Tulasi Vivaha

Tulasi Vivaha (Sanskrit: तुलसी विवाह, romanized: romanized: Tulasī Vivāha, Gujarati: તુલસી વિવાહ, Kannada: ತುಳಸಿ ಮದುವೆ, romanized: Tulasi Maduve, Telugu: తులసి కళ్యాణం, romanized: Tulasi Kaḷyāṇaṁ, Malayalam: തുളസി കല്യാണം, romanized: Tuḷasi kalyaṇam, Tamil: துளசி கல்யாணம், romanized: Tulasi Kaḷyaṇam, lit. 'Wedding of Tulasi'),[2] also called Tulasi Kalyanam,[3] is a Hindu festival, in which a symbolic ceremonial wedding takes place between a tulasi plant or holy basil (the personification of Lakshmi) and a shaligrama or an amla branch (the personifications of Vishnu). Tulasi Vivaha signifies the end of the monsoon, and the beginning of the wedding season in Hinduism.[4][5] The ceremonial festival is performed anytime between Prabodhini Ekadashi (the eleventh or twelfth lunar day of the bright fortnight of the Hindu month of Kartika) and Kartika Purnima (the full moon of the month). The day varies regionally.[6][7] Legend Part of a series on Vaishnavism Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet. Supreme deity Important deities Holy scriptures Sampradayas Teachers—acharyas Related traditions vte Main article: Tulasi in Hinduism Hindu texts such as the Skanda Purana, Padma Purana, as well as the Shiva Purana feature Tulasi in the tale of the asuras, Vrinda and her husband Jalandhara. Vrinda is described as a pious devotee of Vishnu who marries Jalandhara. Due to Vrinda's fidelity, Jalandhara was endowed with power that made him invincible, even by the gods. One day, upon hearing the details of Parvati's beauty from Narada, Jalandhara demands Parvati's husband, Shiva, hand her over to him which ensues a battle between the two. In the midst, Jalandhara employs his illusory arts, and attempts to abduct Parvati in the guise of Shiva. When Parvati realizes his trickery, she escapes and prays to Vishnu that Vrinda also encounters the same fate of deception. [8][9] Vrinda receives an ominous nightmare where she sees her husband seated on a buffalo. Disturbed, Vrinda attempts to find peace by walking in a park, but is frightened upon seeing two rakshasas. Vishnu, in the guise of a sage, rescues Vrinda and reveals that her husband is dead. She urges the sage to resuscitate her fallen husband. Vishnu then deceives Vrinda by undertaking the guise of her husband, Jalandhara, thus breaking her chastity. When Vrinda realizes this, she curses Vishnu that his wife, too, would be separated from him (as portrayed in the Ramayana, when Sita is separated from Rama) and self-immolates.[10] Her chastity now broken, Shiva is able to defeat Jalandhara.[11] After the conclusion of the battle, Vishnu is still traumatised by the death of the beautiful Vrinda, and refuses to move from her pyre. The devas invoke Prakriti, the personified force of nature, who offers them three seeds to be planted where Vishnu stays, which represent the sattva, rajas, and tamas gunas. The seeds grow to become three plants, Dhātrī, Mālatī, and Tulasī, who are personified as three women, Svarā, Lakṣmī, and Gaurī. Vishnu grows infatuated by the sight of these wondrous women. Since Mālatī is regarded to be jealous of Vishnu's shakti, (She is born from Lakshmi's divine energy, and the goddess of prosperity herself is also regarded to be Vishnu's divine energy) she is condemned. The goddesses of Dhātrī and Tulasī, however, bear genuine love for Vishnu, and make him forget about his misery. They accompany Vishnu to Vaikuntha, and greatly please and delight him.[12][13][14] In a variation of this legend, Vrinda immolates herself in her husband's funeral pyre, but Vishnu ensures that she is incarnated in the form of the tulasi plant upon the earth. She gains the status of a goddess named Tulasi, while her earthly form is the tulasi plant.[15][16] In popular tradition, in accordance to a blessing by Vishnu to marry Vrinda in her next birth, Vishnu – in the form of shaligrama - married Tulasi on Prabodhini Ekadashi. To commemorate this event, the ceremony of Tulasi Vivaha is performed.[4][5] Another minor legend narrates that Lakshmi slew a demon on this day, and remained on earth as the tulasi plant.[6] A Vaishnava legend relates Tulasi to the Samudra Manthana, the churning of the cosmic ocean by the devas and asuras. At the end of the churning, Dhanvantari rose from the ocean with amrita (the elixir of immortality). Vishnu procures it for the devas, and successfully denies it to the asuras. Vishnu is regarded to have shed happy tears, the first of which fell inside the amrita, and formed Tulasi, who the former married.