंगल किसी मरघट से कम है क्या? आपको पता है यहाँ क्या होता है। ‘

He sounded scary. I intervened and said I think the discussion is going elsewhere and also I am getting late.
But they didn’t let me go next we discussed on Bhiksha vritti, the role of sanyasi towards society, how Vedic dharma is different, the role of marriage, the role of grihastha towards society, etc.

In the end, I came to know that the other two sannyasis were disciples of Mahesh Yogi. They showed me some real photographs of the ashram, Beatles and Mahesh Yogi with themselves. I was getting desperate to leave, asked for my DL, handed that man 30 rupees, took my bike and rode back to another side of Laxman Jhula.

While returning I went to German bakery which didn’t stand to my expectation.
Handed my bike to Mountain Fox Adventure and left for Haridwar.

Shared tempos are available, but I took a private one for Rs.100 as I had to catch the bus from Rishikesh bus stop as soon as possible.

Ganga aarti at Rishikesh

Some photos from Haridwar

Bhagwan Shiva statue in Haridwar

Har ki pauri. Ghats along the Ganga river.

Flowers for maa Gange

Everybody finds balance in Har ki Pauri

Maa Ganga passes through Har Ki Pauri through a relatively narrow area which increases the current. Chains like these facilitate the Devotees to worship and make dubki safely.

Kids at Har ki Pauri hunting for coins using a magnet tied to nylon ropes.

 

harmukh gangabal

Naran Naag, India,September 04 2014

With the return of holy Ganga Charri to Naraan Naag, Kashmiri Pandits three day long historic Annual Harmukh Ganga (Gangbal) Yatra 2014, organized by The Harmukh Ganga (Gangbal) Trust (Regd) (HGGT) and All Parties Migrants’ Coordination Committee (APMCC) at the mountainous North East Harmukh Range, 14500 ft above sea level concluded here on Wednesday after performing Ganga Ashtami Puja, Mahashradha of the departed souls of community and the culmination of Vedic Mahaygya . The Yatra started under the leadership of Vinod Pandit, Chairman APMCC and General Secretary HGGT on September 01 from Zyestha Devi Temple Srinagar and reached Naraan Naag where Charri Pujan of holy Ganga Charri was performed at historic Naran Naag temple and after trekking 18km long hilly terrain Holy Charri reached Gangbal the same day where Charri was installed and Ganga Puja performed amid religious fervor on September 02. The pilgrims consisting of scores of Kashmiri Pandit ladies also performed Mahashardha of the martyrs and all the departed souls of the community on the banks of holy Harmukh Ganga (Gangbal) where all the pilgrims participated besides performing sharadha of their ancestors, Vinod Pandit Chairman APMCC and General Secretary of the Gangbal Trust said. He said the sole trust Harmukh Ganga Gangbal Trust (Regd) (HGGT) authorized to conduct the yatra oganised annual Gangbal Yatra from September 01, 2014 to September 03, 2014 through proper registration and issuance of identity cards for security reasons during the Gangbal pilgrimage. King Bharati, Vice President of the trust in a statement issued after the yatra said that with the trust managing the activities of the yatra, the pilgrimage was managed in a well manner which benefited the pilgrims through well organised system of registration and other facilities being provided by the HGGT during the yatra. Bharati said that the yatries assembled in Srinagar at Zyeshtha Devi Temple on August 31 and stayed there for night and on September 01 they proceed towards Naran Naag in Kangan Tehsil, of Ganderbal district and proceed on foot towards holy Gangbal lake same day for an 8 hour long foot journey after performing Charri Pujan of holy Ganga Charri at historic Naran Naag temple while on September 02, on the auspicious day of Ganga Ashtami a joint Maha Shradha of the ancestors and martyrs was performed alognwith individual Shradha by the pilgrims besides Ganga Ashtami Puja adding the yatries started return journey on September 03 after culmination of Vedic Mahayajna and reached Zeshtha Devi temple late night. Amit Raina from Delhi said that yatra was smooth despite heavy rainfall and winds adding yatries reached Srinagar safe and sound and thanked the district administration, police force and the Indian Army for their support in conducting the yatra smoothly particularly for providing security support and other courtesies during the yatra. Ravinder Badam a senior member of APMCC thanked Zeshtha Devi Temple Prabhandak Committee and its president BB Bhat for providing all sorts of help to yatries during their stay on August 30 and on September 03 when the yatries stayed at the temple and relaxed after the yatra. Arun Kandroo Gen Secy APMCC while deliberating on the issue said that the yatra has seen significant growth over the past several years adding this year lot of pilgrims joined the yatra for which APMCC extended all kind of external support. HGGT senior members who attended the yatra include Amit Raina, Rashnik Kher, Sunil Trakru (Punjab incharge), Ravinder Badam, Chand Ji Bhat, Ashok Singh Jamwal, Rajan Nakhasi, Sanjit Badam, Pradeep Pandita, Rajinder Raina, Pushpa Raina, Anoop Bhat and Baby Pandita and others. King C Bharati

