44. Meenakshi Amman Temple
(Madurai, Tamilnadu)
Meenakshi Sundareswarar Temple or Meenakshi Amman Temple or Tiru-alavai[1][2]
(IAST mīnākṣi Amman Kovil) is a historic Hindu temple
located in the southern banks of river Vaigai[3]
in the temple city[4]
of Madurai,
Tamil Nadu,
India.
It is dedicated to Parvati who is known as Meenakshi
and her consort, Shiva,
named here as Sundareswarar. The temple forms the heart and lifeline of the
2500 year old city[5]
of Madurai. The
complex houses 14 gateway towers called gopurams,
ranging from 45-50m in height, the tallest being the southern tower, 51.9
metres (170 ft) high,[6]
and two golden sculptured vimana, the shrine over sanctum of the
main deities. The temple is a significant symbol for the Tamil people,
and has been mentioned since antiquity in Tamil literature,
though the present structure is built during 1623 to 1655 CE[6][7][8]
The temple attracts 15,000 visitors a day, around 25,000 during Fridays[9]
and gets an annual revenue of sixty million
. There is an estimated 33,000
sculptures in the temple[9]
and it was in the list of top 30 nominees of the "New Seven Wonders of the World". The
annual 10 day Meenakshi Tirukalyanam festival celebrated during April–May
attracts 1 million visitors.
. There is an estimated 33,000
sculptures in the temple[9]
and it was in the list of top 30 nominees of the "New Seven Wonders of the World". The
annual 10 day Meenakshi Tirukalyanam festival celebrated during April–May
attracts 1 million visitors.Legend
Meenakashi (IAST mīnākṣi) is an avatar of the Hindu goddess Parvati - the consort of Shiva. She is also one of the few Hindu female deities to have a major temple devoted to her. The name "Mīnachchi" means fish eyed and is derived from the words "mīna" meaning fish and "akṣi" meaning eyes. The lady goddess Meenakshi is the principal deity of the temple and not Sundareswarar - this is unlike most Shiva temples in South India where Shiva is the principal deity.[4] According to Hindu legend, in order to answer the prayers of the second Pandya king Malayadwaja Pandya and his wife Kanchanamalai, Parvati appeared out of the holy fire of the Putra Kameshti Yagna(sacrifice for childhood) performed by the king.[10] According to another legend, the goddess herself gave a boon to Kanchanamalai in one of her previous births that she would have the privilege of mothering the goddess. The girl who came out of the holy fire had three breasts. A voice from the heavens told the king not to worry about the abnormality and added that the third breast would vanish soon the girl meets her future husband.[7] The happy king named the girl "Tadaatagai"[11] and being the heir to the throne, Tadaatagai was trained carefully in all the 64 sastras, the fields of science. As the time came for Tadaatagai's coronation, she had to wage war on the three worlds across eight directions. After conquering Brahma's Abode, Sathyaloka, Vishnu's Abode, Vaikunta, and Devas' abode Amaravati, she advanced to Shiva's Abode Kailasha.[6] She very easily defeated the bhoota ganas(IAST: Bhūtagana, meaning Shiva's army) and Nandi, the celestial bull of Shiva, and headed to attack and conquer Shiva. The moment she looked at Shiva, she was unable to fight and bowed her head down due to shyness; the third breast vanished immediately.[6] Tadaatagai realized that Shiva was her destined husband. She also realized that she was the incarnation of Parvati. Both Shiva and Tadaatagai returned to Madurai and the king arranged the coronation ceremony of his daughter, followed by her marriage with Shiva.The marriage was supposed to be the biggest event on earth, with the whole earth gathering near Madurai. Vishnu, the brother of Meenakshi, prepared to travel from his holy abode at Vaikuntam to preside over the marriage. Due to a divine play, he was tricked by the Deva, Indra and was delayed on the way. After the marriage, the pair ruled over Madurai for a long time and then assumed divine forms as Sundareswarar and Meenakshi who are presiding deities of the temple.[12] Following the tradition, every evening, before closing the temple, a ritual procession lead by drummers and a brass ensemble carries the image of Sundareswarar to Meenakshi's bedroom to consummate the union, to be taken back the next morning in dawn.[7] The marriage is celebrated annually as Chithirai Thiruvizha in Madurai. During the period of Nayakar rule in Madurai, the ruler Thirumalai Nayakar linked the festival Azhakar Thiruvizha and the Meenakshi wedding ceremony.
History
The Meenakshi temple is believed to be founded by Indra (king of Devas, celestial deities) while he was on a pilgrimage to cure his misdeeds. He felt his burden taken off nearing the swayambu lingam(self formed lingam, a representation of Shiva used for worship in temples)[13] of Madurai. He ascribed this miracle to the lingam and constructed the temple and enshrined the lingam there. Indra worshipped Shiva, who caused golden lotuses to appear in the near-by pool.[14] Tamil literature speaks about the temple for the last couple of millennia. Thirugnanasambandar, the famous Hindu saint of Saiva philosophy, mentioned this temple as early as the 7th century, and described the deity as Aalavai Iraivan. The temple was believed to be sacked by the infamous Muslim invader Malik Kafur in 1310 and all the ancient elements were destroyed.[15] The initiative to rebuild the structure was taken by first Nayak king of Madurai, Viswanatha Nayak (1559–1600) under the supervision of Ariyanatha Mudaliar, the prime minister of the Nayak Dynasty and the founder of the Poligar System.[16] The original design by Vishwanatha Nayak in 1560 was substantially expanded to the current structure during the reign of Thirumalai Nayak(1623–55).[6] He took considerable interest in erecting many complexes inside the temple. His major contributions are the Vasantha Mandapam for celebrating vasanthorsavam (spring festival) and Kilikoondu Mandapam (corridor of parrots). The corridors of the temple tank and Meenakshi Nayakar Mandapam were built by Rani Mangammal.The Temple
Architecture
The temple is the geographic and ritual center of the ancient city of Madurai and one of the largest temple complexes in Tamil Nadu. The temple complex is divided into a number of concentric quadrangular enclosures contained by high masonary walls. It is one of the few temples in Tamil Nadu to have four entrances facing four directions. Vishwantha Nayaka allegedly redesigned the city of Madurai in accordance with the principles laid down by Shilpa Shastras(Sanskrit: śilpa śāstra, also anglicized as silpa sastra meaning rules of architecture) relevant to urban planning. The city was laid out in the shape of square with a series of concentric streets culminating from the temple. These squares continue to retain their traditional names, Aadi, Chittirai, Avani-moola and Masi streets, corresponding to Tamil month names.[8] Ancient Tamil classics mention that the temple was the center of the city and the streets happened to be radiating out like lotus and its petals. The temple prakarams(outer precincts of a temple) and streets accommodate an elobrate festival calendar in which dramatic processions circumabulate the shrines at varying distances from the centre. The vehicles used in processions are progressively more massive the further they travel from the centre.[17] The complex is in around 45 acres (180,000 m2)[7] and the temple is a massive structure measuring 254 by .Gopurams
The temple is surrounded by gopurams(gateway tower),[7] - There are ten gopuram the tallest of which, the famous southern tower, rises to over 170 ft (52 m) and was built in 1559. The oldest gopuram is the eastern one, built by Maravarman Sundara Pandyan during 1216-1238[18] Each gopuram is a multi-storeyed structure, covered with thousands of stone figures of animals, gods and demons painted in bright hues.[7] The outer gopuram presents steeply pyramidal tower encrusted with plastic figures, while the inner gopuram serves as the entrance to the inner enclosure of Sundareswarar shrine.Shrines
The central shrine of Meenakshi Amman temple and her consort Sundareswarar are surrounded by three enclosures and each of these are protected by four minor towers at the four points of the compass, the outer tower growing larger and reaching higher to the corresponding inner one.[19] The Meenakshi shrine has the emerald-hued black stone image of Meenakshi.[18] The Sundareswarar shrine lies at the centre of the complex, suggesting that the ritual dominance of the goddess developed later. Both the Meenakshi and Sundareswarar shrines have gold plated Vimanam (tower over sanctum). The golden top can be seen from a great distance in the west through the apertures of two successive towers. The area covered by the shrine of Sundareswarar is exactly one fourth of the area of the temple and that of Meenakshi is one fourth that of Sundareswarar.[20]The tall sculpture of Ganesh carved of single stone located outside the Sundareswarar shrine in the path from Meenashi shrine is called the Mukuruny Vinayakar. A large measure of rice measuring 3 kurini (a measure) is shaped into a big ball of sacrifice[21] and hence the Ganesh is called Mukkurni Vinayagar(three kurinis).[18] This deity is believed to be found during a 17th century excavation process to dig the Mariamman temple tank.