[17] Celebrations Tulasi and Shaligrama, personifications of Lakshmi Narayana The wedding ceremony of Tulasi to Vishnu/Krishna resembles the traditional Hindu wedding.[4][5] The wedding ceremony is conducted at homes and at temples where a fast is observed until evening, when the ceremony begins. A mandapam (marriage booth) is built around the courtyard of the house where the tulasi plant is usually planted in centre of the courtyard in a brick plaster called the Tulasi Vrindavana. It is believed that the soul of Vrinda resides in the plant at night and leaves in the morning.[6] The bride Tulasi is clothed with a sari and ornaments including earrings and necklaces. A human paper face with a bindi and nose-ring may be attached to Tulasi. The groom is a brass image or picture of Vishnu, Krishna, Balarama, or more frequently the shaligrama stone - the symbol of Vishnu. The image is clothed in a dhoti. Both Vishnu and Tulasi are bathed and decorated with flowers and garlands before the wedding. The couple is linked with a cotton thread (mala) in the ceremony.[5] India Bihar Tulasi plant worshipped as part of Tulasi Vivaha celebrations. At Prabhu Dham in Saunja, India, the festival is collectively celebrated by whole village which makes it a significant point of attraction. Here it is celebrated as three day festival in the Hindi month of Kartik from Ekadashi to Trayodashi. The festival is started with the Vedic chanting of Ramcharitmanas or Ramayana by the villagers itself. The second day is celebrated as Sobha Yatra which is of significant importance in which the special prasad is Pongal, and the third day is celebrated as Tilakotsava and Vivahotsava of Vishnu and Vrinda. The villagers prepare 56 types of prasada known as Chapan Bhog and distributed to all. All classes participate in this village accordingly. Devotees including saints and mahants all over from Bihar visit this place to celebrate this festive occasion. Maharashtra In Maharashtra, an important ritual in the ceremony is when the white cloth is held between the bride and the groom and the saint recites the Mangal Ashtaka mantras. These mantras formally complete the wedding. Rice mixed with vermilion is showered by the attendees on Tulasi and Vishnu at the end of the recitation of the mantras with the word "Savadhan" (literally "be careful" implying "You are united now". The white curtain is also removed. The attendees clap signifying approval to the wedding. Vishnu is offered sandalwood-paste, men's clothing and the sacred thread. The bride is offered saris, turmeric, vermilion and a wedding necklace called Mangal-sutra, worn by married women. Sweets and food cooked for an actual wedding are cooked for Tulasi Vivaha too. This ceremony is mostly performed by women.[6][4] The prasad of sugar-cane, coconut chips, fruits and groundnut is distributed to devotees. The expenses of the wedding are usually borne by a daughter-less couple, who act as the parents of Tulasi in the ritual wedding. The giving away of the daughter Tulasi (kanyadaan) to Krishna is considered meritorious to the couple. The bridal offerings to Tulasi are given to a Brahmin priest or female ascetics after the ceremony.[5] Gujarat In two Rama temples in Saurashtra, the ceremony is more elaborate. An invitation card is sent to the groom's temple by the bride's temple. On Prabodhini Ekadashi, a barat bridal procession of Lalji - an image of Vishnu - sets off to the bride's temple. Lalji is placed in a palanquin and accompanied by singing and dancing devotees. The barat is welcomed on the outskirts of Tulsi's village and the ceremonial marriage is carried at the temple. At the bride's side, Tulasi is planted in an earthen pot for the ceremony. People desirous of children perform Kanyadaan from Tulsi's side acting as her parents. Bhajans are sung throughout the night and in the morning the barat of Lalji returns to their village with Tulasi.[citation needed] Andhra Pradesh and Telangana Tulasi Kaḷyāṇaṁ (తులసి కళ్యాణం) is mainly celebrated on Kartika Shukla Dvadashi (the 12th day of the Kartika month's waxing moon phase) or Utthana Dwadashi or Ksheerabdhi Dwadashi. Vishnu is worshipped in the form of an amla plant. A branch of the amla tree is placed in the Tulasi Vrindavan. Tulasi is decorated like a bride, complete with jewellery. A puja is performed with the Shodashopachara, which is sometimes substituted with other forms of Upachara.[18]

TEIK TAAL..

