Kashmir History

Kashmiri Pandits both racially as well as ethinically are known to be the decendants of Kashyp Rishi. It is said that the Kashayp Rishi married the daughters of Daksh called Kadru and Vaneeta. While Kadru gave birth to one thousand powerful naags out of which Vaski Nag, Taksh Nag, Shaish Nag & Kali Nag stood tall, while as Vaneeta gave birth to Arun and Garuda. It is said that in his early age Garuda went to the Himalayas for meditation of Lord Vishnu. One day, both Vaneeta and Kadru were enjoying the sunrise and started discussing the color of the horses of the chariot of Sun God. Kadru said the color was black while Vaneeta was adament on white color. At last there was a bet in which the one who lost will serve other as a her servant. Kadru realised that she lost the bet and was worried that she will have to serve Vaneeta all her life. But her sons assured her that next sunrise they will wrap the horses and she will win the bet. Next morning both the sisters were eagerly waiting for the sunrise, since the horses were now clinged with the black naags, they appeared black and Vaneeta lost the bet and began serving Kadru. In the meantime Garuda came back from his meditation and told his mother that since Lord Vishnu was impressed with his devotion he has been offered to remain with Lord as his Vahan (carrier/ride). Vaneeta was happy for his son and also told him the whole tale of becoming a servant of her own sister. Garuda told Vaneeta that she had been cheated and thus revenge will be taken. On Naradji's intervention, Garuda decided to go to the Lord Vishnu and ask for a solution. Lord Vishnu granted boon to him saying that the Naags will not have any effect on him and since then the Garuds & Naags became enemies. The serpants did serve the Garudas and in a hope of freeing themselves they started serving Narayana. The story goes on and it is said that the Nag futher remained in that area while as the Garuda flew to the east.

Thus Kashmiri Pandits are believed to be the residents of Kashmir since the Pro-Regvedic era (1700-1100BC). History of the Kashmiri Pandits starts with the history of Kashmir valley which is more than 11000 years old. Thus the Pandits are responsible for society, culture, civilization, customs, traditions, myths and realities of Kashmir.
It is said that Kashmir was once filled with the river called Satisar or Saraswati river. Once the cleft at Baramulla appeared and hence the water of river was dried. Now the people living on the banks of the Saraswati river travelled to the Kashmir Valley to continue their austerities. With time they came to be known as Kashmiri Pandits of Kashmiri Battas. The valley of the Kashmir housed many Saints, Sages, Seers by which the community became a believer of Shaivism, Kali, Shakti and Trantra. It is also said by the experts that Kashmir has been the original home of the Aryan race. Kashmiri Pandits have been religiously rooted with Shaivism. It is said that in 400AD a school of Shiv Phylosophy called Pratyabhijna orignated nea Kailasha in Himalayas. This school adopts purely monistic and metaphysical position and is based on the phylosophy that Lord Maheshwara or Shiva is the supreme reality, which is innermost as well as Transcedent. And hence, Kashmir is called as the fountain-head of all the civilization and divine spirituality.
However its been not so long, just from the couple of mellinniums that the race was tried being dominated by other religions and castes. Initially it was Bhuddhism that flourished in North Kashmir housing over 500 monks to attend a Bhuddhist council in the valley during the reign of Durnadeo, Simhadeo, Sundersen, Ashoka and Kanishka. It is also said that during the reign of Abhimanu in Kashmir the Pandits had to struggle for their survival as large number of their sect was forced to convert into Bhuddhism. History says that some of Kashmiri scholars – Kumarajiva (AD 384-417), Shakyashri Badhra (AD 405), Ratnavera, Shama Bhatta (5th Cen AD) and others went to China and Tibet to preach Buddhism. Then Pandits again gained power with the reign of Nara I which gave a rise to modern Hinduism giving an end to the Pandit- Bhuddhist struggle. However the actual comparative historical validity began with the establishment of the Karkuta rule in AD 627. After him, Avantivarman ruled Kashmir from 855-833AD. He is believed to be first Vaishnaviet rule of the valley and he bought a good cultural development in the valley. Again after couple of centuries, Kashmir struggle with the existence of Pandits against Kayasthas during the reign of Shankara varman. The authority of the Brahmans was broken and the sacred character of their citadels was violated. However, the Shaivite thoughts and philosophy still flourished. Then during the reign of Lohara dynasty, Kashmir came under the influence of Islam. When Mehmud Ghazni annexed Punjab, most of the Kashmiri Pandits converted into Islam for the sake of their lives. At that time, the Valley was ruled by Sangram Raja (AD 1003-1028). Even after their conversion to Islam, these people continued to visit Kashmir – as traders, wanderers and even missionaries. It is also said some of the converties stayed in the valley propogating their new religion. Similar things happened in the reign of Harsha (AD 1089-1101); Gopadeva (AD 1171-1180); Jassaka (AD 1180-1198) where the temple treasuries were depleted and Islam started to consolidate its roots. Roots of Pandits were shattered again and they were never allowed to monopolize.In the reign of Jassaka (AD 1180-1198), two Brahmans – Kshuksa and Bhima, endeavored to capture the throne. But it was the fear of Damaras or feudal lords that prevented them. Ramadeva (AD 1252-1273) humiliated those Brahmans who had helped him in his coronation. They conspired against him but could not succeed. A reign of terror, loot and plunder was let loose against them. Many Brahmans were killed and others crushed barbarously. This was the first direct assault against them in the history of Kashmir. To save themselves they cried “ Na Batoham” (I am not a Bhatta). The Kashmiri Pandits are even now taunted as Bhattas and Dalli Bhattas. During the reign of Suhadeva (AD 1301-1320) many Muslim adventurers came to Kashmir. The chief among them was a Muslim missionary- Bulbul Shah. Dulucha, a Tartar chief from Central Asia, invaded Kashmir with 60,000 strong horsemen. Suhadeva tried to induce him to retreat by paying him off a large sum of money by imposing heavy taxes on Pandits who till then never lived by paying taxes. Dulucha denied the offer and continued the terror attacks. As mentioned in Baharistan – i -Shahi; Dulucha and his army men killed every men they found, women and children were made slaves and were sold to the merchants of Turkistan. Suhadev fled to Kishtawar and Dulucha looted kashmir for eight months. It is said that he took with him 500,000 pandits as slaves. There were only few cursed Pandit families left in the haunted valley blaming their ruler Suhadeva for the mishap. Taking the advantage of this, a pseudo- Buddhist from Tibet occupied the throne. Since he wanted to wanted to get initiated into the Brahmanical fold to strengthen his political position, he called religious head to indoctrinate himself into the Hindu religion. But the Pandits denied and refused to accept him as a Hindu because of his low birth. Pandits were not ready to share their "Panditsm" with any outsider. However taking advantage of this Shahmir and Bulbul Shah (missionaries from Islam) manipulated his conversion into Islam and thus the Muslim ruling in Kashmir came into existence. During his rule, people of poorer families and subdued casts were gradually converted into Islam.
In AD 1339, Shahmir ascended the throne of Kashmir by a foul play. He got khutaba read and the coins struck to his name and hence Islam became the court religion of Kashmir. Thus he became the author as well as the architect of the valley. During his reign Muslim missionaries, preachers, sayyids and saints penetrated into the Valley. Gradually threat to the Pandit community due to the establishment of Islam and gradual conversion led to a frail rebellion during the reign of Shihab-ud-Din (AD 1354-1373). This annoyed the king so much so that the poor Pandits had to pay a huge amount. Pandit temples became a new target of the Muslim rulers. Many temples of historic importance including that of Brijbhihara were wrecked. The Hindus began to feel deserted and alienated in their own land. To make their roots more stronger in the valley, Muslim rulers passed a law called the “policy of extermination” which meant to eradicate all traces of Hinduism in any form. During this period many Pandits stuck with their religion without fear however many of them also converted for the sake of their lives or to gain royal favors. The converted Pandits have been looked inferior, traitorous and treacherous, with no loyalty towards their community. The King was now not interested in his ministry affrairs rather he felt delighted in causing pain to Pandits. Its said he took delight in breaking the images of Martanda, Vishaya, Ishana, Chakrabrit and Tripureshvara.