Temple tank and surrounding portico
The sacred temple tank Porthamarai Kulam ("Pond with the golden lotus"), is 165 ft (50 m) by 120 ft (37 m) in size. According to legend, Shiva promised a stork that no fish or other marine life would grow here and thus no marine animals are found in the lake.[23] In the Tamil legends, the lake is supposed to judge the worth of a new piece of literature. Authors place their works here and the poorly written works are supposed to sink and the scholastic ones are supposed to float, Tirukkural by Tiruvalluvar was one such work.[18]Only a fraction of 17th and 18th century paintings of Nayak period survives and one such portion is found in the small portico on the western side of the tank. It depicts the marriage of Sundareswarar and Meenkashi attended by Vijayaranga Chokkanatha and Rani Mangammal. The painting is executed on a vivid red background, with delicate black linework and large areas of white, green and ochre. The celestial couple is seated inside an architectural frame with a flowering tree in the background.
Halls
The corridor surrounding the sanctum of Meenakshi is called kilikoondu Mandapam ("parrot cage corridor"). The space was once used to keep green parrots that were trained to utter the name of Meenakshi. There are two large cages full of squawking green parrots.[22]The Kambatadi Mandapam ("Hall of temple tree") with its seated Nandi (sacred bull) has various manifestations of Shiva carved and also contains the famous "Marriage of Meenakshi" sculpture.[18] Sculptures of Shiva and Kali trying to out-dance one another are pelted with balls of ghee by devotees. A golden flagstaff with 32 sections symbolizes the human backbone and is surrounded by various gods, including Durga and Siddar.[22]
The Meenakshi Nayakkar Mandapam ("Hall of 100 pillars") has two rows of pillars carved with images of yali (mythological beast with body of lion and head of an elephant), commonly used as the symbol of Nayak power.[22] It is situated to the north of Sundareswarar flag staff hall.
The Puthu Mandapam ("new hall") constructed by Tirumala Nayak contains large number of sculptures.[18] It is situated opposite to the east gopuram.
The Ashta Shakthi Mandapam ("Hall of eight goddess") is the first hall in the entrance of Meenakshi shrine tower near to East Tower. Ashta indicates eight and Shakthi refers to goddess - the hall has statues of eight goddesses. The gopurams(towers) can be viewed from this hall.[25] The passage was named for eight forms of goddess Sakthi carved on its pillars. Other sculptures and paintings depict the Tiruvilayadal (holy games of Shiva).[22] The sculptures of heroes of Mahabharata, the Pancha pandavas can be seen in the Pancha Pandava Mandapam (Hall of Pandavas).[22]
The Viravasantharaya Mandapam is a large hall with huge corridors.[22] To the south of this hall is the kalyana mandapam, to the south of the pillared hall, is where the marriage of Shiva and Parvati is celebrated every year during the Chithirai Festival in mid-April. The golden images of Meenakshi and Sundareswarar are carried into the 16th century oonjal mandapam (swing corridor) and placed on the swing every Friday at 5:30 p.m. The shrine has a 3-storied gopuram guarded by two stern dwarapalakas (guardians) and supported by golden, rectangular columns that bear lotus markings. Along the perimeter of the chamber, granite panels of the divine couple are present.[22] The hall is situated in the western bank of the temple tank.
The Mudali Pillai Mandapam or Iruttu Mandapam (Dark hall) is a wide and long hall built by Muthu Pillai during 1613. On the pillars of the halls, there are fine sculptures depicting the story of Shiva taking the form of Bikshadanar to teach the sages a lesson.[26]
The Mangayarkarasi mandapam is a newly built hall situated opposite to the marriage halls and bears the name of saindy queen, Mangayarkarasi who contributed to Saivism and Tamil language.[27] To the south of Mangayarkarasi mandapam lies the Servaikarar Mandapam, a hall built by Marudu brothers in 1795.[28] The Nagara mandapam (Hall of beating drums) lies opposite to Sundareswarar shrine was built by Achaya Rayar, the minister of Rani Mangammal in 1635.[29] The Kolu Mandapam is a hall for displaying dolls during the Navarathri festival celebrated during September–October.[30] This hall is situated in the second corridor of the Meenakshi shrine at the western side.