. Teik Taal is a small piece of decorated cloth or special decorated appendage tied to apparel by Kashmiri Pandit women in a marriage or Yageopavit ( sacred thread ) ceremony. It is fixed ( generally near the portion of saree or Pheran close to head ) in such a way so that it remains visible to all . Previously, TeikTaals were made of Kyemkhaab and Zarbaab cloth woven with expensive silk and golden threads by a Paetgor . The Paetgor shop was a part of Kashmiri Pandit society. A Paetgor would sell Attahuru, Teik Taal, Manan-Maal, Sheeshlaath, Zooji, Taranga, Kalpush, pins, buttons and all other material used by Kashmiri Pandit women for marriages and Yageopavit ( sacred thread ) ceremonies. Teik Taal is unique to Kashmiri Pandit culture only. Using a Teik taal implies that the woman is a close relation and from the family wherein the marriage or Mekhala event is taking place. Guests do not fix Teik Taal with their Sarees or Pherans ( worn by Kashmiri Pandit women in the past ). Teik Taals are distributed to ladies in a marriage function or Mekhala ( Yageopavit ) so as to provide a feeling of affinity , respect and closeness .. And It is the woman in any society ,who ensures cultural and civilizational continuity through these customs and traditions . Long back , I was told by Vedic scholar Vishnu Sharma Ji of Rajasthan that during a Homa ceremony ( in Vedic age) , a mark of identification was tied to the upper arm of the participants . Is Teik Taal a continuity of this tradition ? I am not sure . ( Avtar Mota)

A DOONGA IN RIVER JHELUM

A DOONGA IN RIVER JHELUM To this photo I am adding a story on Haanjis ( boatmen ) of Kashmir . HAANJIS OF KASHMIR BELONG TO THE ANCIENT NISHADA TRIBE. NISHAD is a Sanskrit word meaning the seventh and the last note in the musical scale ( Indian Classical ) . The seven original notes are Shadja, Rishabha, Gandhara, Mahdhyama, Panchama, Dhaivata and Nishada. During my visit to Prayaag in Allahabad , I found that the boatmen ferrying people to Sangam from Ganga Ghaat were also known as Nishadas . The boatmen over there had a union which formed a component of the Akhil Bharitiya Nishad Sabha (the All India Nishad Association). In other areas all along River Ganga and other navigable rivers in the country , Nishadas are also known as Mallahs . In UP one comes across Hindu and Muslim Mallahs. Everywhere in the subcontinent , Mallah as caste owes its origin to Nishadas ; be it Bengal , Odisha , Sindh ,Khyber Pakhtoonwala or Punjab . Haanjis of Kashmir also belong to the ancient Nishada tribe of the country . Nishadas find mention in Vedas , Manusmriti , Mahabharata , Kalhana’s Rajatarangini and scores of articles and books that I came across . From all records , this tribe was distinct from other tribes of Kashmir in terms of appearance and social customs. This tribe maintained a separate identity and were not absorbed in to the mainstream Kashmirian society till the entry of Islam . Their origin and entry period to Kashmir is disputed . Many theories have been put forth . Some anthropologists identify the Nishadas with the "Australoid" (Adivasi) people who inhabited India before the arrival of the proto-Indo-Aryans and the proto-Dravidians . Some historians inform us that this tribe actually lived on the banks of river Sarswati and were engaged in ferrying people across rivers apart from collecting timber and fuels from the forest . When the river dried , they too moved to different parts of the country for livelihood. Another group of historians traces their origin to Sri Lanka ( Sangal Dweep ) where from they moved and settled at various places in India. Some trace them to gypsies. And the Hanjis claim themselves to be the descendents of Prophet Noah. Whatever be their origin or entry period in Kashmir , Hanjis of Kashmir also belong to the ancient Nishada tribe. MENTION OF NISHADAS IN MANUSMRITI . Chapter X (34. )A Nishada begets on the same a Margava or Dasa, who subsists by working as a boatman, and whom the inhabitants of Aryavarta( India ) call a Kaivarta. NISHADA IN MAHABHARATA MAHABHARATA informs us that Nishadas ( an outcast tribe ) lived near river Banks or in hills and forests close by. They were hardworking , muscular and warrior like . Ekalavya belonged to Nishada tribe . Ekalavya was the son of Hiranyadhanus, the King of the Nishadas . He came to Hastinapura to join the military school or Gurukula of Dronacharya . He was a young prince of the Nishadha tribe who achieved a skill at par with Arjuna, despite Guru Dronacharya ‘s rejection of him on account of his caste . He attacked Dwaraka once, and was killed by Vasudeva Krishna in the battle .Nishadas were also fighting for Kauravas as well as for Pandavas in the Mahabharata war. Mahabharata also informs us that Arjuna had come to Nishada kingdom of Ekalavya, after