There was no city, no town, no village, no wood where Turushka left the temples of the gods unbroken.It is said that the valley was so enriched with the fine workmenship of the magnificant temple structures that the King Sikandar was biwildered after having a sight. Sikandar, goaded by feelings of bigotry, destroyed them and levelled them with the earth and with the material built many mosques and khanqahs.He started his regime of destroying the temples from Martand temple (Built by Ramdeva and then rebuilt by King Lalitaditya, AD 724-760). It is said that when the king failed to demolish the temple in one year, he dug out stones from its base and having stored enough wood in their place, set fire to it. The gold gilt paintings on its walls were totally destroyed and the walls surrounding its premises were demolished. Its ruins even now strike wonder in men’s minds. On the similar lines the Vijiveshwara temple, was damaged and material collected from this site was used to built the mosque at the Khanqah, which is now known as Vijiveshwara mosque. It was notified that the Pandits either need to convert to Islam or get killed. As a result some Pandits fled from the valley and few convereted and those who retaliated were brutally murdered. It is said that Sikandar collected six maunds of sacred thread form Hindu converts and seven mauds of sacred thread from hindu killings and burnt them. All the hindu books were either buried or burnt. Ali Shah - (AD 1413-1430), son of Sikandar- the Butshikan, during his short rule of six years, carried on his father’s 24-year tyrant reign with homicides, conversions, tyranny and enforced jazia. Thus many of the Pandits either fled or killed themselves or died because of the brutality caused to them by Muslim Rulers. Through the centuries as men depart from this world, so did the Aryan Saraswat Brahmans of Kashmir flee to foreign countries. The difficult countries through which they passed, the scanty food, painful illness and the torments of hell during life time removed from the minds of the Kashmiri Pandits the fears of hell. Oppressed by various calamities such as encounter with the enemy, fear of snakes, fierce heat and scanty food; many Brahmans perished on the way and thus obtained salvation.” This was the second miserable mass exodus of the Kashmiri Pandits. Later Sultan Zainul Abidin-the Budshah (Great Monarch), ruled Kashmir from AD 1420 to 1460. This time is said to be the honeymoon period of Pandits which did not last long when Haider Shah (AD 1470-1472) took the throne. Again Haidar Shah adopted all the corrupt and cruel practises against the Pandits. The pressure exerted on the illustrious Kashmiri Pandits was so barbarous that, in order to save themselves from merciless brutality, some of them gave up their caste and some fled from the valley. The cruelities of the rulers continued in the reign of Fateh Shah (AD 1510-1517) and Pandits suffered ferociously, resulting in third exodus. Those who stayed behind were not only forced to pay jazia. History continued with Qazi Chak, the founder of Chak rule in Kashmir (AD 1553-1586), carried on ferocious religious policy and made conversion of many Hindus to Shia sect of Islam. However, he could not administer his criminal designs because of the Mughal annexation.
Then came the rule of the Mughals. Akbar was said to be tremendously influenced by the amazing moral supremacy of the Kashmiri Pandits.As recorded in Ain-i-Akbari, “the most respectable class in this country (Kashmir) is that of the Pandits, who, notwithstanding their need for freedom from the bonds of tradition and custom, are the true worshippers of God. They do not loosen their tongue of calumny against those not of their faith, nor beg, nor importune. They employ themselves in planting fruit trees and are generally a source of inspiration for others”. The greatness of Akbar lies in his magnificent and fascinating policy of religious tolerance. Jahangir and Shah Jahan were not so tolerant. But their religious enthusiasm cannot be termed as fanatic. During this period, the Brahmans could perform their religious ceremonies after paying some tribute. But the whole scenario changed with the accession of Aurangzeb to the throne. With his bigoted fanatic and dogmatic approach, the Kashmiri Pandits were once again made vulnerable. Aurengzeb terrorized Pandits and it was the fourth disastrous mass exodus of the Aryan Saraswat Brahmans from Kashmir. During the rule of later Mughals, Kashmir witnessed the outbreak of the worst kind of religious intolerance.In AD 1720, Mullah Abdul Nabi, also called Muhat Khan, a non-resident Kashmiri Muslim, was appointed as Shaikhul Islam . . In order to satisfy his satanic ego, the Mulla issued six commandments:
1.No Hindu should ride a horse, nor should a Hindu wear a shoe;
2.That they should not wear Jama (Mughal costume);
3.That they should move bare arms;
4.That they should not visit any garden;
5.That they should not have tilak mark on their foreheads;
6.That their children should not receive any education.
But the Deputy Governer disagreed, however the Mullah was able to excite his followers against Pandits and made sure that these commandments were follwed. The Pandits were wickedly tormented, their houses burnt and property looted. Hundreds of Brahmans were killed, prostrated, maimed and humiliated. Pandit parents destroyed the beauty of their daughters by shaving their heads or cutting their noses and ears to save them from degradation.

 There was horrible mass exodus of the Kashmiri Pandits, sixth one. It is because of these tortures the Afghans are now only remembered for their barbarity, brutality, ferocity, tyranny and cruelty. It was then during the Sikh rule in Kashmir, AD 1819-1846, the celebrated Pandits reclaimed their past glory and magnificence. With the formation of Jammu and Kashmir State; and, establishment of the Dogra rule in 1846, Kashmiri Pandits were imperceptibly elbowed to the background.Administrators and officials were deputed from Jammu region. Though they enjoyed comprehensive religious freedom and social emancipation, political rights of the Kashmiri Pandits were confined. After independence and accession of Jammu & Kashmir state to India, Kashmiri Pandits were pushed back to the uncultured Afghan era. The administration of Shaikh Abdullah adopted malicious and pernicious approach towards the Saraswat Pandits of Kashmir. They were taunted on one excuse or the other. Hindu temples were desecrated, looted and plundered. Minor girls of the community were forced to embrace Islam and marry the Muslim youth.During 1953-1974 Shaikh Abdullah characterized India as an imperialist power endeavouring to subjugate the people of Kashmir. He asserted that the accession of Kashmir with India was his greatest blunder for which history will never forgive him. He also campaigned against the import of food grains from India and asked people to eat potatoes grown in Kashmir. Thus he was also known as "Aalo Bab".

During his period of so called Sheikhdom, he was attrested many times, once in 1953 for anti-national activity however was relased in 1958. He was rearrested after 3 months of his release for "Kashmir conspiracy case" however the charges were dropped in 1964. But he was arrested again in May 1965 for his subversive activities and released in January 1968. Again, in January 1971, a ban was imposed forbidding him to enter the Jammu Kashmir state.This restriction was lifted in 1972. He made emotional solicitations that after death his body should not be buried in the subjugated Valley, but immersed into the sacred waters of Arabian sea. However, today his magnificent tomb stands on the banks of beautiful Dal Lake in Srinagar and is guarded by the Indian security personnel.But then the whole political scenario in Kashmir took a dramatic turn in 1974, when Indira-Shaikh accord was signed by virtue of which the Shaikh became the Chief Minister of the State after the lapse of 22 years.The sophist Shaikh began to speak the language of Indian nationalism, democracy, socialism and secularism. But hate India virus had already infected people of the state. And the History repeated itself with the mass exodus of Pandits in 1989-1990.

