Saturday, December 21, 2024

KHEER BHAWANI TEMPLE IN KASHMIR

KHEER BHAWANI TEMPLE IN KASHMIR Kheer Bhawani Temple is a celebrated Hindu shrine, situated in the Tulla Mulla village near Srinagar. The temple is constructed above a sacred spring, which is said to change its colours. Kheer Bhawani Temple is a celebrated Hindu shrine, situated in the Tulla Mulla village near Srinagar. The temple is constructed above a sacred spring, which is said to change its colours. Goddess Ragnya Devi – an incarnation of Goddess Durga – is the presiding deity of this temple. The temple attributes its unique name to the famous Indian dessert kheer, which is the main offering to the goddess. Maharaja Pratap Singh built this temple in 1912, which was later renovated by Maharaja Hari Singh. The shrine has a hexagonal spring and a small marble shrine where the goddess' idol is installed. According to legends, Lord Rama worshipped the goddess during his exile. He expressed his desire of shifting the holy seat to Shadipora, which was fulfilled by Lord Hanuman. The temple was shifted to its present site after the goddess appeared in the dream of a local pundit named Rugnath Gadroo. On the eighth day of the full moon in May, devotees gather at the Kheer Bhawani Temple and observe fasts. It is believed that Goddess Ragnya changes the spring's colour on this auspicious day. If the colour changes to black, it is considered a bad omen that would result in a disaster in the valley. The temple organises fairs and yagnas during its annual festival and navratras, which attract a large number of devotees. Hawans on Shukla Paksh Ashtami are also common in this temple. History of Kheer Bhawani Temple: Located amidst the beautiful Chinar trees and rippling rivers, lies the Kheer Bhawani Temple is the abode of Goddess Ragnya Devi. The idol is kept in a white marble temple. According to the Hindu mythology, Lord Rama worshipped Ragnya Devi during his exile and after the exile was over he shifted her abode to Shadipora from where it was shifted here according to the wish of Ragnya Devi. There is a beautiful spring located near the temple.

Wednesday, December 11, 2024

ीता जयंती

श्रीमद्भगवत् गीता जयंती के पावन अवसर पर (अंक -२) महाभारत में कुल तेरह गीताओं का उल्लेख है- शान्ति पर्व में दस , आश्वमेधिक पर्व में दो एवं भीष्म पर्व में एक गीता । भीष्म पर्व की गीता ही " भगवद्गीता " कहलाती है । श्री मद्भगवद्गीता की बहिरंग विशेषता - १. इसमें कुल १८ (अठारह) अध्याय हैं । २. इसमें कुल ७००(सात सौ) श्लोक हैं। ३. इसका प्रत्येक अध्याय ही एक योग है। यथा - कर्म योग , भक्ति योग, पुरुषोत्तम योग , विश्वरूपदर्शन योग आदि। ४. इसमें ४ (चार) ऐसे पात्र हैं, जिनके नाम के बाद ' उवाच ' लिखा हुआ है। शुरु में धृतराष्ट्र , फिर संजय , तत्पश्चात् अर्जुन और अंत में "भगवान " उवाच आया है। ५. पहला अध्याय धृतराष्ट्र उवाच से , दूसरा अध्याय संजय उवाच से , तीसरा अध्याय अर्जुन उवाच से तथा चौथा अध्याय श्रीभगवान उवाच से प्रारंभ होता है। ६. भगवत् गीता का प्रारंभ " धृतराष्ट्र उवाच " से हुआ है। धृतराष्ट्र ने केवल एक श्लोक ही कहा है। ७. धृतराष्ट्र से अधिक संजय ने , संजय से अधिक अर्जुन ने एवं सर्वाधिक श्लोक भगवान श्रीकृष्ण ने कहे हैं। ८. चार पात्रों में तीन पात्रों के ही नाम का उल्लेख हुआ है। चौथे पात्र श्रीकृष्ण के नाम के बदले श्रीभगवान उवाच का उल्लेख हुआ है। कुरुक्षेत्र के रंगमंच पर तीनों पात्र हैं , पर भगवान श्रीकृष्ण तो पात्र नहीं वरन् निर्देशक हैं। ९. गीता में एकमात्र पहला अध्याय ही ऐसा है , जिसका नामकरण एक पात्र-विशेष अर्जुन पर ही रखा गया है - अर्जुन विषाद योग। १०. श्रीमद्भगवद्गीता का अकेला ऐसा अध्याय - प्रथम अध्याय ही है, जिसमें सभी चारों ( धृतराष्ट्र , संजय , अर्जुन एवं भगवान श्रीकृष्ण) ने कहा है। ११. धृतराष्ट्र उवाच से आरंभ होनेवाले अध्याय की संख्या एक है - पहला। संजय उवाच से शुरु होने वाला अध्याय भी एक ही है- दूसरा अध्याय। अर्जुन उवाच से शुरु होनेवाले अध्याय सात हैं - ३,५,८,११,१२,१७, एवं १८ वां। श्रीभगवान उवाच से शुरु होनेवाले अध्याय नौ हैं - ४,६,७,९,१०,१३,१४,१५ एवं १६ वां‌ । १२. सर्वाधिक श्लोकों वाला अध्याय - १८वां है , जिसमें ७८ श्लोक हैं। न्यूनतम श्लोकों की संख्या-२० है ,जो १२ वें तथा १५ वें अध्याय में है। १३. सर्वाधिक " उवाच " लिखा जाने वाला अध्याय - ११ वां है, जिसमें ११ बार उवाच लिखा गया है - चार बार अर्जुन उवाच , चार बार श्री भगवानुवाच एवं तीन बार संजय उवाच। १४. प्रथम श्लोक धृतराष्ट्र ने तथा अंतिम श्लोक संजय ने कहा है। यह भी अद्भुत संयोग है कि भगवत् गीता का प्रारंभ और समापन दोनों पांडव पक्ष से नहीं बल्कि कौरव पक्ष से हुआ है। १५. गीता संस्कृत भाषा में वर्णिक छन्द में है। १६. गीता में दो संवाद हैं - धृतराष्ट्र-संजय संवाद एवं अर्जुन-भगवान संवाद। धृतराष्ट्र-संजय का संवाद हस्तिनापुर के राजमहल में हुआ था , जबकि भगवान श्री कृष्ण-अर्जुन का संवाद कुरुक्षेत्र के युद्धक्षेत्र में हुआ था। १७. भगवान ने निरंतर सर्वाधिक कहा है - ७३(तिहत्तर) श्लोक। १२ वें अध्याय के दूसरे श्लोक से १४ वें अध्याय के बीसवें श्लोक तक (१९+३४+२०)। १८. भगवत् गीता का ११वां अध्याय चमत्कारी अध्याय है , जहां भगवान श्रीकृष्ण ने अपने विश्वरूप का दिव्य दर्शन अपने भक्त अर्जुन को कराया था। मिथिलेश ओझा की ओर से आपको नमन एवं वंदन । ।। योगेश्वर भगवान श्री कृष्ण की जय।। ।। भगवत् गीता की जय ।।

Rishi Durvasa

When Draupadi had nothing to feed hungry Rishi Durvasa and his shishyas. ...then how Shri Krishna helped his devotee Draupadi.Once Durvasa Rishi visited Duryodhna, Durvasa being pleased by Duryodhana’s patronage decided to reward him and Duryodhana asks him to visit Yudhishthara after Draupadi had taken her meal. Pandavas had the Aksha Patra which enabled them to feed the huge contingent with them.But once Draupadi had her meal for the day, it would not produce food. Durvasa Rishi reached to the place of Yudhishthira during their Vanprashtha with thousands of shishya and asked for food. He went to nearby river to have sacred bath before food with his shishyas.Draupadi had finished her meal for that day and Akshya Patra would not produce food anymore. Draupadi prayed to Krishna to protect them from the anger of Sage Durvasa. Krishna heard the plea and arrived in front of Draupadi. He said, "I'm quite hungry. Please give me some food.Draupadi begged Krishna, instead of assisting me, you are merely adding to my misery. You know there is no food left, and the pot cannot make any more food for the day." Krishna, on the other hand, insisted, "I won't believe it unless I see it for myself. Please bring the vessel.When they peeked into the vessel, they noticed a grain of rice and a little of cooked vegetable stuck to the side. Krishna ate them greedily and with enjoyment. Krishna instructed Bhima to go and inform the sage that food was ready and that he may come with his pupils.When Bhima arrived at the river and delivered the message, the sage remarked, "Bhima, we have already finished our full meals and are really satisfied. We seek Yudhishthira's forgiveness." Durvasa and his disciples then left the site. Pandavas were greatly relieved...............Jay Shree Krishna 🙏

Significance of Darbhtuj (Darbha Grass)

Significance of Darbhtuj (Darbha Grass) ____________________________________________ Darbha Grass or Kusha Grass is scientifically known as Desmostachya Bipinnata, commonly known in English by the names Halfa grass, Big cordgrass, and Salt reed-grass, is an Old World perennial grass, long known and used in human history. 👉 In Ayurveda, Darbha grass is also used as a medicine to treat dysentery, menorrhagia, skin diseases, renal calculi, dysmenorrhea, Anti obesity, Diabetes, Antipyretic, improving breast milk during lactation, and used as a diuretic (to promote free flow of urine). 👉 Since Vedic age, Darbha grass is treated as sacred plant and according to early Buddhist accounts, it was the material used by Buddha for his meditation seat when he attained enlightenment under Bodhi tree. 👉 This grass was mentioned in the Rig Veda for use in sacred ceremonies and also to prepare a seat for priests and the gods. 👉 Darbha or Kusha grass is specifically recommended by Lord Krishna in the Bhagavad Gita as part of the ideal seat for meditation. It is believed to block energy generated during meditation from being dischared through our body (mostly through legs and toes) into ground. 👉 In recent medical research, Darbha or Kusha grass has been observed to block X-Ray radiation. 👉 Darbha is used by hindus as mat, ring on right hand ring finger while chanting vedic mantras in all religious rituals. 👉 For ceremonies related to death only Single leafed Darbha is used; for Auspicious and daily routine a ring made of two leaves is used; for inauspicious but not death related functions, (like Amavasya Tharpanam, Pithru Pooja etc) a three leaf Dharbham ring (Pavitram) is used and for the prayers in a temple, a Four-leaf Darbha ring is used. 👉 Darbha has the highest value in conducting the phonetic vibrations through its tip. Priests in India dip this tip in water and sprinkle all over the house or temple to purify the place. 👉 During Fire-ritual, darbha is placed on all 4 sides of fire to help block all negative radiations. During eclipses, darbha are placed on vessels containing water and food, so that negative effect of rays from eclipse does not spoil them. 👉 Darbha is not cultivated everywhere but it grows naturally in selective places and is available in northeast and west tropical, and northern Africa (in Algeria, Chad, Egypt, Eritrea, Ethiopia, Libya, Mauritania, Somalia, Sudan, and Tunisia); and countries in the Middle East, and temperate and tropical Asia (in Afghanistan, China, India, Iran, Iraq, Israel, Myanmar, Nepal, Pakistan, Saudi Arabia, Thailand). 👉 For religious purposes, it is not cut or plucked on everyday, but only on Krishna Paksha Padyami (Next day after FullMoon day).

