Monday, June 28, 2021
Sunday, June 27, 2021
Shaligram
Shalagrama shila(Devanagari:शालग्राम शिला), popularly spelled as Shaligram or Saligrama refers to a particular variety of stone collected from river-bed or banks of the Kaligandaki river in Nepal[1] used as an non-anthropomorphic representation of Lord Vishnu by Hindus hailing from South Asia. They are typically fossils of ammonite shells from the Devonian-Cretaceous period which existed from 400 to 66 million years ago. These stones are considered holy because they bear symbols associated with Vishnu naturally, without any human intervention.
According to the Devi Bhagavata Purana,[2] Brahmavaivarta Purana & Shiva Purana,[3] Shalagrama Shilas originated due to the following chain of events.
A king named Vrishadhvaja had been cursed by Surya to endure poverty due to his reluctance to worship any deity other than Lord Shiva. To regain back the lost prosperity, his grandsons Dharmadhvaja & Kusadhvaja performed austerities to propitiate Goddess Lakshmi, the presiding deity of prosperity. Pleased with the austerities, She granted them prosperity & boon of being born as their daughters. Accordingly Lakshmi incarnated as Vedavati, the daughter of Kusadhvaja & Tulasi, the daughter of Dharmadhvaja. Tulasi went to Badarikashrama to perform austerities in order to gain Lord Vishnu as her husband, but was informed by Lord Brahma that she wouldn't get Vishnu as her husband in that life, rather she would have to marry the Danava named Shankhachuda.
In his previous birth, Shankhachuda was Sudama, an attendant of Krishna, a manifestation of Vishnu residing in Goloka, created out of his body who was cursed by Radha to be born as a Danava. As a result, Shankhachuda was virtuous & pious by nature and he was devoted to Vishnu. He married Tulasi on the command of Lord Brahma as per the rules of the Gandharva marriage. After Shankhachuda's marriage, the Danavas under his leadership waged a battle against their natural enemies, the Devas, in which they won due to merit of Shankhachuda's virtue. The Devas were subsequently driven out of Svarga by the victorious Danavas.
Demoralised & defeated, the Devas approached Lord Vishnu, who told them that Shankhachuda was destined to be killed by Lord Shiva. On being requested by the Devas, Lord Shiva along with His attendants & the Devas, waged a battle against the Danavas led by Shankhachuda. However, neither side was able to outpower the other. An unembodied voice told Lord Shiva that by the boon of Lord Brahma, Shankhachuda was invincible in combat as long as he wore his armour & his wife's chastity wasn't violated.
So Lord Vishnu, assuming the form of an old brahmin, asked from Shankhachuda his armour in alms. Shankhachuda donated his armour to him. When he was busy fighting with Lord Shiva, Lord Vishnu, wearing Shankhachuda's armour, assumed the form of Shankhachuda & cohabited with Tulasi. Thus Tulasi's chastity had been broken & Shankhachuda was killed by Lord Shiva's trident, thereby reliving Sudama from the curse.
At the moment of Shankhachuda's death, Tulasi became suspicious that the man who was with her at that time wasn't Shankhachuda. When she came to know that it was Lord Vishnu who had violated her, she cursed Him to become a stone as He had been emotionless like a stone in accomplishing the death of his devotee Shankhachuda & violating her, who was also devoted to Him. Lord Vishnu consoled Tulasi by stating that it was the result of her austerities performed in the past in order to gain Him as her husband, & that she would again become His wife on casting off her body. Thus Lakshmi cast off the body of Tulasi & assumed a new form (which became known by the name of Tulasi). The discarded body of Tulasi was transformed into the Gandaki river, & from her hairs emerged the tulasi shrub. Lord Vishnu, on being cursed by Tulasi, assumed the form of a large rocky mountain known as Shalagrama, on the banks of the Gandaki river where vajrakita, a type of worms having teeth as strong as vajra carve out various markings on His body. The stones carved by vajrakita which fall down from the surface of that mountain into the Gandaki river, become known as Shalagrama shilas.
History
Historically, the use of Shalagrama shilas in worship can be traced to the time of Adi Shankara through the latter's works. Specifically, his commentary to the verse 1.6.1 in Taittiriya Upanishad[4][5] and his commentary to the verse 1.3.14 of the Brahma Sutras[6] suggest that the use of Shalagrama shila in the worship of Vishnu has been a well-known Hindu practice. A good number of false shalagrama shilas too remain in circulation.
The statue of Lord Vishnu in the Padmanabhaswamy Temple of Thiruvananthapuram & Badrinath Temple of Garhwal region, & that of Lord Krishna in Krishna Matha of Udupi & Radha Raman Temple of Vrindavana are also believed to be made from Shalagrama shilas.
Sources
Shalagrama shilas are obtained from the area of Nepal known as Shalagrama kshetra which lies on the basin of the Kaligandaki river between Damodara kunda situated south of the mountain peak named Damodara Himal near Dhaulagiri (which can approached after trekking for a few days from Muktinath) in Mustang district in the north to Ruru Kshetra (referred to as the hermitage of Sage Pulaha in Varaha Purana) in the south.[7]
Configurations
Quoting from sources like Viramitrodaya, Chaturvarga-chintamani, Matsyasukta, Vaishvanara Samhita, Puranasamgraha etc. the Pranatoshani Tantra cites the following varieties of Shalagrama Shilas [8] on the basis of shape, colour, features of the chakra(imprint of the ammonite shell present on the outer surface or inside the stone, resembling Sudarshana Chakra, the main weapon of Vishnu) & mukha/vadana/dvara(a large aperture resembling an open mouth through which the chakra present within the stone can be seen from outside) & distinct markings like the vanamala(a linear white line running throughout the body of the stone, resembling a garland)
● Keshava: i) Marked with a single chakra, a vanamala and 4 bindus(circular markings present on the outer surface) of golden hue arranged like a square. ii) Marked with a shankha and chakra on the lower middle portion. Grants prosperity & fulfilment of all desires on being worshipped.
● Hayagriva: i) Blue in colour at the top, shaped like an elephant-goad or the head of a horse, marked with a linear mark present near the chakra and several bindus. ii) Marked with 5 linear marks, other characteristics being the same before. iii) Marked with a single chakra and a marking resembling a banner. iv) Has both yellow and red colours on its surface, endowed with two chakras, marked with markings resembling ear-rings and gems on the sides, shaped like an elephant-goad or lotus-bud. v) Shaped like a lotus-bud while the mukha shaped like the head of a horse, and marked with a marking resembling a rosary. vi) Green in colour, marked with a single chakra, the left side is elevated like that of a kapinjala bird. Grants knowledge, prosperity and wordly enjoyment on being worshipped.
● Parameshthin: i) Presence of a hole(which does not reaches the other side of the stone, otherwise the stone would be unfit for worship) at the top, has a single chakra, marked with the markings resembling a lotus and several bindus. ii) White in colour, has a single chakra and markings resembling a lotus, shaped like a snake's hood/pearl necklace/sphere, the top is perforated and hard. iii) Reddish in colour, circular in shape with a single chakra and linear mark, perforated and hard. iv) Round in shape, yellow in colour with a hole at the top. v) Red/white in colour while the top surface is yellowish and perforated, marked with a single chakra and markings resembling a lotus. Grants enjoyment & liberation on being worshipped.
● Hiranyagarbha : i) The colour is yellow like that of honey and slightly elongated in shape, has several golden linear marks on the body with a crystal-like glow & shaped like the round moon. ii) Black in colour, round in shape, the vadana is glazed, marked with a single chakra & marking resembling srivatsa(a triangular mark on Vishnu's chest) on a of the top surface. Grants prosperity & increase in progeny on being worshipped.
● Chaturbhuja : The colour is blue like that of a rain cloud. It is round in shape & marked with 4 chakras. Grants fearlessness on being worshipped.
● Gadadhara : Circular in shape, yellow in colour, the chakra is situated towards the left, the middle part is marked with 3 linear marks, markings resembling a banner, a vajra & elephant-goad are present on it.
● Narayana :i) Shyama(dark colour of lighter tone) in complexion, the chakra is situated at middle portion, marked with a long linear mark, the right side is perforated. ii) The vadana is situated at the middle of the body, within which lies the chakra at the front, endowed with markings resembling ornaments like ear-rings, bracelets & nekclaces. Grants all sorts of success on being worshipped.
- Lakshminarayana : i) Endowed with a single vadana, 4 chakras & a vanamala. ii) Circular in shape, the colour is yellow/blue like a fresh rain-cloud, the vadana is glazed & situated towards the left side within which lie 4 chakras, endowed with markings resembling a banner, a vajra & an elephant-goad, possesses vanamala, the top is raised & has some bindus on its surface. Grants enjoyment, liberation, fulfilment of all desires, 4 aims of human life(dharma, artha, kama, moksha), redemption from sins on being worshipped.