Pandit Harabhatta Shastri

Pandit Harabhatta Shastri

'The celebrated scholar of Shaiva lore'

Pandit Harabhatta Shastri

[ Pandit Harabhata Shastri (HBS) is a name surrounded by a brilliant scholastic aura, though known to very small group of Sanskrit scholars of Kashmir (a tribe that is diminishing day by day). And even these few have nothing more than a sketchy information to give about the life and works of the great Pandit. Sadder still, when we at NSKRI sought to ascertain certain biographical details about him from some of his nearest surviving kin, we almost drew a blank. The great man who wrote the most brilliant gloss on 'Panchastavi' and brought out a series of Shaiva texts of Kashmir, is virtually unknown to most Kashmiri Pandits today. It was an American scholar, Prof. David Brainered Spooner who came all the way from Harvard University to learn at the feet of Sanskrit scholars of Kashmir like HBS. We are giving below a brief biographical sketch of HBS who dazzled Dr. Spooner and came to be known as one of the greatest interpreters of Shaiva philosophy of Kashmir. Yet we acknowledge that a lot of light needs to be thrown on the celebrated scholar. Through these columns we request Kashmiri researchers and scholars who may have had the good fortune of coming into contact with HBS to provide us with more details about his life and works. ]

Born as Harabhatta Zadoo in 1874 in a family that has produced some of the top most Sanskrit scholars of Kashmir, HBS had learning running in his veins. His father Pandit Keshav Bhatta Zadoo was the Royal Astrologer in the Court of Maharaja Ranbir Singh, the then ruler of Jammu and Kashmir who was a great patron of scholars and scholarship. His nephew, Prof Jagaddhar Zadoo, has the credit of editing the first edition of the Nilmata Purana with Prof Kanji Lal. The Zadoos originally belonged to Zadipur, a village near Bijbehara in South Kashmir, but later migrated to Srinagar, their surname being linked to the village of their origin thereafter.
As an atmosphere of Sanskrit learning prevailed in the family, young Harabhatta took to it as fish take to water. Studying Sanskrit at the Rajkiya Pathshala in Srinagar, it was in 1898, exactly a century ago, that he obtained the degree of Shastri and came to be known as Harabhatta Shastri.
In view of his profound scholarship, HBS was appointed as Pandit, and later Head Pandit, at the Oriental Research Department of Jammu and Kashmir state, a post from which he retired in 1931.
This was the Maharaja's own way of patronising the learned men of his state.
His razor-sharp intellect, his great erudition, and, especially his deep insight into the Shaiva philosophy of Kashmir won him the esteem of such distinguished scholars as K. C. Pandey of Lucknow University and Prof James H. Wood of the College of Oriental Languages and Philosophy, Bombay. His repute attracted the well known linguist Prof Suniti Kumar Chatterji to him and he stayed in Srinagar for two years to learn the basics of the monistic philosophy of Kashmir Shaivism from him.
It was only after David B. Spooner came from USA to Kashmir to learn from scholars like HBS and NS that Sanskrit began to be taught as a subject at the Harvard University in 1905. At that time only nine students were studying Sanskrit out of a total of 5000 at Harvard.
In the meantime HBS engaged himself in scholarly pursuits which were to form the basis of his repute. He wrote his famous commentaries on Sanskrit texts from Kashmir which included the 'Panchastavi'-- a pentad of hymns to Mother Goddess. With his profound scholastic background and his deep insight into Shaiva and Shakta traditions, HBS explained and elucidated Shakta concepts contained in the Panchastavi in his famous commentary, specially on the 'Laghustava' and the 'Charastava' which came to be known as "Harabhatti" after him. These hymns, held in high esteem from quite ancient times in Kashmir, have a special significance for the votaries of Trika philosophy. There was a debate for quite some time on the authorship of 'Panchastavi', some attributing it to Shankaracharya, some to Kalidasa and some to Abhinavagupta. It was HBS who proved it convincingly that it was actually composed by Dharmacharya. This view was shared by Swami Lakshman Joo, too.
HBS also earned great repute for having compiled and edited nine Shaiva texts, with notes and explanations, which were published by the J & K Research and Publications Department under the general title 'Kashmir Series of Texts and Studies.' Other significatnt works by HBS include a commentary on 'Apadpramatri Siddhi' of Utpala, Vivarna on Bodha Panchadashika and Parmarth Charcha.
This "celebrated scholar of Shaiva lore", one of the greatest interpreters of the Shaiva philosophy of Kashmir, passed away in 1951. His illustrious American disciple, Dr. Spooner, often wrote leters to him and also to Prof Nityanand Shastri and Pandit Madhusudan Shastri. The letters he wrote to HBS have been lost, but those he wrote to NS have been preserved by NSKRI. In these letters he never forgot to mention HBS and remember "the great days" he had spent with him.
Source: Unmesh - Monthly Newsletter of  N.S. Kashmir Research Institute

Faces of Glory

Matsyendra

Matsyendra, Matsyendranātha, Macchindranāth or Mīnanātha (early 10th century) was a saint and yogi in a number of Buddhist and Hindu traditions. He is traditionally considered the founder of hatha yoga as well as the author of some of its earliest texts. He is also seen as the founder of the natha sampradaya, having received the teachings from Shiva.^[4] He is especially associated with kaula shaivism.^[5] He is also one of the eighty-four mahasiddhas and considered the guru of Gorakshanath, another important figure in early hatha yoga. He is revered by both Hindus and Buddhists and is sometimes regarded as an incarnation of Avalokiteśvara.

Early life

Little is known about the life of Matsyendra: his son is Minanatha and he is also associated with Lui-Pa, all of whose names translate as 'Lord of the Fishes'. Legends vary in describing his birthplace.^[6] Giuseppe Tucci states, on the authority of two Tibetan works - the Siddha (Wylie: grub thob) and Taranatha's "Possessing the Seven Transmissions" (Wylie: bka' babs bdun ldan) - that Matsyendranāth, who is seen in Tibet as an avatar of Avalokiteśvara, was a fisherman from Kamarupa.^{[3][1][7] [8][9]} Other sources give his birthplace as Bengal.^[1][2] According to inscriptions found in Nepal in the ancient Newari colony of Bungmati, the home of Machhindranath Chariot Jatra, his shrine was brought from Assam in India. He is mentioned in the Sabaratantra as one of the twenty-four Kapalika Siddhas.^[3]