Wednesday, December 4, 2024

Gotras of kashmikkkkkkkkkri p;andits

our communit for our community youths ----- Kundan Kashmiri, Community Sevak. Kashmiri Pandits traditionally have 49 Gotras, which are based on their lineage and signify their ancestral roots. These Gotras are linked to the ancient rishis (sages) from whom they are believed to descend. Some prominent Gotras among Kashmiri Pandits include: 1. Bhardwaj.2. Kaushik3. Dattatreya 4. Vashishtha 5. Vishwamitra6. Atri 7. Bharadwaj 8. Kashyap 9. Shandilya Each Gotra plays a significant role in their cultural and religious practices, such as marriage customs, where marrying within the same Gotra is traditionally avoided. If you'd like, I can list all 49 Gotras or explain any specific one. The Kashmiri Pandits traditionally recognize 49 Gotras, each tracing lineage to ancient rishis (sages). Below is the comprehensive list of these Gotras. These Gotras symbolize the profound spiritual and cultural heritage of the Kashmiri Pandit community, and they play a crucial role in rituals, marriage alliances, and identity preservation. If you wish to know more about a specific Gotra or its history, let me know. Below is a brief description of some prominent Gotras from the Kashmiri Pandit tradition. If you have a specific Gotra in mind, I can elaborate further. 1. Atri Origin: Named after Rishi Atri, one of the Saptarishis.Significance: Atri is considered a sage of divine wisdom and known for composing parts of the Rigveda.Role: Associated with meditation and selfless devotion. 2. Bharadwaj Origin: Descended from Rishi Bharadwaj.Significance: Bharadwaj was a scholar of Ayurveda, Dhanurveda, and sacred scriptures.Role: Emphasizes wisdom, learning, and righteousness. 3. Kaushik Origin: Linked to Rishi Vishwamitra, also known as Kaushik. Significance: Vishwamitra composed portions of the Rigveda and attained the title of a Brahmarishi through intense penance.Role: Represents transformation, willpower, and intellect. 4. Kashyap Origin: Derived from Rishi Kashyap, a significant progenitor in Hindu mythology. Significance: Kashyap is known as the father of all living beings, including gods (Devas), demons (Asuras), and humans.Role: Embodies universal creation and sustenance. 5. Vashishtha Origin: Traces lineage to Rishi Vashishtha, another Saptarishi. Significance: Vashishtha was a royal priest and the author of many hymns in the Rigveda. Role: Symbolizes wisdom, dharma, and harmony. 6. Vishwamitra Origin: Same as Kaushik Gotra; Vishwamitra was a warrior-turned-sage.Significance: Known for creating Gayatri Mantra.Role: Represents spiritual evolution and creativity. 7. Sandilya Origin: Named after Rishi Sandilya, a scholar of Upanishads Significance: Sandilya is attributed to the Sandilya Bhakti Sutras, which emphasize devotion. Role: Stresses devotion and connection with the divine. 8. Parashar Origin: Associated with Rishi Parashar, the father of Ved Vyasa (author of Mahabharata). Significance: Parashar is revered for compiling ancient scriptures, including parts of the Vishnu Purana.VRole: Embodies knowledge and cosmic balance. 9. Bhrigu Origin: Descended from Rishi Bhrigu, one of the Prajapatis (creators of the world). Significance: Bhrigu authored the Bhrigu Samhita, a legendary astrological text. Role: Associated with foresight, wisdom, and creation. 10. Agastya Origin: Traces back to Rishi Agastya, famous for balancing the Earth during its tilt. Significance: Agastya is credited with several hymns in the Vedas and is known for bringing Tamil literature into prominence. Role: Represents stability, resilience, and adaptability. 11. Pulastya Origin: Linked to Rishi Pulastya, the grandfather of Ravana in Hindu mythology.Significance: Pulastya is known as a repository of sacred wisdom.Role: Symbolizes knowledge transmission and spiritual evolution. 12. Vyaghrapada Origin: Associated with Rishi Vyaghrapada, a devotee of Lord Shiva.Significance: Known for intense penance to collect flowers for Shiva's worship. Role: Embodies devotion and meticulous attention to spirituality. 13. Jamadagni Origin: Traces lineage to Rishi Jamadagni, father of Parashurama (an avatar of Vishnu).Significance: Jamadagni is known for his commitment to dharma and penance.Role: Represents discipline and righteousness. 14. Dattatreya Origin: Named after Sage Dattatreya, an incarnation of Brahma, Vishnu, and Shiva.Significance: Represents unity in diversity and spiritual oneness.Role: Emphasizes detachment and spiritual mastery. 15. Harita Origin: Descended from Rishi Harita, a sage of the Rigvedic period. Significance: Known for his contributions to Vedic rituals and hymns. Role: Represents purity and adherence to dharma. 16. ApastambhavOrigin: Named after Rishi Apastambha, a Vedic scholar. Significance: He is credited with composing Apastambha Sutras, which focus on rituals, dharma, and proper conduct.Role: Symbolizes discipline and ethical living. 17. Chyavana Origin: Linked to Rishi Chyavana, known for his rejuvenation by the Ashwini Kumaras. Significance: Chyavana is associated with Ayurveda, particularly the creation of Chyawanprash.Role: Represents health, vitality, and divine favor. 18. Dhananjaya Origin: Traces lineage to Rishi Dhananjaya, a lesser-known sage in Hindu mythology.Significance: Dhananjaya is linked to teachings on prosperity and spiritual wealth.Role: Represents inner and outer riches. 19. Maudgalya Origin: Named after Rishi Mudgala, known for his extreme detachment and devotion.Significance: Mudgala is celebrated for maintaining equanimity even in challenging circumstances. Role: Symbolizes patience and spiritual endurance. 20. Mandavya Origin: Associated with Rishi Mandavya, known for his unshakable adherence to truth. Significance: Mandavya is a central figure in teachings on karma and justice. Role: Embodies resilience and moral courage. 21. Pulaha Origin: Traces back to Rishi Pulaha, a sage connected to the creation of various beings in Hindu cosmology. Significance: Pulaha symbolizes creativity and the continuation of life. Role: Represents spiritual progression and sustenance. 22. Sharabhanga Origin: Derived from Rishi Sharabhanga, a hermit who achieved liberation in his lifetime. Significance: Known for his intense penance and connection to Lord Rama in the Ramayana.Role: Represents renunciation and spiritual attainment. 23. Shringi Origin: Linked to Rishi Shringi, who played a key role in King Dasharatha's yajna for obtaining sons (including Lord Rama).Significance: Shringi is remembered for his devotion and mastery of rituals.Role: Symbolizes precision in Vedic rituals. 24. Sanaka Origin: Named after Sanaka, one of the four mind-born sons of Lord Brahma.Significance: Sanaka embodies eternal youth and devotion to the divine. Role: Represents pure knowledge and spiritual inquiry. 25. Vibhandaka Origin: Associated with Rishi Vibhandaka, the father of Rishi Rishyashringa (Shringi). Significance: Vibhandaka is known for his secluded penance and detachment from worldly life.Role: Embodies asceticism and spiritual depth. 26. Narada Origin: Traces lineage to Sage Narada, the divine messenger and devotee of Lord Vishnu.Significance: Narada is celebrated for spreading wisdom, devotion, and music. Role: Represents communication, devotion, and enlightenment 27. Kanva Origin: Named after Rishi Kanva, a prominent figure in Vedic literature.Significance: Known for nurturing Shakuntala and his ashram's teachings. Role: Embodies nurturing wisdom and guidance. 28. Shatananda Origin: Linked to Rishi Shatananda, a spiritual guide to King Janaka. Significance: Shatananda is revered for his teachings in the Ramayana.Role: Represents knowledge of dharma and selfless service. 29. Sumantu Origin: Associated with Rishi Sumantu, one of the disciples responsible for preserving the Atharva Veda. Significance: Known for his contributions to Vedic literature.Role: Symbolizes wisdom and preservation of tradition . 30. Vaikhanasa Origin: Traces back to Sage Vaikhanasa, known for establishing Vaikhanasa Agama (a ritual tradition). Significance: Vaikhanasa tradition focuses on Vishnu worship.Role: Represents devotion and ritual purity. 31. Matanga Origin: Named after Sage Matanga, a prominent figure in Hindu scriptures.Significance: Known for his teachings on overcoming ego and attachment.Role: Represents humility and spiritual wisdom. 32. Kratu Origin: Linked to Rishi Kratu, one of the Saptarishis.Significance: Kratu is credited with profound contributions to Vedic hymns. Role: Symbolizes creative energy and divine inspiration. 33. Mrikandu Origin: Associated with Rishi Mrikandu, the father of Markandeya, a great devotee of Lord Shiva.Significance: Known for devotion and penance.Role: Represents longevity and spiritual blessings. 34. Raghunandan Origin: Linked to the lineage of Lord Rama (Raghu dynasty). Significance: Symbolizes nobility and dharma. Role: Represents ideal leadership and righteousness. 35. Rudraj Origin: Associated with the Rudras, fierce forms of Lord Shiva. Significance: Known for spiritual power and transformative energy. Role: Embodies strength, transformation, and protection. 36. Lohita Origin: Derived from Rishi Lohita, a sage mentioned in Vedic literature. Significance: Represents purity and simplicity.Role: Embodies clarity and divine illumination. 37. Valmiki Origin: Linked to Rishi Valmiki, the author of the Ramayana. Significance: Known as the "Adi Kavi" (first poet) of Sanskrit literature.Role: Symbolizes transformation through devotion and creativity. 38. Shakti Origin: Named after Rishi Shakti, the son of Rishi Vashishtha and grandfather of Parashar.Significance: Shakti contributed to the lineage of great sages.Role: Represents spiritual power and energy. 39. Shrivatsa Origin: Connected to the sacred symbol on Lord Vishnu’s chest.Significance: Symbolizes divine protection and prosperity.Role: Embodies fortune and the eternal bond with the divine. 40. Sukra Origin: Named after Rishi Shukracharya, the guru of the Asuras. Significance: Known for wisdom in politics, devotion, and immortality.Role: Represents guidance and the duality of good and evil 41. Yaska Origin: Traces lineage to Rishi Yaska, an early Sanskrit grammarian and etymologist.Significance: Known for composing the Nirukta, an ancient lexicon.Role: Represents linguistic and intellectual wisdom. 42. Sharabhanga Origin: Derived from Sage Sharabhanga, mentioned in the Ramayana. Significance: Known for renouncing worldly pleasures for spiritual liberation. Role: Embodies renunciation and divine focus. 43. Shankha Origin: Named after Rishi Shankha, a sage associated with auspicious rituals.Significance: The Shankha (conch) is considered sacred in Hindu worship.Role: Symbolizes purity, sound, and creation. 44. Upamanyu Origin: Linked to Rishi Upamanyu, a devotee of Lord Shiva. Significance: Known for his unwavering faith and penance.Role: Embodies devotion and perseverance. 45. Vidyut Origin: Derived from Rishi Vidyut, symbolizing spiritual illumination. Significance: Represents brilliance and divine knowledge.Role: Symbolizes intellectual and spiritual enlightenment. 46. Sumantu Origin: Linked to Rishi Sumantu, a compiler of the Atharva Veda.Significance: Represents tradition and scholarship. Role: Embodies preservation of sacred texts. 47. Vyaghrapada Origin: Associated with Rishi Vyaghrapada, a Shiva devotee known for his penance.Significance: Represents precision and devotion in worship.Role: Embodies intense devotion and meticulous effort. 48. Yajnavalkya Origin: Traces lineage to Rishi Yajnavalkya, a Vedic scholar. Significance: Known for composing the Shatapatha Brahmana and profound Upanishadic teachings.Role: Represents wisdom, detachment, and enlightenment. 49. Svayambhuva Origin: Named after Svayambhuva Manu, the first human in Hindu cosmology.Significance: Represents the beginning of creation and adherence to dharma.Role: Symbolizes origin, order, and governance. [ Note -- more information can be added if someone like to add ] [ Kundan Kashmiri] Community Sevak & President KPC Email ---kundankashmiri@gnail.com Mobile No 8802167955