the Kurukshetra War, to collect tribute for Yudhisthira's Ashwamedha sacrifice. Again King Nala and his wife Damayanti belonged to the Nishada tribe. NISHADAS IN RAMAYANA Valmiki’s Ramayana also makes mention of Nishadas . Shabri , an elderly woman who meets Sri Rama in a forest belonged to Nishada tribe .Shabri offered fruits to Sri Rama after first tasting each fruit herself . She only wanted to offer sweet fruits to Sri Rama who gladly ate them . Shabri tells Sri Rama to take the help from Sugriva apart from informing his whereabouts . Ramayana treats Shabri as pious saint. Again it was Nishada King Guhak who helped Sri Rama to cross River Ganga during his exile . MENTION OF NISHADA IN RAJATARANGINI OF KALHANA Kalhana makes mention of Nishadas in Kashmira at many places . His verses easily identify them with boatmen or Hanjis of Kashmir . I quote “ To this day are to be seen ancient trees , growing on the edges of old canals of the rivers , with marks of the boat ropes fastened by the Nishadas .” (Verse 101 Taranga V Rajatarangini of Kalhana translated by R S Pandit. ) NISHADAS IN OTHER KINGDOMS OF INDIA Nishadas have been mentioned as ancient tribes in the Kingdom of Dandakas (Aurangabad, Maharashtra ). Manimat Kingdom of Nishadas was visited by Bhima during his military campaigns to the East, to collect tribute for Yudhisthira . This kingdom is possibly the present day Jaunpur district of Uttar Pradesh. A prince named Ketumet is mentioned as battling along with the Kalingas ( present day Odisha ) against Bhima, in the Kurukshetra War. He was mentioned as the son of the Nishada King. Nishadas living in Kashmir converted to Islam in early fourteenth centaury and most of them started adopting Kashmirian nicknames as their Surnames. As class or community , they came to be known as Haanji or Haaenz . The Haanjis are mostly found in and around areas of Dal Lake, Wular Lake and the Jhelum River right from Khannabal (Ananatnag District) to Chhattabal in Srinagar ,Kashmir . Walter Lawrence in his book The ,'Valley of Kashmir ' writes about them as under :- ´It is impossible to obtain any information as to their origin , but the profession is very ancient and history affirms that Raja Parbat Sen introduced boatmen from *Sangaldeep. ”. (*Present day Sri Lanka ) In Kashmir Haanjis further segregated themselves into various sub-sects depending upon the professions these sub-sects adopted. These sub-sects were primarily called :- DEMB HAAENZ This sect lived in or close to lakes and canals and engaged itself in growing vegetables. Haak grown by them was called Haaenz Haak as distinguished from Haak grown by other vegetable growers in mainland Kashmir. GAAER HAAENZ This sect lived in lakes in boats and was engaged in collection of water chestnuts from lakes essentially Dal Lake, and Wular Lake and Anchaar Lake GAADA HAAENZ This is the fishermen sect . The men simply collect the fish from lakes , rivers and canals while entire marketing is done by women who labour hard in carrying these fish to the city markets for ultimate sale . MATTA HAAENZ This sect would sell timber and firewood. They would live near riverbanks to sell firewood and timber to people. Quite often People would complain about their dishonesty in weighing timber. HAKH HAAENZ This sect would bring wooden scraps or drifted wood pieces from rivers in boats and sell them to people as winter fuel. DOONGA HAAENZ They owned Doongas which they rented out to people for picnics and other social get together . The family of the Haanji also lived in the Doonga which had a sitting space in its middle for the guests . These Doongas would move from place to place with groups of people enjoying food and Kashmir music . BAHAETCH HAAENZ This sect would own flat bottomed large boats used for carrying heavy loads .These boats were also used by the Food And Supplies Department to store and carry grains for public distribution in the Srinagar city. Presently this sect is also engaged in digging sand from river beds in Kashmir . SHIKAARI HAAENZ This sect owned Shikaras or the comfortable boats with roofs used for going across the river or making a round of the lakes. Presently a Shikara is quite popular mode of transport used by tourists for moving inside the Dal Lake , Manasbal Lake, and Nigeen Lake in the Kashmir valley . HOUSEBOAT HAAENZ This sect is economically better than all other sects as they own very expensive houseboats that are parked in the Dal Lake or Nigeen Lake . A houseboat is a tourist attraction. Most of the houseboats have three to four bed rooms with attached toilets . In-house pantry service is also available in these houseboats which are tastefully carved .The ‘Khatamband’ roof, walnut furniture, papier mache goods etc. make them a royal retreat. ( Avtar Mota )

श्री रूपा भवानी! श्री मातृदेवी अलखेश्वरी!