 

Article 370 – An Objective Appraisal

 

Vipul Kaul, a 13-year-old, studying in of a Class IV, son of an employee in Jammu and Kashmir’s Public Works Department suffers from multiple diseases. The medicines which are keeping him alive are costing his family a fortune. In 2001, Vipul’s family had petitioned the J&K government for an aid and a sum of Rs 20 Lakh was assured to them. But when the government changed, the aid stopped.

The Home Ministry then intervened and advised the state to continue the aid. But all they got was a letter dated July 24, 2007 stating,

“Under the Article 370, the state of Jammu and Kashmir is under no obligation to oblige the home ministry’s instructions.”

Vipul’s is not an isolated case of abuse of the Article 370. Since our Independence in 1947, Article 370 has been misused and abused repeatedly to cater to selfish motives that are against national interests.

Article 370 was incorporated in the constitution of India as a temporary measure in the view of the prevailing circumstances then. Pakistan had attacked Jammu & Kashmir and had illegally occupied parts of the state by aggression. The matter was then taken to the United Nations, and a plebiscite was agreed upon, pursuant to the condition that Pakistan would completely withdraw from all occupied areas and would dismantle any governance mechanisms it had put in place. Any measure on the part of India to extend the constitution entirely would be deemed contradictory.

It was under these circumstances, some temporary procedure was required for further extension of the union constitution in J&K, and that was Article 370. The Article 370 specifies that the power of the Parliament to make laws for Jammu & Kashmir(J&K) shall be limited to the matters specified in the ‘Instrument of Accession’. It is to be noted that the schedule of the ‘instrument of accession’ mentions that except for Defence, External Affairs, Communications and ancillary subjects, the Indian Parliament needs the State Government’s concurrence for applying all other laws.

Article 370 was only an additional legislative mechanism to facilitate this transition. But political frauds and constitutional abuse of article 370 have been committed continuously. For example, the article does neither grant J&K the right to have separate flag nor a separate constitution that becomes an impediment in the application of nationwide laws in the state.

Constitutional validity of Article 370

Those who speak in support of continuation of the Article 370, usually refer to the Article 35-A, which was added to Part III of the Indian Constitution through the ‘Constitution Order, 1954 (Application to state of J&K) ‘. But it should be noted that this introduction of the Article 35A, exclusively for J&K state, is an addition and not a modification. The article specifies about conferring special rights and privileges for permanent residents of J&K and imposing restrictions on people of the other states regarding employment, settling down in J&K, acquisition of immovable properties in state, right to scholarship and other forms of aid which the government provides.

On closer scrutiny it appears that the ‘Constitution (Application to the state of J&K) order of 1954’, in so far has abrogated article 14 in its application to the J&K state and is also ultra-vires of the power conferred on the president. No citizen of India can be deprived of the right to vote in the election to the state assembly and cannot be deprived of the right to equality.

In Keshavananda Bharati v/s state of Kerala, the Supreme court ruled inter-alia that equality of status and opportunity promised to all citizens of India in Preamble of constitution of India was part of the ‘basic structure’ of our constitution and that any law made will be struck down as void if it violates the constitution’s ‘basic structure’. So the question arises as to how can the constitution promise justice, equality and fraternity to all its citizens and then go on to add monstrous sections on permanent residents for one particular state.