Tuesday, November 12, 2024

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]

Sunday, November 10, 2024

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)

Monday, October 21, 2024

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 )

Tuesday, September 24, 2024

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

Thursday, September 19, 2024

‼️🙏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 )

Monday, September 16, 2024

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.

Friday, September 13, 2024

*ये 16 मंत्र है जो हर बच्चों को सिखाना चाहिए*

1. Gayatri Mantra ॐ भूर्भुवः स्वः, तत्सवितुर्वरेण्यम् भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात् ॥ 2. Mahadev ॐ त्रम्बकं यजामहे, सुगन्धिं पुष्टिवर्धनम् , उर्वारुकमिव बन्धनान्, मृत्योर्मुक्षीय मामृतात् !! 3. Shri Ganesha वक्रतुंड महाकाय, सूर्य कोटि समप्रभ निर्विघ्नम कुरू मे देव, सर्वकार्येषु सर्वदा !! 4. Shri hari Vishnu मङ्गलम् भगवान विष्णुः, मङ्गलम् गरुणध्वजः। मङ्गलम् पुण्डरी काक्षः, मङ्गलाय तनो हरिः॥ 5. Shri Brahma ji ॐ नमस्ते परमं ब्रह्मा, नमस्ते परमात्ने । निर्गुणाय नमस्तुभ्यं, सदुयाय नमो नम:।। 6. Shri Krishna वसुदेवसुतं देवं, कंसचाणूरमर्दनम्। देवकी परमानन्दं, कृष्णं वन्दे जगद्गुरुम। 7. Shri Ram श्री रामाय रामभद्राय, रामचन्द्राय वेधसे । रघुनाथाय नाथाय, सीताया पतये नमः ! 8. Maa Durga ॐ जयंती मंगला काली, भद्रकाली कपालिनी । दुर्गा क्षमा शिवा धात्री, स्वाहा स्वधा नमोऽस्तु‍ते।। 9. Maa Mahalakshmi ॐ सर्वाबाधा विनिर्मुक्तो, धन धान्यः सुतान्वितः । मनुष्यो मत्प्रसादेन, भविष्यति न संशयःॐ । 10. Maa Saraswathi ॐ सरस्वति नमस्तुभ्यं, वरदे कामरूपिणि। विद्यारम्भं करिष्यामि, सिद्धिर्भवतु मे सदा ।। 11. Maa Mahakali ॐ क्रीं क्रीं क्रीं, हलीं ह्रीं खं स्फोटय, क्रीं क्रीं क्रीं फट !! 12. Hanuman ji मनोजवं मारुततुल्यवेगं, जितेन्द्रियं बुद्धिमतां वरिष्ठं। वातात्मजं वानरयूथमुख्यं, श्रीरामदूतं शरणं प्रपद्ये॥ 13. Shri Shanidev ॐ नीलांजनसमाभासं, रविपुत्रं यमाग्रजम । छायामार्तण्डसम्भूतं, तं नमामि शनैश्चरम्।। 14. Shri Kartikeya ॐ शारवाना-भावाया नम:, ज्ञानशक्तिधरा स्कंदा , वल्लीईकल्याणा सुंदरा। देवसेना मन: कांता, कार्तिकेया नामोस्तुते। 15. Kaal Bhairav ji ॐ ह्रीं वां बटुकाये, क्षौं क्षौं आपदुद्धाराणाये, कुरु कुरु बटुकाये, ह्रीं बटुकाये स्वाहा। 16. Bharat Mata नमस्ते सदा वत्सले मातृभूमे त्वया हिन्दुभूमे सुखद् वर्धितोऽहम् महामङ्गले पुण्यभूमे त्वदर्थे पतत्वेष काथो नमस्ते-नमस्ते।। जय श्रीराम परिवार के सभी सदस्य सीखें और बच्चों को भी सिखायें...

