Buniyar Temple

written by Vinayak Razdan

Buniyar Temple, about two miles above Rampur,  situated along the Baramula-Uri road on the bank of the Vitasta, is often described as the "best preserved" specimen of Kashmiri architecture. Although unlike most Kashmiri temples which are made of limestone, this one (beside the one at Wangat) is made of granite.

This is the story of the temple at Bhaniyar/Buniar/Bhavaniyar/Bunair/Boniar/Boniyar/Buniyar.

On my way back from Uri, I decided to check the ancient temple whose roof is visible from the road. A military man walked me from the main road, past the security gate and into the military camp which now surrounds the temple. On way to the temple, the man, someone from mainlands, claimed the temple was build by 'Pandavas'. When I told him that I am ethnically Kashmiri Pandit, the man happily said that it all belongs to me. 

In 1868, when Henry Hardy Cole arrived at the temple along with photographer John Burke for his 'Archaeological Survey of India report, 'Illustrations of Ancient Buildings in Kashmir' (1869), a local Hindu Fakir who lived in the temple told him that the temple was build by 'Pandus'. 

The temple had recently been excavated on the orders of Maharaja Ranbir Singh. Before that, the temple had been claimed by mountain and the trees, which might explain why it survived vandalisation and remained untouched for a long time.

Burke's Photograph
[via British Museum]

The ruins of this temple had earlier been noticed by Karl Alexander A. Hügel  (1835) and G.T. Vigne (1837). Hügel mistakenly described it as a well preserved Buddhist temple, while Vigne called it a Hindu ruin on the road. 

An attempt to study the temple was first made by Alexander Cunningham in November 1847. He noticed that the Pandits called the place 'Bhawaniyar'. And assumed it to be a 'Bhawani' temple. Cunningham couldn't examine the temple properly as it was half-buried under snow at the time. Using a telescope he tried to see beyond the thick foliage if the inner wall of the temple had a colonnade.

First proper detailed note of the temple came in 1865 when that summer W.G. Cowie visited the temple that had been recently excavated revealing 13 sq.ft. interior), walls supported on a basement of 4 ft.sq, a cloistered quadrangle measuring 145'x120'. The findings were given in 'Notes on Some of the Temples of Kashmir'  (Journal of the Asiatic Society of Bengal > Volume XXXV, Issue II, 1867). Te local Pandits told him that the temple was built by one Bonadutt, hence the name of the place. The brother of this man had built a temple at Venapora beyond Sopor. About the granite used in the temple he wrote:

"The material of which the buildings are constructed, is a pale, coarse granite, of which there seems to be no quarry within reach on the left bank of the Jhelum. This circumstance is remarkable, considering the enormous size and weight of some of the stones employed. Mr. Drew, a geologist in the service of H, H. the Maharajah, thinks that the blocks of granite must have been carried down some of the valleys on the opposite side into the river bed, whence they were brought for the construction of the temple."

He also suggests that the central temple was probably surrounded by water (just like Cunningham had suggested for Martand) as he found two old wells also near the temple. He also noticed that near upper base of the temple, is the spout of a channel which carried off the washings of the image. He wrote it looked like a snake or some similar animal.

Later some addition notes were added by James Fergusson in around 1876. He noticed that the colonnade was Gandhara inspired. 

Final clear description about the temple was given by R.C. Kak in Ancient Monuments in Kashmir (1933):

The gateway is a double-chambered structure faced on each open side by a trefoil arch surmounted by a steep pediment. The lintels of the closed arches are supported on pairs of columns which were originally fluted, though the weather has now left no trace of flutes. They have a double capital, the upper one being voluted on all four sides. The walls are externally surmounted by a cornice of kirti- mukhas, alternating with miniature trefoiled niches. Upon this rests the first course of the pyramidal roof. 

The flights of steps-on the eastern and western sides respectively afford entrance to and exit from the entrance chamber. The one on the roadside is buried underground, but the inner stair has been excavated. It consists of seven steps flanked by sloping rails and upright side walls. Between this stair and the temple is a small stone platform which formed the lowermost course of the stepped base of a column (most probably a Garudadhvaja). 

The priest in charge of the temple has now placed in it a small stele of very crude workmanship and late date, which he has painted with vermilion. Another similar stele, still standing in the position in which it was found, is seen in front of the temple stair.
The temple itself stands on a double base, which is in every respect similar to other structures of its kind in Kashmir. A lofty trefoil arch, standing upon advanced pilasters and enclosing a rectangular entrance originally surmounted by an ornamental trefoil and steep pediment, gives access to the sanctum. The jambs of the entrance are adorned with half-engaged columns. The interior is a square of 14 feet. The pedestal of the image is placed on a broad platform. The original image, which seems to have been of Vishnu, is now replaced by small Siva-lingas originally brought from the bed of the river Narbada. The walls are covered with a coat of modern whitewash. The string course from which the ceiling springs is still visible, but the ceiling itself which Bishop Cowie saw in 1865 and described as domical, has since either fallen down or been removed. It was, no doubt, similar to the ceilings of the larger temples at Wangath.

Externally the only decorations are the trefoils of the recesses, their pediments, and the cornice of kirtimukhas and miniature trefoils from which the roof sprang.
The quadrangle measures 145' by 119 1/2', and consists of fifty- three cells and the gateway. They are rectangular, 7' long by 4' broad. Each cell has a single trefoiled entrance enclosed in a high- pitched pediment resting on half-engaged columns. These ranges of cells are preceded by a noble colonnade which stands on a base similar to that of the temple. A transverse beam connects the capitals of the columns with the roof of the cells. Over these beams rises the entablature, only one course of which, namely the frieze of miniature trefoils, is extant.

In the centre of each range of cells, except, perhaps, the one in which the gateway stands, is an apartment of larger dimensions preceded by a pair of taller columns which are advanced about 4' from the rest of the peristyle.

The top course of the cells is also decorated in the same way as the frieze above.
On the south side, projecting from the cornice of the upper base of the temple, is the spout of the channel which carried off the washings of the image. It seems to have been shaped originally into a makara, or crocodile's head. Immediately below it is a huge water trough carved out of a single block of stone.

The rain-water in the courtyard is carried off by a drain which runs under the south-eastern corner of the peristyle. 

In cell No. 11 of the north range, beginning the reckoning from the corner nearest the gateway, is the side entrance, which was then, as now, closed with a wooden door. The monotony of the external face of the western wall is partially relieved by rows of small square projections. In its two corners are two cells opening outwards.
Immediately outside the side-door mentioned above is a square structure built of plain blocks of stone. The middle portion of each of its four walls has fallen down, and the gaps have been filled in with small chips of stone built in mud. It is difficult to surmise what was its original purpose.

The temple is now often described as Vishnu temple dating back to 8th-12 century A.D. 

In 1947 war, some Dogra soldiers were holed up in the temple and attacked by the raiders. The place is now a military camp with the temple getting reshaped by aesthetics of military men. 

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Photograph from 'Our summer in the vale of Kashmir' (1915) by Frederick Ward Denys.

This is now worshipped as Shiv Ling

A postcard from 1920s. 

Sketch of Colonnade from
'Notes on some of the temples of Kashmir, W.G. Cowie, 1865

The walls of the colonnade now have crude murals  of Hindu deities.

Ground Plan of Buniar Temple

Inside the colonnade are now placed these interesting ancient sculptured stones (again crudely painted over). [Some of them are Hero stones or Sati Stones]

The above image is the only one I could clearly identify. This is Chamunda, yogini of death, destruction and decay.