Hall of Thousand Pillars
The "Aayiram Kaal Mandapam" or Thousand Pillar Hall contains 985[12](instead of 1000) carved pillars.[7] The hall was built by Ariyanatha Mudaliar in 1569 and it is a structure where the engineering skill and artistic vision are blended.[18] Ariyanatha Mudaliar was the prime minister and general of Viswanatha Nayak, the first Nayaka of Madurai (1559–1600). He was also the founder of Poligar System, the quasi-feudal organization of the country, which was divided into multiple palayams or small provinces and each palayam was ruled by a palayakkarar or a petty chief. At the entrance of the hall the statue of Ariyanatha Mudaliar seated on a horse-back is present, which flanks one side of the entrance to the temple. The statue is periodically garlanded by worshippers. Each pillar in the hall is a carved monument of the Dravidian sculpture. The more prominent among the carved figures are those of Rati(wife of Kama), Karthikeya, Ganesha, Shiva as a wandering mendicant and endless number of yalis(mythical figures of lions).[18] There is a Temple Art Museum in the hall where icons, photographs, drawings, and other exhibits of the 1200 years old history of the temple is displayed.[18] Just outside this hall, towards the west, are the Musical Pillars. Each pillar, when struck, produces a different musical note.[18]Religious significance of the temple
A distinct feature of Meenakshi in terms of iconography is the presence of parrot in her right hand. The parrot is generally associated with the Vaishnava azhwar saint Andal.[31] "Pancha Sabhai" refers to the five royal courts of Nataraja(dancing form of Shiva)[32] where he performed cosmic dance.[33] The Tamil word velli means silver and ambalam means stage or altar.[2] This massive Nataraja sculpture is enclosed in a huge silver altar and hence called "Velli Ambalam" (silver abode). This is a special figure of Natarja which usually differs from Chola bronzes; in the Chola images, Nataraja is shown dancing with his left leg raised, but this sculpture has the right leg raised.[18]According to the Tiruvilayaadal Puranam (Shiva's sacred games), this is on the request of Rajasekara Pandya, who was a sincere devotee of Shiva. He requested the deity to change his position, as he felt that keeping the same foot raised would put enormous strain and got a graceful acquiescence from the divine master.[18]Rituals
Worship
There are close to 50 priests in the temple who perform the pooja(rituals) during festivals and on a daily basis. Like other Shiva temples of Tamil Nadu, the priests belong to Shivaite to the Adishaivas, a Brahmin sub-caste. The priests live in a closed area north of the temple.The temple has a six time pooja calendar everyday, each comprising four rituals namely abhisheka (sacred bath), alangaram (decoration), neivethanam (food offering) and deepa aradanai(waving of lamps) for both Meenakshi and Sundareswarar.[34] Thepuja(worship) ceremonies are held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas by priests and prostration by worshippers in front of the temple mast.[9] The common practise is to worship Meenakshi before Sundareswarar. Margazhi (December–January) ritual is prominent one for winning a perfect, god-like husband - it is Meenakshi's ennai kappu festival.[35] Aligned with the cardinal points, the street plans forms a giant mandala (group) whose sacred properties are believed to be activated during the mass clockwise cicumambulations of the central temple.Festivals
The most important festival associated with the temple is the "Meenakshi Thirukalyanam" (The divine marriage of Meenakshi) that is celebrated in April every year.[citation needed] The marriage of the divine couple is regarded as a classic instance of south Indian female-dominated marriage, an arrangement referred as "Madurai marriage". The male dominated marriage is called "Chidambaram marriage", referring to Shiva's uncontested dominance, ritual and mythic, at the famous Shiva temple of Chidhambaram.[36] The marriage brings together rural and urban people, deities and mortals, Saivas (those who worship Shiva) and Vaishnavas (those who worship Vishnu) in order to celebrate Meenakshi as the royal monarch.[37] During the one month period, there are a number of events including the "Ther Thiruvizhah" (chariot festival) and "Theppa Thiruvizhah" (float festival). Major Hindu festivals like Navrathri and Shivrathri are celebrated in the temple. Like most Shakti temples in Tamil Nadu, the Fridays during the Tamil months of Aadi (July–August) and Thai (January - February) are celebrated in the temple by thousands of devotees. "Avani Moola Utsavam" is a 10-day festival mainly devoted to Sundareswarar describes his various Thiruvilayadal meaning Shiva's sacred games).Other festivals celebrated in the Madurai Meenakshi Temple include
1) Vasantham Festival – Vaikasi month - May
2) Unjal Festival - Aani month - June
3) Aadi Mulai Kottu Festival - Aadi month – July
4) Aavani Moolam Festival – Puttukku Mansumantha Leela Festival – Aavani month - August
5) Navarathri Festival – Purattasi month – September
6) Kolattam Festival –Ayppasi month – October
7) Kolattam Festival - Karthikai month – November
8) Thiruvathirai – Arudhra Dharsan Festival and Thiruvembavai and Thiruppavai Festival – Margali month – December
9) Float Festival – Thai month – January
10) Maasi Mandala utsavam – Masi month – February
11) Summer Vasantham Festival - Panguni month – March
Literary Mention
Down the centuries, the temple has been a centre of education of Tamil culture, literature, art, music and dance.[5] All three assemblies of Tamil language, the Tamil Sangam (about the 3rd century BCE to the 3rd century CE), were held at Madurai.[38] Tamil poets of different epochs participated in these assemblies and their composition is called Sangam literature.[12] During the third Tamil sangam, the comparative merit of the poets was decided by letting the works float in the lotus tank of the temple. It was believed that a divine force would cause the work of superior merit to float on the surface while the inferior literary work would sink.[5][39] Tevaram, the 7th-8th century Tamil canonoical work on Shiva, are works by the three prominent Nayanars (Saivites) namely Appar,[40] Sundarar and Thirugnanasambandar.[41][42] The temple has been glorified by the hymns of Tevaram by all the three poets. Different hymns of Sambandar on the temple mention the queen of Pandya Nadu, his desire to defeat Jains in debate, the miracles performed by him curing the king's fever, the Jains' provocation of Sambandar by burning his house and challenging him to debate, and Sambandar's eventual victory over them.[11][43] A poem from the Third Tirumurai by Sambandar is as under –
IAST
maaninaervizhi maatharaayvazhu thikkumaaperu:n thaevikae'l
paanalvaayoru paalaneengkiva nen'ru:neepari veythidael
aanaimaamalai yaathiyaaya idangka'li'rpala allalsaer
eenarkadke'li yaenalaenthiru vaalavaayara ni'rkavae
"Lady who has
eyes that are comparable to the startled eyes of the deer!
the great chief queen of the Vaḻuti! listen to what I say. Do not feel distressed that I
am such a young boy from whose mouth milk is flowing. when the god in
Tiruvālavāy stands by my side as help, I can not be easily defeated by the low
people who inflict many sufferings on others and who live in hills beginning
with great ĀṉaimalaiThere are few poets in Tamil history who sang about goddess Parvati. The notable among them is Kumaraguruparar, a 17th century Tamil poet, who composed Meenakshi Pillaitamil on Meenakshi of this temple.[45] King Tirumalai Nayak's patronage of Kumaraguruparar has an important place in the history of pillaitamil (a genre of Tamil literature). Kumaraguruparar visited a lot of temples and when he visited this temple, he composed Meenakshi pillaitamil on Meenakshi.[46] Legend has it that goddess appeared in the dreams of Nayak directing him to arrange the recital of Kumaraguruparar before a learned assembly. The king made elobrate arrangements for the event. Meenakshi impersonated herself in the form of a small girl and enjoyed the recital. As Kumaraguruparar was explaining the 61st verse, the goddess appreciated by garlanding the poet with a string of pearls and disappeared
Temple Timings
The temple is open from 5 am to 1 pm and from 4 pm to 10 pm.