Legend

Legends tell that Matsyendra was born under an inauspicious star. This warranted his parents to throw the baby into the ocean. It was there that the baby was swallowed by a fish where he lived for many years. The fish swam to the bottom of the ocean where Shiva was imparting the secrets of yoga to his consort, Parvati. Upon overhearing the secrets of yoga, Matsyendra began to practice yoga sadhana inside the fish's belly. After twelve years he finally emerged as an enlightened Siddha. This is often given as the origin of his name 'Lord of the Fishes' or 'He Whose Lord is the Lord of the Fishes'.^[10] Other versions of the legend exist, including one in which Matsyendra was born as a fish and turned into a Siddha by Shiva.^[11] Tibetan renditions of the story tell of a fisherman-turned-Siddha named Mina, who is eaten by a fish while working in the Bay of Bengal.^[12] Some scholars draw parallels between this legend and the Biblical story of Jonah and the Whale.^[13]
Another legend says that, when Gorakshanath visited Patan, he captured all the rain-showering serpents of Patan and started to meditate after he was disappointed by the locals as they did not grant him any alms on his request. As a result, Patan faced drought for a long time. The king of Patan, on the advice of his advisers, invited Matsyendranath, Gorakshanath's guru, to Patan. When Gorakshanath learned that his teacher was in Patan, he released all the rain showering serpents and went to see him. As soon as the rain showering serpents were set free, Patan again got plenty of rainfall every year. After that day, the locals of Patan worshiped Matsyendranath as the god of rain.^[14][15]
Yet another legend^{[citation needed]} says, the Virya or Sperm of Brahma is responsible for birth of various saints and prophets on earth. The Brahma Virya is unlike human beings. It was said to fertilise any living form and carried within it the utmost principles and moral values. It fell on various parts of earth at the advent of Kali Yuga (i.e. age of machines in Hindu scriptures). It was decided so to spread moral values on earth by the Supreme Godhead, Brahma. The Virya fell into the mouth of a fish and it became pregnant. The fish and egg inside reached to a secluded spot where Lord Shankar was teaching the principles of creation to Mother Parvati. When Parvati asked Shankara, "What is the base of all Illusionary Creation", an answer came from the Egg, "Brahma Tatva" or "God Element". Stumped by the right answer, Lord Shankara started looking into the river, and he saw the child inside the egg. He immediately recognised the child as "Kavi Narayan", the poetic Avatar of Lord Krishna or Hari. He then blessed the child and told him that he would give him the benediction once he was 12 years old. In due course, the fish was washed ashore on the banks of a sea in Maharashtra. A fisherman couple who had no child saw the egg being pecked by storks. As soon as the egg cracked the baby came out crying loudly. The fisher man then realised this miracle and with compassion in his mind, took the baby home. The baby was named Machhindranath – Macch (meaning) fish, Indra meaning (God Indra) Nath (meaning) Lord – thus lord of the Sea Fish. Machhindranath grew up to be compassionate, aloof from material things. His fisherman foster father insulted him once over throwing caught fish back into water. He said to him that he would become a beggar if he didn't know how to make a living. The enlightened child judged it better to beg and eat sinless food then to make a sinful living in killing. After that Machhindranath ran away from home and went to Badrinath and meditated there living on fruits and water for 12 years continuously. What remained out of him was his skin sucked-up to his skeleton. Then he was greeted by Lord Datta and Lord Shiva (Rudra) and taught all mysteries of warfare and miracles which he used for uplifting mankind and saving them from evil that Kali Purusha has spread. From then on, Machhindranath became a Siddha who could see from the beginning of time till its end.

Works

Matsyendra is credited with composing Hatha and Tantric works such as the Kaulajñānanirnāya ("Discussion of the Knowledge Pertaining to the Kaula Tradition"),^[16] the Matsyendrasamhita and "Akula-Viratantra", some of the earliest texts on hatha yoga in Sanskrit in the eleventh century.^[1] James Mallinson, Alexis Sanderson, David Gordon White and others theorize that many works were attributed to him posthumously.^[17][18]

Disciples

Matsyendranath is typically listed as having eight disciples. The list of his disciples varies between different temples and lineages,^[19] but commonly includes Gorakshanath, Jalandharnath, Kanifnath (Kanhoba), Gahininath, Bhartrinath, Revan Nath, Charpatinath and Naganath. Along with Matsyendranath, they are called the Navnath.^[20] While Gorkshanath is generally considered a direct disciple of Matsyendranath, it is likely they lived hundreds of years apart.^[18]

In Nepal

Miniature statue of Macchindranāth (Bunga Dyah)

Macchindranāth (or Bunga Dyah in Newari) is a god of rain worshiped by both Hindus and Buddhists in Nepal. Hindus regard him as an incarnation of Shiva while Buddhists regard him as an incarnation of Avalokiteśvara. The temple of Macchindranāth lies in the southern part of the Patan Durbar Square since 1673.^[21]

Rato Matsyendranath of Patan, Nepal

Rato Machhindranath Temple

Hyangu (red) Macchindranath temple also known as Temple of Bunga: Dyaa: as it resides in Bungamati and also in Patan,^[22] also known as the Rato Macchindranath Temple, is one of the oldest Matsyendranath temples, dating back from the 16th century.^[23] It lies in the southern part of the Patan Durbar Square. Each of the four well-crafted wooden doors of this temple is guarded by two lion figures while the four corners of the temple are guarded by khyah, a yeti-like figure.^[21] The murti of Rato Macchindranath (Matsyendranath) spends six months of the year in this temple. The village of Bungamati, regarded in Nepal as the birthplace of Matsyendranath, is a traditional Newar town located 10 kilometres (6.2 mi) from downtown Kathmandu. The temple of Rato Macchindranath is located in the heart of this village and it is known as his second home.^[23] After the chariot festival, Rato Macchindranath spends the next six months in this temple.

Seto Matsyendranath of Kathmandu, Nepal

Toyu (white) Macchindranath temple also known as JanaBaha: Dyaa: as it resides in JanaBaha: in Kathmandu in another important Macchindranath temple in Nepal. White Machhindranath(Matsyendranath) is also known as Jana-baha Dyo since the temple is located at Jana Baha(Bahal).^[24]
Bhoto Jatra (भोटो जात्रा)/ Chariot Festival

Main article: Bunga Dyah Jatra

Rato Macchindranath Chariot at Patan, Nepal

Showing the vest to the crowds

The most important event connected with the deity is the annual chariot procession known as Bunga Dyah Jatra or Rato Macchindranath Jatra. Each year, the locals of Patan, Lalitpur celebrate the festival in order to show respect to the rain god. This festival is one of the oldest and the longest festival celebrated in Patan and is celebrated in April–May.^[14][25]
It is celebrated just before the monsoon season starts so that the city will get plenty rainfall for good growth of crops. During the procession, the image of Bunga Dyah is placed on a tall chariot about 65 feet high and pulled in stages through the streets of Patan for a month.
Before the chariot festival starts the ritual of Mahasnana is conducted in an auspicious hour as indicated by the astrologers about 15 days before the chariot festival. The deity is taken to a platform at Lagankhel which is about 200 meters away from the temple of Machindranath at Ta: bahal Lalitpur. There in front of a huge crowd, the god is given a bath with the sacred water mixture of honey, milk, and water fetched by the panejus or priests in the four silver kalasa(vessel). The four priests then pour the sacred water or jal from four directions in the platform to the deity and it is believed that from whichever direction 1st the jal touches the deity from the same direction monsoon will start or first rain will be granted.
After the mahasnana, the repairs are done to the idol of the deity if required and the new face is painted. After the face painting is over various ritual are performed to the deity-like Bareychukegu; Ihi; Bara tyegu as done to a human and at the end Dashakarma vidhi is performed. While these all are going to the temple premises, the chariot or ratha is made at Pulchowk by the Barahi and Yawal clans, amongst which one only does the rope work and other only the woodwork. In the construction of the chariot, no nails are used to connect the joints of the huge chariot but are only tied with ropes and veds. The only part that uses an iron to hold are the four wheels. After the construction is finished the deity is ascended in the divine vehicle i.e. 3 days before the pulling of the chariot.
The route of the chariot procession starts at Pulchwok and passes through Gabahal, Sundhara, Lagankhel and ends at Jawalakhel. Previously the festival was called the festival of three states viz. Kathmandu, Bhaktapur, Lalitpur as the deity was brought by the alliance of these three states. So, previously the 1st day of the festival was to be carried on by people of Kathmandu then by Bhaktapur and then 3rd by Lalitpur, and on last day all three sister cities come together for Jawalakhel Jatra with other nearby city people from Kirtipur and others from the valley.^[14]
After the chariot reaches Jawalakhel, the festival concludes with Bhoto Jatra, which literally means "vest festival". During the ceremony, a government official holds up a sacred jewel-studded black vest from the four sides of the chariot so that all the people gathered around can have a look at it.^[26]
After the festival, the chariot is dismantled and Rato Macchindranath is taken to a temple in the nearby village of Bungamati, also known as the second home of the rain god. Rato Macchindranath spends the next six months in that temple