The snake/crocodile

Shailputri, Baramulla

Shailputri, Baramulla

by Chander M. Bhat  

Vande Vanchhitalabhay Chandrardhakritshekharam !
Vrisharudham Schooldharam Shailputreem Yashasvineem !!

[Shailaputri is one of many names of goddess Parvati. She is called Shail-Bala or Shail-Putri because she was born as Himalaya’s Daughter. Himalaya, being a mountain (Parvat or Shail), She is called Parvati or Shail-Putri. Navratra’s first day is devoted to Mata Shailputri. She rides on Vrash (Bull), she has Shool (Trident) in one of her hands, there is half-moon on her crown, and she is beneficial for whatever one wishes.] 

Shaktaism (Mother Worship) represents advancement in the Shaivism. It accepts Shakti as Mother, Who is the Absolute Power behind every act of manifestation. She is worshipped as Mother. The worship of the Mother, in the form of Uma is the most ancient form of worship in Kashmir. There are many shrines associated with Mother Goddess. The shrine of Ragyna Devi is located at Tullamulla; in North Kashmir some 18 km from Srinagar. The shrine dedicated to the worship of Uma Devi is located at Uma Nagri (Brari Aangan) some 18 km from Anantnag. The shrine dedicated to Zyestha Devi is located atop the eastern spur of Shankaracharya hill, on the left bank of Dal Lake. The ruins of the shrine dedicated to Bhima Devi are lying in village Theid near Mughal garden Nishat. The shrine dedicated to Bhaderkali lies deep in forest among tall pine trees on a slope of a hillock, 4 km away from village Wadipora north of Handwara. The shrine dedicated to the worship of Sharika Devi is located at Chakrishor on the western slope of Hari Parvat hill in Srinagar. The shrine dedicated to the worship of Sharda Devi is located in village Shardi in Muzaffarabad now in Pakistan Occupied Kashmir. The shrine dedicated to the worship of Brari Maej is located in village Murran some 4 km to the west of Pulwama town. Bhuvaneshwari (Mata Bhuvaneshwari, is one of the seven sister-divinities and the youngest of them, the other six being Ragyna, Sharika, Jwala, Zyestha, Uma and Sharda) is another shrine in Kashmir at village Chandpora near Harwan. The shrine of Jwala Devi is situated on top of a hillock overlooking village Khrew. The shrine dedicated to the worship of Shiva Bhagwati is in village Akingam near famous Mughal garden Achabal. The shrine dedicated to the worship of Bala Devi is in village Balhama (Bala Devi is the Isht Devi of Dogra rulers). The shrine dedicated to Bedi Devi in near village Keller in Pulwama District. The shrine dedicated to Shailputri is in Baramulla town.

There are many more shrines dedicated to Mother Goddess in Kashmir as Kulwagishori Shrine at village Kulgam, Ragyna Shrine at village Zainapora, Barga Shakha on a hillock at village Mattan, Ksheer Bhawani at village Manzgam, The shrine of Chandika Devi at village Sagam, the shrine of Jaya Bhagwati on a Karewa in village Bijbehara, Katyayani Devi at village Kakran, the shrine of Tripurasundri at Khanbarnen, Mangla Devi at village Wuchi near Zainapora,Gauri Shrine in village Baugam (Anantnag), Ragyna Shrine in village Logripora (Loketpur) near Ashmuqam, Devibal at village Raithan, Devibal at Badipora near Chadura, Sharda Shrine in village Yachhkot, Bhimashori Devi at village Zoonipora, Bumai, Sopore, the shrine of Ganga Mata in village Handwara, Ragyna shrine at village Tikker (Kupwara), Gaurishori Bhagwati at village Geeru, Tral, the shrine of Pingla Devi at village Pinglana near Pulwama, Ragyna Devi shrine at village Trisal (Pulwama), Chandika Devi at village Tengpuna near Pulwama, Devibal at village Ratnipora, the shrine of Tutla Devi at village Wahibugh, Lokeshwari Devi at Maharaj Gunj, Srinagar, Durga Mandir, Kharyar, Maha Kali Asthapan at Feteh Kadal, the shrine of Tripuraganga at village Triphar close to Harwan.

After the self-immolation as Goddess Sati, Goddess Parvati took birth as the daughter of Lord Himalaya. In Sanskrit Shail means the mountain and due to which Goddess was known as Shailputri, the daughter of the mountain.
Goddess Shailputri is worshipped on the first day of Navratra’s.
It is believed that the Moon, the provider of all fortunes, is governed by Goddess Shailputri and any bad effect of the Moon can be overcome by worshipping this form of Adi Shakti.  

The mount of Goddess Shailputri is bull and because of that she is also known as Vrisharudha. Goddess Shailputri is depicted with two hands. She carries Trident (Trishul) in the right hand and the lotus flower in the left hand. The shrine of Shailputri is situated in Baramulla town in Kashmir.

55 km from Srinagar, Baramulla is situated on both the banks of Vitasta. Baramulla is an ancient town sprung around the shrine Vishnu Adi-Varaaha which is located at the lower, i.e. northern, end of the town on the Jhelum near the present Kotitirth. Apart from its strategic importance, being in control of the route leading from the valley to the outside world, especially Hazara, Gilgit, Gandhara, the town enjoyed distinction for being a cultural centre for the Hindus (at Varahakhetra) and the Buddhists at Hushkapora (present Vushkor) were Huien Tsang stayed for two nights. Later he said that some copper plates, on which the proceedings of Kanishka’s council were engraved, lay buried here. The name Varahamula is obviously derived from the Tirtha of the Adi-Varaha, the Boar incarnation. It has been generally referred to as Varahakshetra which includes the shrine and its neighbourhood. Varahamula contracted into Varamul which non-Kashmiri scribes turned into Baramulla.  

There were about 1200 Kashmiri Pandit families in Baramulla prior to mass exodus and was considered second town in Kashmir Valley having such a big population of Kashmir Pandits after Anantnag town. Pandits were mainly residing at Kanli Bagh, Ushkura, Rangwar, Dewan Bagh, Rajghat, Ramghat, Khawja Bagh and Jatti. All the families migrated to other parts of the country on outbreak of militancy in the valley in the year 1990.

Devibal, popularly known as Shailputri or Shaila Devi, is located on the left bank of Vitasta on the National Highway, just 1 km from Baramulla on Baramulla-Uri road at Anapur (present day Khanpur). The shrine is nearly 1000 years old which can be testified from the remains found at the site, placed on the left side under a big Chinar inside main entrance of the shrine. These are six in number and include a unique Shiv Lingam. The main entrance of the shrine is close to the road. One has to step down eight stairs by using staircase to reach the temple premises laid with dressed stones. This beautiful temple is surrounded by four mighty Chinar trees. Some big wild trees also form the part of this complex and it is said that in entire Kashmir valley these types of wild trees are only seen in Shailputri Shrine. There are two walnut and 15 popular trees in the premises of this temple comprising about seven kanals of land. One has to turn right after walking eight yards to reach the main entrance of the sanctum sanctorum and then there is ascend of seven steps to enter. Within the premises is a holy spring, inside which stands a marble temple like the one at Ksheer Bhawani, with a marble icon of Mother Shailputri facing towards south. The premise is 105 feet long and 47 feet wide and has space for circumbulating (Parikrama), with the floor laid with marbles, around it. Holy spring is sixty feet in length and twenty feet in width having crystal clear water?  Water oozes on the right hand side top corner of the holy spring. Kashmiri Pandits hold this Ashthapan in high esteem and consider it next to Ksheer Bhawani. One has to step down seven steps to reach Vitasta Ghat. There is one Dharamshala within the temple premises. Security forces are occupying this Dharamshala at present.
 