How to Reach Madurai Meenakshi Temple
Madurai has an airport, located about 12 km from the city. Madurai Junction
Railway Station is the nearest railway station, which is just a few minutes
walking distance from the temple. Madurai Central Bus Station is located
nearby, and one can access bus services to other major destinations in and
around Tamil Nadu.
Nearby Attractions
Other prime attractions located near the Madurai Meenakshi Amman Temple include
Thirumalai Nayak Palace, Mariamman Teppakulam, Kudal Azhagar Koil (Alagar
Koil), Gandhi Museum, and Rajaji Park
45.Maha Devi Tirth temple in Kullu
Kullu is the capital town of the Kullu District, in the Indian state of Himachal Pradesh. It is located on the banks of the Beas River in the Kullu Valley about ten kilometres north of the airport at Bhuntar.Kullu is a broad open valley formed by the Beas river between Manali and Largi. This valley is famous for its beauty and its majestic hills covered with Pine and Deodar Forest and sprawling Apple Orchards.The course of the Beas river presents a succession of magnificent, clad with forests of Deodar, towering above trees of Pine on the lower rocky ridges. Kullu valley is sandwiched between the Pir Panjal, Lower Himalayan and Great Himalayan range.
History
Kullu (1,220 m or 4,000 ft) was once known as Kulanthpitha - `the end of the habitable world`. Beyond rose the forbidding heights of the Greater Himalayas and, by the banks of the shining river Beas, lay the fabled `Silver Valley`.The Chinese pilgrim monk Xuanzang visited the Kullu Valley in 634 or 635 CE. He described it as a fertile region completely surrounded by mountains, about 3,000 li in circuit, with a capital 14 or 15 li in circumference. It contained a stupa (tope) built by Ashoka, which is said to mark the place where the Buddha preached to the local people and made conversions, stupa was taken away by a mughal ruler and put in feroz shah kotla maidan in Delhi. There were some twenty Buddhist monasteries, with about 1,000 monks, most of whom were Mahayanist. There were also some fifteen Hindu temples, and people of both faiths lived mixed together. There were meditation caves near the mountain passes inhabited by both Buddhist and Hindu practitioners. The country is said to have produced gold, silver, red copper, crystal lenses and bell-metal.[1]
"Thus, Ku-zu is the Bu-nan name for Kuḷū. . . . Dr. Vogel in his MS. notes on Lahul gives Ku-zuṅ as the Gārī (Bu-nan) name of Kuḷū. Ku-zuṅ is the locative case of Ku-zu. He adds that Kuḷū is called Ram-ti by the people of Ti-nan, and Ram-di by those of Caṅsa (Me-rlog). The Tibetans call it Ñuṅ-ti."[2]
Kullu got its first motorable access only after Indian Independence. The long centuries of seclusion have, however, allowed the area to retain a considerable measure of its traditional charm. The road through the Kullu Valley and Lahaul is now paved all the way, to connect and provide the major access route between the northern Indian plains to Leh in Ladakh.
Geography
Kullu town has an average elevation of 1,220 m or 4,000 ft). It lies on the bank of Beas River. A major tributary, Sarvari, (derived from "Shiv-Baardi") leads to the less explored and steeper Lug-valley on the west. On the east of Kullu lies a broad mountainous ridge having the village-temples of Bijli Mahadev, Mounty Nag and Pueed. Beyond the ridge lies Manikaran valley, along the Paarvati river which joins Beas in Bhuntar. On the South of Kullu lie towns of Bhuntar, Out (leading to Anni, Banjar and Siraj Valley) and Mandi (in Mandi district). Historically Kullu was accessible from Shimla via Siraj valley or through passes on the west leading to Jogindernagar and onto Kangra. To the north lies the famous town of Manali, which through the Rohtang pass leads onto the Lahaul and Spiti Valley. Once can see an enormous change in the climate as one climbs up the windward side of the ranges to proceed to the leeward and much drier plateaus to the north of Manali.Climate
December and January during winter observe lowest temperatures ranging from 4°C to 20°C, with some snowfall. Annual highest temperature in summer ranges from 25°C to 37°C during May to August. Months of July and August are rainy because of Monsoon, having around 15 cm rainfall monthly. Climate is pleasant in October and November 16, 2012Kullu attractions
Handloom Kullu Shawl is the best treasure one can look for. Kullu Shawls are made of many natural fibers such as pashmina, sheep-wool, angora etc..Raghunath Temple
In the 17th century, Raja Jagat Singh of Kullu committed a great wrong. To atone for the sin, he sent a senior courtier to Ayodhya for a statue of Lord Raghunath - Lord Rama. This temple was built by Raja Jagat Singh to house the image and even today, is greatly revered.
Shringi Rishi Temple- Banjar
About 60 km. from Kullu is Banjar valley wherein Shringi Rishi Temple is located. Shringi Rishi is the ruling deity of Banjar valley. In fact, before the Lord Rama's advent into Kullu valley from Ayodhya Puri,Lord Shringi was the ruling deity of Kullu. Shringi rishi is one among the "atthara kardoo" (eighteen chief deities) of the Kullu valley. [more inform.- shringi rishi Wikipedia, Yeshwant Singh tutorials].
Maha Devi Tirth Temple Shri Mahadevi Tirth, popularly known as Vaishno Devi Mandir (by localities), situated about two kilometers North from the Kullu valley on Kullu Manali road, though a newly founded temple, yet it is acknowledged like any old famous temple. The foundation of this temple was laid by [Swami Sewak Das Ji].
Bijli Mahadev
Bijli Mahadev Temple is one of the most excellent forms of art in India. It is located at 2,435 meters from sea level and is about 10 km away from Kullu. The staff of the temple is 60 feet high and can be seen from the Kullu valley too. It is the highest point around Kullu from where the beautiful view of the whole town, and more can be experienced.
Devta Narsingh
Temple of Devta Narsingh is a famous temple of deity 'Narsingh' and situated in Sultanpur block of Kullu.
Raison
By the banks of the Beas -and on the Kullu-Manali highway - Himachal Tourism runs a camping site here. Ideal for a taste of adventure.
Shoja
At 2692 m, this is a vantage point for a complete panorama of the Kullu area - snow peaks and valleys, meadows and forests, rivers and streams.