Inline imageInline image courtesy: Google photo श्री रूपा भवानी! श्री मातृदेवी अलखेश्वरी! निवेदक--- चमन लाल रैना है वो स्वयं शारिका देवी चेतन में अवचेतन में भी स्थायी भाव में अवस्थित एक शक्ति स्वरूपिणी योगिनी शारिका स्वयमेव प्राग्वलित श्रेयस्करी आत्मा में करती थी जो निवास थी ऐसी भवानी क्षेमंकरी साक्षात्कार में श्लोकदेवी रूपा भवानी हमारी क्षणिक दृष्टि में भी समा गई। अमृत कुण्ड से उपजी थी वो योगिनी त्रिक रहस्य उपदेश वाग्वादिनी ! इंगित किरण, सुवर्ण जिसका प्रकरण उनका जन्म एक प्रतीक था अभ्योदय विवरण और एक संकेत अब भी चेतन रहस्य उपदेश का अनुसरण शक्ति साधना में तल्लीन शब्द , दिव्या अवलोकन बीजाक्षर शक्ति संपन्न है निमित्त , श्रीचक्र मेरु यंत्र उपासना सेआत्मसात प्रेरित कूटस्थ भाव में देती है नव चेतना मानवीय व्यक्तित्व है जीवन की अवधारणा थी एक योगिनी,शक्ति तत्त्व की प्रेरणा 'मातृ हस्तेन भोजनं' की भांति देती दुलार निश्चित मार्गों पर एक बनी थी शिवतत्व के सर्वज्ञ स्वरूप को अभिन्न समझती 'ह्रीं' बीज से श्लोक प्रस्फुटित हुआ जो अदृश्य सिद्धियों का नेतृत्व करता चन्द्र कला के संबोधन से सँवारता साहिबा सप्तमी की पुण्यतिथि पर झूमता दिव्य ज्योति में स्वाहाकार १४६ श्लोकों में रमी वाणी में उपहार देता भक्तो को ॐ शब्द सद्विचार ।।

Shyam Lal Bhat.

Shri Shyam Lal Bhat..(1900 to 1983) A philosopher, well read , polished gentleman and a Hakim.(Habba Kadal) He was among the first few graduates of Jammu and Kashmir. He qualified as Tabib-i-Hazik from Lahore in the Unani Medicines. He would often hum the great revolutionary poet AHSAN-BIN-i-DANISH. His another favourite poet was Rawaish Siddiqui. Out of persian poets he respected HAFIZ. He was blessed with "barkat-i-gaab ti das-ti-shafa" by Great Mystic Khwaja Lassa Sahib. God bestowed Hakim Saheb with SHAFA , the healing touch and his patients had a great faith in him and would get cured. He practiced Unani Medicine for more than fifty years. Hakim Saheb left for heavenly abode on 25-12-1983. Photograph and details... With kind inputs from Sh DK Bhat (Hakim Sahebs Son). pdrnosotSe820969t9a21i9p70:4P g0te8h ct70tmlhre1b 190aSaif heM1 · Shri Shyam Lal Bhat..(1900 to 1983) A philosopher, well read , polished gentleman and a Hakim.(Habba Kadal) He was among the first few graduates of Jammu and Kashmir. He qualified as Tabib-i-Hazik from Lahore in the Unani Medicines. He would often hum the great revolutionary poet AHSAN-BIN-i-DANISH. His another favourite poet was Rawaish Siddiqui. Out of persian poets he respected HAFIZ. He was blessed with "barkat-i-gaab ti das-ti-shafa" by Great Mystic Khwaja Lassa Sahib. God bestowed Hakim Saheb with SHAFA , the healing touch and his patients had a great faith in him and would get cured. He practiced Unani Medicine for more than fifty years. Hakim Saheb left for heavenly abode on 25-12-1983. Photograph and details... With kind inputs from Sh DK Bhat (Hakim Sahebs Son). See less

‼️🙏जय श्री हरि 🙏‼️

· ‼️🙏जय श्री हरि 🙏‼️ ✍️माँ पृथ्वी! अब समझ में आया, हो-न-हो तुम्हें भगवान श्रीकृष्ण की याद आ रही होगी; क्योंकि उन्होंने तुम्हारा भार उतारने के लिये ही अवतार लिया था और ऐसी लीलाएँ की थीं, जो मोक्ष का भी अवलम्बन हैं। अब उनके लीला-संवरण कर लेने पर उनके परित्याग से तुम दुःखी हो रही हो। देवी तुम तो धन-रत्नों की खान हो। तुम अपने क्लेश का कारण, जिससे तुम इतनी दुर्बल हो गयी हो, मुझे बतलाओ। मालूम होता है, बड़े-बड़े बलवानों को भी हरा देने वाले काल ने देवताओं के द्वारा वन्दनीय तुम्हारे सौभाग्य को छीन लिया है। पृथ्वी ने कहा- धर्म! तुम मुझसे जो कुछ पूछ रहे हो, वह सब स्वयं जानते हो। जिन भगवान के सहारे तुम सारे संसार को सुख पहुँचाने वाले अपने चारों चरणों से युक्त थे, जिनमें सत्य, पवित्रता, दया, क्षमा, त्याग, सन्तोष, सरलता, शम, दम, तप, समता, तितिक्षा, उपरति, शास्त्रविचार, ज्ञान, वैराग्य, ऐश्वर्य, वीरता, तेज, बल, स्मृति, स्वतन्त्रता, कौशल, कान्ति, धैर्य, कोमलता, निर्भीकता, विनय, शील, साहस, उत्साह, बल, सौभाग्य, गम्भीरता, स्थिरता, आस्तिकता, कीर्ति, गौरव