- Naranarayana : The chakra is red in colour while the body is green like the tamala tree with patches of golden colouration.
- Rupinarayana : Markings resembling pestle, gada, shankha are present alongside a single chakra while another marking resembling a bow is situated near the vadana.
● Madhava : With a colour like that of honey, marked with a gada and shankha, the chakra is situated at the middle & is glazed. Grants liberation on being worshipped.
● Govinda : i) Black in colour, shining in appearance, endowed with a single chakra alongside markings resembling a gada on that right side and that resembling a mountain on the left. ii) Black in colour, not much large in size, the central portion is raised upwards, endowed with a large vadana marked with 5 chakras situated towards the left
● Vishnu : Black in colour, possesses a large chakra, shaped like a gada, a linear mark is present on the top surface near the vadana. Grants liberation on being worshipped.
● Madhusudhana : Golden in colour with shining appearance, has a single chakra & endowed with markings resembling a lotus & a shankha. Destroys enemies on being worshipped.
● Trivikrama : Shyama in colour, triangular in shape woth shining appearance, has 1 or 2 chakras along with some bindus on the left-side & a linear mark on the right-side . Grants wealth on being worshipped.
● Shridhara : i) The shape is as round like the kadamba flower, endowed with vanamala & 5 linear marks at the top surface & sides. ii) Green in colour, round in shape with a flat upper surface, endowed with a single glazed chakra & markings resembling a lotus in the middle. iii) Small in size, has 2 chakras & a vanamala. iv) Glittering like a gem, endowed with a single chakra, vanamala, markings resembling a lotus/banner & another resembling an elephant-goad near the vadana. Grants prosperity to householders on being worshipped.
● Hrishikesha : Shaped like a half moon with a single chakra and also with markings resembling the hair of a boar.
● Padmanabha : Reddish in colour, endowed with a semicircular chakra & markings resembling a lotus & hairs of a mane. Causes poverty & sorrow, hence shouldn't be worshipped.
● Damodara : i) Big in size, the colour is as green as durva grass with a small chakra situated in the middle, a small vadana & a single yellowish linear mark in the middle ii) Endowed with 2 chakras & a cracked outer surface. Grants auspiciousness on being worshipped.
● Sudarshana : i) Green in colour with gliterring appearance, the chakra & markings resembling a gada are situated on the left side while linear markings arranged like a lotus are found on the right side. ii) Black in colour, shaped like a lotus, endowed with a single chakra, a large vadana & lowered middle portion. Destroys all sins & grants results of all types of worship the on being worshipped.
● Vasudeva : White in colour, endowed with a single or 2 chakras at the dwara. Fulfills all desires on being worshipped.
● Pradyumna : i) Yellow in colour, has a small chakra & markings resembling a makara on the sides & top surface, endowed with many holes. ii) The colour is as blue as rain-clouds, has a small chakra & small mukha & many holes. Grants prosperity & happiness to householders on being worshipped.
● Aniruddha : i) Blue in colour, round in shape and glazed, has markings resembling a lotus at the top surface and 3 linear marks near the dvara. ii) Black in colour with a beautifully shaped dwara and having a chakra near the centre, another on the sides and a small chakra at the top surface. iii) Yellow in colour, round in shape. Grants happiness to householders on being worshipped.
● Purushottama : i) Golden in colour with a chakra at the middle portion and a bigger chakra at the front. ii) The colour is as yellow as the atasi flower and endowed with many bindus. iii) With mukhas on all directions (traditionally numbered to ten). Increases prosperity & grants enjoyment and liberation on being worshipped.
● Adhokshaja : Dark black in colour with patches of brown, circular in shape, endowed with a single chakra & red linear marks, maybe large or small in size. Grants auspiciousness to worshippers on being worshipped.
● Achyuta : Has four chakras on right and left sides and 2 red markings resembling ear-rings at the mukha, also marked with markings resembling shankha, gada, bow, arrow, pestle, banner, white umbrella and a red elephant-goad.
● Upendra : Green in colour with glittering appearance, has a glazed body with one or more chakras on the sides.
● Janardana : Has 2 dwaras; one on the eastern side & another on the western side & 4 chakras; 2 on the top surface & other 2 in the middle. Grants prosperity & destroys enemies on being worshipped.
● Lakshmijanardana : The colour is as blue as rain-clouds with one dwara & 4 chakras.
● Hari : Green in colour, round in shape with one mukha at the top, the lower portion is marked with bindus. Fulfills all desires on being worshipped.
● Ananta: i) Marked with markings resembling the hood of a snake, has 20 red chakras, 14 dwaras & many bindus, has different colours on its bod. ii) The colour is as blue as a rain-cloud, circular in shape, has 27 chakras. Grants 4 aims of human life & results of all types of worship on being worshipped.
● Yogeshwara : Has a shivalinga like structure on its top surface. Grants redemption from the great sin of brahmahatya on being worshipped.
● Pundarikaksha : Has markings resembling a pair of eyes/lotuses on the left or top surface or sides. Can bring the entire world under control of the worshipper on being worshipped.
● Chaturmukha : Has 4 linear marks on the sides, and 2 chakras on the middle portion of the body.
● Yajnamurthi : Has both yellow & red colours on its surface, with a small dwara and 2 chakras; one at the middle and other on the right side.
● Dattatreya : i) Has white, red and black patches and markings resembling a rosary on the top surface. (Some versions state red & yellow colours)
● Shishumara : Long in shape, with a deep triangular opening and having one or two chakras on the front side and another on the back side. Grants all sorts of success on being worshipped.
● Hamsa : Shaped like a bow having both blue and white colours on its surface and has a chakra and markings resembling a lotus. Grants only salvation on being worshipped.
● Parahamsa : The colour is blue like the throat of a peacock, with a glazed body and round dwara within which lies a single chakra & a glittering patch resembling the sun on the right side of the chakra. There are also 2 linear marks forming the shape of a boar on the body. Grants 4 aims of human life on being worshipped.
● Lakshmipati : Black in colour while the sides or the front portion is blue like a peacock's throat, has a small chakra & large vadana. Grants prosperity & wealth on being worshipped.
● Garudadhvajalakshmipati : Round in shape, has golden marks resembling horns and hoofs on the body & a smooth chakra with black linear marks on it.
● Batapatrashayin : Round in shape with white, copper-red and blue colours on its surface, has a single vadana in the middle, 4 chakras & 3 bindus, markings resembling a shankha & a lotus lie to the left & right side of the chakra respectively.
● Vishvambhara : Has 20 chakras on the body.
● Vishvarupa : Circular in shape, has 1 or 5 dwaras and many chakras. Bestows children & grandchildren on being worshipped.
● Pitambara : Round like the udder of a cow or a human breast, has a single chakra. Grants happiness on being worshipped.
● Chakrapani : Round in shape and glazed, with a small chakra and many other prints.
● Saptavirashrava : Round in shape with a small chakra and several golden bindus all over the body. Increases all sorts of prosperity on being worshipped.
● Jagadyoni: A single red chakra is present within the dwara. Grants auspiciousness on being worshipped.
● Bahurupin : With multiple mukhas & single chakra alongside markings resembling a shankha present inside. Grants salvation on being worshipped.
● Harihara : Has 4 dwaras & 2 chakras with a shivanabhi(a special form of shivalinga) like structure on its top surface. Grants prosperity & happiness on being worshipped.
● Swayambhu : Blue in colour with a long and big mukha, and having the body encircled by linear marks. Grants only salvation on being worshipped.
● Shivanarayana : Has 2 mukhas & 4 chakras. Destroys wealth, property & progeny, hence shouldn't be worshipped.
● Shankaranarayana : Has a shivanabhi like structure either sideways or left side or right side.
● Pitamaha : Has 4 different dwaras with a chakra in each of them.
● Naramurti : The colour is yellow like the atasi flower with markings resembling a sacred thread on the sides.
● Shesha : Printed with linear marks forming the coiled body of a snake. Although red in colour, it isn't considered inauspicious.
● Pralambaghna : Red in colour with the markings resembling the coiled body and hood of a snake. Causes death, hence shouldn't be worshipped.
● Suryamurti : Has 12 different chakras either on the body surface or inside the dwara. Destroys illnesses on being worshipped.
● Haiheya : Has one mukha and mutiple markings resembling hoods, out of which 2 are found on the right side of the dwara, shaped like a lotus petal with a golden mark resembling an arc. Grants all sorts of success on being worshipped.
● Vishnupanjara : Printed with several linear marks.
● Garuda : i) Shaped like a lotus with three marks one above the other the central line being longer, has 4 chakras. ii) Printed with markings resembling a pair of wings and having two, three or four golden linear marks on his body, green, blue or white in colour. Destroys all sins on being worshipped.