This denies us the equality before law which is guaranteed in Article 14 to all the citizens of India. Moreover, discrimination on the basis of religion, caste, sex, place of birth, race is prohibited by Article 15 of our constitution. Such ordinances hands the state to a few individuals without taking into consideration the changes that have occurred in the state and the country during the last 65 years. It fails to consider the Pandit’s holocaust, issues of the refugees, vagaries of partition, dawn of democracy in India based on equality and adult franchise and the whole history of hundreds of years.

It is very important to note that in 1950, the Government of India clarified the effect of Article 370 in a white paper on Indian states as below:

1. The effect of this provision (Article 370) is that the state of J&K continues to be a part of India
   
2. It is a unit of Indian union and union parliament will have jurisdiction to make laws for this state on matters specified in the instrument of accession or by later additions with concurrence of the government of the state.
   
3. An order has been issued under article 370 specifying
   

1. Matters in respect of which the parliament may make laws for J&K state
   
2. The provisions other than Article 1 (Name and territory of the Union) and Article 370 which shall apply to the state
   
3. Constituent assembly will be convened to go into the matters in detail
   
4. When the assembly will come to the decision on all the matters, it will make a recommendation to the president who will either abrogate article 370 or direct that it shall apply with such modification and exceptions as he may specify.
   

Despite such legislative assurances and the “Parliamentary resolution on Jammu and Kashmir” of 1994, no action has been taken to undo the earlier mistakes that have only provided more fodder for mischief using Article 370.

Abuse and Misuse of Article 370

Focusing on the abuse and conscious misuse of Article 370 tells us that 6 entries of 99 provisions of union list and 21 entries from 52 entries of concurrent list are still excluded for J&K. J&K has a separate text for oath. The tenure of the state assembly is six years. There is no mention of the words of secularism and socialism in preamble of constitution of J&K. Prevention of corruption act of 1988, Indian Penal code, Domestic Violence Act, Religious institutions (prevention of misuse) act of 1988, Forests Rights Act, Protection of Wild Animals Act and the Urban land ceiling acts do not apply to J&K.

CBI has limited jurisdiction in J&K meaning that if the CBI wants to exercise powers and the jurisdiction in any FIR registered in J&K State, then it needs the consent of the J&K Government or the High Court. The Supreme Court has only appellant jurisdiction here as it is not vested with the jurisdiction of a Federal Court and can only hear cases on appeal.

Further examining if indeed Article 370 has been beneficial to the people of the state themselves, proves that they have been mislead and misinformed. As the People representation act does not apply to the state, the center has no power to enforce delimitation of the constituencies in the state. In 2002 except for J&K delimitation was done in the whole country. The Article 370 has also been misused to further interests of select regions.

Even though Jammu has more population, has a larger area and more voters, Kashmir has more assembly seats. While Kashmir has 47 assembly seats, Jammu has only 37. If proper delimitation takes place Jammu should have 48-50 seats and Kashmir would have 35-36 seats. There is no record of the number of OBC’s in the state. Mandal commission report has not been implemented and hence the backward classes here have no reservations in various fields. Deprived sections of the society like SC/STs did not have any reservation in J&K till 1991. Though in 1991, they  were provided reservation in employment and education they still do not have any representation in politics and in the state assembly. It’s surprising that the Dalit and ‘Bahujan Samaj’ leaders have been silent on this.

The State government also refused to enact laws that would give effect to the 73^rd (provisions for Panchyat Raj, 1993) and 74^th (provisions for Local Administrative bodies, 1993) Amendments in J&K and hence there is no devolution of powers or democratic decentralization at grassroots. Elections in the Panchayats are being held under the archaic Jammu & Kashmir Panchayati Raj Act, 1989. RTI act of J&K and its amendments are not on par with that of the central government. The J&K Right to Information Act vests more powers in the State government than provided in the Central Act.

It’s worth noting that the per-capita subsidy provided to J&K is 16 times more than West Bengal and 12 times more than Bihar. Allocation of financial resources for the Kashmir valley varies between 65-69 percent, whereas both Jammu and Ladakh divisions put together get about 31-35 percent. J&K also gets special employment packages and prime ministers packages regularly but there is no accountability as none of this information is made public or is available under J&K’s RTI Act.