और निरहंकारता- ये उनतालीस अप्राकृत गुण तथा महत्त्वकांक्षी पुरुषों के द्वारा वाञ्छनीय (शरणागत वत्सलता आदि) और भी बहुत-से महान् गुण उनकी सेवा करने के लिये नित्य-निरन्तर निवास करते हैं, एक क्षण के लिये भी उनसे अलग नहीं होते- उन्हीं समस्त गुणों के आश्रय, सौन्दर्यधाम भगवान श्रीकृष्ण ने इस समय इस लोक से अपनी लीला संवरण कर ली और यह संसार पापमय कलियुग की कुदृष्टि का शिकार हो गया। यही देखकर मुझे बड़ा शोक हो रहा है। अपने लिये, देवताओं में श्रेष्ठ तुम्हारे लिये, देवता, पितर, ऋषि, साधु और समस्त वर्णों तथा आश्रमों के मनुष्यों के लिये मैं शोकग्रस्त हो रही हूँ। जिनका कृपाकटाक्ष प्राप्त करने के लिये ब्रह्मा आदि देवता भगवान के शरणागत होकर बहुत दिनों तक तपस्या करते रहे, वही लक्ष्मी जी अपने निवासस्थान कमलवन का परित्याग करके बड़े प्रेम से जिनके चरणकमलों की सुभग छत्रछाया का सेवन करती हैं, उन्हीं भगवान के कमल, वज्र, अंकुश, ध्वजा आदि चिह्नों से युक्त श्रीचरणों से विभूषित होने के कारण मुझे महान् वैभव प्राप्त हुआ था और मेरी तीनों लोकों से बढ़कर शोभा हुई थी; परन्तु मेरे सौभाग्य का अब अन्त हो गया। भगवान ने मुझ अभागिनी को छोड़ दिया। मालूम होता है, मुझे अपने सौभाग्य पर गर्व हो गया था, इसीलिये उन्होंने मुझे यह दण्ड दिया है। तुम अपने तीन चरणों के कम हो जाने से मन-ही-मन कुढ़ रहे थे; अतः अपने पुरुषार्थ से तुम्हें अपने ही अन्दर पुनः सब अंगों से पूर्ण एवं स्वस्थ कर देने के लिये वे अत्यन्त रमणीय श्यामसुन्दर विग्रह से यदुवंश में प्रकट हुए और मेरे बड़े भारी भार को, जो असुरवंशी राजाओं की सैकड़ों अक्षौहिणियों के रूप में था, नष्ट कर डाला। क्योंकि वे परम स्वतन्त्र थे। जिन्होंने अपनी प्रेम भरी चितवन, मनोहर मुस्कान और मीठी-मीठी बातों से सत्यभामा आदि मधुमयी मानिनियों के मान के साथ धीरज को भी छीन लिया था और जिनके चरणकमलों के स्पर्श से मैं निरन्तर आनन्द से पुलकित रहती थी, उन पुरुषोत्त भगवान श्रीकृष्ण का विरह भला कौन सह सकती है। धर्म और पृथ्वी इस प्रकार आपस में बातचीत कर ही रहे थे कि उसी समय राजर्षि परीक्षित पूर्ववाहिनी सरस्वती के तट पर आ पहुँचे। सप्तदश अध्यायः महाराज परीक्षित के द्वारा कलियुग का दमन सूत जी कहते हैं- शौनक जी! वहाँ पहुँचकर राजा परीक्षित ने देखा कि एक राज वेषधारी शूद्र हाथ में डंडा लिये हुए है और गाय-बैल के जोड़े को इस तरह पीटता जा रहा है, जैसे उनका कोई स्वामी ही न हो। वह कमलतन्तु के समान श्वेत रंग का बैल एक पैर से खड़ा काँप रहा था तथा शूद्र की ताड़ना से पीड़ित और भयभीत होकर मूत्र-त्याग कर रहा था। धर्मोपयोगी दूध, घी आदि हविष्य पदार्थों को देने वाली वह गाय भी बार-बार शूद्र के पैरों की ठोकरें खाकर अत्यन्त दीन हो रही थी। एक तो वह स्वयं ही दुबली-पतली थी, दूसरे उसका बछड़ा भी उसके पास नहीं था। उसे भूख लगी हुई थी और उसकी आँखों से आँसू बहते जा रहे थे। स्वर्णजटित रथ पर चढ़े हुए राजा परीक्षित ने अपना धनुष चढ़ाकर मेघ के समान गम्भीर वाणी से उसको ललकारा। अरे! तू कौन है, जो बलवान् होकर भी मेरे राज्य के इन दुर्बल प्राणियों को बलपूर्वक मार रहा है? तूने नट की भाँति वेष तो राजा का-सा बना रखा है, परन्तु कर्म से तू शूद्र जान पड़ता है। हमारे दादा अर्जुन के साथ भगवान श्रीकृष्ण के परमधाम पधार जाने पर इस प्रकार निर्जन स्थान एन निरपराधों पर प्रहार करने वाला तू अपराधो है, अतः वध के योग्य है। उन्होंने धर्म से पूछा- कमल-नाल के समान आपका श्वेतवर्ण है। तीन पैर न होने पर भी आप एक ही पैर से चलते-फिरते हैं। यह देखकर मुझे बड़ा कष्ट हो रहा है। बतलाइये, आप क्या बैल के रूप में कोई देवता हैं? अभी यह भूमण्डल कुरुवंशी नरपतियों के बाहुबल से सुरक्षित है। इसमें आपके सिवा और किसी भी प्राणी की आँखों से शोक के आँसू बहते मैंने नहीं देखे। धेनुपुत्र! अब आप शोक न करें। इस शूद्र से निर्भय हो जायें। गोमाता! मैं दुष्टों को दण्ड देने वाला हूँ। अब आप रोयें नहीं। आपका कल्याण हो। देवी जिस राजा के राज्य में दुष्टों के उपद्रव से सारी प्रजा त्रस्त रहती है, उस मतवाले राजा की कीर्ति, आयु, ऐश्वर्य और परलोक नष्ट हो जाते हैं। राजाओं का परम धर्म यही है कि वे दुःखियों का दुःख दूर करें। यह महादुष्ट और प्राणियों को पीड़ित करने वाला है। अतः मैं अभी इसे मार डालूँगा। सुरभिनन्दन! आप तो चार पैर वाले जीव हैं। आपके तीन पैर किसने काट डाले? श्रीकृष्ण के अनुयायी राजाओं के राज्य में कभी कोई भी आपकी तरह दुःखी न हो। वृषभ! आपका कल्याण हो। बताइये, आप-जैसे निरपराध साधुओं का अंग-भंग करके किस दुष्ट ने पाण्डवों की कीर्ति में कलंक लगाया है? जो किसी निरपराध प्राणी को सताता है, उसे चाहे वह कहीं भी रहे, मेरा भय अवश्य होगा। दुष्टों का दमन करने से साधुओं का कल्याण ही होता है। (श्रीमद्भागवत महापुराण, से )