Matsyendra मत्स्येन्द्र Matsyendranatha मत्स्येन्द्रनाथ মছেন্দ্রনাথ मछिन्द्रनाथ बुंग द्यः
Macchindranāth, Mīnanātha
Matsyendra or Matsyendranātha
Personal
Born	10th century c.e Bengal, Chandradweep Now in Barisal District, Bangladesh.[1][2] According to other sources Kamarupa[3]
Religion	Hinduism
Sect	Nath, Kaula shaivism
Kaulajnan-Nirnaya, Akul-Viratantra[1]
Founder of	Hatha yoga
Philosophy	Hatha yoga, Tantra

Gita Jayanti

Gita Jayanti is the birthday of Bhagvad Gita, the sacred text of Hindus. It's celebrated on the Shukla Ekadashi, 11th day of waxing moon of Margashirsha month of the Hindu calendar. It is believed the "Bhagavad Gita" was revealed to Arjuna by Krishna Himself in the battlefield of Kurukshetra (in present-day Haryana, India).^[1] The text is written in the third person, narrated by Sanjaya to King Dhritarashtra as it transpired between Sri Krishna and Arjuna. Sanjaya, the secretary of the blind King Dhritarashtra, had been blessed by his Guru, Ved Vyasa, with the power to remotely view the events taking place on the battlefield as they transpired
The discourse of Bhagavad Gita took place just before the start of the Kurukshetra war. This is the brief history prior to that:
After several attempts at reconciliation failed, the war was inevitable. Out of pure compassion and sincere love for His devotee and best friend, Arjuna, Lord Krishna decided to become his charioteer during the battle. The day of the war finally came and both armies gathered on the battlefield face to face. Just as the battle was about to start, Arjuna asks Lord Krishna to drive the chariot to the middle of the battlefield between both armies to have a look at the opposing armies. Seeing his Grandsire Bhishma who raised him with great affection since childhood, and his teacher Dronācārya who had trained him to become the greatest archer, Arjuna's heart began to melt. His body started to tremble and his mind got confused. He became unable to perform his duty as a Kshatriya (warrior). He felt weak and sickened at the thought that he would have to kill his relatives, his friends and revered persons in this confrontation. Being very despondent, he told his friend Krishna of his sudden change of heart and turned to Him for advice. The conversation that ensued, Lord Krishna's advice and teachings to Arjuna, is what is known now as the Bhagavad Gita, ancient scripture and non-sectarian philosophical work.

Celebration

Gita Jayanti is celebrated worldwide by all devotees of Lord Krishna (followers of Sanatana Dharma), who revere Bhagavad Gita as their Divine Mother because she teaches (in a non-sectarian and scientific manner) how to re-establish our lost relationship with God Almighty (The Supreme).
It is generally observed by the en-masse recitation of all 700 verses of the Gita chanted throughout the day. Devotees also fast on this day since it is an Ekadashi day (Ekadasi is the eleventh day of the waxing moon and waning moon) – it occurs twice every lunar month and is observed by fasting from grains and lentils (peas, beans, dhals) by those who seek to progress spiritually. Bhajans and Poojas are held on this day. In places where this festival is celebrated grandly, stage play and Gita chanting competitions are held for kids to show their talents as a way to encourage their interest in reading Gita. Yogis, Sanyasins and learned scholar gives talks and held forums of this holy scripture. Leaflets, pamphlets, and books containing the essence of Gita are distributed to the public. It is especially auspicious to distribute free copies of the Gita on this holy day.

Celebration

Gita Jayanti is celebrated worldwide by all devotees of Lord Krishna (followers of Sanatana Dharma), who revere Bhagavad Gita as their Divine Mother because she teaches (in a non-sectarian and scientific manner) how to re-establish our lost relationship with God Almighty (The Supreme).
It is generally observed by the en-masse recitation of all 700 verses of the Gita chanted throughout the day. Devotees also fast on this day since it is an Ekadashi day (Ekadasi is the eleventh day of the waxing moon and waning moon) – it occurs twice every lunar month and is observed by fasting from grains and lentils (peas, beans, dhals) by those who seek to progress spiritually. Bhajans and Poojas are held on this day. In places where this festival is celebrated grandly, stage play and Gita chanting competitions are held for kids to show their talents as a way to encourage their interest in reading Gita. Yogis, Sanyasins and learned scholar gives talks and held forums of this holy scripture. Leaflets, pamphlets, and books containing the essence of Gita are distributed to the public. It is especially auspicious to distribute free copies of the Gita on this holy day.

Lyrics

Devanagari	Transliteration	English Translation
जय भगवद् गीते, जय भगवद् गीते । हरि-हिय-कमल-विहारिणि सुन्दर सुपुनीते ॥ कर्म-सुमर्म-प्रकाशिनि कामासक्तिहरा । तत्त्वज्ञान-विकाशिनि विद्या ब्रह्म परा ॥ जय ॥ निश्चल-भक्ति-विधायिनि निर्मल मलहारी । शरण-सहस्य-प्रदायिनि सब विधि सुखकारी ॥ जय ॥ राग-द्वेष-विदारिणि कारिणि मोद सदा । भव-भय-हारिणि तारिणि परमानन्दप्रदा ॥ जय॥ आसुर-भाव-विनाशिनि नाशिनि तम रजनी । दैवी सद् गुणदायिनि हरि-रसिका सजनी ॥ जय ॥ समता, त्याग सिखावनि, हरि-मुख की बानी । सकल शास्त्र की स्वामिनी श्रुतियों की रानी ॥ जय ॥ दया-सुधा बरसावनि, मातु ! कृपा कीजै । हरिपद-प्रेम दान कर अपनो कर लीजै ॥ जय ॥[7][8][9]	Jay Bhagavad Geete, Jay Bhagavad Geete Hari-Hiy-Kamal-Vihaarini Sundar Supuneete Karm-Sumarm-Prakaashini Kaamaasaktihara Tattvagyaan-Vikaashini Vidya Brahm para Jay. Nishchal-Bhakti-Vidhaayini Nirmal Malahaaree Sharan-Sahasy-pradaayini SAB vidhi Sukhakaaree Jay. Raag-Dvesh-vidaarini kaarini mod Sada. Bhav-Bhay-Haarini Taarini Paramaanandaprada Jay. Aasur-Bhaav-vinaashini Naashini Tam Rajanee Daivee sad Gunadaayini Hari-Rasika Sajanee Jay. Samata, Tyaag Sikhaavani, Hari-Mukh kee Baanee. Sakal shaastr kee svaaminee shrutiyon kee Raanee Jay. Daya-Sudha Barasaavani, Maatu! Krpa Keejai. Haripad-prem daan kar apano kar leejai Jay	Oh song of God yours triumph, oh song of God yours triumph You provide path to lotus God's heaven being a beautiful melody You lights up the good work, removed all works attachment You do philosophy development and provide knowledge of supreme spirit You provide steady devotion, purity and remove impurity You provide us mighty God's shelter and are by all methods pleasant You remove anger, hatred within us, always provide joy You destroy fear of death, provide salvation and gift of ultimate bliss You destroy demon sentiments and remove daskness & passions You provide divine quality and keep us together in God's devotion You as voice of the God, teaches us parity and sacrifice You are the boss of gross science and queen of all the hearings You rain's mercy and nectar! mother, be graceful to us. Make me yours by gifting us the path of God's love