Basheshwar Mahadev Temple, Bajaura One of the most charming temples in the Kullu valley, this is renowned for its intricate stone carvings
Kasol
An open glade by the banks of the river Parvati. Clean white sand separates the lush green grass from the waters. A good spot for trout. Himachal Tourism has a Tourist Hut here.
Naggar
For 1400 years this was the capital of Kullu. Its 16th century stone and wood castle is now a hotel run by Himachal Tourism. Here, a gallery houses the paintings of the Russian artist, Nicholas Roerich. Naggar also has three other old shrines. Other Attractions
Kullu Dussehra
When Dussehra celebrations come to an end in the rest of the country, they begin at Kullu. The State government has accorded the status of International festival to the Kullu Dussehra, which attracts tourists in large numbers. About 200 local deities come to pay homage to Lord Raghunath.[4] This is a time when the valley is at its colourful best.
Kullu Holi
Holi is the festival of colors celebrated for two days in Kullu.Its unique feature is that people of the town collect in temple and then they proceed to houses of town people singing sacred holi songs and in return they are given sweets,pakoras and hard drinks etc. Women also take part in the festival with same enthusiasm and happiness as Men.
Culture
Kullu Valley, also known as the "Valley of Gods", is well known for the seven day festival of Kullu Dussehra, a celebration of Avatar Lord Rama's victory over the evil king Ravana. The festival takes place in the months of October or November, depending upon the Hindu calendar.Due to it being the commercial and economic center, the township of Kullu has had an eclectic influx of nearby village/district inhabitants, shop owners and government employees from bordering states who give a different feel from the rest of the valley. This has also contributed to a stronger sports and educational infrastructure in the town.
Vicinity
Other places of interest in the area include Manikaran (famous for its hot springs) and hot water springs at Vashisht village near Manali, 40 km north of Kullu, a hub for tourists and rock climbers. Malana, Kaish-Dhaar in Lug Valley, Bijli Mahadev, Bhekhli and Bajaura house the famous temples of the region and places like Kasol and Gohar. Manali is perhaps the most famous town and center of all tourist attractions in the state. Manali also has a well-known temple dedicated to the mythical princess Hadimba.The economy of the town largely depends on tourism, horticulture (apples, plums, pears, and almonds) and handicrafts (shawls, caps, etc.).
Fishing and Adventure
The Kullu valley has numerous places for trout fishing. These include Katrain, Raison, Kasol and Naggar, then along the river Tirthan near Larji, in the Sainj Valley and in the Hurla khud.
The valley is the nucleus of several trek routes. Some major ones are over the Chanderkhani Pass to Malana, over the Jalori Pass or Bashleo Pass to Shimla, and over the Pin Parvati Pass to Sarahan.
White water rafting is popular on the Beas river.
road, though a newly
Handloom Kullu Shawl is the best treasure one can look for. Kullu Shawls are made of many natural fibers such as pashmina, sheep-wool, angora etc.
Mahadevi Tirth - The Gateway of Salvation
Mahadevi Tirth named after Goddess Parvati – also called Mahadevi, stands tall since 1966, in the beautiful Kullu valley of Himachal Pradesh. The foundation of Mahadevi Tirth was laid in 1962 when “Swami Sewak Das ji Maharaj” in search of eternal peace came to this place and found Mahadevi’s abode in the mountains.Swami Sewak Das ji, the founder of Mahadevi Tirth was the one to preach and practice “Nishkaam Karmseva” – “Selfless Service” with his wonderful magnetic spirituality and love for all the living kinds. Swami ji during his life span, practically showed us how to follow the path of “Selfless Service”.
The idea of
“Selfless service” bought together people of many sects and caste together, who
held their hands and started serving the life in any form. This helped in
intercultural understanding and thus lay the foundations for the intercultural
appreciation and understanding.
Inspired with the idea of Selfless service, Mahadevi Tirth encourages adherents
of different faiths to come under a single roof and meet in the spirit of friendship
and show their love for the humanity, not only humanity but also for all the
living organisms.
This practice does help us to learn from each other and walk with our own faith. God has made different religions, lives, etc and we all ought to reach him by one path or the other not forgetting that the path is not God himself. Hence, one can easily reach God, if one follows any of the paths, with whole hearted devotion and one of the path is “Selfless Service”.
Mahadevi Tirth, is pioneering and a vibrant spiritual organization that is offering a multi-cultural experience being a school of culture. To enhance the power of devotion, the Mahadevi Tirth established Shri Sharda Maa Seva Sangha, which plays a vital role in nurturing the Marti Shakti (Divine Women Power). With their utmost devotion and love form Mahadevi Tirth, the Sangha members make people aware about the richness of our culture, attaining ultimate goal of true salvation and serving any form of life.
Bijli Mahadev Temple
Bijli Mahadev is one of the sacred temples of the Indian state of Himachal Pradesh. It is located at an altitude of about 2,438 m in the Kullu Valley. Bijli Mahadev is one of the excellent temples in India. Located 10 km from Kullu across the Beas river, it can be approached by a rewarding trek of 3 km.A panoramic view of Kullu and Paravati valleys can be seen from the temple. The 60 feet high staff of Bijli Mahadev temple glistens like a silver needle in the sun.
In this temple of lightning it is said that the tall staff attracts the divine blessings in the form of lightning. It is believed that the priest of the temple has to restore the Shiva linga placed inside the temple using butter and sattoo after every lightning as it shatters to pieces with flash of lightning.
One can reach Kullu first and then get a bus from the bus stand for Bijli Mahadev which goes up to the nearby Chansari village. Otherwise one can book a private cab from the Kullu taxi stand near bus stand and go. One has to climb stairs from Chansari, the distance being about 3 km uphill.
The road is now extended to more than 5 km which lessen the stairs climbing to one half. By personal vehicle or the booked vehicle one can now approach to village Halleni.
How to reach
Air
The nearest airport (IATA code KUU) is at Bhuntar town, situated on NH21 at the confluence of the Parvati and Beas rivers (latitude 31.8763 N and longitude 77.1541 E), about 10 km (6.2 mi) south of Kullu town. The airport is also known as Kullu-Manali airport and has more than a kilometre long runway. Indian Airlines and some private airlines have regular flights to the airport.
Chandigarh airport is the nearest large airport.
Road
Kullu can be reached from Delhi by national highway NH 1 up to Chandigarh and from there by national highway NH21 that passes through Bilaspur, Sundernagar and Mandi towns. The road distance from Delhi to Chandigarh is 248 km and from Chandigarh to Kullu is 233 km; the total distance from Delhi to Kullu thus is 481 km (299 mi).NH21 goes further to Manali and from there to Rohtang Pass and Leh.