Manimahesh Kailash Peak

The Manimahesh Kailash Peak, 5,653 metres (18,547 ft), also known as Chamba Kailash, which stands towering high over the Manimahesh Lake, is believed to be the abode of Lord Shiva, the Hindu deity. It is located in the Bharmour subdivision of the Chamba district in the Indian state of Himachal Pradesh.[3][4] It is the fifth most important peak among the group of five separate peaks in Himalayas in separate locations collectively known as the Panch Kailash or "Five Kailashas", other being Mount Kailash in first place, Adi Kailash in second, Shikhar Kailash (Shrikhand Mahadev Kailash) in third, and Kinnaur Kailash in fouth place in terms of importance.[5] The peak is 26 kilometres (16 mi) from Bharmour in the Budhil valley. It is one of the major pilgrimage sites as well as a popular trekking destination in Himachal Pradesh. The Manimahesh Lake is at the base of the Kailash peak at 3,950 metres (12,960 ft) and is also held in deep veneration by people of Himachal Pradesh, particularly the Gaddi tribe of the region. In the month of Bhadon, on the eighth day of the new moon period a fair is held in the precincts of the lake that attracts thousands of pilgrims.[6][7][8][9] Manimahesh Kailash has not been successfully summitted by mountaineers and is thus remains a virgin peak. An attempt to climb the peak in 1968 by an Indo–Japanese team led by Nandini Patel was aborted. This failure is attributed to the divine prowess of the peak since it is revered as the holy mountain of Chamba according to the staunch devotees of the Manimahesh Lake and the peak. The peak is visible from near Manimahesh Lake. There are two trekking routes to the lake. One is from Hadsar village that is mostly frequented by pilgrims and trekkers. The other route, village Holi, climbs up further and then descends to the lake. There is no other habitation, except for a small village on this route Legends There are several mythical legends narrated on the sanctity of this peak and the lake at its base. In one popular legend, it is believed that Lord Shiva created Manimahesh after he married Goddess Parvati, who is worshipped as Mata Girija. There are many other legends narrated linking Lord Shiva and his show of displeasure through avalanches and blizzards that occur in the region.[3][7] According to a local myth, Lord Shiva is believed to reside in Manimahesh Kailash. A rock formation in the form of a Shivling on this mountain is considered as the manifestation of Lord Shiva. The snow field at the base of the mountain is called by the local people as Shiva's Chaugan (play field). It is also believed that Manimahesh Kailash is invincible as no one has so far scaled it, in spite of claims to the contrary[1] and the fact that much taller peaks have been scaled, including Mount Everest. According to one legend, a local tribe, a Gaddi, tried to climb along with a herd of sheep and is believed to have been turned into stone along with his sheep. The series of minor peaks around the principal peak are believed to be the remnants of the shepherd and his sheep. Another legend narrated is that a snake also attempted to climb the mountain but failed and was converted into stone. Devotees believe that they can view the peak only if the Lord wishes so. Bad weather covering the peak with clouds is also explained as a displeasure of the Lord.