Those who speak for continuation of Article 370 and the separatists make no mention of the minority Sikhs and Hindus who migrated to J&K in 1947 from West Pakistan. These minorities are not considered as citizens of Jammu and Kashmir under Article 6 of the state’s Constitution as they came from outside of undivided Jammu and Kashmir. Contrast this with the rights guaranteed under the Jammu and Kashmir Resettlement Act, 1982 for those who had willingly left undivided Kashmir for Pakistan during partition. Such people can still come back and claim their properties or suitable compensation in J&K as per this act.

The same J&K government refuses to accommodate the refugees staying in tents for 65 years, who are legitimately the citizens of India! The logic that granting of J&K citizenship to the West-Pak refugees, whose population currently is about 2,50,000, will change the demographic character of Jammu and Kashmir is absurd. J&K has more than 10 million people according to 2001 census and making an exception for those who came in 1947 i.e. before the drafting and adoption of the Constitution of J&K cannot change the demographic character of the State.

Similar fraud has been committed with the Valmiki Samaj from Punjab. About 150 families from the Valmiki Samaj were brought in 1956 for town municipal and cleaning works with the assurance of granting state subject-ship. But the state subject-ship was eventually provided to only those who were in the post of ‘Bhangi’s/Sweeper’s.

Presently there are approximately 600 Valmiki families in the state but even to this day their residential colonies have not been regularized by the government of J&K. In the debate over Kashmir imbroglio, the denial of rights to the Sikh and Hindu minorities has been consistently ignored. It is considered “politically incorrect” in the context of protecting “uniqueness” of J&K. Even the interlocutors report of the Government of India failed to raise the issue of State subject-ship of these minority Sikhs and Hindus in J&K.

International human rights law unequivocally prohibits citizenship based on “jus sanguine” i.e. based on the nationality of their parents instead of where they are born. A number of countries including Germany, Japan and Cambodia were censured by the UN Human Rights Committee and UN Committee on the Elimination of Racial Discrimination for practicing citizenship based on “jus sanguine“. Most countries have made suitable changes to their citizenship laws.

We regularly witness the champions of human rights going over the board when it concerns custodial deaths or illegal encounters in select cases in the country. But the same bunch of HR activists has been silent on the fact that the ‘Protection of Human Rights Act, 1993’ is not applicable to J&K. Even the J&K Human Rights Protection Act of 1997 was amended in 2002 to take away the powers of the State Human Rights Commission to hire its technical staff.

Several cases of genuine Human rights abuses committed in J&K are away from scrutiny. In one such case, Mohan Lal, a resident of Punjab was picked up from Amritsar in 2003. He was inhumanely tortured and eventually breathed his last. When the National Human Rights Commission (NHRC) tried to intervene, the J&K State government sought immunity in the case by quoting Article 370. Though the NHRC set aside the immunity claimed by J&K government, the incident is of deep concern and is yet another example of abuse of Article 370.

Anti-defection law for anti-party activities where a member could be expelled is also diluted in J&K as the decision lies in the hands of the legislative party leader and not in the hands on the speaker. Article 361A which provides immunity and protects freedom of press to cover legislative assembly proceedings is also not extended to J&K state. While the ministers quota for various opportunities in education, employment, etc. is 15% elsewhere in the country, it is 30% in J&K. Who other than those select few ruling the state for 65 years can benefit from continuation of such laws?

Way Forward?

All the examples above prove that the Article 370 makes a complete mockery of ideas of democracy and notions of international law regarding citizenship. It reduces a substantial section of Indian people in state to the status of second rate and non-citizens of one state. Going back to the case of Vipul Kaul, any iota of hope for the Kaul family was cut short and stifled by the callous response from the then Chief Minister Ghulam Nabi Azad’s secretary who said,

“The government of Jammu and Kashmir is not bound to obey the orders of the Home Department of India due to Article 370 which gives special status to the state. Hence your child’s medical case cannot be settled.”

The apathy of the J&K state government has put the life of a hapless 13-year-old boy at risk.