Key words

Gita

Song

bhaav-bhay-haarini taarinee

destroy fear of death

hare

O! Hari (may imply either saguna Vishnu/Krishna or nirguna lord implied in a later verse)

Daivee sad Gunadaayini

provide divine quality

sakal shaastr kee svaaminee

boss of gross science

paramaanand prada

gift of ultimate bliss

tattvagyaan-vikaashinee

Philosophy development

sharan-saahasee-pradaayinee

mighty God's shelter

shrutiyon kee raanee

queen of all the hearings

tyaag sikhaavan

teaches sacrifice

raag-dvesh-vidaarinee

remove anger, hatred

sab vidhi sukhakaaree

all methods pleasant

daya-sudha barasa paanee

rain's mercy and nectar

Eligibility

The Delivery of the Bhagavad Gita

"According to Lord Krishna, those who aren't religious are considered as not eligible to know about Bhagavad Gita." Shastra which may include associated texts and Aarti, Lord Krishna while delivering the Bhagavad-Gita on the battlefield of Kurukshetra in 3102 B.C.; just prior to the commencement of the Mahabharata war, has also confirmed the same in the 18 Chapter (verse-18-67).

You should never disclose this science to one devoid of austerities, nor to one who is not devoted, nor to one adverse to spiritual advancement and never anyone who is envious of me.
—Bhagavad Geeta^[10]

Aarti

Muktinath Temple (Chumig Gyatsa), Mustang, Nepal

Muktinath Temple (Chumig Gyatsa), Mustang, Nepal

Location

Muktinath temple is located in the district Mustang in our neighborhood country, Nepal. It is situated at a distance of 18 km from the district HQ. 

MUKTINATH literally means, the God of Salvation. In Hindu religion Lord Vishnu is supposed to be the God of salvation.

Muktinath Temple

The temple’s altitude being 3800 mts and at the foot of Thorong La Pass mountain (part of Himalaya) in Nepal. The Holy shrine includes, Buddhist Gompa and the Pagoda style temple of Lord Vishnu.

A human sized gold statue of Lord Vishnu is installed inside the temple.

Idol of Lord Vishnu

Importance of the Temple

The devotees believe that visiting this temple and praying Lord Vishnu will brings salvation after death. Muktinath temple is supposed to be among eight sacred telmples of Lord Vishnu on the earth. They are namely, Sri rangam, Sri musnam, Tirupati, Nemisharanya, Todari, Puskar, Badrinath, and one Muktinath (Chumig Gyatsa) in Nepal

Tibetan Buddhist call this valley, Chumig Gyatsa which in Hindi means hundred waters. According to Tibetan Buddhist this valley is the place of Dakinis (sky dancer) and an important place among 24 places of Tantra.

A tantrik sadhu waving his hair in wind

The Buddhist believe that Padmashambhava (the founder of Tibetan Buddhism) meditated at this place before his journey to Tibet.

This is probably the only place on the earth where, you can find all five elements from which all the material things in the Universe are made. According to Hindu and Buddhist philosophies fire, water, sky, earth and air are these five elements. They are all found at the same place together in there own and distinct form.

This place is a small Monestry named Mebar Lha Gompa in the southern corner of temple complex is also called Jwala Mayee temple. A flame of natural gas is burning continuously which is worsiped as Jwala Mayee by the Hindus.

The Buddhist cahanting Mantra

The temple is praised by many Saints of Hindu religion. The script narrating the importance of the temple is available in Vishnu Purana with Gandaki Mahatmya.

It is important to mention here that the temple is equally sacred for both Hindu and Boddhist. It is a great example of a sacred place shared in harmony by devotees of two world religion.

Attractions of The Temple

Muktidham

There is a river named Gandaki flows near the temple. Gandaki river is diverted through the 108 bull faces water spouts at 7 ft height and at a gap of 1 ft in semicircle with continuous flowing water. The water there is chilled like ice. 

108 Bull Faced Water Spouts 

The devotees willing to get Salvation take bath here. Their belief and will power towards God and religion give them energy to take bath in such a chilled water. 

The number 108 is a very sacred in Hindu belief. According to a Tamil saint, there are 108 temples of Lord Vishnu, in which 105 temples are in India, one in Nepal and rest two are outside the earthly realms.

Kunda

There are also two small reservoir (kunda) named Saraswati and Luxmi. To take bath in these kunda wash away the negative karma of the devotees. 

Legend

Once in a battle between Lord Shiva and Jallandhar, it became very difficult to defeat the demon Jallandhar. 

Then Lord Vishnu, the guardian of the Universe decided to help Lord Shiva. The wife of Jallandhar was a pious and virtuous lady named Brinda. The power of being virtuous was helping Jallandhar. 

Then Lord Vishnu in guise of Jallandher breached the chastity of the pious lady Brinda. In this way, Jallandher became weak an Lord Shiva succeeded to kill Jallandhar.

Being angry by the deed of Lord Vishnu, Brinda gave him a curse (shraap) for being insects and flies. As a result Lord Vishnu transformed into insect and fly. Over the time the insect and flies converted into fossils.

Shaligrama Stone

The fossils in the form of stone are found in Kali Gandaki river. These stones are black in color and used to worship as Lord Vishnu and named Shaligram Stone.

Festivals

Rishitarpani, Ramnawmia and Vijayadashmi are the main festivals celebrated here. During these occasions, the devotees gathers in large numbers and celebrate the festivals with hustle and joy.

The local Buddhist nuns take care of this cultural heritage. They are the traditional caretakers of the linage Lama Wangyal who manages Puja, Prasadam and other day today activities of the temple. 

Best Time to Visit

March to June and September,to November are the most suitable time to visit the temple. During this period the weather condition is comfortable.

How to Reach

The journey to Muktinath should be devided in two parts. From Kathmandu to Jomsom and Jomsom to Muktinath.

From Kathmandu to Pokhra

1. Go by bus to Pokhra, then the next day by plane to Jomsom airport.

2. Go by plane to Jomsom airport.

3. Or do the 6 day trek to Jomsom, starting from Pokhra.

Starting from Jomsom to Muktinath Temple

1. Walk to Kagbeni to Jharkot to Muktinath in about 7 hrs.

2. Go by local rented horse in about same time.

3. Go by a rented bike sitting on back seat.

Where To Stay

There are enough hotels and guest houses in Jharkot and Ranipauwa nearby Muktinath temple. Tourist or Devotees can stay there comfortably. Many hotels have solar water heaters for taking bath.