Sunday, August 18, 2024

*✡रक्षाबंधन

· *🌹🙏जय जय श्री राधेश्याम शरणागतम् 🙏🌹* *🌻🙏जय देव ऋषि नारद भगवान शरणागतम् 🙏🌻* *✡रक्षाबंधन 19 अगस्त शुभ मुहूर्त व पौराणिक कथा ✡* रक्षा बंधन का पर्व हर साल सावन माह की पूर्णिमा तिथि को मनाया जाता है. इस दिन बहनें अपने भाइयों को राखी बांधती हैं और उनकी लंबी उम्र की कामना करती हैं। रक्षा बंधन के दिन बहनें शुभ मुहूर्त पर अपने भाइयों की कलाई पर रक्षा सूत्र बांधती हैं ताकि उनका जीवन धन-धान्य से भरा रहे और उन्हें किसी भी तरह के संघर्ष का सामना ना करना पड़े. वहीं भाई, बहनों को उनकी रक्षा का वचन देते हैं. *✡ रक्षा बंधन का शुभ मुहूर्त ✡* इस साल 19 अगस्त 2024 को पूर्णिमा तिथि सुबह 03 बजकर 38 मिनट पर शुरू होगी और और 19 अगस्त 2024 को ही रात्रिकाल 11 बजकर 55 मिनट पर समाप्त होगी। ➡️19 अगस्त को पूर्णिमा के साथ ही भद्रा काल आरम्भ हो जायेगा तथा भद्रा काल मे रक्षाबंधन❌ वर्जित होता है। ➡️रक्षाबंधन पर भद्रा का समय सुबह सूर्योदय से दोपहर 1:32 तक रहेगा। ➡️शुभ मुहूर्त-:- दोपहर 2•07 से 8•20 तक रहेगा। इस दौरान किसी भी समय रक्षाबंधन कर सकते है। ✡भद्रा में क्यों नहीं बांधी जाती राखी?✡ रक्षाबंधन पर भद्राकाल में राखी नहीं बांधनी चाहिए। इसके पीछे एक पौराणिक कथा भी है। लंकापति रावण की बहन ने भद्राकाल में ही उनकी कलाई पर राखी बांधी थी और एक वर्ष के अंदर उसका विनाश हो गया था। भद्रा शनिदेव की बहन थी।भद्रा को ब्रह्मा जी से यह श्राप मिला था कि जो भी भद्रा में शुभ या मांगलिक कार्य करेगा, उसका परिणाम अशुभ ही होगा। ❌रक्षाबंधन में भूलकर भी ना लें ऐसी राखी रक्षा बंधन से कई दिन पहले ही मार्केट में राखियां बिकने लगती हैं. इस दौरान मार्केट में अलग-अलग प्रकार की राखियां बिकती हैं. ऐसे में अगर आप भी अपने भाइयों के लिए राखी खरीदने जा रही हैं तो कुछ बातों का खास ख्याल रखें. आप अपने भाई को ऐसी राखियां ना बाधें जिससे उनकी लम्बी उम्र के बजाय उन पर मुसीबत आ जाए। ✡❌रक्षाबंधन पर भूलकर भी कौन-सी राखी नहीं लेनी चाहिए. राखी लेते समय हर बहन यह सोचती हैं कि वह अपने भाई के लिए ऐसी राखी ले जो बहुत सुंदर हो और राखी को देखते ही भाई खुश हो जाए. लेकिन क्या आप जानते हैं राखी के कुछ नकारात्मक प्रभाव भी हो सकते हैं. राखी लेते समय इस बात का ध्यान रखें कि ज्यादा बड़े आकार की राखी खरीदने से बचें. आकार में बड़ी होने के कारण यह राखी आसानी से टूट भी सकती है जिससे आपके भाई को अपने जीवन में कई तरह के कष्टों का सामना करना पड़ सकता है. इससे आप दोनों के रिश्ते पर भी नकारात्मक प्रभाव पड़ सकता है. राखी लेते समय इस बात का भी ख्याल रखें कि राखी में काला रंग ना हो. काले रंग को सकारात्मकता और नकारात्मकता दोनों का ही प्रतीक माना जाता है लेकिन पूजा सामग्री में काले रंग का इस्तेमाल करना वर्जित होता है. ऐसे में जिन राखियों में काला रंग होता है, उन्हें शुभ नहीं माना जाता . इसलिए कोशिश करें कि राखी में काला रंग ना हो. आप अपने भाई के लिए चांदी की छोटे आकार की राखी ले सकती हैं. साथ ही आप ऐसी राखी भी ले सकती हैं जिसमें ओम या स्वास्तिक का चिह्न बना हो। अगर आपके घर में कोई पुरानी राखी पड़ी है तो उसे ऐसे ही फेंकने की गलती ना करें, ऐसा करना राखी का अपमान माना जाता है. आप राखी को उतारकर बहती हुई नदी या पानी में प्रवाहित करे। *✡रक्षाबंधन (पौराणिक कथा)✡* पौराणिक मान्यताओं के अनुसार, माता लक्ष्मी ने राजा बलि को सबसे पहले राखी बांधी थी। एक बार राजा बलि ने 100 यज्ञ पूरा करके स्वर्ग पर आधिपत्य का प्रयास किया, इससे इंद्र डर गए। वे भगवान विष्णु के पास गए और उनसे रक्षा का निवेदन किया। तब भगवान विष्णु ने वामन अवतार धारण किया। वे वामन अवतार में राजा बलि के पास गए और भिक्षा में तीन पग जमीन मांगी। बलि ने उनको तीन पग देने का वचन दिया। तब भगवान विष्णु ने दो पग में सारा भूलोक और ब्रह्मलोक नाप लिया। यह देखकर राजा बलि समझ गए कि यह वामन व्यक्ति कोई साधारण नहीं हो सकता है। उन्होंने अपना सिर आगे कर दिया। यह देखकर भगवान विष्णु राजा बलि से प्रसन्न हुए और उनसे वर मांगने को कहा। साथ ही बलि को पाताल लोक में रहने को कहा। तब राजा बलि ने कहा कि हे प्रभु! पहले आप वचन दें कि जो वह मांगेंगे, वह आप उनको प्रदान करेंगे। उनसे छल न करेंगे। भगवान विष्णु ने उनको वचन दिया। तब बलि ने कहा कि वह पाताल लोक में तभी रहेंगे, जब आप उनके आंखों के सामने हमेशा प्रत्यक्ष रहेंगे। यह सुनकर विष्णु भगवान दुविधा में पड़ गए। उन्होंने सोचा कि राजा बलि ने तो उनको वचन बन्धन में बाँध दिया। अपने वचन में बंधे भगवान विष्णु भी पाताल लोक में राजा बलि के यहां रहने लगे। इधर माता लक्ष्मी विष्णु भगवान का इंतजार कर रही थीं। काफी समय बीतने के बाद भी नारायण नहीं आए। इसी बीच नारद जी ने बताया ​कि वे तो अपने दिए वचन के कारण राजा बलि के पास रह रहे हैं। माता लक्ष्मी ने नारद से उपाय पूछा, तो उन्होंने कहा कि आप राजा बलि को भाई बना लें और उनसे रक्षा का वचन लें। तब माता लक्ष्मी ने एक महिला का रूप धारण किया और राजा बलि के पास गईं। रोती हुई महिला को देखकर बलि ने कारण पूछा। उन्होंने कहा कि उनका कोई भाई नहीं है। इस पर बलि ने उनको अपना धर्म बहन बनाने का प्रस्ताव दिया। जिस पर माता लक्ष्मी बलि को रक्षा सूत्र बांधीं और रक्षा का वचन लिया। दक्षिणा में उन्होंने बलि से भगवान विष्णु को मांग लिया। इस प्रकार माता लक्ष्मी ने बलि को रक्षा सूत्र बांधकर भाई बनाया, साथ ही भगवान विष्णु को भी अपने दिए वचन से मुक्त करा लिया

यज्ञोपवीत में तीन लड़, नौ तार और 96 चौवे ही क्यों

यज्ञोपवीत में तीन लड़, नौ तार और 96 चौवे ही क्यों? ~~~~~~~~~~~~~~~~~~~~~~~~~~~ यज्ञोपवीत के तीन लड़, सृष्टि के समस्त पहलुओं में व्याप्त त्रिविध धर्मों की ओर हमारा ध्यान आकर्षित करते हैं। तैत्तिरीय संहिता 6, 3, 10, 5 के अनुसार तीन लड़ों से तीन ऋणों का बोध होता है। ब्रह्मचर्य से ऋषिऋण, यज्ञ से देवऋण और प्रजापालन से पितृऋण चुकाया जाता है। ब्रह्मा, विष्णु और महेश यज्ञोपवीतधारी द्विज की उपासना से प्रसन्न होते हैं। त्रिगुणात्मक तीन लड़ बल, वीर्य और ओज को बढ़ाने वाले हैं, वेदत्रयी, ऋक, यजु, साम की रक्षा करती हैं। सत, रज व तम तीन गुणों की सगुणात्मक वृद्धि करते हैं। यह तीनों लोकों के यश की प्रतीक हैं। माता, पिता और आचार्य के प्रति समर्पण, कर्तव्यपालन, कर्तव्यनिष्ठा की बोधक हैं। सामवेदीय छान्दोग्यसूत्र में लिखा है-ब्रह्माजी ने तीन वेदों से तीन लड़ों का सूत्र बनाया विष्णु ने ज्ञान, कर्म, उपासना इन तीनों कांडों से तिगुना किया और शिवजी ने गायत्री से अभिमंत्रित कर उसमें ब्रह्म गांठ लगा दी। इस प्रकार यज्ञोपवीत नौ तार और ग्रंथियां समेत बनकर तैयार हुआ। यज्ञोपवीत के नौ सूत्रों में नौ देवता वास करते हैं-1. ओंकार-ब्रह्म, 2. अग्नि - तेज, 3. अनंत-धैर्य, 4. चंद्र-शीतल प्रकाश, 5. पितृगण-स्नेह, 6. प्रजापति-प्रजापालन, 7. वायु-स्वच्छता 8. सूर्य-प्रताप, 9. सब देवता- समदर्शन। इन नौ देवताओं के, नौ गुणों को धारण करना भी नौ तार का अभिप्राय है। यज्ञोपवीत धारण करने वाले को देवताओं के नौ गुण-ब्रह्म, परायणता, तेजस्विता, धैर्य, नम्रता, दया, परोपकार, स्वच्छता और शक्ति संपन्नता को निरंतर अपनाने के लिए प्रयत्नशील रहना चाहिए। यज्ञोपवीत के नौ धागे नौ सद्गुणों के प्रतीक भी माने जाते हैं। ये हृदय में प्रेम, वाणी में माधुर्य, व्यवहार में सरलता, नारी मात्र के प्रति पवित्र भावना, कर्म में कला और सौंदर्य की अभिव्यक्ति, सबके प्रति उदारता और सेवा भावना, शिष्टाचार और अनुशासन, स्वाध्याय एवं सत्संग, स्वच्छता, व्यवस्था और निरालस्यता माने गए हैं, जिन्हें अपनाने का निरंतर प्रयत्न करना चाहिए। वेद और गायत्री के अभिमत को स्वीकार करना और यज्ञोपवीत पहनकर ही गायत्री मंत्र का जाप करना। 96 चौवे (चप्पे) लगाने का अभिप्राय है, क्योंकि गायत्री मंत्र में 24 अक्षर हैं और वेद 4 हैं। इस प्रकार चारों वेदों के गायत्री मंत्रों के कुल ग

Sunday, August 11, 2024

Tulsidas

Tulsidas (1541-1623) was an Indian writer. He wrote many books which are manifestations of Sanatan dharma and Indian ideology. His most famous book is the Ramcharitmanas. This book was written in a language called Awadhi, a dialect of Hindi. The book tells the story of Lord Rama and his war and victory over Ravan, the king of Lanka. Rama fought for his wife Sita and brought her back from Lanka to Ayodhya. Another book written by Tulsidas is Kavitavali. Tulsidas was born in Soron sukar kshetra,kasganj, in what is now Uttar Pradesh, in Samvat 1589 or 1532 A.D. He was a Sarayuparina Brahmin by birth and is regarded as an incarnation of Valmiki, the author of the Ramayana. His father's name was Atmaram Dubey and his mother's name Hulsi. Tulsidas conceived of god in the form of Rama. Tulsidas's composition 'Ramcharitmanas.' written in Awadhi is important both as an expression of his devotion and as a literary work. His devotion to the literary world is very important. He founded the Sankatmochan Temple dedicated to Lord Hanuman in Varanasi. Tulsidas wrote several books which is famous among Indians and throughout the World. Tulsidas (born 1543?, probably Rajapur, India—died 1623, Varanasi) was an Indian Vaishnavite (devotee of the deity Vishnu) poet whose principal work, the Hindi Ramcharitmanas (“Sacred Lake of the Acts of Rama”), remains the most-popular version of the story of Rama. The Ramcharitmanas expresses the religious sentiment of bhakti (“loving devotion”) to Rama, a popular avatar (incarnation) of the Hindu deity Vishnu. Although Tulsidas was above all a devotee of Rama, he remained a Smarta Vaishnavite, following the more generally accepted traditions and customs of Hinduism rather than a strict sectarian outlook. His eclectic approach to doctrinal questions meant that he was able to rally wide support for the worship of Rama in northern India, and the success of the Ramcharitmanas has been a prime factor in the replacement of the cult of Krishna (another popular avatar of Vishnu) with that of Rama as the dominant religious influence in that area.Little is known about Tulsidas’s life. He lived most of his adult life at Varanasi. The Ramcharitmanas was written between 1574 and 1576/77. A number of early manuscripts are extant—some fragmentary—and one is said to be an autograph. The oldest complete manuscript is dated 1647. The poem, written in Awadhi, an Eastern Hindi dialect, consists of seven cantos of unequal lengths. Although the ultimate source of the central narrative is the Sanskrit Ramayana by the poet Valmiki, Tulsidas’s principal immediate source was the Adhyatma Ramayana, a late medieval recasting of the epic that had sought to harmonize Advaita (“Nondual”) Vedanta theology and the worship of Rama. The influence of the Bhagavata-purana, the chief scripture of Krishna worshipers, is also discernible, as is that of a number of minor sources. Eleven other works are attributed with some certainty to Tulsidas. These include Krishna gitavali, a series of 61 songs in honour of Krishna; Vinay pattrika, a series of 279 verse passages addressed to Hindu sacred places and deities (chiefly Rama and Sita); and Kavitavali, narrating several incidents from the story of Rama.