On the other side of the road opposite to Shailputri Shrine there is a big mountain called Bhairav Bal. A small temple has been constructed on the opposite to the main entrance of Shailputri shrine at the foot of this hill near a Shilla.

After mass exodus of Pandit from the valley, the shrine remained without any care and started to wither from its pristine glory. The shrine was burnt to ashes in October 1990. I was posted in Baramulla and I saw with my open eyes the flames in the sky. It was about 8 p.m. Other day there was complete curfew in the town and I enquired from a police personal who was guarding the Dak Bunglow, where we the employees of Postal Department were residing that what had happed. He told that Shailputri temple has been burnt by some miscreants and the icon of Mother Goddess has been shifted to Police Lines. It was later confirmed that the main idol of the Shailputri riding on an ox was attacked and its arms and legs axed. I visited this shrine after some days when curfew was relaxed. The temple was having a devastated look. The Chinar trees which had lost their leaves due to fire were themselves reflective of the grief and sorrow of this shrine. History will not spare the generations of Kashmiris who wrought such havoc to this land. The temple was again constructed by Rashtriya Rifles and was re-opened on 28th November 1995. Master Anoop Singh told me that the temple located at the foot of Bhairav Bal opposite Shailputri temple was also attached and was set on fire but the temple does not catch fire and the same temple is lying intact at present. Two persons who axed the main idol later died due to road accident and by high tension electric shock.

I have visited this temple during my school days alongwith my respect father Pandit Dina Nath Bhat who often used to tell me the stories associated with Shailputri.
 
The biggest congregation of devotees at the shrine takes place on Ram Navami. People from nearby towns like Sopore, Kupwara, Handwara, Seer Jagir etc. used to come and join the congregation. Koti Tirth (Holiest of Holy Shrine), Bhairav Mandir (amidst an almond orchard at the foot of Gosainteng), Gosainteng (abode of seven springs and a temple sacred to the memory of the heroes of Ramayana, including that of Sita) and Chhatipadshahi (Sixth Sikh Guru has visited this place) are located on the right bank of Vitasta, opposite to Shailputri Shrine. Replica of Shailputri has been constructed by the devotees of the Mother at Munshi Chek, Jammu.

In dark nights, under the shade of the Chinar, the sacred place present an atmosphere where one becomes one with God and in moonlit nights, devotees experienced something mystic all over in the shrine of Shailputri. 

धर्म की जय हो, अधर्म का नाश हो, प्राणियों मे सद्भावना हो, विश्व का कल्याण हो--------!

        

 भारतीय संस्कृति के प्रखर उपासक महान विद्वान स्वामी करपात्री  जी महराज को कौन नहीं जनता, उनकी लौकिक पढ़ाई बहुत कम थी उन्होने गंगा जी की परिक्रमा की और वे वेद, वेदांग, उपनिषद और पुराणों के महान ज्ञाता बनकर आ गए वे भारतीय स्वतन्त्रता सेनानी ही नहीं धर्म संघ स्थापना कर धर्म प्रचार मे लग गए, एक बार मध्य प्रदेश के एक गाँव मे प्रवास पर थे प्रवचन के पश्चात वे जो जय घोष लगाते वह संस्कृत मे होता था एक छोटी सी बालिका आई और करपात्री जी से कहा स्वामी जी यदि आप इस जय घोष को हिन्दी मे कहते तो हमारी भी समझ मे आता, करपात्री जी को यह बात ध्यान मे आ गयी और उन्होने उसी उद्घोष को हिन्दी मे कहा ''धर्म की जय हो, अधर्म का नाश हो, प्राणियों मे सद्भावना हो, विश्व का कल्याण हो'' आज यह जय घोष भारतीय संस्कृति का उद्घोष बन गया ।

धर्म की जय हो ------------!
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भारतीय संस्कृति मे धर्म क्या है नैतिकता, राष्ट्रिय चरित्र, कहते हैं की 'धृति क्षमा दमों अस्तेय ------ दसकम धर्म लक्षणम' इत्यादि दस धर्म के लक्षण हैं जैसे धर्म शाला, धर्म पत्नी यानी जहां -जहां धर्म शब्द लगा है वहाँ समाज का विस्वास, पवित्रता, नैतिकता, सामाजिक बंधन, परिवार, काका-काकी, मामा-मामी  ऐसे रिस्ते जो हमे व समाज को बांधे रखता है उसे भारत मे धर्म कहते हैं, भगवान श्रीराम ने एक आदर्श कायम किया उनकी सादगी, सरलता, भाइयों के प्रति कैसा प्रेम की राज्य नहीं लेना चाहते दोनों, राम का जीवन संस्कृति की ब्याख्या, परिभाषा जीवन मूल्य और सर्वसमावेशी है वे एक दूसरे को गद्दी पर बिठाना चाहते हैं, जहां श्रीक़ृष्ण धर्म स्थापना हेतु महाभारत कराते हैं, वास्तव मे यही हिन्दू धर्म है जो विश्व का सर्व श्रेष्ठ धर्म है जहां केवल मानव मात्र ही नहीं बल्कि पशु-पक्षी, जीव- जन्तु सबकी चिंता का विधान है जहां प्रकृति के प्रति श्रद्धा का भाव है वहीं इसके सरक्षण, संबर्द्धन मे पुण्य माना जाता है इसी धर्म की जय हो ।

अधर्म का नाश हो-------!
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अधर्म का नाश हो यानी क्या ? हमे विचार करना है की अधर्म क्या है जिसका नाश हो जो नैतिकता का विरोधी हो, जिसका ब्रंहांड  मे विस्वास नहीं जिसमे पूर्णता मे विस्वास नहीं जहां चरित्र का कोई महत्व नहीं, जहां सम्बन्धों पर विचार नहीं, जहां गोत्र का कोई संबंध नहीं, जिनका प्रकृति का संरक्षण नहीं करते, नहीं जो पीपल, तुलसीआदि औसधियों को नष्ट करना विचार, जिनका नदियों मे मातृत्व का भाव नहीं यानी जल का संरक्षण नहीं जिनका भारत के प्रति माता का भाव नहीं जो गाय को माता नहीं मानते उसे को काटने मे जन्नत महसूस करते हैं जिनका वेद व भारतीय वांगमय मे विस्वास नहीं भारतीय महापुरुषों मे विस्वास नहीं यहाँ के तीरथों मे आस्था नहीं वह अधर्म है मै एक कथा बताता हूँ ''एक बार मुहम्मद साहब अपने घर मे गए अपनी पुत्र वधू स्नान कराते हुए देखा उसके साथ बलात संबंध बना लिया जब उनका लड़का घर पर आया तो उन्होने बताया कि अल्लाह का ''इलहाम'' आया है कि अब ये तुम्हारी माँ है और मेरी पत्नी '' भारत मे कम से कम इसको स्वीकार नहीं किया जा सकता लेकिन इस्लाम मे भाई-बहन का बिवाह जायज है, इसायियों मे केवल अगूठी बदलते हैं यह सब भारत मे अधार्मिक माना जाता है  तो इसका नाश (समाप्त) हो ---!