● Matsya : i) Elongated in shape, the colour is like gold/bell-metal, and marked with three bindus. ii) Elonhated in shape resembling a fish, green in colour with crystal-like glow, endowed with 2 chakras at the middle portion & 3 bindus. iii) Has 3 elongated dwaras each possessing a chakra while another chakra is situated at the posterior end shaped like the tail of a fish, the right side is shaped like a cart, the left side has a linear mark. iv) Has a long dwara at the right side, endowed with 3 bindus, a single chakra & markings resembling a shankha & lotus v) Shaped like a fish & a has markings resembling an elongated fish. Grants enjoyment, liberation, fulfilment of all desires & auspiciousness on being worshipped.
● Kurma : i) Shaped like a tortoise with the eastern side elevated. ii) Green in colour, round in shape resembling a tortoise, the top surface being elevated and endowed with red markings resembling Kaustubha, 5 circular markings resembling the sun & a chakra. iii) Endowed with structures resembling the feet of a bed on the sides. iv) Endowed with a single chakra, 3 golden bindus & markings resembling a shankha & a lotus. v) Elongated in shape with the mukha extending from left to right side, and endowed with 5 circular markings resembling the sun. vi) Triangular in shape like the inflorescence of a snuhi plant with chakras on both sides. vii) Round in shape resembling a tortoise, has both blue & red colours on its surface, has a long dwara & 2 chakras imprinted sideways at the middle portion of the body. Fulfills all sorts of desires & increases progeny on being worshipped.
● Varaha : i) Blue in colour, big in size, and printed with odd number of chakras & three linear marks. ii) Endowed with even number of chakras, of which at least one is situated on the right side, and vanamala. This last variety is called Lakshmi-Varaha. Grants enjoyment and liberation on being worshipped.
● Narasimha : Has a very large mukha, 2 chakras & linear marks resembling the mane of a lion. Creates detachment in the mind of the worshipper on being worshipped.
- Kapilanarasimha : Has 3 or 5 bindus, 2 large chakras in the middle, prominent linear marks, teeth-like projections in the large mukha, circular in shape & tawny in colour like jaggery or lac. Grants liberation, victory in combat, fulfilment of all desires, redemption from sins on being worshipped by a celibate, otherwise causes difficulties & pain.
- Lakshminarasimha : Has a large mukha, 2 chakras at the left side, 3 or 5 bindus & a vanamala. Grants happiness, liberation & enjoyment to householders on being worshipped.
- Vidarananarasimha : Has a very large mukha endowed with teeth-like projections & 2 chakras inside it. Causes fear & inflammation of residence on not being worshipped by a celibate.
- Sarvatomukhanarasimha : Golden in colour, has multiple mukhas & 7 chakras.
- Patalanarasimha : Has multiple dwaras, multiple chakras(3 at the dwara & 10 at the sides) & multiple colours. Grants nectar of immortality to monks on being worshipped.
- Akashanarasimha : Has a large mukha & an elevated chakra in the middle. To be worshipped only by monks.
- Rakshasanarasimha : Golden in colour, has a large mukha & multiple holes. Causes inflammation of residence, hence shouldn't be worshipped.
- Jihvanarasimha : Has 2 large mukhas, 2 chakras & an elevated front. Causes poverty, hence shouldn't be worshipped.
- Adhomukhanarasimha : Has 3 chakras, one inside, other on the top surface & another on the sides. Grants liberation on being worshipped.
- Jwalanarasimha : Has a small mukha, 2 chakras & a vanamala. Grants freedom from the world on being worshipped.
- Mahanarasimha : Has 2 chakras & very beautiful, prominent linear marks.
● Vamana : i) Round in shape like the kadamba flower, small in size and marked with 5 linear marks. ii) Small in size with glittering appearance, the shape is circular or triangular like the inflorescence of the snuhi flower, has a chakra on both top and bottom surface with markings resembling the Brahminy kite beside the chakra. iii) Not very small in size, has a single prominent glazedchakra at the centre. iv) The colour is yellow like the atasi flower with an elevated top surface, white bindus at the mukha & an indistinct chakra. v) The colour is blue like the rain-cloud, round like the bilva fruit or seeds of the jujube fruit in shape, has 2 chakras, a vanamala & a small mukha. This last variety is called Dadhivamana. Grants fulfilment of all desires, happiness, prosperity; increase in property, progeny & wealth of householders on being worshipped.
● Parashurama : Yellow or black in colour and marked with markings resembling an axe, has a chakra on either left or right side & markings resembling teeth, either at the top surface or on the sides. Prevents untimely death on being worshipped.
● Ramachandra : The colour is green like the durva grass, endowed with a single chakra, markings resembling a staff on the top surface & 2 linear marks on the sides.
- Ranarama : Neither too large nor too small in size, circular in shape, endowed with 2 chakras & markings resembling an arrow & a quiver.
- Rajarajeshwara : Neither too large nor too small in size, circular in shape, endowed with 2 or 7 chakras & perforated with holes that appear to have been created by arrows, has markings resembling an umbrella, an arrow & a quiver. Grants wealth & kingship on being worshipped.
- Sitarama : The colour is blue like a rain-cloud, has 1 or 2 dwaras, 4 chakras out of which one is situated at the left side, a vanamala & markings resembling a bow, an arrow, an elephant-goad, a banner, an umbrella & a chamara(fly-whisk made of yak-tail hair). Grants victory & prosperity on being worshipped.
- Dashakanthakulantakarama : Oval in shape like a chicken's egg, green in colour, the top surface is elevated, has 2 linear marks at the dwara & a marking resembling a bow at the sides.
- Virarama : Has a glazed chakra appearing like a lotus filament & markings resembling a bow, an arrow, a quiver, an ear-ring & a garland. Grants prosperity on being worshipped.
- Vijayarama : Has a single chakra appearing like a lotus filament, endowed with red bindus, a gaping vadana & markings resembling a bow, an arrow & a quiver.
- Ramamurti : Has a single chakra within the vadana, black in colour. Grants the ability to compose poetry on being worshipped.
- Dustarama : The colour is blue like a rain-cloud, has markings resembling a bow & an arrow on the top surface & that resembling hooves at the sides.
● Krishna : i) Black in colour, endowed with a single chakra at the dwara & a vanamala. ii) Has yellow patches, the dwara is situated at the middle, the top surface resembles a tortoise shell, endowed with yellow bindus at the sides. Grants wealth, crops, happiness & redemption from sins on being worshipped.
- Balakrisha : Has a long mukha & bindus on both top & bottom surface. Grants progeny & prosperity on being worshipped.
- Gopala : Deep black in colour, large in size, endowed with 2 chakras, a vanamala, triangular markings resembling shrivatsa, white teeth-like structure at the sides within the mukha resembling a smile. Grants property, crops & wealth on being worshipped.
- Madanagopala : A Gopala shila endowed with additional attributes - markings resembling full-bloomed lotuses on the sides, a garland & an ear-ring. Grants children, grandchildren, wealth & control over the world on being worshipped.
- Santanagopala : A Gopala shila whose mukha is shaped like a half-moon. Increases progeny on being worshipped.
- Govardhanagopala : Circular in shape, the front portion is lowered, endowed with bindus of silvery hue alongside markings resembling a staff & a garland on the sides, another resembling a venu at the mukha & a long linear mark on the right side. Grants fulfilment of all desires, destruction of all enemies, redemption from all sins, cattle & crops on being worshipped.
- Lakshmigopala : A Gopala shila which is oval in shape like a chicken's egg, endowed with markings resembling a venu, an ear-ring & a country plough. Grants progeny, spouse, property, enjoyment & liberation on being worshipped.
- Kaliyamardana : The sides are large & endowed with golden linear marks & 3 small bindus. Grants destruction of enemies, progeny & wealth on being worshipped.
- Syamantahari : The colour is white like the blade of a sword, has a large chakra, the top surface is endowed with a vanamala & triangular markings resembling shrivatsa. Increases progeny & fame on being worshipped.
- Chanuramardana : Green in colour with 2 red bindus, endowed with linear markings on both left & righ sides, giving a resemblance to a fist. Destroys all enemies on being worshipped.
- Kamsamardana : Blue in colour, having a different colour either at the front or on a rear side.
● Sankarshana : Red in colour, has 2 chakras joined with each other on the top side, the eastern side is perforated. Grants happiness to householders on being worshipped.
- Balabhadra : Marked with 7 chakras. Grants children & grandchildren on being worshipped.
- Balarama : Has 5 linear marks on the top side and markings resembling a bow and an arrow on the rear sides. Grants progeny on being worshipped.
● Buddha : Has a very small mukha but without any chakra. It is also called Nivita(hidden) Buddha. Grants the ultimate position(parama pada) on being worshipped.
● Kalki : i) The colour is black like that of a bee, has 6 chakras & markings resembling a sword/dagger over the mukha on the top surface. ii) Shaped like the face of a horse and marked with 3 chakras. Destroys all evil caused by kaliyuga on being worshipped.