Other Facilities

1. Telephone facilities are available in Jharkot and Ranipauwa.

2. Primary health center facilities.

3. Safe drinking water and food in local restaurants.

4. ACAP tourist information center.

Travel Tips

1. Drink plenty of water while trekking.

2. Carry sports shoes and trekking shoes.

3. Jacket or wind cheater.

4. Vaseline cream or moisturizer due to dry weather.

5. Stick for trekking.

6. Thick shocks and gloves.

There is an International Organisation named Muktinath Foundation International, is a non govt, non profit, interfaith organisation, founded in the year 2000 with the help of Muktinath Lama Wangyal.

This organisation supports the local people of Muktinath Valley at the Annapurna trekking circuit in Nepal to preserve, the Hindu and Buddhist pilgrimage site.

The organisation is run by donation. If some one want to cooperate may contact on line at

www.muktinath.org

Muktinath

Muktinath is a Vishnu temple, sacred to both Hindus and Buddhists. It is located in Muktinath Valley at the foot of the Thorong La mountain pass in Mustang, Nepal. It is one of the world's highest temples (altitude 3,800 m). The site is close to the village of Ranipauwa, which is sometimes mistakenly called Muktinath.
Within Hinduism, it is known as Mukti Kshetra, which literally means the 'place of liberation' (moksh).
This temple is considered to be 106th among the available 108 Divya Desam (premium temples) considered sacred by the Sri Vaishnava sect. Its ancient name in Sri Vaishnava literature was in 10 th CE (means after 0 year ) while Buddhism was in 568 BCE (Before Christ emerged - Before 0 year ), origin, is Thiru Saligramam. This houses the Saligram shila, considered to be the naturally available form of Sriman .
Buddhists call it Chumig Gyatsa, which in Tibetan means "Hundred Waters". For Tibetan Buddhists, Muktinath is an important place of dakinis, goddesses known as Sky Dancers, and one of the 24 Tantric places. They understand the murti to be a manifestation of Avalokiteśvara, who embodies the compassion of all Buddhas.

Design

The central shrine of Sri Muktinath is considered by Hindu Vaishnavas to be one of the eight most-sacred shrines, known as Svayam Vyakta Ksetras. The others are Srirangam, Srimushnam, Tirupati, Naimisharanya, Thotadri, Pushkar and Badrinath. The temple is small. The murti is gold and the size of a man.
The prakaram (outer courtyard) has 108 bull faces through which water is poured. The sacred water that flows in 108 pipes around the temple complex denotes the sacred Pushkarini waters (Temple Tanks) from the 108 Sri Vaishnava Divya Desams, where devotees take their sacred bath even in freezing temperatures.

Rites

Worship is conducted by Buddhists, with a Buddhist monk present. A local nun manages the pujas (prayer rituals) in the temple. Pilgrims are expected to offer a prasad (religious offering of food) to the deity.

Shakti Peetha

Main article: Shakti Peethas

The Muktinath Temple is considered to be a Shakti Peetha for a yatra. It is one of the 108 Siddhpeeth and is named Mahadevi [Devibhagwat 7.14]. Shakti Peethas are sacred abodes of Shakti (primordial cosmic energy), formed by the falling body parts of the corpse of Sati Devi, when Lord Shiva carried it as he wandered. 51 Shakti Peethas are revered by Shaktism, connecting them to the 51 alphabets in Sanskrit. Each Shakti Peetha has a Shakti shrine and a Bhairav shrine in its temple. The Shakti of Muktinath is addressed as "Gandaki Chandi", and the Bhairava as "Chakrapani". Sati Devi's temple on the forehead is believed to have fallen there.^[2][3][4]

Legend

 

Design

The central shrine of Sri Muktinath is considered by Hindu Vaishnavas to be one of the eight most-sacred shrines, known as Svayam Vyakta Ksetras. The others are Srirangam, Srimushnam, Tirupati, Naimisharanya, Thotadri, Pushkar and Badrinath. The temple is small. The murti is gold and the size of a man.
The prakaram (outer courtyard) has 108 bull faces through which water is poured. The sacred water that flows in 108 pipes around the temple complex denotes the sacred Pushkarini waters (Temple Tanks) from the 108 Sri Vaishnava Divya Desams, where devotees take their sacred bath even in freezing temperatures.

Rites

Worship is conducted by Buddhists, with a Buddhist monk present. A local nun manages the pujas (prayer rituals) in the temple. Pilgrims are expected to offer a prasad (religious offering of food) to the deity.

Shakti Peetha

Main article: Shakti Peethas

The Muktinath Temple is considered to be a Shakti Peetha for a yatra. It is one of the 108 Siddhpeeth and is named Mahadevi [Devibhagwat 7.14]. Shakti Peethas are sacred abodes of Shakti (primordial cosmic energy), formed by the falling body parts of the corpse of Sati Devi, when Lord Shiva carried it as he wandered. 51 Shakti Peethas are revered by Shaktism, connecting them to the 51 alphabets in Sanskrit. Each Shakti Peetha has a Shakti shrine and a Bhairav shrine in its temple. The Shakti of Muktinath is addressed as "Gandaki Chandi", and the Bhairava as "Chakrapani". Sati Devi's temple on the forehead is believed to have fallen there.^[2][3][4]

Legend

 

Sri Vaishnavic reference

A small river on the way to Muktinath.

Sri Vaishnava tradition is a sub-sect of Hinduism, predominant in present-day Tamil Nadu in southern India. The river Ghantaki, flowing adjacent to the temple has a kind of stone called Salagram. The different patterns of the stone are worshiped as different forms of Vishnu. The colour white is considered Vasudeva, black as Vishnu, green as Narayana, blue as Krishna, golden yellow & reddish yellow as Narasimha and Vamana in yellow. The stones are found in various shapes with even shapes of conch and Chakra, the symbols of Vishnu.^[5]

Religious signifance

The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Kulasekhara Alvar in one hymn. The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book. Many devotees have contributed to it, most prominently the Alvars. Thirumangai Alvar could not reach Muktinath, but sang 10 pashurams from the nearest place, in praise of Lord Sri Murthy. Periy Alvar sang in praise of Sri Murthi as "Salagramamudaiya Nambi".^[5]

The pontiff of Srivilliputtur (the most venerated Srivaishnava pilgrim centre in Tamil Nadu), Sri Manavala Mamunigal Mutt H.H 23rd peetam Sri Sri Sri Satakopa Ramanuja Jeeyar Swamiji installed the idols of Andal (Sri Gotha Devi), Ramanuja, and Manavala Mamunigal there during the yagna performed between 3 and 6 August 2009. This is considered by devotees to be a milestone in the history of Muktinath. A large crowd of devotees visit this shrine, where the Lord resides in the form of Sri Paramapatha Nathan with his divine consorts of Sri, Bhoomi, Neela and Gotha Devis.