Rail
Kullu is not easily approachable by rail. The nearest broad gauge railheads are at Chandigarh (235 km (146 mi)) away and Pathankot. The nearest narrow gauge railhead is at Joginder Nagar (100 kilometres (62 mi)) away.See Bilaspur-Mandi-Leh Railway for the proposed railway passing this area.
45. Maihar
Maihar is a city and a municipality in Satna district in the Indian state of Madhya Pradesh. Maihar is known for the temple of revered mother goddess Sharda situated on Trikuta hill of Maihar.
Origin
There is a myth that explains the origin of Maihar. In later Hindu tales, Daksha is said to be a Prajapati or one of the Brahma's sons. One of his daughters (often said to be the youngest) was Shakti or Dakshayani, who had always wished to marry Shiva. Daksha forbade it, but she disobeyed him and did so anyway, finding in Shiva a doting and loving husband. Daksha disliked Shiva intensely, calling him a dirty, roaming ascetic and reviling the great yogi's cohort of goblins and ghouls. From then on, he distanced himself from his daughter, Dakshayani/Shakti, and his son-in-law, Shiva. This enmity culminated in a great sacrifice he had been hosting, one to which he invited all and sundry, family and allies, gods and rishis, courtiers and subjects. However, on seeing the shameless insult to her husband in his absence, and the repeated slights King Daksha and his courtiers railed at Shiva, she committed suicide in grief for her beloved. Hearing the news, Shiva's attendants rushed inside the ceremony hall and started attacking all the guests present there, however, the demons invoked by Bhrigu defeated Shivas attendants and they retreated back to his abode. Upon hearing the news of his beloved wife's death, Shiva was infuriated that Daksha could so callously cause the harm of his (Daksha's) own daughter in so ignoble a manner. Shiva grabbed a lock of his matted hair and dashed it to the ground. From the two pieces rose the ferocious Virabhadra and the terrible Mahakali. Upon Shiva's orders they stormed the ceremony and killed Daksha as well as many of the guests. Terrified and with remorse the others propitiated Lord Shiva and begged his mercy to restore Daksha's life and to allow the sacrifice to be completed. Shiva, the all-merciful One, restored Daksha's life, with the head of a goat.Traces of something still more ancient are to be seen in the next act of this sacred drama, when Shiva, drunk with sorrow, strides about the earth, all destroying, bearing the form of dead Sati on his back. Then Vishnu, to save mankind, comes up behind Shiva and, hurling his discus time after time, cuts the body of Sati to pieces till the great god, conscious that the weight is gone, retires alone to Kailash to lose himself once more in his eternal meditation. But the body of sati has been hewn into fifty-two dices, and wherever a fragment touches earth a shrine of mother-worship is Shakti Peethas established.[1] It is said that when Shiva was carrying the body of dead mother goddess (Mai in Hindi) Sati, her necklace(har in Hindi) fell at this place and hence the name Maihar (Maihar = Mai+Har, meaning the necklace of mother).[2]
History
Maihar's history can be traced since the Paleolithic Age. The town was formerly the capital of the princely state of Maihar. The state was founded in 1778 by Rajputs of the Kachwaha clan, who were granted land by the ruler of the nearby state of Orchha. The state became a princely state of British India in the early 19th century, and was administered as part of Bundelkhand Agency in the Central India Agency. In 1871 the eastern states of Bundelkhand Agency, including Maihar, were separated to form the new agency of Bagelkhand in Central India. In 1933 Maihar, along with ten other states in western Bagelkhand, were transferred back to the Bundelkhand Agency. The state had an area of 407 square miles (1,050 km2), and a population of 63,702 in 1901. The state, which was watered by the Tons River, consists mainly of alluvial soil covering sandstone, and is fertile except in the hilly district of the south. A large area was under forest, the produce of which provided a small export trade. The title of the ruler was maharaja. The state suffered severely from famine in 1896–1897. Maihar became a station on the East Indian Railway (now the West Central Railway) line between Satna and Jabalpur, 97 miles (156 km) north of Jabalpur. Extensive ruins of shrines and other buildings surround the town.[3]Sharda Devi Temple
Apart from above there is a very famous[citation needed] temple by the name of Sharda Devi temple situated on the top of the a Trikuta hill around 5 km from the heart of the town. This temple is known for the 1063 steps to the top. Millions of devotees throng the temple all round the year. The introduction of Ropeway system from September 2009 has been a great boon to the pilgrims (particularly the old and the handicapped) to fulfill their wish to have the audience of Mother Goddess Sharda.[citation needed]There is one ancient inscription near the feet of stone sculpture of Sharda Devi situated in Sharda Devi temple. There is another statue of Lord Narsingh along with Sharda Devi. These statues were installed by Nupula Deva on Shake 424 chaitra krishna paksha 14 Tuesday, Vikram Samvat 559 i.e. 502 AD. This stone inscription Sharda Devi in four lines is of size 15" by 3.5" in Devanagari script. Another stone inscription at the temple is of size 34" by 31" inscribed by a shaiva saint Shamba who had knowledge of Buddhism and Jainism also. This inscription bears a scene of Nāgadeva and reveals that it was about Damodara, son of Saraswati, was considered the Vyasa of Kaliyuga. And that there prevailed system of goat sacrifice at that time during worship. People can watch live darshan of Maa Sharda on http://www.maiharsharda.com which is hosted by anantworld satna.[4]
Local tradition reveals that the warriors Alha and Udal, who had war with Prithvi Raj Chauhan, are associated with this place. Both the brothers were very strong followers of Sharda Devi. It is said that Alha penanced for 12 years and got the amaratva with the blessings of Sharda Devi. Alha and Udal are said to be the first to visit the goddess in this remote forest. Alha used to call the mother goddess by the name 'Sharda Mai' and henceforth she became popular as 'Mata Sharda Mai'. One can see down hill behind the temple, the pond known as 'Alha Pond'. Recently this pond and the surrounding areas has been cleaned / renovated for the benefit of pilgrims. At a distance of 2 km from this pond is situated the akhara of Alha and Udal where they did practice of kusti.[5]
The people of Maihar believe that ALHA is still alive and every morning at 4 AM he comes to the temple and perform puja.[citation needed]
Geography
Maihar is located at 24.27°N 80.75°E.[6] It has an average elevation of 367 metres (1204 ft).According to the locals of Maihar, the warriors Alha and Udal, who had war with Prithvi Raj Chauhan, were very strong followers of Sharda Devi. It is said that they are the first ones to visit the goddess in this remote forest. They called the mother goddess by the name 'Sharda Mai' and henceforth she became popular as 'Mata Sharda Mai'. Alha worshiped for 12 years and got the amaratva with the blessings of Sharda Devi. Behind the temple and downhill there is a pond named ‘Alha Pond’. Also at a distance of 2 km from this pond is situated a ‘akhara’ (wrestling ring) where Alha and Udal used to practice kushti (wrestling). The people of Maihar also believe that Alha is still alive and comes at 4 am in the morning to worship Goddess Sharda.