Constitution does not decide the territory but it’s the people of India who create the constitution. Hence it is of paramount importance that temporary provisions made to mitigate a volatile situation must not legalize discrimination as has been done in J&K by using Article 370 as a tool. Jammu and Kashmir is a part of India due to accession and not Article 370. Essential feature of Article 370 is the necessity of concurrence of the state government and not of the constituent assembly for any amendments. Article 370 gives constitutional powers to president to make amends without going to the parliament.

Article 368 gives the power to the Parliament to amend the Constitution and procedures with an additional provision in Article 370 (1) (b) and Article 370 (3). But for the last 60 years, the procedure has not been laid for bringing about the concurrence of the J&K state government on this. It should be noted that J&K’s own constitution in Part II categorically states that “The State of Jammu and Kashmir is and shall be an integral part of the Union of India”. It is the will in Delhi that is lacking in bringing about the change.

Vipul’s mother, Usha Kaul was very scared. She feared that if he isn’t given medicines, his life would be in danger. So are in danger, the nation and the ‘basic structure’ of its constitution. To have a healthy nation, each state including J&K needs to be completely a part and parcel of the national mainstream. For this to happen and to rectify the state of affairs in J&K, it needs a medicine. That medicine is abrogation of Article 370.

भैरोनाथ मंदिर और साधुओं की ध्यान गुफाएं

भैरोनाथ मंदिर और साधुओं की ध्यान गुफाएं

केदारनाथ मंदिर के दर्शन के बाद अक्सर श्रद्धालु भैरोनाथ मंदिर के दर्शन करने जाते हैं। मुख्य मंदिर के भैरोनाथ की दूरी तकरीबन एक किलोमीटर है। मंदिर तक जाने के लिए सीधी चढ़ाई है। पर रास्ता अच्छा बना हुआ है। मंदाकिनी नदी के पुल को पार करके भैरोनाथ के लिए चढ़ाई चढ़नी पड़ती है। भैरोनाथ को केदारनाथ क्षेत्र का क्षेत्रपाल देवता माना जाता है। हर साल केदारनाथ मंदिर के कपाट खुलने से पहले भैरोनाथ की पूजा की जाती है। साल के छह महीने जब केदारनाथ मंदिर के कपाट बंद रहते हैं तो भैरवनाथ ही केदारघाटी की सुरक्षा करते हैं। इसलिए वे केदारघाटी के संरक्षक हैं। 

साल 2013 में आई भीषण आपदा में भैरोनाथ मंदिर को बिल्कुल हानि नहीं पहुंची। भैरोनाथ मंदिर में जो मूर्तियां स्थापित की गई हैं उनके ऊपर कोई छत नहीं है। यह एक खुला हुआ मंदिर है।
भैरोनाथ का मंदिर के दर्शन - केदारनाथ मंदिर के दर्शन के बाद दोपहर में हमलोग भैरोनाथ के मंदिर के दर्शन के लिए चल पड़े। मंदिर तक पहुंचने में आधे घंटे का वक्त लगा होगा। मंदिर तक पहुंचने के लिए सीधी चढ़ाई है। जब आप केदारनाथ तक पदयात्रा करके आ गए हैं तो भैरोनाथ जाना कोई मुश्किल काम नहीं है। हालांकि केदारनाथ आने वाले सारे लोग भैरोनाथ के मंदिर तक नहीं जाते हैं।  

केदारघाटी का अदभुत नजारा - भैरोनाथ मंदिर की ऊंचाई से पूरी केदारघाटी का सुंदर नजारा दिखाई देता है। यहां से बाबा केदार के मंदिर में दर्शन करते श्रद्धालु। हेलीपैड से बार-बार उड़ान भरते और उतरते हुए हेलीकॉप्टर दिखाई देते हैं। जब आप मंदिर की ऊंचाई पर पहुंचते हैं तो वहां से जल्दी उतरने की इच्छा नहीं होती। हल्की बारिश और बादलों के बीच हमारी भैरोनाथ मंदिर तक की यात्रा यादगार रही। थोड़ा वक्त वहां गुजराने के बाद हमलोग उतरने लगे। उतरते हुए कानपुर वाले अग्निहोत्री जी एक बार फिर मिल गए। 