Wednesday, July 31, 2024

मेहंदीपुर बालाजी मंदिर

मेहंदीपुर बालाजी मंदिर मेहंदीपुर बालाजी मंदिर ( देवनागरी : बालाजी मन्दिर) दौसा जिले के मेहंदीपुर में स्थित एक हिंदू मंदिर है, जो करौली जिले और दौसा जिले की सीमा पर स्थित है , यह मंदिर हिंदू देवता हनुमान को समर्पित है। बालाजी नाम भारत के कई हिस्सों में श्री हनुमान को संदर्भित करता है क्योंकि भगवान के बचपन ( हिंदी में बालाजी ) रूप को विशेष रूप से वहाँ मनाया जाता है। मंदिर बालाजी (श्री हनुमान जी का दूसरा नाम) को समर्पित है। इसी तरह के धार्मिक स्थलों के विपरीत यह ग्रामीण इलाके के बजाय एक कस्बे में स्थित है। अनुष्ठानिक उपचार और बुरी आत्माओं को भगाने के लिए इसकी प्रतिष्ठा राजस्थान और अन्य जगहों से कई तीर्थयात्रियों को आकर्षित करती है। यह मंदिर कई वर्षों से बुरी आत्माओं, काले जादू या मंत्रों से मुक्ति के लिए जाना जाता है। २०१३ में, जर्मनी, नीदरलैंड, एम्स, नई दिल्ली और दिल्ली विश्वविद्यालय के वैज्ञानिकों, विद्वानों और मनोचिकित्सकों की एक अंतरराष्ट्रीय टीम ने मंदिर में उपचार और अनुष्ठानों के सभी पहलुओं का मूल्यांकन करने के लिए एक अध्ययन शुरू किया।राजस्थान के करौली जिले में मेहंदीपुर बालाजी भारत की उन जगहों में से एक है, जो अनसुने रहस्यों से घिरी हुई है। आपको बता दें, मंदिर हिन्दू देवता हनुमान के भक्तों के बीच पूजनीय है और इस मंदिर में उनके बचपन के रूप में मनाया और प्रार्थना की जाती है। इस वजह से भी मंदिर को बालाजी यानी बच्चा भी कहते हैं। चलिए आपको इस मंदिर से जुड़ी कुछ दिलचस्प बातें बताते हैं।आपको एक बार मेहंदीपुर बालाजी जरूर जाना चाहिए। जिस वक्त आप मंदिर के अंदर जाएंगे, आपको एक अलग ही दुनिया दिखाई देगी। एक अजीब तरह की ऊर्जा आपको प्रभावित करेगी, जिसे बयान कर पाना थोड़ा मुश्किल है। यहां भक्त जय बाला के मंत्रोच्चार के साथ हनुमान की पूजा कर रहे होंगे, भीड़ को देखकर आप थोड़ा पीछे हटेंगे, लेकिन उनमें दिखता जोश आपको भक्ति करने के लिए आकर्षित करेगा। उसी भीड़ में कई लोग ऐसे भी होंगे, जो बुरी आत्मा से पीड़ित होंगे। आपको बता दें, हनुमान जी की भूत- पिशाच को भगाने के लिए भी की जाती है। राजस्थान के करौली जिले में मेहंदीपुर बालाजी भारत की उन जगहों में से एक है, जो अनसुने रहस्यों से घिरी हुई है। आपको बता दें, मंदिर हिन्दू देवता हनुमान के भक्तों के बीच पूजनीय है और इस मंदिर में उनके बचपन के रूप में मनाया और प्रार्थना की जाती है। इस वजह से भी मंदिर को बालाजी यानी बच्चा भी कहते हैं। चलिए आपको इस मंदिर से जुड़ी कुछ दिलचस्प बातें बताते हैं। आपको एक बार मेहंदीपुर बालाजी जरूर जाना चाहिए। जिस वक्त आप मंदिर के अंदर जाएंगे, आपको एक अलग ही दुनिया दिखाई देगी। एक अजीब तरह की ऊर्जा आपको प्रभावित करेगी, जिसे बयान कर पाना थोड़ा मुश्किल है। यहां भक्त जय बाला के मंत्रोच्चार के साथ हनुमान की पूजा कर रहे होंगे, भीड़ को देखकर आप थोड़ा पीछे हटेंगे, लेकिन उनमें दिखता जोश आपको भक्ति करने के लिए आकर्षित करेगा। उसी भीड़ में कई लोग ऐसे भी होंगे, जो बुरी आत्मा से पीड़ित होंगे। आपको बता दें, हनुमान जी की भूत- पिशाच को भगाने के लिए भी की जाती है।

Wednesday, July 17, 2024

Ram or Ramban

Shared with Public Ramban is a town in Ramban district of Jammu and Kashmir, India, which is the district headquarters of Ramban district. It lies on the banks of the Chenab river in Chenab Valley on the National Highway-1A (now NH-44) at about 120 km from Jammu and about 130 km from Srinagar, making it almost the central point on the Jammu-Srinagar National Highway. Before the formation of the J&K State in 1846, there was a small village consisting of 15 houses on the right bank of Chenab river known as Nashband (later 'Ramban'. there was a small village consisting of 15 houses on the right bank of Chenab river known as Nashband (later 'Ramban'). When Raja Gulab Singh of Jammu became the Maharaja of J&K State, he adopted the Jammu-Udhampur-Banihal route to reach Srinagar for the movement of royal caravans. In this process, Ramban received the status of halting station for the royal caravans. The Dogras constructed a pucca building near present Ramban and a wooden bridge for the crossing of Chenab River. Sukhdev Singh Chadak writes in his book Maharaja Ranbir Singh that Maharaja passed an order for a cart road from Jammu to Srinagar via Banihal and a suspension bridge over Chenab River at Ramban. This road became a national highway; it is being converted into four lanes. With the development of this road, the halting station Ramban also developed significantly and now it has got the status of district headquarters Ramban district has an average elevation of 747 metres (3792 feet). The boundary lines of Ramban district have come to be drawn from Patnitop on its south, Assar on its east, Gool on its west and Banihal on its north. Ramban district comprises seven Tehsils, namely Banihal, Khari, Pogal Paristan, Ramban, Rajgarh and Gool, and four community development blocks, namely Banihal, Gool, Ramban and Ramsoo. The district consisted of 116 census villages and 127 Revenue villages in 2001. Total panchayat Halqas in District Ramban are 142. S. No. Village Name Population[7] 1 Adhwa 1,424 2 Ashmar 665 3 Badhol 176 4 Balhote 2,205 5 Balwat 2,285 6 Bandan 1,087 7 Bandhera 297 8 Banera Jagir 353 9 Barthal 487 10 Batli 1,330 11 Beruni Batote 463 12 Beruni Ramban 426 13 Bhajmasta 1,366 14 Bhathan 906 15 Bhehimdasa 1,126 16 Chaka 1,325 17 Chakwah 957 18 Chanderkot 1,501 19 Chhachhwan 2,860 20 Chhampa 3,444 21 Chilla 59 22 Dalwah 5,431 23 Damote 2,538 24 Daramen 761 25 Darham 3,961 26 Dehdah 2,636 27 Deswal 60 28 Dhalwas Dhaino 2,153 29 Dhandla 1,525 30 Dhandnat 1,703 31 Dhar 852 32 Dharalta 911 33 Dharli 107 34 Dharmond 2,603 35 Dhothan Jagir 611 36 Digdole 1,288 37 Dukson 1,011 38 Famroot 1,519 39 Forest Block 92 40 Gam 1,029 41 Gandhote 1,558 42 Gandri 1,591 43 Ganote 1,557 44 Ghari 1,149 45 Gool 9,574 46 Gundi 3,336 47 Halla 2,870 48 Haroge 2,139 49 Hiller 830 50 Ind 1,515 51 Jawari 2,337 52 Jhatgali 2,009 53 Kahbi Jagir 1,770 54 Kalimasta 1,789 55 Kamet 1,327 56 Kanfar 2,579 57 Kanthi 1,978 58 Karman 1,459 59 Kathri 401 60 Khanga 2,453 61 Kothi Jagir 1,043 62 Kundi 759 63 Lodhwal 620 64 Maha Kund 2,404 65 Marog 1,195 66 Mawalkot 1,289 67 Metra gobind Pura 4,108 68 Narthyal 1,043 69 Neghal 1,475 70 Nera 1,343 71 Papryah 939 72 Pari Jagir 130 73 Pernote 3,260 74 Rajgarh 2,122 75 Rakh Jargoh 1,169 76 Sana 1,998 77 Sanasar 2,586 78 Sancha 796 79 Sangaldan 876 80 Sarbhangni 2,346 81 Savni 1,986 82 Seldhar 1,265 83 Seri 2,023 84 Shagan 2,891 85 Sonmbar Barhog 2,003 86 Sripura 1,311 87 Tanger 343 88 Tatarsu 1,260 89 Teli 476 90 Thanger Jagir 1,292 91 Thatharka 3,105 92 Thopal 869 93 Tringla 492 94 Wanding 186