Transport
Maihar is placed quite well as far as connectivity is concerned. It is connected via both major rail routes and NH 7 (a national highway). The Mahakoshal Express provides a daily direct connection from Delhi's Hazrat Nizamuddin station. The Mahakoshal train runs between Hazrat Nizamuddin station and Jabalpur station which is situated about 162 kilometres (101 mi) past Maihar. Maihar Railway Station is situated in between Katni and Satna stations of the West Central Railway. During Nav Ratra festivals there is heavy rush of pilgims. Therefore during these days all UP and DOWN trains stop at Maihar for the convenience of passengers. The nearest Airports are Jabalpur and Khajuraho.
Culture
Maihar has a prominent place in Indian classical music as the birthplace of the Maihar Gharana, a gharana (school or style) of Hindustani music. The greatest doyen of Indian Classical Music Ustad Allauddin Khan (died 1972) lived here for long time and was the court Musician of Maihar Maharaja's Palace; his students Shrimati Annapurna Devi (Alauddin Khan's daughter), Ustad Ali Akbar Khan (Alauddin Khan's son), Pandit Ravi Shankar (musician), Ustad Aashish Khan (Alauddin Khan's grandson), Ustad Dhyanesh Khan (Alauddin Khan's 2nd grandson), Ustad Pranesh Khan (Alauddin Khan's 3rd grandson), Ustad Bahadur Khan (Alauddin Khan's nephew), Timir Baran Bhattacharya (first student of Allauddin Khan), Pt. Indranil Bhattacharya ( son of Timir Baran Bhattacharya), Vasant Rai (Last student of Alauddin Khan) Pandit Pannalal Ghosh, Pandit Nikhil Banerjee (Alauddin Khan's students) popularized the style in the 20th century. The First Ustad Allauddin Khan music conference was held by Shri Deep Chand Jain in 1962. In this conference the artists was Ustad Ali Akbar,Pt Ravi Shankar,Pt Ram Narayan,Pt Shantaprasad,Pt Nikhil Banerjee,Ms Saran Rani,Pt V.G jog et46. Mahur, Maharashtra
There are many temples in Mahur like Anusaya and Kalika temples. The most important one is the temple of Renuka Devi, which has a special place in the Hindu mythology. A big fair is held here every year on the occasion of Vijayadashami.
Mahur is said to be birthplace of God Dattatreya. Dattatreya was born to Goddess Anusaya. There is an ancient temple of Dattatreya. Every year on Datta Pornima thousands of people visit Mahur.
History
Mahur finds mention in the ancient Devi Bhagawatam as "Matripura", where it is mention as one of the famous pilgrimages.[1] In Devi Gita the final and most important chapter of the text, it is mentioned as one the important places of Shakti worship:"Devi spoke:... I am now telling something out of My affection to My Bhaktas... Matripura in the Sahyadri mountain; here the Devi Renuka dwells..."[2]
For Muslims it is famous for the Dargah of Baba SonaPir, who is also konwn as Mohar-e-Rasool (Stamp of Prophet). In every fifth of the month a Urs has been conducted in Dargaah. Many people come from different parts of country to celebrate this occasion.
Geography
All three important temples — Renuka Temple, Dattatreya Temple and Anusaya Temple — are built on three mountain ranges. Mahur is surrounded by jungles rich with trees and wild life. There is teakwood trees everywhere. Peacocks, deer, black bears, panthers are very common in the jungle.On one of the mountains is the ancient Mahurgad Fort constructed in the 12th century. Mahur was an important fort in ancient Berar history. It became a separate province in 1478 during the Bahmani Sultanate. It was a one of the Sarkar (then district) with 20 parganas (towns) in Berar Subah (state) in Akbar's rule.
Attractions
The main attractions in Mahur are Renuka Temple, Dattatreya Temple, Anusaya Temple, Devdeveshwar Temple, Parshuram Temple, Sarvatirtha, Matru-Tirtha,Bhanutirth, Hati darvaza, Bal samudra, Pandav Leni, Mahurgad Fort, Mahakali Temple (In the fort), Mahur Museum, Sonapir Dargah, Shaikh Farid Water fall, Palace of Raje Udaram. (Raje Udaram Deshmukh and later his brave wife RaiBagan (Royal Tigress) were the last rulers of Mahur.)People who visit Mahur also visit Unkeshwar (50 km from Mahur; 15 km from Kinwat), which has natural sources of hot water. This sulphur-rich water is supposed to have medicinal value.
Devdeveshwar Temple
Devdeveshwari mandir belongs to Mahanbhav Panth, casically called a nidra sthan (sleeping place) of Jagat Guru Shree Dattatreya Prabhu. It is at elevated outskirt of Mahur town, 2 km from Mahur bus stand.Daily Shree Dattatreya Prabhu will take nitya snan (daily bath) at meruwada talao (tank) in Mahur, bhiksha (the meal served to a sadhu or Indian monk) at Kolhapur, bhojan (lunch) at Panchaleshwar and get back to sleep in Devdeveshwar mandir Mahur (nidra sthan of God Dattatreya Prabhu). Jagat Guru Shree Dattatreya swami is a chiranjiv avtar (Immortal) so it is believed that even today Shree Dattatreya swami comes to sleep here.
Travel facilities and Pilgrimage Amenities
There are Maharashtra state transport buses that go from Nanded, Kinwat or Pusad to Mahur. Kinwat and Nanded are on the rail network and trains from Mumbai make a stop here. There are daily flights from Mumbai to Nanded.hadgaon also has bus and taxi transport going to Mahur. The Best way to approach Mahur is by Road. There are frequent buses from Pusad. All types (ST, Private) buses are available from Pusad.
Accommodation Facilities are available in Mahur city (7 KM's from Temple). All types of accommodation facilities are available like Lodges, Hotels, Govt Rest House. Foods served by local hotels, Dhabas (roadside eateries for the travelers) are of good quality but served fresh.
On auspicious occasions like Navaratris, Datta Pournima; Mahapuja is organised which is followed by Mahaprasad (Feast for the Pilgrims).
Renuka
Yellamma is worshipped mostly in South India, including Karnataka, Tamilnadu, Andhra Pradesh and Maharastra, where the deity is known by many names: Mahankali, Jogamma, Somalamma, Gundamma, Pochamma, Mysamma, Jagadambika, Holiyamma, Renukamata, Yellamma,Mariamma and Renuka Devi.