संत रामानंद का आश्रम – केदारनाथ मंदिर से चार किलोमीटर की दूरी पर गरुड़ चट्टी के पास संत रामानंद का आश्रम है। इस स्थल को हनुमान गुफा भी कहते हैं। हमें स्थानीय साधुओं ने बताया कि मंदिर के कपाट बंद होने के बाद बर्फबारी में भी संत रामानंद का आश्रम गुलजार रहता है। यहां से साधु लोग कहीं नहीं जाते। संत रामानंद के आश्रम में हर मौसम में रहने योग्य सुविधाएं मौजूद हैं। दरअसल केदारनाथ पदयात्रा का पुराना मार्ग गरुड़ चट्टी से ही होकर आता था। अब आपको संत के आश्रम तक जाने के लिए पुराना रास्ता अपनाना पड़ेगा।  

रामानंद आश्रम की अपनी गौशाला है। यहां तक कि आश्रम का पास अपना पनबिजली प्लांट भी है। वे पांच किलोवाट बिजली खुद बना लेते हैं।   

आश्रम के पास ही हनुमान गुफा भी है। जो कभी केदारनाथ आने वाले श्रद्धालुओं के आकर्षण के केंद्र हुआ करती थी। केदारनाथ मंदिर से गरुड चट्टी होते हुए लिंचोली का वैकल्पिक मार्ग हुआ करता था। पर आपदा के बाद ये मार्ग नाममात्र का रह गया है।

साधुओं की ध्यान गुफाएं – केदारनाथ क्षेत्र में कई ध्यान गुफाएं बनी हुई हैं। इन गुफाओं में साधु लोग ध्यान करते हैं। कई गुफाओं के बारे में तो आमलोगों को मालूम भी नहीं है। कई साधु हनुमान गुफा में भी ध्यान लगाते हैं। अभी हाल में देश के प्रधानमंत्री नरेंद्र मोदी की पहल पर केदारनाथ में ध्यान गुफा का निर्माण कराया गया है। इसमें ध्यान करने के लिए ऑनलाइन बुकिंग होती है। ध्यान करने का शुल्क भी रखा गया है।

पर ध्यान करने के लिए वास्तव में किसी गुफा का होना जरूरी है क्या। आप चाहे जहां चाहें ध्यान लगा सकते हैं। दिन भर बाबा केदारनाथ धाम में इधर उधर घूमने के बाद रात्रि भोजन के बाद अब सोने की बारी थी। पर मेरी आंखों में नींद नहीं है। नींद न आने पर मैंने मोबाइल में हेडफोन लगाकर अपने पसंद के पुराने शास्त्रीय गीतों को सुनना शुरू कर दिया। दो घंटे संगीत सुनने के बाद नींद तो आ गई। 

पर बमुश्किल दो घंटे सोने के बाद सुबह के तीन बजे फिर नींद खुल गई।  मैं अपने बिस्तर पर ही बैठकर ध्यान करने लगा। एक घंटे ध्यान और प्राणयाम करने के बाद सुबह होने वाली है तो अब मैंने अपने साथियों को जगाया। केदारघाटी में रात भर हल्की बारिश हुई थी। पर सुबह में यह बारिश रुक गई है। तारीख के हिसाब से देखें तो केदारनाथ मंदिर परिसर में हमारा तीसरा दिन है। इस ब्रह्मवेला में हम एक बार फिर केदारनाथ मंदिर के दर्शन कर रहे हैं।    
- विद्युत प्रकाश मौर्य- vidyutp@gmail.com  
(KEDARNATH TEMPLE, BHAIRONATH TEMPLE, SANT RAMANAND ASHRAM, KEDAR 14 ) 

श्री केदारनाथ मंदिर - सुबह सुबह 

 

Usha koul

 

Ketheeswaram temple

 

Ketheeswaram temple (Tamil: திருக்கேதீஸ்வரம் Tirukkētīsvaram) is an ancient Hindu temple in Mannar, Northern Province Sri Lanka.^[2] Overlooking the ancient Tamil port towns of Manthai and Kudiramalai, the temple has lain in ruins, been restored, renovated and enlarged by various royals and devotees throughout its history. Tirukkētīsvaram is one of the Pancha Ishwarams dedicated to the Hindu deity Shiva and is venerated by Shaivas throughout the continent.^[2] Throughout its history, the temple has been administered and frequented by Sri Lankan Hindu Tamils. Its famous tank, the Palavi tank, is of ancient antiquity and was restored from the ruins. Tirukkētīsvaram is one of the 275 Paadal Petra Sthalams of Shiva glorified in the poems of the Tevaram.

