ी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).

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

Tulasi Vivaha

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

TEIK TAAL..

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

A DOONGA IN RIVER JHELUM

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