Monday, July 8, 2024

Shiva Cave Chenani

Shiva Cave Chenani | New Shiva Cave Chenani Udhampur | Chenani History & More. New Shiva Cave a blessing in Disguise : Union Territory of Jammu and Kashmir has always been in the limelight for historical religious shrines, temples & spirituality since ancient times and history is witness that has always been providing us credible evidence time timely for authenticating the existence of spiritual power on the earth which has strengthened the faith of people in Almighty God. Amar Nath pilgrimage in Hindu religion is considered to be the most sacred and pious voyage and every year lacks of Hindu pilgrims from every nook and corner of India visit holy Amar Nath Cave in Kashmir during Yatra(voyage) period and pay their obeisance with Holy Darshan of Lord Shiva, the creator of this universe so that their sins are washed and their wishes are fulfilled that gives them utmost satisfaction in life. Chenani History : Chenani is a famous Historical Town in the union Territory of Jammu and Kashmir that has experienced the rise and fall of many great rulers whose glory shines through out its city walls, the palaces and much liked heritage cites for which this town is very famous. The Town Chenani is built on the banks of sacred River Suryaputri that emerges out in the lap of Kailash Kund Glacier. As per Historians, the name of Chenani has been derived from Chanderi( Bundel Khand), where ruling line of Chenani came from between 8th to 9th century and among 22 Dogra states, Chenani was the oldest one as well quite dearst and famous to its rulers. As per research and survey, this town is believed to be carved and erected by Chandel Dynasty kings presently knows as Anthal Rajputs who came from Kot Kalhur, Bilaspur in Himachal Pradesh. According to historians it is also believed that once up on a time, chenani region used to be the capital of a small kingdom till 1882 when Raja Gulab Singh annexed it initially to Lahore empire and later on to the Jammu State. Maharaja Gulab Singh Ji was born in 1792 and he became the commander of Dogra Cavalry Contingent. It is also pertinent to mention here that Chenani was ruled by single Dynasty from 850 A.D to 1947, the only principality in Jammu and Kashmir to achieve this status. Chenani is presently is very famous for its grand Shiva Temple namely Sudhmahadev which used to be summer camp office for kings of Chenani. But presently Sudhmahadev is a big and revered pilgrimage destination in Jammu and Kashmir where devotees from all over India visit for voyage. Four days major cultural event called as Kudd of Sudhmahadev remains main focus and attraction of pilgrims. There are also other several sacred beautiful caves and temples in Jammu Province which are dedicated to Lord Shiva, the supreme form of the trinity in oneness which leaves a sense of wonder about the creation of God, enhanced by the efforts of man. These Shiv temples hold importance during the religious festival " Maha Shivratri" as Lord Shiva is the most popular Hindu God. He bestows numerous boons upon his devotees. some of the holy caves in the Jammu region are Shiv Khori, Shrine of Baba Dansar, Salal Shiv Cave, Kansi Patta(Gupt Kashi), Nandi Parbat Mahadev Cave & Mahadev Aap Shambu, cradled in the lap of the Trikuta peaks, in the proximity of the river Chenab lies the mystic area of District Reasi which is famous for its striking natural beauty and religious beliefs and bestowed with many famous beautiful temples and caves that has become a big attraction for pilgrims and tourists across the globe and thousands of pilgrims and tourists across the country and abroad visits these holy caves every year to pay obeisance and enjoy the natural beauty of these beautiful and scenic places. New Shiva Cave History : One such recent historical instance is that another ancient holy cave of Lord Shiva has been discovered on Jammu Srinagar National way near Nashri Tunnel that is 90 kilometers away from the winter capital of J&K- Jammu and 2 kilometers from Chennai in District Udhampur between Madhopul and Zero point where some road work was going on in the afternoon of 7th February 2021. During the construction work, this natural cave was discovered which surprised everyone with the presence of idols of Lord Shiva and Lord Ganesha inside it. Zero-point is a location from where the world-famous Nashri Tunnel starts. The holy cave of Lord Shiva is below 20 feet from the zero point. it is about 5 to 6 feet high and there is no idea to anybody about its length. People say after having a holy darshan of this cave, it looks that it is about 2 thousand years old made up of stones and on its beautiful walls are carved idols of Lord Shiva and Lord Ganesha. It is important to mention here that this cave appears to be almost equal to that of the pious shrine of Shiv Khori. After thorough research and survey, I came to know that it has become nowadays a big hub of pilgrimage and people not only from District Udhampur visit the shrine to pay their due homage but also people from other parts of the Union territory have started thronging to this holy place to have a glimpse of Lord Shiva by standing in long ques for their turn. A local resident namely Iqbal Chand saw Lord Shiva in his dream who told him that there are more idols beneath the cave which need to be taken out and placed there honorably for worship. Accordingly, it was found correct after checking the pious place as more idols were found inside which were taken out and placed their honorably and recently people had a glimpse of a snake also that is also present inside the cave which authenticates the existence spiritual power of Lord Shiva. District administration Udhampur has constituted a local committee comprising of prominent people under the name and style "Gupteshwar Mahadev committee" for maintenance, upkeep, and preservation of this holy and the committee has decided to name the Shrine as "Chota Amar Nath". It is believed that this cave internally leads to Amar Nath Shrine in Kashmir. Chenani tourist/Religious places to Visit : There are countless tourist and religious places in the vicinity of this famous town where one can visit and enjoy the scenic natural beauty as well perform religious rituals. The famous Tourist places to visit in its nearby vicinity are 👇 1. Patnitop 2. Natha top 3. Kud 4. Sanasar Lake The famous religious places in its vicinity are 👇 Sudhmahadav and Mantalie : Conclude : I have sanguine hope that the administration will build a proper requisite infrastructure on this newly discovered Holy Cave of Lord Shiva for the convenience of the pilgrims/tourists in times to come and let's all pray to Lord Shiva to bestow His choicest blessing on humanity. This holy cave of Lord shiv has become one of mostly visited religious shrines in Jammu Divison where people visit in large numbers from every nook and corner of Jammu to perform religious rituals here with great faith and enthusiasm.

Sunday, July 7, 2024

Jagannath Rath Yatra

Jagannath Rath Yatra 2024 news LIVE: Devotees celebrate ahead of procession in Puri
Jagannath Rath Yatra 2024 news LIVE: Devotees celebrate ahead of procession in Puri

Jagannath Rath Yatra 2024 news LIVE: The annual Lord Jagannath's Rath Yatra will begin in Odisha's Puri today. This year, due to specific celestial arrangements, the religious event will go on for two days. President Droupadi Murmu is expected to witness the Rath Yatra in Puri, along with millions of devotees from across India.

The Odisha government has made elaborate arrangements for smooth and timely conduct of the annual festival. Special security arrangements will be in place for the President’s visit to the festival. While a VIP zone has been planned for the Odisha governor, chief minister, Union ministers and other dignitaries, a buffer zone has been planned for the President, ADG (law and order) Sanjay Kumar told news agency PTI.

Usually a one-day religious event, the Rath Yatra was last held for two days in 1971. During the Yatra, rituals related to the Hindu deities - Lord Jagannath, Devi Subhadra and Lord Balabhadra - take place.

Also known as the Chariot Festival, the Yatra marks the Holy Trinity's journey to their maternal aunt, Goddess Gundicha Devi's Temple, and concludes with their return after eight days. Ahead of the Yatra, the chariots have been parked in front of the Lion's Gate of the Jagannath temple from where they would be taken to Gundicha temple where the Raths will stay for a week. 

Jagannath Rath Yatra 2024 news LIVE: President Droupadi Murmu wishes people

Jagannath Rath Yatra 2024 news LIVE: "On the occasion of the world famous Rath Yatra of Lord Jagannath, I extend my heartfelt best wishes to all the countrymen. Today, countless Jagannath-lovers from all over the country and the world are eagerly waiting to see the three forms of Bhagavat seated on the chariot. On the occasion of this great festival, I pray to Mahaprabhu Shri Jagannath for everyone's happiness, peace and prosperity. Hail Jagannath!," posted the President of India on social media X.

 

Jagannath Temple, Puri

 

The Jagannath Temple is a Hindu temple dedicated to the god Jagannath, a form of Vishnu in Hinduism. It is located in Puri in the state of Odisha, situated on the eastern coast of India. As per temple records, King Indradyumna of Avanti built the main temple of Jagannath at Puri.[2] The present temple was rebuilt from the tenth century onwards, on the site of the pre-existing temples in the compound, but not the main Jagannath temple, and begun by Anantavarman Chodaganga, the first king of the Eastern Ganga dynasty.[3] Many of the temple rituals are based on Oddiyana Tantras which are the refined versions of Mahayana Tantras as well as Shabari Tantras which are evolved from Tantric Buddhism and tribal beliefs respectively. The local legends link the idols with aboriginal tribes and the daitapatis (servitors) claim to be descendants of the aboriginals.[4] The temple is one of the 108 Abhimana Kshethram of the Vaishnavite tradition.

The temple is famous for its annual Ratha Yatra, or chariot festival, in which the three principal deities are pulled on huge and elaborately decorated raths, or temple cars. The worship is performed by the Bhil Sabar tribal priests, as well as priests of other communities in the temple.[5] Unlike the stone and metal icons found in most Hindu temples, the image of Jagannath is made of wood, and is ceremoniously replaced every 12 or 19 years by an exact replica.[6] The temple is one of the Char Dham pilgrimage sites. It is also famous because many legends believe that Krishna's heart was placed here, and the material that it is made from damages the heart, so they have to change it every seven years.[7]

The temple is sacred to all Hindus, and especially in those of the Vaishnava traditions. Many great Vaishnava saints, such as Ramanujacharya, Madhvacharya, Nimbarkacharya, Vallabhacharya and Ramananda were closely associated with the temple.[8][9] Ramanuja established the Emar Matha in the south-eastern corner of the temple, and Adi Shankaracharya established the Govardhan Math, which is the seat of one of the four Shankaracharyas. It is also of particular significance to the followers of Gaudiya Vaishnavism, whose founder, Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.[10][11]

History

The temple was rebuilt by the King of the Eastern Ganga dynasty, Anantavarman Chodaganga, in the 10th century CE, as described by the Kendupatna copper-plate inscription of his descendant, Narasimhadeva II and Rajendra Chola from the mother side.[1] Anantavarman was originally a Shaivite, and became a Vaishnavite sometime after he conquered the Utkala region, in which the temple is located, in 1112 CE. A 1134–1135 CE inscription records his donation to the temple. Therefore, the temple construction must have started sometime after 1112 CE.[12]

Drawing of Jagannath temple from the book L'Inde des rajahs : voyage dans l'Inde centrale et dans les présidences de Bombay et de Bengale, 1877

According to a story in the temple chronicles, it was founded by Anangabhimadeva II. Different chronicles variously mention the year of construction as 1196, 1197, 1205, 1216, or 1226.[13] This suggests that the temple's construction was completed or that the temple was renovated during the reign of Anantavarman's son, Anangabhima.[14] The temple complex was further developed during the reigns of the subsequent kings, including those of the Ganga dynasty and the Gajapati dynasty.[15]

The temple annals, the Madala Panji, records that the Jagannath temple has been invaded and plundered eighteen times.[16] The temple is believed to have been attacked by Kalapahad, a Muslim convert general, in the 16th century.[17]

Deities

Jagannath, Subhadra and Balabhadra are a trio of deities worshipped at the temple. The inner sanctum of the temple contains the deities of them carved from sacred neem logs, known as daru sitting on the bejewelled platform or ratnabedi, along with the deities of Sudarshana Chakra, Madanmohan, Sridevi and Vishwadhatri.[18] The deities are adorned with different clothing and jewels according to the season. Worship of these deities predates the building of the temple, and may have originated in an ancient tribal shrine.[19] The oldest mention of the deity is in the Oddiyana Vajrayāna Tantric text Jñānasiddhi by Indrabhuti, which opens with an invocation of Jagannath.[20][note 1] Sarala Das in his Sarala Mahabharata identified Jaganath with Buddha in Adi Parva and Madhya Parva.[note 2]

Legends

Statue of Aruna, the charioteer of Surya, the Sun God, on top of the Aruna Stambha in front of the Singhadwara.