[6][7] Geography Manimahesh Kailash or Mountain Kailash is in the watershed of the Budhil valley, which forms part the mid-Himalayan range of hills near Kugti pass and at Harsar. The perpetually snow-covered glacial peak, at the head of its own range, is the source of the sacred lake of Manimahesh situated beneath it. Manimahesh Ganga River originates in a cascade from the lake and joins the Budhil River on its left bank. This hill range is a contiguous spur that conjoins the main range near the Bara Banghal pass of the Pir Panjal range. After the Budhal River rises from the slopes of the Kukti (Kugati) pass and Bada Bangal pass, the watershed formed by the Budhil and Ravi rivers takes the form of an inverted triangle with its base at Khadamukh. Budhil itself is formed by several streams which rise from different faces of the Manimahesh Kailas peak. The streams which rise from the peak are: the 'Bhujla' (derived from Bhuja meaning the arm) from the left flank of the peak, which meets Bhudil (also spelt Budhal) below Kukti village; the Dhancho nala, rising from the snowy ranges of the southern flank of the peak, flows in northward direction; Androl stream carrying holy waters of the Manimahesh Lake flowing to the north of the peak and through the Barachundi Meadow, the Siv Karotar stream rises from the foot of the peak and joins Androl; and the Gauri stream from the Gauri Kund joins Androl. All these streams constitute the Dhancho nala that has a confluence with Budhil at Hadsar. In view of so many streams originating from the Manimhesah Peak and the Manimhaesh Lake, and all of which are also linked to legends and the annual yatra pilgrimage, the Budhal or Budhil River is also highly venerated by the Gaddi elders and is nicknamed as 'Bhujl'.[8][9][11][12] Pir Pinjal lies in the lesser Himalayan Zone, which forms the central part of the state of Himachal Pradesh. The peak lies along the water shed between the Chenab River on the one side and Ravi and Beas on the other side.[13] A research study has been carried out on the glacial status of this peak and its range by the Geological Survey of India. It indicated that the Manimahesh Kailash peak is part of the range, which is 4.6 kilometres (2.9 mi) long. The average elevation of the studied peaks is 4,960 metres (16,270 ft). The glacial melt from this range flows towards the north and extends over an area of 4.58 square kilometres (1.77 sq mi). The ice content of the glacier has been assessed as 0.137 cubic km.[14] The composition of this proglacial region is reported to be a mixture of ground/recessional moraines with linear country outcrops protruding out. The glaciation must have extended up to a little downstream of Dhanchu as revealed by the terminal moraine hump. During the last 37 years, the glacier receded by 1,075 metres (3,527 ft) with an average retreat of 29.05 metres (95.3 ft)/year. The area vacated is estimated at 0.679 square kilometres (0.262 sq mi).[14] Climb It is said that no one could climb this pure peak because it is said to be abode by Lord Shiva. Once a Gaddi tried to climb the peak it was believed that he dreamt of Lord Shiva calling him on the peak and Lord Shiva asked him to cut the sheep on every step he takes but asked not to look back. He started to climb the peak steps after steps he kept cutting the lambs he was carrying with him but few steps before reaching the peak he got confused that he was not carrying many sheep he killed and turned back. As soon as he looked back he turned into stone and couldn't climb. Since then, no one has ever tried to climb this peak and thus it is a virgin peak.