प्राणियों मे सद्भावना हो -----!
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प्राणियों मे सद्भावना माने क्या ? हिन्दू समाज मे केवल मनुष्य का ही चिंतन नहीं किया गया तो प्राणी मात्र का चिंतन है कहा जाता है कि प्रत्येक मानुषे को पाँच पेड़ लगाने चाहिए, पीपल का बृक्ष, तुलसी का पौधा नहीं काटना तो नीम का बृक्ष घर के बाहर लगाना यानी हमने पेड़-पौधों मे भी आत्मा का दर्शन किया, हिन्दू धर्म के अनुसार केवल गाय को गो ग्रास ही नहीं निकालना तो चींटी को भी चारा देना हाथी मे गणेश का दर्शन करना यहाँ तक 'सूकर' भी विष्णु का अवतार माना जाता है इतना ही नहीं सर्प की भी पूजा उसे दूध पिलाने की परंपरा गरुण भगवान विष्णु की सवारी है तो चूहा गणेश जी का हमारे पूर्वजों (ऋषियों-मुनियों ) ने लाखों करोणों वर्षों मे सम्पूर्ण समाज का चिंतन करते हुए सभी की चिंता, सभी मे सदभना बनी रहे ऐसा समाज खड़ा किया । 

 विश्व का कल्याण हो------!
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विश्व का कल्याण हो यानी क्या यह हमे समझने की अवस्यकता है कल्याण क्या है -? एक वार धरती को भगवान ''सूकर'' ने बचाया था, भगवान श्रीरामचन्द्र ने रावण का बाधकर विश्व कल्याण किया था तो हृणाकश्यप का बध नरसिंघ भगवान ने किया था द्वापर और कलयुग के संधि काल मे भगवान कृष्ण ने कंस ही नहीं तो धर्म स्थापना हेतु महाभारत करवाया था, भगवत गीता मे उन्होने कहा ''यदा -यदाहि धरमस्य ग्लानिर्भवति भारत, अभ्युत्थानम अधर्मस्य तदात्मानम सृजामिहम'' जब-जब धर्म की हानी होती है मै आता हूँ बिधर्मियों का संहार करता हूँ, वर्तमान मे विश्व कल्याण करना यानी क्या करना जो मानवता का नुकसान कर रहे हैं जो गोबध कर रहे हैं जो विश्व मे हिंसा यानी धर्म के नाम पर अपने को स्वयं भू खलीफा सिद्ध कर हजारों लाखों की हत्या कर रहे हैं जो यह कहते हैं की मेरी ही बात सत्य है मेरा ही धर्म मानने योग्य है मेरा ही पूजा स्थल साधना योग्य है शेष को न जिंदा रहने का अधिकार है न मठ, न मंदिर बनाने का सभी नष्ट करना, सभी ग्रंथागारों को नष्ट करना अथवा करना चाहते हैं, इन राक्षसों को समाप्त करना यानी इन्हे समाप्त करना, जिस मानवतावादी संस्कृति की रक्षा हेतु महाराणा प्रताप ने जीवन भर संग्राम किया, क्षत्रपति शिवा जी महराज ने अफजल खान जैसे आतताईयों की बध किया, गुरु गोविंदसिंह ने पिता, पुत्र सहित अपने प्रिय शिष्यों के बलिदान का आवाहन किया, वीर बंदा बैरागी ने अपने बंद-बंद नुचवाया, भाई मतिदास ने आरे से शरीर को चिरवाया, जिस विश्व कल्याण कारी संस्कृति की सुरक्षा हेतु गुरु तेगबहादुर का बलिदान हुआ धर्म वीर संभाजी राजे ने अप्रितम आहुति दी इन महापुरुषों ने जो किया वही विश्व का कल्याण का मार्ग है ।
अपने मठ, मंदिर और गुरुद्वारों मे पूजा के पश्चात हम केवल यह जय-घोष ही करेगे या विश्व के कल्याण मे कोई भूमिका भी निभाएगे आइए विचार करें।     

Raghunath Temple

Raghunath Temple is a Hindu temple located in Jammu in the Indian state of Jammu and Kashmir. It consists of a complex of seven Hindu shrines. Raghunath Temple was constructed by the first Dogra ruler Maharaja Gulab Singh in the year 1835 and later his son Maharaja Ranbir Singh got it completed in the year 1860 During Dogra rule. The temple has many gods in its complex of shrines, but the presiding deity is Rama – also known as Raghunath, an Avatar of Vishnu. All the spiral-shaped towers have gold plated spires. The niches in the walls of the shrines are decorated with 300 well-crafted icons of gods and goddesses including those of Surya and Shiva, but most are particularly related to the life stories of Rama and Krishna. The paintings in the 15 panels of the main shrine are based on themes from Ramayana, Mahabharata, and Bhagavad Gita. The temple premises include a school and a library that preserves over 6,000 manuscripts in many Indian languages, with a notable collection of Sarada script Sanskrit manuscripts.
The temple witnessed two terrorist attacks in the year 2002, when Islamic militants attacked it in March and November, with grenades and indulged in indiscriminate firing which resulted in the death of 20 devotees and also in injuries to over 40 people.

Location

The temple complex is located in the old part of the Jammu city north of River Tawi with an average elevation of 350 m (1,150 ft) in Jammu and Kashmir.^[3] The city is well connected by road, rail and air services. The National Highway 1 A passes through Jammu and connects with all parts of the country. Jammu city has a railway station called Jammu Tawi, on the northern railway line, that is well connected with major cities of India. Express trains operate from this station to Delhi, Mumbai, Chennai, Kolkata and Amritsar. Jammu Airport operates flights to many cities in India such as Delhi, Leh and Srinagar.^[4]

History

During the reign of the rulers of Jammu Shivaliks, after 1765, there was a spurt in temple building activity in Jammu area, which continued during the early period of the 19th century. The rulers built spiral shaped temples with brick and crowned each tower with bright Kalashas in the shape of shikhara (rising tower). One such temple complex was started in 1822 (1835 is also mentioned by Gulab Singh, the ruler of Jammu and was dedicated to his guru Baba Prem Das.Its construction was completed in 1860 by his son Maharaja Ranbir Singh.^[5] However, according to an inscription in Brahmic script (Takri) at the entrance of the temple, Gulab Singh and his brother Dhyan Singh are credited with building the temple in 1827 in honour of Mahant Jagannath.

Library and religious school

During the reign of Ranbir Singh, the temple complex started a pathshala (school) which welcomed students from all castes and classes. The temple housed a library with some 6,000 manuscripts. These are mostly copies made from manuscripts not available for sale, in Devanagari from Sarada originals, by scribes employed by the library in the nineteenth century. The library added to its collection, in the 19th century, a dozen rare Sanskrit birch bark codices in the Sarada script as an object of curiosity. The collection as indexed by Stein, included Sanskrit manuscripts (predominantly Devanagari) of Vedic literature, grammar, lexicography, prosody, music, rhetoric, Kavya, drama, fables, dharmasutras, Mimamsa, Vedanta, Samkhya, Yoga, Nyaya, Jyotisha, Architecture, Medicine, Epics, Puranas, Bhakti and Tantra.
Singh funded a translation centre and included an effort to translate texts in Arabic and Persian languages into Sanskrit. According to Zutshi, this inter-religious initiative was praised by his contemporaries.
The Raghunath temple remains a significant scholarly source of Sarada script manuscripts and one of the largest collection of Hindu and Buddhist texts of the Kashmir tradition.The Raghunath temple has been an early promoter of digitization initiative of the manuscripts it houses, and has started the eGangotri initiative to digitize ancient manuscripts from other parts of India.