More detailed classification is provided in the Meru Tantra[9] & in the book Shalagrama Kosha[10] compiled by S. K. Ramachandra Rao from a manuscript named Shalagrama Pariksha written by a Telegu brahmin named Anupasimha & unpublished sections of the Sritattvanidhi dealing with Shalagrama shilas.
Use
Shalagrama shilas are used as non-anthropomorphic representations of Vishnu alongside Dvaravati shilas, similar to the use of yantra and kalasha in case of Devi & linga and Baneshvara shilas in case of Shiva. The Pranatoshani Tantra [8] states that worship of all deities can be conducted on a Shalagrama shila. The Puranas unequivocally state that worship of Vishnu done through a Shalagrama shila yields greater merit than that done through an idol.
Unlike idols, Shalagrama shilas can be worshipped in individual residencies alongside temples, can be carried away from one place to another easily & can be worshipped as long as the chakra inside it hasn't been broken or cracked. Apart from the traditional upacharas (articles of worship) whose number varies from 5, 10, 16 to 18, worship of a Shalagrama shila requires only tulasi leaves & water poured from a special conchshell for ablution compared to an idol which requires upacharas of monetary value like robes & jewellery. Hence worship of Shalagrama shila can be afforded by people even in times of hardship & distress as the only mode of worship.
Hindus hailing from South India bedeck idols of Vishnu with a garland made of 108 Shalagrama shilas. Bengali Hindus observe a ceremony called Svastyayana in which 108 or 1008 tulasi leaves anointed with sandalwood paste are offered on a Shalagrama shila with the aim of healing diseases or being delivered from troubles. This can be accompanied by Chandipatha(ritualistic recitation of the Devi Mahatmya) once, thrice or 5 times; worshipping 1 or 4 clay Shivalingas and chanting the mantras of Durga & Vishnu 108 or 1008 times.[11]
Glorification
The Pranatoshani Tantra[8] states
- The merit gained by worshipping Vishnu in a Shalagrama shila once is equivalent to that of conducting a thousand Rajasuya yajnas & donating the entire earth.
- A person who is unable to undertake pilgrimage, donate articles to the needy & brahmins or conduct yajnas can gain liberation by worshipping Vishnu in a Shalagrama shila.
- Land situated within the radius of 3 yojanas of a Shalagrama shila becomes sacred to Vishnu even if that land is inhabited by mlecchas(non-Hindus). A devout worshipper who dies in such an area is never reborn again.
- All sorts of auspicious activities (like taking ablution, donating articles to the needy & brahmins, undergoing austerities and conducting homa) grants merit for all eternity on being conducted in the vicinity of a Shalagrama shila.
- All sorts of sins whether perceived in mind or committed in deeds for an entire year are destroyed by donating a Shalagrama shila to a brahmin.
- The person who worships together 12 Shalagrama shilas for a single day earns the merit equivalent of worshipping 12 crore Shivalingas with lotuses made out of gold & residing in Varanasi for 8 days.
- The person who worships together 100 Shalagrama shilas attains Maharloka after death & is reborn as an emperor.
- Moksha is undoubtedly obtained by the person who worships a Shalagrama shila & Dvaravati shila together.
More glorification has been done in the Skanda Purana[12] & Padma Purana.[13]
Restrictions
.jpg)
- The Pranatoshani Tantra [8] states that nobody except initiated brahmins are allowed to touch a Shalagrama shila. On being touched by somebody other than an initiated brahmin, the Shalagrama shila must be cleansed with panchagavya. However people of all castes are allowed to be the yajamana for the worship of a Shalagrama shila.
- The Padma Purana,[13] Patala Khanda, Chapter 20 prohibits women of all castes from touching a Shalagrama shila both directly(by anointing sandalwood paste) & indirectly(by offering flowers).
- The Padma Purana,[13] Patala Khanda, Chapter 79 states that person who buys & sells Shalagrama shilas is damned in hell as long as the sun exists in the sky. The same fate awaits for the person who approves of buying or selling Shalagrama shilas.
- The Devi Bhagavata Purana,[14] 9 th Skandha, Chapter 10 states that the person who places the Shalagrama shila on ground is damned in hell for a hundred Manvantaras where he experiences the pain of being eaten by worms.
- The Devi Bhagavata Purana,[14] 9th Skandha, Chapter 24 states that failing to keep one's promise or speaking lies while holding the Shalagrama shila in hand leads the person to be damned in hell for the life-time of Brahma. It also states that the person who removes a tulasi leaf from a Shalagrama shila is separated from his wife in his next birth.
- The Devi Bhagavata Purana,[14] 9th Skandha, Chapter 35 states that the person who swears falsely while touching a Shalagrama shila experiences the pain of being burnt in red-hot coal for the lifetime of 14 Indras in hell & is reborn as a worm residing in faeces for 7 consecutive births.
Saturday, June 19, 2021
गंगा दशहरा
गंगा दशहरा हिन्दुओं का एक प्रमुख त्योहार है जो ज्येष्ठ शुक्ल दशमी को मनाया जाता है। इसी दिन मां गंगा का अवतरण पृथ्वी पर हुआ था।
युधिष्ठिर ने लोमश ऋषि से पूछा, "हे मुनिवर! राजा भगीरथ गंगा को किस प्रकार पृथ्वी पर ले आये? कृपया इस प्रसंग को भी सुनायें।" लोमश ऋषि ने कहा, "धर्मराज! इक्ष्वाकु वंश में सगर नामक एक बहुत ही प्रतापी राजा हुये। उनके वैदर्भी और शैव्या नामक दो रानियाँ थीं। राजा सगर ने कैलाश पर्वत पर दोनों रानियों के साथ जाकर शंकर भगवान की घोर आराधना की। उनकी तपस्या से प्रसन्न होकर भगवान शंकर ने उनसे कहा कि हे राजन्! तुमने पुत्र प्राप्ति की कामना से मेरी आराधना की है। अतएव मैं वरदान देता हूँ कि तुम्हारी एक रानी के साठ हजार पुत्र होंगे किन्तु दूसरी रानी से तुम्हारा वंश चलाने वाला एक ही सन्तान होगा। इतना कहकर शंकर भगवान अन्तर्ध्यान हो गये।
"समय बीतने पर शैव्या ने असमंज नामक एक अत्यन्त रूपवान पुत्र को जन्म दिया और वैदर्भी के गर्भ से एक तुम्बी उत्पन्न हुई जिसे फोड़ने पर साठ हजार पुत्र निकले। कालचक्र बीतता गया और असमंज का अंशुमान नामक पुत्र उत्पन्न हुआ। असमंज अत्यन्त दुष्ट प्रकृति का था इसलिये राजा सगर ने उसे अपने देश से निष्कासित कर दिया। फिर एक बार राजा सगर ने अश्वमेघ यज्ञ करने की दीक्षा ली। अश्वमेघ यज्ञ का श्यामकर्ण घोड़ा छोड़ दिया गया और उसके पीछे-पीछे राजा सगर के साठ हजार पुत्र अपनी विशाल सेना के साथ चलने लगे। सगर के इस अश्वमेघ यज्ञ से भयभीत होकर देवराज इन्द्र ने अवसर पाकर उस घोड़े को चुरा लिया और उसे ले जाकर कपिल मुनि के आश्रम में बाँध दिया। उस समय कपिल मुनि ध्यान में लीन थे अतः उन्हें इस बात का पता ही न चला। इधर सगर के साठ हजार पुत्रों ने घोड़े को पृथ्वी के हरेक स्थान पर ढूँढा किन्तु उसका पता न लग सका। वे घोड़े को खोजते हुये पृथ्वी को खोद कर पाताल लोक तक पहुँच गये जहाँ अपने आश्रम में कपिल मुनि तपस्या कर रहे थे और वहीं पर वह घोड़ा बँधा हुआ था। सगर के पुत्रों ने यह समझ कर कि घोड़े को कपिल मुनि ही चुरा लाये हैं, कपिल मुनि को कटुवचन सुनाना आरम्भ कर दिया। अपने निरादर से कुपित होकर कपिल मुनि ने राजा सगर के साठ हजार पुत्रों को अपने क्रोधाग्नि से भस्म कर दिया।