Literary and inscriptional evidence of the post classical period (300BC-1500AD) attests to the upkeep of the temple during the ancient period by kings of the Pallava, Pandyan Dynasty and Chola dynasties who contributed to its development up to the late 16th century. In 1575, Tirukkētīsvaram was largely destroyed by Portuguese colonials, with Pujas terminating at the shrine in 1589. Following an appeal by Arumuka Navalar in 1872, the temple was rebuilt at its original site in 190 

Early maps of Mannar

Ptolemy's map of Taprobana of 140 CE in a 1562 Ruscelli publication. From the Shiva footprint of Ulipada of Malea mountains (Sivan Oli Pada Malai) rises three rivers, including the Kavary-Kankai (Phalis) which flows into the place of Shiva called Thiruketheecharam at Manthottam in Mannar (positioned north here) where the temple is illustrated.

Hondius after Gerardus Mercator map of 1555, showing Mannar and its temples as situated on the western coast of the Tamil country.

The exact date of the Ketheeswaram temple's birth is not universally agreed upon. According to Dr. Paul E. Peiris, an erudite scholar and historian, Thirukketisvaram was one of the five recognized Eeswarams of Siva in Lanka very long before the arrival of Vijaya in 600 B.C.^[1] The shrine is known to have existed for at least 2400 years,^[1] with inspirational and literary evidence of the postclassical era ( 600BC – 1500AD) attesting to the shrine's classical antiquity. The buried ancient Tamil trading port of Manthottam (Mantotai/Manthai) in the Mannar District — where Ketheeswaram is located — has provided historians extant remains of the culture of the area during the ancient period. This includes the vestiges of its ancient temple tank (the Palavi tank), and the ruins of a former Hindu city built of brick, described by J.W. Bennet in 1843.^[3][4] During the ancient period, Mathoddam was a centre of international trade, with Greeks, Romans, Phoenicians, Arabs, Ethiopians, Persians, Chinese, Japanese, Burmese and others vying with each other to monopolise the trade of North Ceylon with Tamil traders.^[5] Mathoddam is currently viewed as the only port on the island that could be called a "buried city," with much of the ancient ruins under sand today. The existence of the Thiru-Ketheeswaram temple attests to the antiquity of the port. Mathoddam finds mention as "one of the greatest ports" on the seaboard between the island and Tamilakkam in the Tamil Sangam literature of the classical period (600 BCE – 300 CE).^[6] Hugh Nevill wrote in 1887 of the illustrious city of Mathoddam "A renowned shrine grew into repute there dedicated to one Supreme God symbolized by a single stone, and in later times restored by a Saivaite after lying long in ruins. The temple was dedicated as 'Tiru-Kethes-Waram.'"^[7]

One of the five ancient Iswarams of Lord Shiva on the island, Ketheeswaram joins Koneswaram (Trincomalee), Naguleswaram (Keerimalai), Tenavaram (Tevan Thurai) and Munneswaram (Puttalam) as a renowned and highly frequented pilgrimage site from before 600 BCE. In the 6th–9th century CE, the temple was glorified in the Tevaram canon, becoming one of 275 Paadal Petra Sthalams, the holiest Shiva temples on the continent.^[8] The only other Paadal Petra Sthalam from Eela Nādu (the country of the temple as named in the Tamil literature) is Koneswaram.^[9][10]

Chronology

Thirukeetheeswaram, The great sivan kovil of northern province of Sri Lanka

Built by Karaiyar

Thiruketheeswaram's initial installment is credited to the indigenous people of the Manthai port, the Karaiyar Naga tribe.^[11][12] The Karaiyar claimed to be related to several classical period public figures hailing from the international port town, including the creator of the oldest extant Tamil literature by an Eelam Tamilian, the Sangam poet Eelattu Poothanthevanar.