Features

A view of Shikhara of Raghunath Temple, Jammu, India (1988)

The Raghunath temple has seven shrines.^[13] The temple complex is dedicated to Raghunath, another name for Rama.^[14] The entrance has a Surya icon, another manifestation of Vishnu. It is built over a raised platform of 5 feet (1.5 m) height in an octagonal shape. The front fascia is 40 feet (12 m) in width while the main shrine is set 50 feet (15 m) away from the entrance. Within the enclosed space of the yard there are residential buildings and open cattle yards on its eastern and northern directions. The front fascia of the temple has three entry doors.^[15] The main shrine which is 20 feet (6.1 m)x20 feet (6.1 m) in size, is surrounded by a circumambulatory passage (pradakshina path) of 10 feet (3.0 m) width.^[6] The entrance door, set on one side of this octagonal chamber of the shrine, faces east.^[16] The interior of the inner chamber is gold plated.^[13] The main walls of the outer chamber have 15 panels, each of 9 feet (2.7 m) height.^[16] These interior panels have a surfeit of paintings of the Jammu School of painting consisting of images from the Hindu epics Ramayana, Mahabharata, and Bhagavad Gita, represented by gods such as Ganesha, Krishna, Sheshashayi Vishnu (reclining Vishnu) and also a large painting depicting the Sita Swayamvara scene (Sita choosing her husband from an elite gathering of princesses). Apart from the mythology related themes, some paintings relate to secular aspects, like Kabir, a saint, engaged in weaving and army personnel of Dogra and Sikh communities. The paintings also reveal the type of attire and the weaponry prevalent during the period of temple building.^[17][16]
In the main shrine, the idol of Lord Rama, which is the family deity of the then king and the Dogra people, is deified in the garbhagriha (sanctum sanctorum). The shrine has a dome instead of the normal shikara in a pyramidal shape, which is in the Sikh architectural style.^[6] All the seven shrines have gold plated spires. Gods and Goddesses enshrined in the seven shrines are all related to the epic Ramayana. The shrines are also enshrined with a very large number of Saligramas (fossil ammonite stones specially obtained from the Gandaki river, in Nepal – a Vaishnava (Hindu) aniconic representation of Vishnu).^{[citation needed]}
A distinct feature noted in the entire temple complex is the stucco style embellishments built with brick masonry and finished with plaster.^[6] The motifs crafted are of floral (lotuses) and geometric designs, on the walls, in the niches and on arches.^[6] Apart from paintings on the walls, the niches in the interior parts of the shrines have 300 well crafted images of deities. The profusion of paintings and images on the internal and external faces of the temple was considered an auspicious feature, instead of leaving the wall surfaces blank. However, the images and murals on the outer walls of the temple have since been demolished.^[15]

Terrorist attacks

Main article: 2002 Raghunath temple attacks

On 30 March 2002, a terrorist outfit first attacked in the market area by lobbing grenades and then entered the temple where they started firing. The security forces surrounded them. Ten persons, including four security forces personnel and two militants were killed and many more were injured.^[18] The second attack took place at the temple on 24 November 2002, when the Hindus were performing puja in the temple; this attack was made by bombers of the Lashkar-e-Toiba and resulted in the deaths of 13 devotees and injuries to over 40.^[19][20][21]

Pauri Garhwal district

Pauri Garhwal is a district in the Indian state of Uttarakhand. Its headquarters is in the town of Pauri. It is sometimes referred to simply as Garhwal, though it should not be confused with the larger Garhwal region of which it is only a part.
Located partly in the Gangetic plain and partly in the northern Himalayas, Pauri Garhwal district encompasses an area of 5,230 square kilometres (2,020 sq mi) and is situated between 29° 45’ to 30°15’ North Latitude and 78° 24’ to 79° 23’ East Longitude. The district is bordered on the southwest by Bijnor district, Uttar Pradesh, and, clockwise from west to southeast, by the Uttarakhand districts of Haridwar, Dehradun, Tehri Garhwal, Rudraprayag, Chamoli, Almora, and Nainital.

Climate

The climate of Pauri Garhwal is mostly pleasant in summer and cold in winter. In the rainy season the climate is cool and the landscape green. However, in Kotdwar and the adjoining Bhabar area, it is quite hot, reaching well above 40 °C (104 °F) during the summer. In the winter, many parts of Pauri receive snowfall.

History

Human civilization in the Garhwal Himalayas has progressed with the rest of the Indian sub-continent. The Katyuri kings comprised the first historical dynasty, which ruled over unified Uttarakhand from 800 to 1100 and left records in the form of inscriptions and temples. After the downfall of the Katyuris, the Garhwal region was fragmented in more than sixty-four principalities ruled by chieftains. In the mid 15th century, Chandpurgarh emerged as a powerful principality under the rule of Jagatpal (1455 to 1493), who was a descendant of Kanakpal. At the end of 15th century, Ajaypal ruled Chandpurgarh and succeeded in unifying and consolidating various principalities on the region. His kingdom came to known as Garhwal. Subsequently, he transferred his capital from Chandpur to Devalgarh, before 1506, and later to Srinagar, from 1506 to 1519.^[2]
King Ajaypal and his successors ruled Garhwal for nearly three hundred years. During this period they faced a number of attacks from Kumaon, Mughals, Sikhs, and Rohillas. An important event in the history of Garhwal was the Gorkha invasion, which was marked by extreme brutality. The word Gorkhyani has become synonymous with massacre and marauding armies. After subjugating Doti and Kumaon, the Gorkhas attacked Garhwal and reached as far as Langoorgarh, despite stiff resistance of the Garhwali forces. Then, news came of a Chinese invasion at the rear of the Gorkhas, who were forced to lift the siege. In 1803, the Gorkhas again mounted an invasion. After capturing Kumaon, they attached Garhwal. After initial defeats, King Pradyumna Shah escaped to Dehradun to futilely reorganize his defenses. Garhwali soldiers suffered heavy casualties and the king himself was killed in the battle of Khudbuda. The Gorkhas became the masters of Garhwal in 1804 and ruled the territory for twelve years.^[2]
The Gorkha rule ended in 1815, when the British drove the Gorkhas west of the Kali River. On 21 April 1815, the British established their rule over the eastern half of the Garhwal region, lying east of the Alaknanda and Mandakini rivers, which became known as British Garhwal and Doon of Dehradoon. The remaining part of Garhwal, in the west, was restored to King Sudershan Shah, who established his capital at Tehri. Initially, the administration was entrusted to the commissioner of the Kumaon and Garhwal with his headquarters at Nainital; but later, in 1840, Garhwal was formed into a separate district under an assistant commissioner with his headquarters at Pauri.^[2]
At the time of Indian independence, Garhwal, Almora, and Nainital districts were administered by the commissioner of Kumaon division. In early 1960, Chamoli district was curved out of Garhwal district. In 1969, Garhwal division was formed, with its headquarter at Pauri. In 1998, Rudraprayag district was formed, by carving out seventy-two villages of Khirsu block from Pauri Garwhal district, and Pauri district attained its present form.^[2]

Transport^[3]

The most common mode of transport is by either bus or taxi. Bus services are provided by the state-run Uttarakhand Roadways, Garhwal Motor Owner Union (GMOU) Ltd., and Garhwal Motor Users (GMU) Ltd. Operations of Uttarakhand Roadways are limited mainly to interstate routes and major cities and towns of the district and state. GMOU Ltd. is the largest bus service provider in the district, providing services to almost all parts of the district. The services of GMU Ltd. are limited to a comparatively small area adjoining Kumaon division. There are a number of taxi unions in many towns of the district, providing service for almost every local stretch of road. The only railway station in the district is at Kotdwara. It was established by the British as early as 1889. Pauri Garhwal district is situated in the Shiwalik range, the outermost range of the Himalayas, and its hills are very rugged. As a result, it is not considered feasible to extend the railway network further. The district does not have any regular air services. The nearest is Jolly Grant Airport, near the state capital of Dehradun, about 155 kilometres (96 mi) from Pauri and 120 kilometres (75 mi) from Kotdwara.