"जब सगर को नारद मुनि के द्वारा अपने साठ हजार पुत्रों के भस्म हो जाने का समाचार मिला तो वे अपने पौत्र अंशुमान को बुलाकर बोले कि बेटा! तुम्हारे साठ हजार दादाओं को मेरे कारण कपिल मुनि की क्रोधाग्नि में भस्म हो जाना पड़ा। अब तुम कपिल मुनि के आश्रम में जाकर उनसे क्षमाप्रार्थना करके उस घोड़े को ले आओ। अंशुमान अपने दादाओं के बनाये हुये रास्ते से चलकर कपिल मुनि के आश्रम में जा पहुँचे। वहाँ पहुँच कर उन्होंने अपनी प्रार्थना एवं मृदु व्यवहार से कपिल मुनि को प्रसन्न कर लिया। कपिल मुनि ने प्रसन्न होकर उन्हें वर माँगने के लिये कहा। अंशुमान बोले कि मुने! कृपा करके हमारा अश्व लौटा दें और हमारे दादाओं के उद्धार का कोई उपाय बतायें। कपिल मुनि ने घोड़ा लौटाते हुये कहा कि वत्स! जब तुम्हारे दादाओं का उद्धार केवल गंगा के जल से तर्पण करने पर ही हो सकता है।
"अंशुमान ने यज्ञ का अश्व लाकर सगर का अश्वमेघ यज्ञ पूर्ण करा दिया। यज्ञ पूर्ण होने पर राजा सगर अंशुमान को राज्य सौंप कर गंगा को स्वर्ग से पृथ्वी पर लाने के उद्देश्य से तपस्या करने के लिये उत्तराखंड चले गये इस प्रकार तपस्या करते-करते उनका स्वर्गवास हो गया। अंशुमान के पुत्र का नाम दिलीप था। दिलीप के बड़े होने पर अंशुमान भी दिलीप को राज्य सौंप कर गंगा को स्वर्ग से पृथ्वी पर लाने के उद्देश्य से तपस्या करने के लिये उत्तराखंड चले गये किन्तु वे भी गंगा को स्वर्ग से पृथ्वी पर लाने में सफल न हो सके। दिलीप के पुत्र का नाम भगीरथ था। भगीरथ के बड़े होने पर दिलीप ने भी अपने पूर्वजों का अनुगमन किया किन्तु गंगा को लाने में उन्हें भी असफलता ही हाथ आई।
"अन्ततः भगीरथ की तपस्या से गंगा प्रसन्न हुईं और उनसे वरदान माँगने के लिया कहा। भगीरथ ने हाथ जोड़कर कहा कि माता! मेरे साठ हजार पुरखों के उद्धार हेतु आप पृथ्वी पर अवतरित होने की कृपा करें। इस पर गंगा ने कहा वत्स! मैं तुम्हारी बात मानकर पृथ्वी पर अवश्य आउँगी, किन्तु मेरे वेग को भगवान शिव के अतिरिक्त और कोई सहन नहीं कर सकता। इसलिये तुम पहले भगवान शिव को प्रसन्न करो। यह सुन कर भगीरथ ने भगवान शिव की घोर तपस्या की और उनकी तपस्या से प्रसन्न होकर शिव जी हिमालय के शिखर पर गंगा के वेग को रोकने के लिये खड़े हो गये। गंगा जी स्वर्ग से सीधे शिव जी की जटाओं पर जा गिरीं। इसके बाद भगीरथ गंगा जी को अपने पीछे-पीछे अपने पूर्वजों के अस्थियों तक ले आये जिससे उनका उद्धार हो गया। भगीरथ के पूर्वजों का उद्धार करके गंगा जी सागर में जा गिरीं और अगस्त्य मुनि द्वारा सोखे हुये समुद्र में फिर से जल भर गया।"
अच्छे योग
यदि ज्येष्ठ शुक्ला दशमी के दिन मंगलवार रहता हो व हस्त नक्षत्र युता तिथि हो यह सब पापों के हरने वाली होती है। वराह पुराण में लिखा हुआ है कि, ज्येष्ठ शुक्ला दशमी बुधवारी में हस्त नक्षत्र में श्रेष्ठ नदी स्वर्ग से अवतीर्ण हुई थी वह दस पापों को नष्ट करती है। इस कारण उस तिथि को दशहरा कहते हैं। ज्येष्ठ मास, शुक्ल पक्ष, बुधवार, हस्त नक्षत्र, गर, आनंद, व्यतिपात, कन्या का चंद्र, वृषभ के सूर्य इन दस योगों में मनुष्य स्नान करके सब पापों से छूट जाता है।
महिमा
भविष्य पुराण में लिखा हुआ है कि, जो मनुष्य इस दशहरा के दिन गंगा के पानी में खड़ा होकर दस बार इस स्तोत्र को पढ़ता है चाहे वो दरिद्र हो, चाहे असमर्थ हो वह भी प्रयत्नपूर्वक गंगा की पूजा कर उस फल को पाता है। यह दशहरा के दिन स्नान करने की विधि पूरी हुई। स्कंद पुराण का कहा हुआ दशहरा नाम का गंगा स्तोत्र और उसके पढ़ने की विधि - सब अवयवों से सुंदर तीन नेत्रों वाली चतुर्भुजी जिसके कि, चारों भुज, रत्नकुंभ, श्वेतकमल, वरद और अभय से सुशोभित हैं, सफेद वस्त्र पहने हुई है।
मुक्ता मणियों से विभूषित है, सौम्य है, अयुत चंद्रमाओं की प्रभा के सम सुख वाली है जिस पर चामर डुलाए जा रहे हैं, वाल श्वेत छत्र से भलीभाँति शोभित है, अच्छी तरह प्रसन्न है, वर के देने वाली है, निरंतर करुणार्द्रचित्त है, भूपृष्ठ को अमृत से प्लावित कर रही है, दिव्य गंध लगाए हुए है, त्रिलोकी से पूजित है, सब देवों से अधिष्ठित है, दिव्य रत्नों से विभूषित है, दिव्य ही माल्य और अनुलेपन है, ऐसी गंगा के पानी में ध्यान करके भक्तिपूर्व मंत्र से अर्चना करें। 'ॐ नमो भगवति हिलि हिलि मिलि मिलि गंगे माँ पावय पावय स्वाहा' यह गंगाजी का मंत्र है।
इसका अर्थ है कि, हे भगवति गंगे! मुझे बार-बार मिल, पवित्र कर, पवित्र कर, इससे गंगाजी के लिए पंचोपचार और पुष्पांजलि समर्पण करें। इस प्रकार गंगा का ध्यान और पूजन करके गंगा के पानी में खड़े होकर ॐ अद्य इत्यादि से संकल्प करें कि, ऐसे-ऐसे समय ज्येष्ठ मास के शुक्ल पक्ष में प्रतिपदा से लेकर दशमी तक रोज-रोज एक बढ़ाते हुए सब पापों को नष्ट करने के लिए गंगा स्तोत्र का जप करूँगा। पीछे स्तोत्र पढ़ना चाहिए। ईश्वर बोले कि, आनंदरूपिणी आनंद के देने वाली गंगा के लिए बारंबार नमस्कार है।
विष्णुरूपिणी के लिए और तुझ ब्रह्म मूर्ति के लिए बारंबार नमस्कार है।। 1।।
तुझ रुद्ररूपिणी के लिए और शांकरी के लिए बारंबार नमस्कार है, भेषज मूर्ति सब देव स्वरूपिणी तेरे लिए नमस्कार है।। 2।।
सब व्याधियों की सब श्रेष्ठ वैद्या तेरे लिए नमस्कार, स्थावर जंगमों के विषयों को हरण करने वाली आपको नमस्कार।। 3।।
संसाररूपी विष के नाश करने वाली एवं संतप्तों को जिलाने वाली तुझ गंगा के लिए नमस्कार ; तीनों तापों को मिटाने वाली प्राणेशी तुझ गंगा को नमस्कार।। 4।।
मूर्ति तुझ गंगा के लिए नमस्कार, सबकी संशुद्धि करने वाली पापों को बैरी के समान नष्ट करने वाली तुझ...।। 5।।
भुक्ति, मुक्ति, भद्र, भोग और उपभोगों को देने वाली भोगवती तुझ गंगा को।। 6।।
तुझ मंदाकिनी के लिए देवे वाली के लिए बारंबार नमस्कार, तीनों लोकों की भूषण स्वरूपा तेरे लिए एवं तीन पंथों से जाने वाली के लिए बार-बार नमस्कार।
अंतर
कोई इस श्लोक में 'त्रिपथायै' इसके स्थान में 'जगद्धात्रैय' ऐसा पाठ करते हैं। इसका अर्थ होता है कि, जगत् की धात्री के लिए नमस्कार।। 7।। तीन शुक्ल संस्थावाली को और क्षमावती को बारंबार नमस्कार तीन अग्नि की संस्थावाली तेजोवती के लिए नमस्कार है, लिंग धारणी नंदा के लिए नमस्कार तथा अमृत की धारारूपी आत्मा वाली के लिए नमस्कार कोई 'नारायण्यै नमोनम:' नारायणी के लिए नमस्कार है ऐसा पाठ करते हैं।। 8।। संसार में आप मुख्य हैं आपके लिए नमस्कार, रेवती रूप आपके लिए नमस्कार, तुझ बृहती के लिए नमस्कार एवं तुझ लोकधात्री के लिए नम: है।। 9।।
संसार की मित्ररूपा तेरे लिए नमस्कार, तुझ नंदिनी के लिए नमस्कार, पृथ्वी शिवामृता और सुवृषा के लिए नमस्कार।। 10।। पर और अपर शतों से आढया तुझ तारा को बार-बार नमस्कार है। फंदों के जालों को काटने वाली अभित्रा तुझको नमस्कार है।। 11।। शान्ता, वरिष्ठा और वरदा जो आप हैं आपके लिए नमस्कार, उत्रा, सुखजग्धी और संजीवनी आपके लिए नमस्कार।। 12।। ब्रहिष्ठा, ब्रह्मदा और दुरितों को जानने वाली तुझको बार-बार नमस्कार।। 13।। सब आपत्तियों को नाश करने वाली तुझ मंगला को नमस्कार।। 14।। सबकी आर्तिको हरने वाली तुझ नारायणी देवी के लिए नमस्कार है। सबसे निर्लेप रहने वाली दुर्गों को मिटाने वाली तुझ दक्षा के लिए नमस्कार है।। 15।। पर और अपर से भी जो पर है उस निर्वाण के लिए देने वाली गंगा के लिए प्रणाम है। हे गंगे! आप मेरे अगाडी हों आप ही मेरे पीछे हों।। 16।।
मेरे अगल-बगल हे गंगे! तू ही रह हे गंगे! मेरी तेरे में ही स्थिति हो। हे गंगे! तू आदि मध्य और अंत सब में है। सर्वगत है तू ही आनंददायिनी है।। 17।। तू ही मूल प्रकृति है, तू ही पर पुरुष है, हे गंगे ! तू परमात्मा शिवरूप है, हे शिवे! तेरे लिए नमस्कार है।। 18।। जो कोई इस स्तोत्र को श्रद्धा के साथ पढ़ता या सुनता है वो वाणी शरीर और चित्त से होने वाले पापों से दस तरह से मुक्त होता है।। 19।। रोगी, रोग से विपत्ति वाला विपत्तियों से, बंधन से और डर से डरा हुआ पुरुष छूट जाता है।। 20।। सब कामों को पाता है मरकर ब्रह्म में लय होता है। वो स्वर्ग में दिव्य विमान में बैठकर जाता है।। 21।।