6th–7th century hymn

Ketisvaram temple and the waters of the Palavi tank by its side are heralded in the Saiva work Tevaram in the 6th century CE by Sambandar.^[13] Along with Koneswaram temple on Swami Rock, Trincomalee, Ketisvaram temple and its deity are praised in the same literature canon by the 8th century CE Nayanmar, Sundarar, in the Sangam period. Tirukketisvaram henceforth is glorified as one of 275 Shiva Sthalams of the continent, part of the Paadal Petra Sthalam group. The only other sthalam from Eelam is Koneswaram.^[14] There is epigraphic evidence of maintenance of the temple by the Pallava and Pandyan dynasties.

10th century

Several Chola inscriptions from its medieval floruit refer to Ketisvaram and two Sinhala inscriptions of the 10th century refer to the prohibition on slaughtering cows at the town.

12th century

Dathavamsa, (12th century) speaks of a Hindu temple at Mantotai in the reign of King Meghavannan (301–328).

16th century destruction by the Portuguese

After 1505 A.C.E along with countless Buddhist and Hindu temples around the island, it was destroyed by Portuguese Catholic colonialists. The historian Do Couto recounts that the attackers encountered no resistance from pilgrims or priests while the temple was destroyed.^[15] In 1589 C.E. the temple stones were used by them to build the Mannar Fort, a Catholic church and the Hammershield Fort at Kayts.

19th/20th-century reconstruction

The original site of the Temple was traced in 1894. The Shiva lingam of the old shrine together with several other finds were also unearthed in 1894. After a gap of almost 400 years in 1910s local Tamils, under the urging of Hindu reformer Arumuka Navalar, came together and built the present temple. With the restoration of the ancient and holy Palavi Teertham or pond in 1949, a major effort was made to improve the temple environs. It was in October 1948 that an intensive agitation resulted in the formation of the Thiruketheeswaram Temple Restoration Society, which renovated the temple and performed Kumbhabishekam in August 1952. The Thiruketheeswaram Temple Restoration Society did further renovation of the temple and another Kumbhabhishekam was held on 4 July 1976.

As part of the civil war that has plagued the country since the Black July pogrom of 1983 currently the temple is occupied by the Sri Lankan Army. While granite work preparations were in progress the army took over the Temple and its environs in August 1990 and continued to occupy the site for several years. Although they have left the Temple premises their occupation of its environs is a cause of concern to the Restoration Society which has been urging the Government to remove the Armed Forces completely from the environs of the Temple and declare the site a sacred area.

Legends

Mythical stories related to the Indian epic Ramayana recount that Mandothari, the wife of King Ravana was from Manthai and that Mayan, the father of Mandothari and the King of Manthai built the ancient Temple of Thiruketheeswaram to worship Shiva. According to one Hindu legend, Maharishi Bhrigu worshipped Shiva at this shrine. Another tradition holds that the Hindu planetary god Ketu worshipped Shiva at the shrine, thus creating the shrine's name "Ketheeswaram". Another legend is found in the Skanda Purana, an ancient work in Sanskrit, the antiquity of which is unknown. It consists of 2500 verses grouped into 27 Chapters and had been handed down in accordance with the traditional custom as oral discourses by the Guru to his disciples in this case by Sootha Munivar to the Naimisaraniya Munivars. Three Chapters of the Skanda Purana which have been given the title Dhakshana Kailasa Manmiam deal with historical events in ancient Ceylon. The first chapter narrates about the Puranas in general and the splendour that was of ancient Ceylon; the second chapter relates about the celebrated places of religious importance in Ceylon and the story of "Thiruketheeswaram". In this chapter is narrated the incident of how, at one time long ago, the God of Wind (Vayu) uprooted the three towers of the great mountain Maha Meru in order to keep off Athichedan — who fought against him, obstructing the great mountain with thousands of adorned summits resembling serpents’ heads — and deposited one of these towers at Thiruketheeswaram. The Lord established Himself there, at Thiruketheeswaram. According to the Manmiam, Thiruketheeswaram along with Koneswaram are two of the nine most sacred sthalams of the Hindus. The other seven are in India.