Demographics

Religions in Pauri Garhwal District
Religion			Percent
Hindus			96.06%
Others			3.94%

As of 2001 Indian census, the Pauri Garhwal district had a population of 697,078, with a religious breakdown of 673,471 Hindus, 20,157 Muslims (2.89%), and 1,915 Christians.

Historical population
Year	Pop.	±% p.a.
1901	275,269	—
1911	307,454	+1.11%
1921	311,009	+0.12%
1931	342,227	+0.96%
1941	385,963	+1.21%
1951	410,007	+0.61%
1961	467,254	+1.32%
1971	535,141	+1.37%
1981	617,892	+1.45%
1991	670,859	+0.83%
2001	697,078	+0.38%
2011	687,271	−0.14%
source:

According to the 2011 census, Pauri Garhwal district has a population of 687,271,^[5] which is almost equal to the 2014 population of Equatorial Guinea,^[6] and to the US state of North Dakota.^[7] This gives it a ranking of 506th in India (out of a total of 640). The district has a population density of 129 inhabitants per square kilometre (330/sq mi). Its population growth rate over the decade of 2001-2011 was -1.51%. Pauri Garhwal has a sex ratio of 1103 females for every 1000 males, and a literacy rate of 82.02%.^[5]
The predominant first language of the district is Garhwali, but there are also speakers of Hindi and, to a smaller extent, Nepali and Kumaoni.^[8]

Administrative structure

In 1960, what was known as Garhwal district was divided into Pauri Garhwal and Chamoli districts. In 1997, an additional area was carved out of Pauri Garhwal district and merged with parts of Chamoli and Tehri Garhwal districts to form Rudraprayag district.
The District is administratively divided into nine tehsils and fifteen developmental blocks.

Khirsu

Khirsu Park

The mountains of Khirsu offer views of the northern Himalayas and attract a large number of tourists.^{[citation needed]} Located 19 kilometres (12 mi) away from Pauri at an altitude of 1,700 metres (5,600 ft), Khirsu is peaceful and free from pollution.^{[citation needed]} There is the nearby ancient temple of Ghandiyal Devta. Accommodation is available at the Tourist Rest House, Forest Rest House, and private hotel.^{[citation needed]}
On the 4th Monday of April or 1st Monday of May, there is an annual Mela put on by local villagers.
The villages of Gwarh and Khothgee, near Khirshu, have a festival where they lower an artificial carved wooden effigy of man, called "Badi" by locals, by rope down a hill for about 500 meters.

Chaukhamba View Point

Situated only 4 km from Pauri. Chaukhamba View Point overlooks the Idwal Valley, with views of the Chaukhamba peaks. It is known for its scenic vistas.^{[citation needed]}

Religious shrines

Kandoliya Devta

Kandoliya

The main temples of the city are Kandoliya Devta, Laxmi Narayan, Kyunkaleshwar Mahadev, and Hanuman Mandir. Every year, a bhandara is organized on the premises of the temple of Kandoliya Devta, and thousands of people from Pauri and nearby villages participate in it. The city has a number of picnic spots surrounded by deodar forests, viz. Ransi, Kandoliya, Nag Dev, Jhandi Dhar, etc. Every year since 1974, Sharadotsav is celebrated in the city.

Danda Nagraja Temple

The holy shrine of Danda Nagraja is a popular pilgrimage among the Garhwali people. Garhwalis from around the country visit the shrine every day. It is located in the Lasera village, patti Banelsyun, Pauri district (lap of mountains). The temple gets its name from the Garhwali word Danda, which means "peak". Since the temple is in a forest, local people started calling it Danda Nagraja - "Nagraja on the Peak".
Legend has it that when Lord Krishna came here for the first time, he came in the form of a snake and crawled all the way up the ridge to reach the spot where the temple now stands. Locals have a strong belief that Lord Krishna still stays here and has done so over many centuries. They say they receive the special blessings of Danda Nagraja. Popular faith is that Danda Nagraja has the power to foresee any ill coming to the area and always informs them about any mishap that is about to occur. Not just that, locals say the Lord also gives them the solution to the problem. The temple's high priest tells you with conviction that if any devotee prays sincerely, Danda Nagraja always fulfills his wishes. In part because of this temple, Pauri Garhwal is known as a "Land of Miracles".
A feature of this temple is the thousands of bells that have been hung in the temple premises by devotees after their wishes were fulfilled. There is also a custom of devotees offering jaggery (gurh) as prasad (offering) to the reigning deity. After a darshan (vision) of श्री डांडानागराजा (Shri Danda Nagraja), the pilgrims take a parikrama (ritual walkabout) of the temple to get the blessings of the God.
"The temple not only attracts local people but, every year, many foreigners come visiting and they donate bells with their names written all over. The main visitors are from the US and UK," the priest tells you.
Danda Nagraja is approximately 90 kilometres (56 mi) from Kotdwara, 45 kilometres (28 mi) from Satpuli, and 35 kilometres (22 mi) from Pauri. The temple is situated at the top of a hill with ample space around the structure for pilgrims to relax. It can be reached by taking a bus either from Kotdwara or Pauri. However, bus service is limited, with usually no more than two buses on a route. So, the better option is to hire a taxi.

Jwalpa Devi Temple

This is a famous Shakti Peetha of Garhwal dedicated to the Goddess Jwalpa. It is situated on the right bank of the Nawalika River (nayar), 34 kilometres (21 mi) from Pauri, on the main Pauri-Kotdwara road. According to a legend in the Skanda Purana, Sachi (daughter of the demon king Pulom) wanted to marry devraj Indra, so she worshipped the supreme mother Goddess Shakti here. The Goddess then appeared in the form of Deeptimaan Jwalehwari and her wish was fulfilled. Deeptimaan Jwalehwari was eventually shortened\ to Jwalpa Devi. It is said that Adi Guru Shankaracharya visited and prayed in this temple, and that the Goddess appeared to him. Every year two Navratri fairs are held: Chitra and Shardiya Navratri. The Anthwal family are the traditional priests and caretakers of this temple, as the present temple was constructed by the late Pandit Shri Dutta Ram Anthwal (the Anthwals, originally from village Aneth, being the zameendaar, or landlords, of the area). Every year thousands of people visit this temple, especially unmarried girls, as it is said that the girls get fine grooms just like Indrani (Shachi) got Lord Indra by the grace of The Goddess.

Shoonya Shikhar Ashram

This is a spiritual center near Kotdwara. One can reach it by 7 km of trekking from village Balli, which is itself around 30 km uphill from Kotdwara. Shoonya Shikar Ashram is known for the meditation cave of Sadguru Sadafaldeo Ji Maharaj.^[9] This is the place where Swarved was written.^[10] It attracts people from all over the world, in particular the followers of Vihangam Yoga, who seek high-level meditation.