According to legends in Madala Panji, the construction of the first Jagannath temple was commissioned by King Indradyumna, a Malava king, mentioned in the Mahabharata and the Puranas.[23]

Indradyumna put up for Jagannath to build the tallest monument in the world. It was 1,000 cubits (457.2 metres) high. He invited Brahma, the cosmic creator, consecrate the temple and the images.[24]

The traditional story concerning the origins of the Jagannath temple is that the original image of Jagannath at the end of the Dvapara Yuga, was manifested near a banyan tree, near the shore in the form of an Indranila Mani, or the Blue Jewel. It was so dazzling that it could grant an instant moksha, so the god Dharma, wanted to hide it in the earth, and was successful. In the Kali Yuga, Indradyumna wanted to find that mysterious image, and to do so, he performed harsh penance to obtain his goal. Vishnu then instructed him to go to the seashore of Puri, and find a floating log to make an image from its trunk.[25][26]

Then, Indradyumna found the log of wood. He did a yajna, from which Narasimha appeared and instructed that Narayana should be made as a four-fold expansion, i.e., Paramatma as Vasudeva (Krishna), his Vyuha as Samkarshana (Balabhadra), his Yogamaya as Subhadra, and his Vibhava as Sudarshana. After this, Vishwakarma appeared in the form of an artisan and prepared images of Jagannath, Balabadra and Subhadra from the tree.[27]

When this log, radiant with light, was seen floating in the sea, Narada told the king to make three deities out of it and place them in a pavilion. Indradyumna got Vishwakarma, the architect of gods, to build a magnificent temple to house the deities, and Vishnu himself appeared in the guise of a carpenter to make the deities, on condition that he was to be left undisturbed until he finished the work.[25][28]

But just after two weeks, the queen of Indradyumna became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work, at which the latter abandoned his work, leaving the deities unfinished. The deity was devoid of any hands. But a divine voice told Indradyumna to install them in the temple. It has also been widely believed that in spite of the deity being without hands, it can watch over the world and be its lord. Thus, the idiom.[25][28]

The Ratha Yatra in Puri in modern times, showing the three raths chariots of the deities with the temple in the background

Entry and Darshan

Non-Hindus (excluding Jains, Sikhs, Buddhists) and foreigners are not permitted to enter the temple.[29][30] Such a rule is believed to exist ever since the temple was built, and at present, it often becomes a subject to controversy and debates that have lasted for several decades.[31][32][33] According to Ganeshi Lal, the former Governor of Odisha, foreigners can enter the temple only if he/she can meet the Gajapati servitors and the Shankaracharya, then he/she could also be allowed to witness Jagannath. But, this theory has not wielded influence yet, and continues to be a subject of longstanding debate.[34] The temple is open everyday from 5:00 am to 10:30 pm.[35]

Cultural integrity

Starting from Jagannath himself, history has it that he was a tribal deity, adorned by the Bhils and Sabar people, as a symbol of Narayana. Another legend claims him to be Nilamadhava, an image of Narayana made of blue stone and worshipped by the tribals. He was brought to Nilagiri, theblue mountain, or Nilachala, and installed there as Jagannath, in company with Balabhadra and Subhadra. The images made of wood are also claimed to have their distant linkage with the Vanvasis, or forest dwellers, as a system of worshipping wooden poles. To cap it all, the Daitapatis, who have a fair share of responsibilities to perform rituals of the temple, are claimed to be descendants of the hill tribes of Odisha, also believed to be a close relative of Jagannath. Hence, the beginning of the cultural history of Shrikshetra, known as the cultural capital of Odisha is found in the cultures of Hindu tribes. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita, usually regarded as Ratnatraya, the triple gems of the Jain culture, assimilation of which leads to omniscience and Moksha (salvation).[36]

Acharyas and Jagannatha Puri

All of the renowned acharyas, including Madhvacharya, have been known to visit this kshetra. Adi Shankaracharya established his Govardhan Math here. Guru Nanak had visited this place with his disciples, Bala and Mardana. Chaitanya Mahaprabhu of Gaudiya Vaishnavism stayed here for 24 years, declaring that the love of God can be spread by chanting the Hare Krishna mantra. Vallabha visited the temple and performed a 7-day recitation of the Srimad Bhagavata. His sitting place is still famous as his baithakji, literally translating to his seat. It confirms his visit to Puri.[37]

Some of the pandits who participated became jealous of the young Vallabha, and wanted to test him. The next day was Ekadashi, a fasting day where one must fast from grains. The pandits gave Vallabha rice prasad of Lord Jagannath, for which the temple is still famous. If Vallabha ate it, he would break his vow of fasting, but, if he did not take it, he would disrespect Jagannath. Hence, Vallabha, with all honour and respect, accepted the prasad in his hand. He stood there in the temple, spent the rest of the day and night, explaining the shlokas of the greatness of prasad, and ate the prasad the next morning after sunrise.[38]

The Sikh aarti, Gagan mein thaal, was recited by the first Sikh guru, Guru Nanak, in 1506 or 1508,[39][40][41][42] during his journey, called udasi, to east India,[40][41] at the revered Jagannath Temple, Puri. This aarti is only sung, not performed with any platter and/or lamps, etc.

Char Dham

Bird's eye view of Jagannath Temple

The temple is one of the holiest Vaishnava Hindu Char Dham sites, the four divine pilgrimage sites, the other being Rameswaram, Badrinath and Dwarka.[43] Though the origins are not clearly known, the Advaita school of Hinduism propagated by Adi Shankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer.[44] The four temples lie across the four cardinal points, or four corners of India, and their attendant temples are Badrinath Temple at Badrinath in the north, Jagannath Temple at Puri in the east, Dwarakadheesh Temple at Dwarka in the west and Ramanathaswamy Temple at Rameswaram in the south. Though ideologically, the temples are divided between the sects of Hinduism, namely Shaivism and Vaishnavism, the four pilgrimage sites are fully Hinduism.[45] There are four abodes in the Himalayas, called Chota Char Dham (lit. "the small four abodes/seats"): Badrinath, Kedarnath, Gangotri and Yamunotri – all of these lie at the foothills of the Himalayas, in the state of Uttarakhand.[citation needed] The journey across the four cardinal points of India is considered sacred by Hindus, who aspire to visit these temples at least once in their lifetime. Traditionally, the trip starts at the eastern end from Puri, proceeding in a clockwise direction, in a manner typically followed for circumambulation in Hindu temples.[46]

Structure

Jagannath during Ratha Yatra, 2011

The temple complex covers an area of over 37,000 square metres (400,000 sq ft), and is surrounded by high fortified wall. This 6.1 metres (20 ft)-high wall is known as Meghanada Pacheri.[47] Another wall known as kurma bedha surrounds the main temple.[48] It contains at least 120 temples and shrines. With its sculptural richness and fluidity of the Kalinga architecture, it is one of the most magnificent temples of India.[49] The temple has four distinct sectional structures, namely–Deula, Vimana or Garbhagriha (sanctum sanctorum), where the triad deities are lodged on the ratnavedi, or throne of pearls. In Rekha Deula style, there is the Mukhashala, (frontal porch), the Natamandapa, also known as the Jagamohan (audience/dancing hall), and the Bhogamandapa (offerings hall).[50] The main temple is a curvilinear temple, and crowning the top is the Neelachakra, an eight-spoked wheel of Vishnu. It is made out of Ashtadhatu, an alloy of eight metals, and is considered sacrosanct.[51] Among the existing temples in Odisha, the temple of Lord Jagannath is the highest. The temple tower was built on a raised platform of stone, rising to a height 65 metres (214 ft), above the inner sanctum where the deities reside, dominates the surrounding landscape. The pyramidal roofs of the surrounding temples and adjoining halls, or mandapas, rise in steps toward the tower, like a ridge of mountain peaks.[52]

Nila Chakra

The Nila Chakra (lit. blue discus) is the discus mounted on the top of the shikhara of the Jagannath temple. As per custom, everyday a different flag is waved on the Nila Chakra. The flag hoisted on the Nila Chakra is called the Patita Pavana (lit. "Purifier of the Fallen"), and is equivalent to the image of the deities placed in the sanctum sanctorum.[53]

The Nila Chakra is a disc with eight Navagunjaras carved on the outer circumference, with all facing towards the flagpost above. It is made up of Ashtadhatu and is 3.5 metres (11 ft) high, with a circumference of about 11 metres (36 ft).[54]

The Singhadwara

The Singhadwara in 1870, showing the lion sculptures with the Aruna Stambha in the foreground

The Singhadwara, which in Sanskrit means "The Lion Gate", is one of the four gates to the temple, and forms the main entrance. The Singhadwara is so named because of two huge statues of crouching lions existing on either side of the entrance. The gate faces eastward, opening on to the Bada Danda or the "Grand Road".[55] The Baisi Pahacha, or the flight of twenty-two steps, leads into the temple complex. A deity of Jagannath known as Patita Pavana, which in Sanskrit means the "saviour of the downtrodden and the fallen", is painted on the right side of the entrance. In ancient times, when untouchables were not allowed inside the temple, they could pray to the Patita Pavana. The statues of the two guards to the temple, Jaya and Vijaya, stand on either side of the doorway.[56] Just before the commencement of the Ratha Yatra, the deities of Jagannath, Balabhadra and Subhadra are taken out of the temple through this gate. On their return from the Gundicha Temple, they have to ceremonially placate Goddess Lakshmi, whose deity is carved atop the door, for neglecting to take her with them on the Yatra. Only then, the goddess allows them permission to enter the temple. A magnificent sixteen-sided monolithic pillar, known as the Aruna Stambha, stands in front of the main gate. This pillar has an idol of Aruna, the charioteer of the sun god, Surya, on its top. One notable fact about the Aruna Stambha is that prior to its current location, it was located in the Konark Sun Temple.[57][58] Later, the Maratha guru, Brahmachari Gosain, brought this pillar from Konark.[59]

Other entrances

The Ashwadwara Gate

Apart from the Singhadwara, which is the main entrance to the temple, there are three other entrances facing north, south and west. They are named after the sculptures of animals guarding them. The other entrances are the Hathidwara or the Elephant Gate, the Vyaghradwara or the Tiger Gate and the Ashwadwara or the Horse Gate.[60]

Minor temples

Cluster of minor temples in the southern part of Jagannath temple complex, including the Vimala Temple (extreme right), c. 1890

There are about thirty smaller temples and shrines within the Temple complex where active worship is regularly conducted.[60]There are some temples are considered significant and generally visited before the main temple of Jagannath:.[60] the Ganesha temple near the kalpavata banyan tree, Vimala Temple, Nilamadhaba temple, Gopalaballava temple and Lakshmi temple.