जो इस स्तोत्र को लिखकर घर में रख छोड़ता है उसके घर में अग्नि और चोर से भय नहीं होता एवं पापी ही वहाँ सताते हैं।। 22।। ज्येष्ठ शुक्ला हस्तसहित बुधवारी दशमी तीनों तरह के पापों को हरती है।। 23।। उस दशमी के दिन जो कोई गंगाजल में खड़ा होकर इस स्तोत्र को दस बार पढ़ता है जो दरिद्र हो या असमर्थ हो।। 24।। वो गंगाजी को प्रयत्नपूर्वक पूजता है तो उसे भी वही फल मिल जाता है जो कि पहले विधान से फल कहा है।। 25।। जैसी गौरी है वैसी ही गंगाजी है इस कारण गौरी के पूजन में जो विधि कही है वही विधि गंगा के पूजन में भी होती है।। 26।। जैसे शिव वैसे ही विष्णु और शिव में तथा श्री और गौरी में तथा गंगा और गौरी में जो भेद बताता है वो निरा मूर्ख है।। 28।। वो रौरवादिक घोर नरकों में पड़ता है। अदत्त का उपादान, अविधान की हिंसा।। 29।। दूसरे की स्त्री के साथ रमण, ये तीन (कायिक) शारीरिक पाप। पारुष्य, अनृत और चारों ओर की पिशुनता।। 30।। असंबद्ध प्रलाप ये चार तरह की वाणी। पाप; दूसरे के धन की चाह, मन से किसी का बुरा चीतना।। 31।।
मिथ्या का अभिनिवेश ये तीन तरह का मन का पाप, इन दसों तरह के पापों को हे गंगे आप दूर कर दें। 32।। ये दस पापों को हरती है, इस कारण इसे दशहरा भी कहते हैं, कोटि जन्म के होने वाले इन दस तरह के पापों से।। 33।। छूट जाता है इसमें संदेह नहीं है। हे गदाधर! यह सत्य है, सत्य है, इसमें संशय नहीं है ! यदि इस मंत्र से गंगा का पूजन करा दिया तो तीनों के दस, तीस और सौ पितरों को संसार से उबारती है।। 34।। कि, 'भगवती नारायणी दस पापों को हरने वाली शिवा गंगा विष्णु मुख्या पापनाशिनी रेवती भागीरथी के लिए नमस्कार है'। ज्येष्ठमास, शुक्ल पक्ष, दशमी तिथि, बुधवार हस्त नक्षत्र गर, आनंद व्यतिपात, कन्या के चंद्र, वृष के रवि इन दशों के योग में जो मनुष्य गंगा स्नान करता है वो सब पापों से छूट जाता है।। 35।।
मैं उस गंगादेवी को प्रणाम करता हूँ जो सफेद मगर पर बैठी हुई श्वेतवर्ण की है तीनों नेत्रों वाली है, अपनी सुंदर चारों भुजाओं में कलश, खिला कमल, अभय और अभीष्ट लिए हुए हैं जो ब्रह्मा, विष्णु शिवरूप है चांदसमेद अग्र भाग से जुष्ट सफेद दुकूल पहने हुई जाह्नवी माता को मैं नमस्कार करता हूँ।। 36।। जो सबसे पहले तो ब्रह्माजी के कमण्डल में विराजती थी पीछे भगवान के चरणों का धोवन बनकर शिवजी की जटाओं में रह जटाओं का भूषण बनी पीछे जन्हु महर्षि की कन्या बनी, यही पापों को नष्ट करने वाली भगवती भागीरथी दिखती है।
Thursday, June 3, 2021
Dattatreya
Dattatreya
|
|
|
|
|
|
|
|
|
|
 Hinduism portal |
| Part of a series on |
| Hinduism |
|---|
 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Dattatreya (IAST: Dattātreya, Sanskrit: दत्तात्रेय ), Dattā or Dattaguru, is a paradigmatic Sannyasi (monk) and one of the lords of Yoga, venerated as a Hindu god.[1] In Maharashtra, Goa, Andhra Pradesh, Telangana, Karnataka, Gujarat, and Madhya Pradesh he is a syncretic deity, considered to be an avatar of the three Hindu gods Brahma, Vishnu and Shiva, collectively known as Trimurti.[2] In other regions, and some versions of texts such as Garuda Purana, Brahma Purana and Sattvata Samhita, he is an avatar of Lord Vishnu.[3] Several Upanishads are dedicated to him, as are texts of the Vedanta-Yoga tradition in Hinduism.[4] One of the most important texts of Hinduism, namely Avadhuta Gita (literally, "song of the free soul") is attributed to Dattatreya.[5][6] Over time, Dattatreya has inspired many monastic movements in Shaivism, Vaishnavism and Shaktism, particularly in the Deccan region of India, south India, Gujarat, Madhya Pradesh, Rajasthan and Himalayan regions where Shiva tradition has been strong.[7] His pursuit of simple life, kindness to all, sharing of his knowledge and the meaning of life during his travels is reverentially mentioned in the poems by Tukaram, a saint-poet of the Bhakti movement.[2]
According to Rigopoulos, in the Nath tradition of Shaivism, Dattatreya is revered as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Nathas, the first "Lord of Yoga" with mastery of Tantra (techniques), although most traditions and scholars consider Adi Nath an epithet of Lord Shiva.[8][9] According to Mallinson, Dattatreya is not the traditional guru of the Nath Sampradaya, he was coopted by the Nath tradition in about the 18th century as a guru, as a part of Vishnu-Shiva syncretism. This is evidenced by the Marathi text Navanathabhaktisara, states Mallinson, wherein there is syncretic fusion of the Nath Sampradaya with the Mahanubhava sect by identifying nine Naths with nine Narayanas.[10]
Dattatreya iconography varies regionally. In Maharashtra, for example, he is typically shown with three heads and six hands, one head each for Brahma, Vishnu and Shiva who represent the Trimurti, the 3 main gods in Hinduism, and one pair of hand holding the symbolic items associated with each of these gods: japamala and water pot of Brahma, conch and discus of Vishnu, trident and drum of Shiva.[2] He is typically dressed as a simple monk, situated in a forest or wilderness suggestive of his renunciation of worldly goods and pursuit of a meditative yogi lifestyle. In paintings and some large carvings, he is surrounded by four dogs and a cow, which is a symbolism for the four Vedas and mother earth that nourishes all living beings.[2][11] In the temples of southern Maharashtra, Varanasi and in the Himalayas, his iconography shows him with one head and two hands with four dogs and a cow.[12]
Annual festival in the Hindu calendar month of Mārgaśīrṣa (November/December) reveres Dattatreya and this is called Datta Jayanti.[13]
Life
In the Puranas, he was born in Indian hermitage to Anasuya and her husband the Vedic sage Atri traditionally credited with making the largest contribution to the Rigveda.[14][15] It is said that they lived in Mahur, Nanded District, Maharashtra. Another states his father lived in the western Deccan region.[15] A third claims he was born in Kashmir jungles near the sacred Amarnath Temple.[16] A fourth legend states he was born along with his brothers Durvasa and Chandra, to an unwed mother named Anusuya, after sage Atri saw her bathing, fantasized about her which caused her to become pregnant.[1][17] In a fifth myth, sage Atri was very old when young Anusuya married him and they sought the help of the trimurti gods for a child. As the trinity were pleased with them for having brought light and knowledge to the world, instantly granted the boon, which led Dattatreya to be born with characteristics of all three.[18]
While his origins are unclear, stories about his life are more clearer. He is described in the Mahabharata as an exceptional Rishi (sage) with extraordinary insights and knowledge, who is adored and raised to a Guru and an Avatar of Vishnu in the Puranas.[19] Dattatreya is stated in these texts to having renounced the world and leaving his home at an early age to lead a monastic life. One myth claims he meditated immersed in water for a long time,[17] another has him wandering from childhood and the young Dattatreya footprints have been preserved on a lonely peak at Girnar (Junagadh, Gujarat).[20] and Dattatray make a tapa for 12000 years over there. The Tripura-rahasya refers to the disciple Parasurama finding Dattatreya meditating on Gandhamadana mountain, Near Rameswaram, Tamil Nadu.[21]
Dattatreya is said to have his lunch daily by taking alms at a holy place Pithapuram, Andhra Pradesh, where he was born as Sripada Sri Vallabha (his first avatar).