Kyunkaleshwar Mahadev

Kyunkaleshwar Mahadev temple during snowfall

Situated in the suburbs of Pauri, with views of the snow-laden Himalayas, Kyunkaleshwar Mahadev is an 8th-century temple dedicated to Lord Shiva, the presiding deity, who is accompanied by Goddess Parvati, Ganesha, and Kartikeya.

Tarkeshwar Mahadev

36 km from Lansdowne, at a height of 1,800 m, this place is known for its temple dedicated to Lord Shiva. It is surrounded by forests of deodar and pine.^{[citation needed]} During Shivratri, and in the month of May, special worships are held. The temple committee provides a dharamshala for accommodations.
Tarkeshwar Dham is 5 km from Chakhuliyakhal and 20 km from Rikhnikhal.

Ekeshwar Mahadev

26 km from Satpuli, at a height of 1,820 m, this place is a sidhpeeth dedicated to Lord Shiva, with views and a calm climate.^{[citation needed]} During Shivratri, a special worship is held. The road from Satpuli to Ekeshwar offers views of the snow-covered Chaukhmba peaks.

Binsar Mahadev

Amidst dense forests of birch, rhododendron, and deodar, is the temple of Binsar Mahadev, at an altitude of 2480 m and a distance of 114 km from Pauri. The sanctuary of the temple houses the deities Hargauri, Ganesh and Mahisasurmardini. The temple is believed to have been constructed by Maharaja Prithu in memory of his father Bindu, so is also known as Bindeshwar Temple. A big fair takes place here on the occasion of Baikunth Chaturdashi, every year. The nearest town is Thalisain, about 25 km by road and about 4–5 km by trekking overland.

Doodhatoli

Doodhatoli, at an altitude of 3100 m, is covered with dense mixed forest. Thalisain, 104 km. from Pauri, is the last bus stop, from where Doodhatoli is 24 km distant by trek. It picturesque and offers a panoramic view of the Himalayas.

Tarakund

Situated at a height of 2200 m, Tarakund is a small picturesque spot amidst lofty mountains in the Chariserh Development Area. A small lake and an ancient temple adorn the place. The Teej festival is celebrated with great gaiety when the local people come here to worship and pay homage to God. On the occasion of Shivratri, local people go Tara Kund to worship Lord Shiva.
The distance from the main road to Tarakund is about 8 km. Palli is the nearest village.

Kanvashram

Kanvashram is an important destination from an historical and archaeological point of view.
According to legend, this is the place where the great sage Swami Vishvamitra meditated and Indra, fearing Vishwamitra's intense meditation, sent a charming heavenly damsel Menaka to distract him. Menaka succeeded in seducing, and thus distracting, the sage. A daughter named Shakuntala was born as the fruit of their union. She was then left in the ashram, in the care of Rishi Kanva. Shakuntala later, upon marriage with Dushyant, the ruler of Hastinapur, gave birth to prince Bharat. It is by virtue of this name - Bharat - that India came to be called Bharatvarsha and thus Bharat.
Kanvashram has much to offer visitors. Those seeking solitude can relax amidst forested surroundings of Kanvashram, while a number of long and short trekking routes are there to satisfy the adventurous. For a long hike, one can reach Sahastradhara Falls after a one-hour trek.
There is also a Gurukul that one can visit. This Gurukul – a traditional school for boys – provides services like massages and conducts courses in yoga, besides making available a host of ayurvedic medicines.
Comfortable boarding and lodging facilities are available in Kanvashram. One can stay at the Gurukul, or one can spend the night at the GMVN tourist rest house.
Kanvashram is well-connected by road with the region. The nearest railhead is at Kotdwara which is 14 km away while the nearest airport is Jolly Grant at Dehradun.

Nadbudh Bhairava Temple

Molthi’s Nadbudh Bhairava Temple is an open boat of worship for all men and women, from all walks of life and probably one of the leading temples of Bhairava one can notice in the sprinkled villages in the mountainous landscape of Uttrakhand. “Lord Nadbudh Bhairava” is prevalently identified as ‘Molthi’s Bhairon’ (म्वल्ठिऊ भैरौं) or ‘Mamgain’s Bhairon’ (ममगंयूँ कु भैरों). “Shri Nadbudh Bhairava” is the family deity of the inhabitants of ‘Molthi’ (i.e. Mamgain's – ममगाँई).
Legends attribute that Lord Nadbudh Bhairava was a Dhawadiya Deveta (God who speaks) of the region. At the time of Gorkha attack around 1790-1815, Bhairava alerted the villagers telling about the entry of Gorkhas in the area; resulting to which the villagers left the village on time and ran away from there. Thereafter, when the Gorkhas got to the village and found nobody, they attacked the Bhairavanath Temple and the most awful act performed by them was that they put a filthy thing in fire and then threw it in the Temple. From that event Nadbudh Bhairava did’t remain as Dhawadiya. But the reliance of devotees, pilgrims and followers of the Temple clearly indicates that the blessings of Bhairava remained same as earlier.
Although, the worshipers often come to the temple for routine worship at different occasions, but the temple attracts pilgrims the most for the worship organized in the month of June 10th every year wherein the involvement of worshipers is remarkable. Besides the local inhabitants of ‘Molthi’ all others who know about the “Temple of Shri. Nadbudh Bhairava” come to have the blessings of Shri. Nadbudh Bhairava.
One has to reach the village Molthi in order to visit the Nadbudh Bhairava Temple and Molthi is well connected through road. The nearest railway station is at Kotdwar which is about 234 km from Delhi, National Capital of India. From Kotdwar, on the main highway "Kotdwar-Pauri" Marg, at a distance of about 90 km, the local bus stand of Paidul comes, from there, one has to take a turn to the sub-road connecting Paidul-Uregi-Shrikot. Molthi is at a mere distance of 3 km from Paidul.

Image Gallery of the Places around Pauri Garhwal

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  Pine Forest Kandoliya Pauri
  
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  Khirsu
  
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  Pine Forest Pauri
  

Kalighat Kali Temple

Kalighat Kali Temple is a Hindu temple in Kalighat, Kolkata, West Bengal, India dedicated to the Hindu goddess Kali. It is one of the 51 Shakti Peethas.
Kalighat was a Ghat (landing stage) sacred to Kali on the old course (Adi Ganga) of the Hooghly river (Bhāgirathi) in the city of Kolkata. The name Calcutta is said to have been derived from the word Kalighat. The river over a period of time has moved away from the temple. The temple is now on the banks of a small canal called Adi Ganga which connects to the Hooghly. The Adi Ganga was the original course of the river Hooghly. Hence the name Adi (original) Ganga..
 Kalighat Kali Temple

View of the Kalighat Temple 

Legend

Kalighat is regarded as one of the 51 Shakti Peethas of India, where the various parts of Sati's body are said to have fallen, in the course of Shiva's Rudra Tandava. Kalighat represents the site where the toes of the right foot of Dakshayani or Sati fell.
Kalighat is also associated with the worship offered to Kali by a Dasanami Monk by name Chowranga Giri, and the Chowringee area of Calcutta is said to have been named after him.