The Vimala Temple (Bimala Temple) is considered one of the most important of the Shaktipeeths.[60] It is located near Rohini Kund in the temple complex. Until food offered to Jagannath is offered to goddess Vimala it is not considered Mahaprasad.[60] The temple of Lakshmi, the consort of Jagannath, has an important role in rituals of the main temple.[60]

There are other shrines dedicated to Kanchi Ganesha, Shiva, Surya, Saraswati, Bhuvaneshwari, Narasimha, Rama, Hanuman.[60]

The Mandapas

The Dola Mandapa in 1890, where the annual Dol Yatra is held.

There are many mandapas, or pillared halls on raised platforms within the temple complex meant for religious congregations. The most prominent is the Mukti Mandapa, the congregation hall of the holy seat of selected literate Brahmins.[61]

Daily food offerings

Daily offerings are made to the deity six times a day. These include:

  • The offering to the deity in the morning that forms his breakfast, and is called Gopala Vallabha Bhoga. It consists of seven items i.e., Khoa, Lahuni, sweetened coconut grating, coconut water, and popcorn sweetened with sugar known as Khai, curd and ripe bananas.
  • The Sakala Dhupa forms his next offering at about 10 am. This generally consists of 13 items, including the Enduri pitha and the Mantha puli.
  • The Bada Sankhudi Bhoga forms the next offering, consisting of Pakhala with curd and Kanji payas. The offerings are made in the Bhog Mandapa, about 61 metres (200 ft) from the Ratnabedi. This is called the Chatra Bhog, which was introduced by Adi Shankaracharya in the eighth century to help pilgrims share the temple food.
  • The Madhyanha dhupa forms the next offering at the noon.
  • The next offering to the deity is made in the evening at around 8 pm, known as Sandhya Dhupa.
  • The last offering to the deity is called the Bada Singhara Bhoga.[62]

Rosaghara

The temple's kitchen is the second largest in the world.[49][63][64][65] Tradition holds that all the Mahaprasad that is cooked in the temple kitchen is supervised by Goddess Lakshmi, the empress of the temple herself, and that if the food prepared has any fault in it, a shadow dog appears near the temple kitchen, a sign of her displeasure. If the shadow dog is seen, the food is promptly buried and a new batch is cooked.[66] All 56 varieties of food produced are vegetarian and prepared without onions and garlic.[67]

Festivals

Ratha Yatra festival in Puri, a painting by James Fergusson

There are elaborate daily worship services. There are many festivals each year attended by millions of people. The most important festival is the Ratha Yatra, or the chariot festival, in June or July. This spectacular festival includes a procession of three huge raths, or chariots, bearing the deities of Jagannath, Balabhadra and Subhadra through the Bada Danda, or the Grand Avenue of Puri, until their final destination to the Gundicha Temple.[68] Others are Pana Sankranti, also known as Vishuva Sankranti and Mesha and Sankranti, in which special rituals are performed at the temple.[69]

Anavasara or Anasara

Every year, the main deities of Jagannath, Balabhadra, Subhadra and Sudarshan, after the holy Snana Yatra on the Jyeshtha Purnima, go to a secret altar, named Anavasara Ghar, where they remain for the next dark fortnight, or Krishna paksha. Hence, devotees are not allowed to view them. So devotees worship at the nearby temple of Alarnath at Brahmagiri, an icon of a four-handed Vishnu, as a manifestation of Jagannath.[70] Devotees get the first glimpse of the deities on the day before Ratha Yatra, which is called Navayouvana. It is said that the deities fall in fever after taking a huge bath, and they are treated by the special servants, named Daitapatis, for 15 days. During this period, cooked food is not offered to the deities.[71]

Ratha Yatra at Puri

Pahandi Bije during Ratha Yatra at Puri

The Jagannath triad are usually worshipped in the sanctum sanctorum of the temple at Puri, but during the month of Ashadha, or the monsoon month, usually falling in month of June or July, they are brought out onto the Bada Danda, or the divinity street, and travel (3 km) to the Gundicha Temple, in huge chariots, or raths, allowing the public to have the Darshana, or the holy view of the deities. This festival is known as Ratha Yatra, meaning the journey (yatra) of the chariots (raths). The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees with ropes. The chariot for Jagannath is approximately 14 metres (45 ft) high and 11 metres (35 ft) wide, and takes about 2 months to construct.[72] The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne.[73] The huge chariots of Jagannath pulled during Ratha Yatra is the etymological origin of the English word 'Juggernaut'.[74] The Ratha Yatra is also termed as Shri Gundicha Yatra.[75]

The most significant ritual associated with Ratha Yatra is the Chhera Pahara (lit. sweeping with water). During the festival, the Gajapati king wears the outfit of a sweeper, and sweeps all around the deities and their chariots in the Chhera Pahara ritual. The Gajapati king cleanses the road before the chariots with a gold-handled broom, and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalinga kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati king and the most humble devotee.[76]

Drawing of Ratha Yatra, Puri, from the book, 'Account Of The Temple Of Jagannath, 1895'

Moreover, the ruling dynasty instituted the Ratha Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. Odoric of Pordenone, a Franciscan friar from Pordenone in modern Italy, visited India in 1316–1318, some 20 years after Marco Polo had dictated the account of his travels while in a Genoese prison.[77][78] In his own account of 1321, Odoric reported how the people put the deities on chariots, and the King, Queen and all the people drew them from the "church" with song and music.[79][80]

Niladri Bije

Celebrated on Ashadha Trayodashi,[81] Niladri Bije is the concluding day of Ratha Yatra. On this day, deities return to the Ratnabedi.[82][83] Here, Jagannath offers Rasgulla to Goddess Lakshmi to enter into the temple.[84][85]

The Singhadwara of the temple at present

Gupta Gundicha

It is celebrated for 16 days from Ashwin month's Krishna dwitiya to Vijayadashami.[86] As per tradition, Madhava, along with Durga, (known as Durgamadhaba), is taken on a tour of the temple premises. The tour within the temple is observed for the first eight days. For the next eight days, the deities are taken outside the temple on a palanquin to the nearby Narayani temple situated in the Dola mandapa lane. After their worship, they are brought back to the temple.[87]

Nabakalebara

Nabakalabera is a ritual associated with Jagannath,[88] which takes place every 8, 12 or 19 years, when one lunar month of Ashadha is followed by another lunar month of Ashadha. Meaning "New Body", the ritual involves installation of new images in the Jagannath Temple and the burial of the old images at the temple at Koili Vaikuntha. The festival is witnessed by millions of people and its budget exceeds 41,000,000 (US$490,000).[89] More than three million devotees are estimated to have visited the temple during the Nabakalevara in 2015, making it one of the most visited festivals in the world.[90]

Management

After independence, the Government of Odisha, with a view to getting better administrative system, passed "The Puri Shri Jagannath Temple (Administration) Act, 1952".[91]

Dibyasingha Deba, the incumbent Gajapati king and King of Puri, is the current adhyasevak (chief servitor) of the temple.[92][93] He took the role in 1970 at the age of 17, after the death of his father, Birakishore Deb, then King of Puri.[94]

The backside of the Jagannath temple with the Koili Baikuntha garden in the foreground
Shri Dibyasingha Deb, the incumbent Chief Servitor of the Temple

Security

The security at the temple has increased ahead of Ratha Yatra, the homecoming festival of the deities of Jagannath temple. In the wake of terror alert on 27 June 2012, the security forces were increased to ensure smooth functioning of the crowded Ratha Yatra and Suna Besha.[95] As part of the modernisation of the temple premises and surroundings, the temple's security force has been further advanced, such as 44 police platoons with 30 police officers each, and 135 CCTV cameras with advanced face-scanning technology have been installed in the premises, to cater to more pilgrims and visitors and provide them with enhanced security.[96]

Shree Jagannath Heritage Corridor

The "Shree Mandir Parikrama", also known as the Shree Jagannath Heritage Corridor (SJHC), is a 75-metre-long corridor around the Jagannath temple. It has been built to provide expansive and unobstructed corridors around the Meghanad Pacheri for giving an opportunity to devotees and pilgrims to have better darshan with the Temple, Nila Chakra and Meghanad Pacheri, similar to the Kashi Vishwanath Corridor of the Kashi Vishwanath Temple in Varanasi. The corridor provides several facilities and amenities for giving pilgrims and visitors a hassle-free and memorable experience, and for strengthening safety and security of the temple and the devotees.[97] Construction began on the corridor after Chief Minister Naveen Patnaik and the incumbent King of the Gajapati Empire and of Puri, as well as the adhyasevak, or the chief servitor of the Jagannath temple, Dibyasingha Deba, laid the foundation stone for it in November 2021.[98] It was inaugurated and opened to the public by Chief Minister Naveen Patnaik and King Dibyasingha Deba on 17 January 2024.[99]