Self-education: The 24 Gurus of Dattatreya
The young Dattatreya is famous in the Hindu texts as the one who started with nothing and without teachers, yet reached self-awareness by observing nature during his Sannyasi wanderings, and treating these natural observations as his twenty four teachers.[22] This legend has been emblematic in the Hindu belief, particularly among artists and Yogis, that ideas, teachings and practices come from all sources, that self effort is a means to learning.[23][24] The 24 teachers of Dattatreya are:[22][25]
| Serial Number | Guru | Observation | Dattatreya's Learning |
| 1. | Earth | Steadfastly productive, does its dharma, gets abused, heals and is steady in giving nourishment. | forbearance, remain undisturbed even if oppressed, keep healing even if others injure you |
| 2. | Wind | Passes through everything and everyone, unchanged, unattached, like Truth; sometimes becomes a gale, disturbs and changes the world, like Truth. | be free like the wind, yet resolute true to your own force |
| 3. | Sky | the highest has no boundaries, no limits, is unaffected even if clouds and thunderstorms come and go | the highest within oneself, the Atman (self, soul) has no limits, it is undifferentiated non-dual no matter what, let the clouds of materiality pass, be one with your soul and the Universal Self |
| 4. | Water | serves all without pride, discrimination; is transparent to everyone; purifies and gives life to everyone it touches | a saint discriminates against no one and is never arrogant, lets other give him impurity, yet he always remains pure and cleanses |
| 5. | Fire | purifies and reforms everything it comes in contact with, its energy shapes things | the heat of knowledge reforms everything it comes in contact with, to shape oneself one needs the energy of learning |
| 6. | Moon | waxes and wanes but its oneness doesn't change | birth, death, rebirth and the cycle of existence does not change the oneness of soul, like moon it is a continuous eternal reality |
| 7. | Sun | source of light and gives its gift to all creatures as a sense of duty; in rain puddles it reflects and seems like distinct in each puddle, yet it is the same one Sun | the soul may appear different in different bodies, yet everyone is connected and the soul is same in all; like Sun, one must share one's gifts as a sense of duty |
| 8. | Pigeons | they suffer losses in the hands of violent hunters, warn against obsessive attachments to anyone or to material things in this world | do not be obsessive, don't focus on transient things such as damage or personal loss, human life is a rare privilege to learn, discover one's soul and reach moksha |
| 9. | Python | eats whatever comes its way, makes the most from what it consumes | be content with what you have, make the most from life's gifts |
| 10. | Bumblebee | active, works hard to build and create its reserve by directly visiting the flowers, but is selective and uses discretion, harmonious with flowers and never kills or over consumes | be active, go directly to the sources of knowledge, seek wisdom from all sources but choose the nectar, be gentle, live harmoniously and leave others or other ideologies alone when you must |
| 11. | Beekeeper | profits from honeybees | don't crave for material pleasures or in piling up treasures, neither the body nor material wealth ever lasts |
| 12. | Hawk | picks up a large chunk of food, but other birds harass him, when it drops its food other birds leave him alone | take what you need, not more |
| 13. | Ocean | lucid at the surface, but deep and undisturbed within; receives numerous rivers yet remains the same | let rivers of sensory input not bother who you are deep inside, know your depths, seek self-knowledge, be unperturbed by life, equipoise |
| 14. | Moth | is deceived by its senses, it runs to the fire in misunderstanding which kills it | question your senses, question what others are telling you, question what you see, know senses can deceive, seek reason |
| 15. | Elephant | is deceived by his lust, runs after the smell of a possible mate, and falls into a pit made by mahout's then fettered and used | don't lust after something or someone, don't fall into traps of others or of sensory gratification |
| 16. | Deer | is deceived by his fear, by hunters who beat drums and scare him into a waiting net | fear not the noise, and do not succumb to pressure others design for you |
| 17. | Fish | is deceived by bait and so lured to its death | greed not the crumbs someone places before you, there are plenty of healthy opportunities everywhere |
| 18. | Courtesan | exchanges transient pleasure with body, but feels dejected with meaningless life, ultimately moves on | many prostitute their time, self-respect and principles for various reasons but feel dejected with their career and circumstances, seek meaning and spirituality in life, move on to doing things you love to do |
| 19. | Child | lives a life of innocent bliss | be a child, curious, innocent, blissful |
| 20. | Maiden | she is poor yet tries her best to feed her family and guest, as she cooks she avoids attracting attention to her kitchen and poverty, by breaking all her bangles except one on each wrist | don't seek attention, a yogi accomplishes and shares more through solitude |
| 21. | Snake | lives in whatever hole that comes his way, willingly leaves bad skin and molts | a yogi can live in any place, must be ready to molt old ideas and body for rebirth of his spirit |
| 22. | Arrowsmith | the best one was so lost in his work that he failed to notice the king's procession that passed his way | concentrate on what you love to do, intense concentration is the way to self-realization |
| 23. | Spider | builds a beautiful web, destroys and abandons the web, then restarts again | don't get entangled by your own web, be ready to abandon it, go with your Atman |
| 24. | Caterpillar | starts out closed in a tiny nest but ultimately becomes a butterfly | long journeys start small, a disciple starts out as insignificant but ultimately becomes a spiritual master |
Iconography
.JPG)
The appearance of Shri Dattatreya in pictures varies according to traditional beliefs. A typical icon for Dattatreya, particularly popular with Marathi-speaking people in India, has three heads corresponding to Brahma-Vishnu-Shiva, and six hands; the lowest two hands carry japamala and water pot (kamandalu), middle pair of hands hold hourglass mini-drum (damaru) and trident (trishul), and top two hands have conch (shankh) and spinning wheel (chakra).[2][27]
Many older medieval temples of Dattatreya show him with just one head, such as the one in Mahur, one at Narayanpur on Pune Satara Road, Near Pune, and another in Pandharpur, both in southern Maharashtra.[28] Texts such as Agni Purana describe the architectural features for building murti, and for Dattatreya, it recommends him with one head and two hands.[29] In Varanasi, Nepal, north Himalayan foothill states of India, 15th-century Nath temples of Dattatreya show him with just one face. In western parts of Maharashtra, the syncretic six armed and three faced iconography is more common.[12]
He is the motif of the '"honey bee" Yogin who has realized advaita knowledge. Dattatreya as the archetypal model of syncretism:[2]
Furthermore, the unfolding of the Dattātreya icon illustrates the development of Yoga as a synthetic and inclusive body of ideologies and practices. Although fundamentally a jñāna-mūrti, Dattātreya is a "honey bee" Yogin: one whose character and teachings are developed by gathering varieties of Yoga's flowers. For all religious groups whose propensity it is to include ideas, practices, and teaching from the ocean of traditions, Dattātreya is truly a paradigm.