History

'Kalighat Kali Temple, 1887

The Kalighat temple in its present form is only about 200 years old, although it has been referred to in Mansar Bhasan composed in the 15th century, and in Kavi Kankan Chandi of the 17th century. The present structure of the temple was completed under the Sabarna Roy Chowdhury family's patronage in 1809. Mention of the Kali temple is also found in Lalmohon Bidyanidhis's 'Sambanda Nirnoy".^[2] Only two types of coins of Chandragupta II, who incorporated Vanga in the Gupta Empire, are known from Bengal. His Archer type coins, which became the most popular type of coinage with the Gupta rulers after Kumaragupta I, have been found in Kalighat. This is evidence of the antiquity of the place.

The Kalighat Kali idol.

The image of Kali in this temple is unique. It does not follow the pattern of other Kali images in Bengal. The present idol of touchstone was created by two saints - Atmaram Brahmachari and Brahmananda Giri. Presently, the three huge eyes, long protruding tongue made of gold and four hands, which all are made of gold too. Two of these hands holding a scimitar and a severed head of the asura king 'Shumbha'. The scimitar signifies Divine Knowledge and the asura (or, human) head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands are in the abhaya and varada mudras or blessings, which means her initiated devotees (or anyone worshiping her with a true heart) will be saved as she will guide them here and hereafter.

Temple details

Shoshti Tala

Shoshti Tala

This is a rectangular altar about three feet high bearing a small cactus plant. Beneath the tree, on an altar three stones are placed side by side - left to right representing the goddesses Shashthi (Shoshti), Shitala and Mangal Chandi. This sacred spot is known as Shoshti Tala or Monosha Tala. This altar was constructed by Gobinda Das Mondal in 1880. The place of the altar is the Samadhi of Brahmananda Giri. Here all the priests are female. No daily worship or offering of Bhog (food offering) is done here. The goddesses here are considered as part of Kali.^{[citation needed]}

Natmandir

A large rectangular covered platform called Natmandir has been erected adjacent to the main temple, from where the face of the image can be seen. This was originally built by Zamindar Kasinath Roy in 1835. It has been subsequently renovated often.

Jor Bangla

The temple's bathing ghat, 1947.

The spacious verandah of the main temple facing the image is known as Jor Bangla. Rituals occurring inside the sanctum sanctorum are visible from the Natmandir through the Jor Bangla.

Harkath Tala

This is the spot adjacent to the Natmandir, southwards meant for Bali (sacrifice). There are two Sacrificial altars for animal sacrifices side by side. These are known as Hari- Kath.

Radha-Krishna Temple

This temple is known as Shyama-raya temple and is situated inside the temple at the west side of the main temple. In 1723, a settlement officer of Murshidabad district first erected a separate temple for Radha-Krishna. In 1843 a Zamindar called Udoy Narayan Mondal erected the present temple in the same spot. The Dolmancha was founded in 1858 by Madan Koley of Saha Nagar. There is a separate kitchen for preparation of vegetarian Bhog (food offering) for Radha-Krishna.

Kundupukur

Kalighat Temple Tank (Kundupukur)

This is the sacred tank situated in the south-east of the temple outside the boundary walls. Present area of the tank is approximately 10 cottahs. In the past it was bigger and called 'Kaku-Kunda'. The 'Sati-Anga' (the right toe of Sati) was discovered from this tank. It is believed that taking a dip in this small pond/ tank can bestow one with the boon of a child. The water from this tank is regarded as sacred as that of the Ganges.
There had been futile efforts in the past of draining the water from the tank for cleaning, which creates a strong possibility of a subterranean link with the Adi Ganga.

The Kalighat Temple as a Shakti Peeth

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The Temple at Kalighat is revered as an important Shakti Peetha, by the Shaktism sect of Hinduism. The mythology of Daksha yajna and Sati's self immolation is the story behind the origin of Shakti Peethas.
Daksha, the son of Brahma was an ancient entity called Prajapati or the keeper of the beings in Hinduism. He had a lot of daughters, one of whom was Sati, an incarnation of the Primordial Mother Goddess or Shakti. She was married to Shiva, the ascetic, whose abode was in the cold and snowy recesses of the Kailasa Parvat. Daksha had frowned upon the marriage, as Shiva was a penniless man, quite unlike the King that Daksha was. In time, Daksha decided that he would arrange a yajna or a ritual where he would invite all the gods, except for Shiva. Sati, his daughter came to her father's place, uninvited and faced a flurry of insults from her father about her husband. Unable to bear the insults, she immolated herself. The news of the death of his beloved wife set Shiva on a delirious rage, as he started the Tandav or the Dance of Destruction with the body of Sati, calming down, only when Vishnu managed to chop her body down into fifty one pieces, which would fall all over the length and breadth of India. (A lot of these places are in modern day Pakistan and Bangladesh as well.)
Shakti Peethas or divine seats of Shakti or the Primordial Mother Goddess, thus came into being wherever these severed parts of Sati's body had fallen.
Each of the 51 Peethas have a temple dedicated to the Shakti or the Primordial Mother, and a temple dedicated to the Bhairava or Shiva, the All-Father, essentially forming important historical centres to mark the marriage of Shaivism and Shaktism, and also the philosophical fact that a man is nothing without his Shakti or Woman and vice versa.
The Shakti here is thus Dakshina Kali (the benevolent Mother of the World) while the Bhairav being Nakulish or Nakuleshwar.
It is believed that the right big toe of Sati fell here at Kalighat. However, some Puranas also mention that the Mukha Khanda (face) of the Goddess fell here, got fossilized, and is stored and worshipped here.
The 51 Shakti Peethas are linked to the 51 alphabets in Sanskrit, each carrying the power to invoke one of the goddesses associated with them. These Alphabets are called Beeja Mantras or the seeds of the primordial sounds of creation. The Beeja Mantra for Dakshina Kali is Krīm.
The mythological texts which include the Kalika Purana (Ashtashakti,) recognize the four major Shakti Peethas—Bimala where resides the Pada Khanda (feet) (the temple is inside the Jagannath Temple, Puri, Odisha), Tara Tarini housing the Stana Khanda (Breasts), (near Brahmapur, Odisha), Kamakshya, Yoni khanda (vagina) (near Guwahati, Assam) and Dakshina Kalika, Mukha khanda (in Kolkata, West Bengal) originated from the lifeless body of the goddess Sati.
This is illustrated in a hymn from the Kalika Purana (Ashtashakti):

“Vimala Pada khandancha,
Stana khandancha Tarini (Tara Tarini),
Kamakhya Yoni khandancha,
Mukha khandancha Kalika (Kali)
Anga pratyanga sangena
Vishnu Chakra Kshate nacha……”

Further explaining the importance of these four Peethas the Brihat Samhita gives the geographical location of these Peethas. For example:

“Rushikulya Tate Devi,
Tarakashya Mahagiri,
Tashya Srunge Stitha Tara,
Vasishta Rajitapara"

Thus, there is no dispute regarding these four Adi Shakti Peethas and their locations. These four Peethas are also believed as the most powerful Shakti Peethas in Bharata Varsha. However, all these Four Adi Shakti Peethas are also part of 51 Shakti Peethas but there are four major parts of Devi Sati's body So, they are important, powerful and believed as Adi Shakti Peethas

Nakuleshwar Bhairav Temple

Nakuleshwar Bhairav Temple

This Bhairav temple is dedicated to the consort of Dakshina Kali. It is situated in Haldar Para Lane on the opposite side of the temple behind the Kalighat Police Station. This temple too is an ancient one.
The four Shiva temples inside the Kalighat temple compound were constructed by the different sevayet families who have retained control over them.