Bagalamukhi

"Baglamukhi" or "Bagala" (Devnagari: बगलामुखी) is one of the mahavidyas (great wisdom/science), a group of ten Tantrik deities in Hinduism. Devi Bagalamukhi smashes the devotee's misconceptions and delusions (or the devotee's enemies) with her cudgel. The word "Bagala" is derived from the word "Valga" (meaning – bridle or to rein in) which, became "Vagla" and then "Bagla".^[1] The Devi has 108 different names (some others also call her by 1108^[2] names). Bagalamukhi is commonly known as Pitambari Maa in North India, the goddess associated with yellow color or golden color. She rides on Bagula bird, which is associated with Concentration, a pearl of great wisdom.
Bagalamukhi is one of the ten forms of the wise Devi, symbolizing potent female primeval force.
The main temples dedicated to Bagalamukhi or Bagala Devi are located at Kamakhya Temple, Guwahati, Assam and Kangra,

Iconography

Another interpretation translates her name as "Kalyani".In Kubjika Tantra there is a reference to yet another interpretation of the meaning of the name ‘Bagala’. In the initial chapter of the text, there is a verse – ‘Bakare Baruni Devi Gakare Siddhida Smrita. Lakare Prithivi Chaiba Chaitanya Prakrirtita’ (‘Ba’, the first letter of the name – ‘Bagala’, means ‘Baruni’ or ‘She Who is filled with the intoxicating mood to vanquish the demon’. ‘Ga’, the second letter, means ‘She Who grants all kinds of divine powers or siddhis and successes to human beings’. ‘La’, the third letter, means ‘She Who is the foundation of all kinds of sustaining powers in the world like the earth and is Consciousness Herself’.^[3]
Two descriptions of the goddess are found in various texts: the Dwi-Bhuja (two-handed), and the Chaturbhuja (four-handed). The Dwi-Bhuja depiction is the more common and is described as the "Soumya" or milder form. She holds a club in her right hand with which she beats a demon, while pulling his tongue out with her left hand. This image is sometimes interpreted as an exhibition of stambhana, the power to stun or paralyse an enemy into silence. This is one of the boons for which Bagalamukhi's devotees worship her. Other Mahavidya goddesses are also said to represent similar powers useful for defeating enemies, to be invoked by their worshippers through various rituals.
Bagalamukhi is also called Pitambaradevi, Shatrubuddhivinashini and Brahmastra Roopini and she turns each thing into its opposite.
The Tantrasara describes her iconography: Bagalamukhi sits in a golden throne in the midst of an ocean in an altar. Her complexion is yellow (golden). Clad in yellow clothes, she is adorned by a garland of yellow flowers and decked with yellow (golden) ornaments. She pulls the tongue of a demon by her left hand, while raising the right hand to strike him with a club.^[4] Another description says that she has four arms and a third eye. A yellow crescent moon adorns her forehead.^[4]
Though generally depicted with a human head, the goddess is sometimes described to have a head of a crane and sometimes depicted ridding a crane. Sometimes, she is described associated with other birds: having a duck-head or a nose of a parrot.^[5]

Etymology and other epithets

Kinsley translates Bagalamukhi as "she who has the face of a crane". Bagalamukhi is rarely depicted with a crane-head or with cranes. Kinsley believes that the crane's behaviour of standing still to catch prey is reflective of the occult powers bestowed by the goddess.^[5]
Another interpretation suggests that Baglamukhi is a corruption of the word Valgamukhi; valga means "bridle" or "bit". Like the bridle or bit – placed in the mouth – is used to direct a horse, Bagalamukhi gives the supernatural power of control over one's foes.^[5] In this context, Bagalamukhi is she "whose face has the power to control or conquer".^[6]
Another etymology suggests that valga means "to paralyze" and symbolizes the power of stambhana, "paralysis" that the goddess is said to grant; this theory seems questionable to Kinsley.^[7]
Bagalamukhi is known by the popular epithet Pitambara-devi or Pitambari, "she who wears yellow clothes". The iconography and worship rituals repeatedly refer to the yellow colour.^[8]

Legend

In the Satya Yuga (the first epoch in Hindu cosmology), a great storm started destroying Creation. The god Vishnu was disturbed and performed austerities to appease the goddess Tripurasundari on shore of Haridra Sarovar, the lake of turmeric. Pleased with Vishnu, the goddess appeared and brought forth her manifestation Bagalamukhi from the lake. Bagalamukhi calmed the storm, restoring order in the universe.^[9]
Another tale records that a demon named Madan^[10] acquired Vak-siddhi, by which whatever he said came true. He misused it to trouble humans and murder people. The gods beseeched Bagalamukhi. The goddess grabbed the demon's tongue and immobilized his power. Madan requested the goddess that he be worshipped with her; the goddess granted him this boon, before slaying him.^[11]

Symbolism and associations

Bagalamukhi is strongly associated with the yellow colour. She dresses in yellow clothes and ornaments. Various texts describe her affinity to the colour; yellow is an integral part of her worship rituals. Bagalamukhi is propitiated with yellow offerings by devotees dressed in yellow, seated on a yellow cloth. Yellow turmeric bead rosary are used in her japa (repetition) of her names or mantra (invocation). The colour yellow is linked to the Sun, gold, the earth, grain and fire, signifying auspiciousness, bountifulness and purity. The yellow turmeic is associated with marriage.^[8]
Bagalamukhi is praised as the giver of supernatural powers (siddhis) or magical powers (riddhis).^[12]
In ‘Bagalamukhistotratram’, a part of ‘Rudrayamala’ (a famous Tantra work), there are hymns in praise of the powers of Goddess Bagalamukhi – “Vadi Mukati Rankati Kshitipatirvaishwanarah Sheetati Krodhi Samyati Durjanah Sujanati Khsipranugah Khanjati. Garvi Khanjati Sarvaviccha Jarati Tvanmantrinaamantritah Srinitye Baglamukhi Pratidinam Tubhyam Namah “(By the effect of Your Mantra good conversationalists become speechless; rich become beggars; devastating fire gets cooled. The anger of the angry person is removed; an evil minded person becomes good. The quick moving person becomes crippled. The conceit of the conceited person is reduced. Knowledgeable person nearly becomes a fool. Salutations to the compassionate Bagalamukhi!)^[13][14]

Worship

bagalamukhi devi in a kali pooja pandal

^[15]Kamakhya Temple in Guwahati is considered to be the center of Tantricism, where there is the presence of temples dedicated to the ten Mahavidyas. A few hundred metres away from the Kamakhya Temple is the temple dedicated to the Goddess Bagalamukhi. Major temples to the goddess are situated in the Pathankot Mandi highway NH20 at Kotla and Bankhandi Himachal Pradesh in the north, and at Nalkheda at Agar Malwa district in Madhya Pradesh and Pitambara Peeth in Datia and DusMahavidhya Temple at Nikhildham Bhojpur -Bhopal Madhya Pradesh . In South India there is a temple at Bagalapeetam, Eraiyur Road, Vallakottai in Kanchipuram district in Tamil Nadu. sree suryamangalam, Kallidaikurichi, Papankulam village in Tirunelveli district in Tamil Nadu.^[16][17]
In Somalapura (Kalyani) of Sindhanur taluk, Raichur district of North Karnataka there is a less known but very powerful Bagulamukhi Sidhdha Peeth ( A Sidhdha peetha is a temple built by a great yogi after Devi's sakshaatkara and falling to the love of the yogi, devi promises to preside in the temple )or temple is there built by great yogi Shri Chidanandavadhoota around 300 years ago. 'Shree Devi Charitre' was composed by Chidanandavadhoota which is read in every household of Karnataka even today. Her prayers pacify Brihaspati.
In Virupaskhi, a small village next to Mulabagil of Kolar district Karnataka, there is a Bagulamukhi temple. The Bagulamukhi temple is part of temple complex of Virupakshi temple. The mythology tells that the Virupaskha ling was installed by great sage Atri Maharshi, father of Shriguru Dattatreya. The linga changes its color in 3 ways from sunrise to sunset. It is believed that King Vikramaditya built the Bagulamukhi temple at Virupakshi.
Nepal, where the worship of tantric goddesses had Royal patronage, also has a large temple devoted to Bagalamukhi in the Newar city of Patan in Nepal near Kathmandu. The territory of the Bagalamukhi temple in Patan also has several other temples dedicated to Ganesha, Shiva, Saraswati, Guheswar, Bhairava, etc.