— Antonio Rigopoulos, Dattātreya: the immortal guru, yogin, and avatāra[30]
Another distinctive aspect of Dattatreya iconography is that it includes four dogs and a cow. The four dogs represent the Vedas,[11] as trustworthy all weather friends, company and guardians, while the cow is a metaphor for mother earth who silently and always provides nourishment.[2][31]
Alternate iconography
Dattatreya's sculptures with alternate iconography have been identified in 1st millennium CE cave temples and archaeological sites related to Hinduism.[32] For example, in the Badami temple (Karnataka), Dattatreya is shown to be with single head and four hands like Vishnu, but seated in a serene Yoga posture (padmasana). Carved with him are the emblems (lañchana) of the Trimurti, namely the swan of Brahma, the Garuda of Vishnu and the Nandi of Shiva. The right earlobe jewelry and hair decoration in this art work of Dattatreya is of Shiva, but on his left the details are those of Vishnu.[33] Rigopoulos dates this Badami sculpture to be from the 10th to 12th century.[32]
A sculpture similar to Badami, but with some differences, has been discovered in Ajmer (Rajasthan). The Ajmer art work is a free statue where Dattatreya is standing, has one head and four hands. In his various hands, he carries a Trishula of Shiva, a Chakra of Vishnu, a Kamandalu of Brahma, and a rosary common to all three.[34] Like the Badami relief work, the Ajmer iconography of Dattatreya shows the swan of Brahma, the Garuda of Vishnu and the Nandi of Shiva carved on the pedestal with him.[34]
Some scholars such as James Harle and TA Gopinatha Rao consider iconography that presents Brahma-Vishnu-Shiva together as Hari Hara Pitamaha to be synonymous with or equivalent to Dattatreya.[35][36] Antonio Rigopoulos questions this identification, and suggests that Harihara Pitamaha iconography may have been a prelude to and something that evolved into Dattatreya iconography.[37]
Symbolism
– Dattatreya, Bhagavata Purana XI.7.19
Translated by Klaus Klostermaier[24]
The historic Indian literature has interpreted the representation of Dattatreya symbolically. His three heads are symbols of the Gunas (qualities in Samkhya school of Hinduism). The three Gunas are Sattva, Rajas and Tamas. The six hands have ethical symbolism, namely Yamas, Niyama, Sama, Dama, Daya and Shanti (axiology in Yoga and Vedanta school of Hinduism).[38]
The Kamadhenu cow is symbolic Panchabutas, the four dogs are inner forces of a human being: Iccha, Vasana, Asha and Trishna. In these interpretations, Dattatreya is that yogi Guru (teacher) who has perfected all these, rules them rather than is ruled by them, and is thus the Guru Dattatreya is beyond them.[38]
Texts
The Dattatreya Upanishad (tantra-focussed), Darshana Upanishad (yoga-focussed) and particularly the Avadhuta Upanishad (advaita-focussed) present the philosophy of the Dattatreya tradition.[39][40] Dattatreya is also mentioned in the classic text on Yoga, the Shandilya Upanishad.[41]
Other Upanishads where Dattatreya's name appears in lists of ancient Hindu monks revered for their insights on renunciation are Jabala Upanishad, Naradaparivrajaka Upanishad, Bhikshuka Upanishad and Yajnavalkya Upanishad.[42][43] Of these, his mention in the Jabala Upanishad is chronologically significant because this ancient text is dated to have been complete between the 3rd century BCE and 3rd century CE.[44]
Dattatreya is mentioned in the Mahabharata[45] and the Ramayana.[citation needed]
Dattatreya is mentioned in the ancient chapter 9 of the Sattvata Samhita and chapter 5 of the Ahirbudhnya Samhita, both among the oldest layer of texts in the Vaishnava Agama tradition (Pancaratra).[46] Schrader states these texts and the chronology of Dattatreya are older than the Mahabharata, but Rigopoulos disagrees with him on the chronology.[46]
In the Hindu tradition, Dattatreya is the author of Avadhuta Gita, or the "Song of the free".[47][48] The text's poetry is based on the principles of Advaita Vedanta, one of the subschools of Hindu philosophy.[5][6][49]
The extant manuscripts have been dated to approximately the 9th or 10th century,[50] but it may have existed earlier as part of an oral tradition.[51] It consists of 289 shlokas (metered verses), divided into eight chapters.[47][52]
Dattatreya traditions
Several Hindu monastic and yoga traditions are linked to Dattatreya:[53]
- Nath sampradaya: The Nath yogis, that metamorphosed into a warrior ascetic group, consider Dattatreya as their theological founder.[54] This group grew and became particularly prominent during the Islamic invasions and Hindu-Muslim wars in South Asia, from about the 14th to 18th century, although the Dattatreya roots of the peaceful Nath yogis go back to about the 10th century. The group was most active in Rajasthan, Gujarat, Maharashtra, Madhya Pradesh, Uttar Pradesh and Nepal. The tradition believes that the legendary Nath sampradaya yogi and Hatha Yoga innovator Gorakshanath was inspired and shaped by Dattatreya.[54] Regional efforts and texts of the Nath tradition such as Yogi sampradaya vishkriti discussed Dattatreya.[55][56]
- Avadhuta sampradaya: The nine Narayanas of the Avadhuta sampradaya are attributed to Dattatreya, an idea also found in the Natha sampradaya.[57] A panth started by Pantmaharaj Balekundrikar of Balekundri near Belgavi is related to this.Also a saint named Shri Prabhakar Keshavrao motiwale follows the same path from years, and also Datt sampradaya is followed in his ashram located at kanadia,indore (Madhya Pradesh)[53]
- Dasanami sampradaya and Shakti pithas: Dattatreya is revered in Dasanami and goddess-oriented Shaktism traditions.[58][59]
- Bhakti traditions: Dattatetreya's theology emphasizing simple life, kindness to all, questioning the status quo, self pursuit of knowledge and seeking spiritual meaning of life appealed to Bhakti sant-poets of Hinduism such as Tukaram[2] and Eknath,[60] during an era of political and social upheavel caused by Islamic invasion in the Deccan region of India. They reverentially mentioned Dattatreya in their poems. The use of his symbolism was one of the many syncretic themes of this period where the ideas of Vaishnavism and Shaivism holistically fused in popular imagination.[61]
- Mahanubhava tradition: Along with Krishna, the Mahanubhava tradition considers Dattatreya as their divine inspiration. The Mahanubhava Panth, propagated by Sri Chakradhar Swami, has five Krishnas, of which Dattatreya is one as their Adi Guru (the original Guru), as well as the early teachers in their tradition (Chakradhar, Gundam, Changdev).[62] They worship Dattatreya as single headed with two arms. He has a temple dedicated in Mahur by this tradition.[63]
- Gurucharitra tradition: This tradition is named after the Marathi text Gurucharitra consisting of 51 chapters, containing the life stories of 14th-century Sripada Srivallabha and 15th-century Narasimha Saraswati.[64] The text was composed by Sarasvati Gangadhara, consists of three sections called Jnanakanda (chapters 1–24), Karmakanda (25–37) and Bhaktikanda (38–51), and is considered a sacred mantra-filled text in the Gurucharita tradition in parts of Maharashtra, north Karnataka and Gujarat. Ganagapur in kalaburagi north Karnataka is an important pilgrimage center in this tradition.[64]
- Manik Prabhu (Sakalamata) Sampradaya: In this tradition, Dattatreya is worshipped with his Shakti, known as Madhumati. This tradition was started by the 19th century saint Shri Manik Prabhu, who is considered an Avatar of Dattatreya. Manik Nagar is the spiritual headquarters of this Sampradaya. Shri Manik Prabhu also established a Guru Parampara at Maniknagar for the spiritual guidance of devotees. Shri Manik Prabhu and his successors have written many abhangas and bhajans in Marathi & Kannada in praise of lord Dattatreya which are regularly sung at Manik Nagar.[65]
- Lal Padris: another Hindu yogi group from western India with roots in the 10th-century and with ideas similar to Nath and Kanphata sampradaya, traces Dattatreya as the basis of their spiritual ideas.[66]
- Around 1550 CE, Dattatreya Yogi taught the Dattatreya philosophy to his disciple Das Gosavi in Marathi. Das Gosavi then taught this philosophy to his two Telugu disciples Gopalbhatt and Sarvaved who studied and translated Das Gosavi's book of Vedantavyavaharsangraha into Telugu language. According to Prof. R. C. Dhere, Dattatreya Yogi and Das Gosavi are the original gurus in the Telugu Dattatreya tradition. Prof. Venkata Rao states that Dattatreya Shatakamu was written by Paramanandateertha who is equally important in his contributions to the Telugu tradition of Dattatreya. He was a proponent of Advaita philosophy and dedicated his two epics, Anubhavadarpanamu and Shivadnyanamanjari to Shri Dattatreya. His famous Vivekachintamani book was translated into Kannada by Nijashivagunayogi and Lingayat saint Shanatalingaswami translated this into Marathi.[67]