Origin story
The legends of Renuka are contained in the Mahabharata, the Harivamsa and in the Bhagavata Purana.Early life
Renuka raja (father of Renuka) performed an yajna — a ritual performed to maintain peace and good health. He was blessed with a daughter, who originated from the fire of this yajna. Renuka was a bright and active child and became the most beloved child of her parents.When she was eight, Agastya, who was the guru of the Renuka Raja, advised him to have his daughter married to Jamadagni when she reached maturity. Jamadagni was the son of Ruchik Muni and Satyavati and had obtained the blessings of the gods by performing severe penance. Renuka and Jamdagni Muni lived in the Ramshrung mountains, near the present day Savadatti area of Belgaum district. Renuka helped the Jamdagni Muni in all of his tasks of performing various rituals and puja. Gradually she became close and dear to Jamdagni. After when Renuka was born Renuka Raj was blessed with another daughter called Anjana (Anjana Devi) Renuka wanted a love and a daughter so she got married and she was blessed with a daughter and it has been known the daughters name starts with a S.... Renuka would wake up early in the morning to bathe in the Malaprabha River with complete concentration and devotion. Her devotion was so powerful that she was able to create a pot to hold water made only of sand, one fresh pot every day. She would fill this pot, on the bank of the river and would use a snake which was nearby, turning it into a rope-like convolution and placing it on her head, so that it supported the pot. Thus, she brought the water to Jamdagni for his rituals of oblation. ("Renuka" is derived from the Sanskrit for "fine grain of sand".) The Renuka temple is situated at near Zamania, Ghazipur. it has been known that she has been blessed with children
Later life
Renuka gave birth to five sons: Vasu, Viswa Vasu, Brihudyanu, Brutwakanwa and Rambhadra. Rambhadra was the youngest and most beloved, gaining the favour of Lord Shiva and Parvati and hence called Parashurama (the sixth incarnation of Vishnu).One day when Renuka went to the river, she saw Gandharva spirits playing. These were young couples carelessly frolicking in the water with abandon. For a moment, she lost her concentration and devotion and fantasized about playing in the river with her husband. She wished she and her husband had such fun sometimes too, living so close to such a beautiful place. After some time, Renuka came to her senses and cursed herself for her indiscretion. She hurriedly bathed, as she had lost precious time, and tried to create the pot, but was unable to as she had lost her concentration. She even tried to catch the snake but it disappeared. Disappointed by this, she returned to the ashram in shame. Seeing Renuka returning empty-handed, Jamadagni became furious and angrily ordered her to go away.
After being cursed by her husband, Renuka went east and sat in the forest to meditate. In her penance, she met with the saints Eknath[citation needed] and Joginath; she prayed to them and asked to gain the mercy of her husband. They first consoled her, then instructed her to follow their advice exactly as told. They told her to purify herself, first bathing in a nearby lake, and then to worship a Shivalinga, which they had given to her. Next, she should go to the nearby town and beg for rice from the houses (this ritual, called "Joga Bedodu", is still carried out by women during a particular month in Karnataka). After collecting the rice, she was to give half to the saints and cook the remaining half, adding jaggery, partaking of the cooked rice with full devotion. They said that if she performed this ritual for three days, she would be able to visit her husband on the fourth day.
Knowing the anger of Jamadagni, they warned her that she may not be fully pardoned by him, and that she would have to experience the most difficult time of her life for a few minutes. "After that," they said, “you will be eternally revered and will be blessed with your husband. You will be worshiped by all the people henceforth." After blessing her this way, they disappeared. Renuka followed their instructions with devotion and worshipped the Shivalinga with full care and reverence. On the fourth day, she went to see her husband.
Punishment and resurrection
Jamadagni was still furiously angry with Renuka and ordered his sons to punish their mother. One by one, four of them refused flatly. Jamadagni, who possessed the power to burn anyone to ashes with his one look, was so angry that he went berserk and turned four of his sons into four piles of ashes. Parashurama, who was not there when this happened, found his mother weeping by the piles of ashes when he arrived and his father was still raging mad. Jamadagni told him what happened and ordered him to behead his mother for her infidelity. Parushurama had to think quickly. Knowing his father's powers and the extent of his anger, Parashurama immediately obeyed his father, using his axe.His father then offered a boon to Parushurama, who asked for his mother and brothers to be brought back to life. To everybody's astonishment, Renuka's spirit multiplied and moved to different regions. Renuka was back as a whole too. This miracle inspired her sons and others to become her followers, and worship her.
Renuka vs. Yellamma
In many traditions, Renuka and Yellamma are taken to be two names for the same goddess. However there is also an oral tradition that distinguishes between the two. According to these tales, Renuka fled to a low-caste community when her son Parushurama was coming to kill her. He found and beheaded her, along with a low-caste woman who had tried to protect her. When he later brought them back to life, he mistakenly attached the woman's head to Renuka's body, and vice versa. Jamadagni accepted the former as his wife Renuka, while the latter remained to be worshipped by the lower castes as Yellamma, the mother of all. Matangi, Renuka, and Yellamma are all names of the Goddess.[2]Temples and related places
Every year, there is a gathering of as many as 200,000 of her devotees at the Yellamma Gudi temple (Yallamma Temple in Google Earth) in Saundatti. Another temple Renukambe [Yellamma] is atop a hill in Chandragutti, Soraba Taluk in Shimoga. This temple is an example of ancient architecture and dates back to the Kadamba period. Another temple is in Mahur, Maharashtra, the supposed birthplace of the goddess, which finds mention in Devi Gita, the final chapter of Devi Bhagawatam as, "Matripura in the Sahyadri mountain; here the Devi Renuka dwells...".[3] Another temple becoming famous is Nalgonda,AndhraPradesh where Tuesday is main auspicious daRenuka Lake in the Renuka Sanctuary in Himachal Pradesh is named after the goddess. According to one legend, King Sahasrarjuna (Kartavirya Arjuna) wanted the Kamdhenu cow from Jamadagni and Renuka. So for this he killed Jamadagni, and Renuka became sati along with Jamadagni at Mahurgadh, Maharashtra.[4] In Tamil Nadu, Renugambal Amman Temple is situated in Padavedu, Thiruvannamalai District and it is one of the most important Sakthi Sthalas.[5] Another powerful temple of Renuka Parameshwari is located in Tiruchampalli near Sembanarkoil in Nagapattinam district of Tamil Nadu
In Sri Lanka
In ancient Sri Lanka, "Renuka" was the name of a minor goddess of wanton death and destruction, although at certain times was also a symbol of creativity and vibrancy.47. Mandhradevi ( Mandher Devi temple in Mandhradevi)
The title of the land is in the name of Lord Mandeshwar and Kaleshwari Devi. Most of the year there is little tourist traffic. The nearest primary health centre is six kilometres away and a major hospital is at Satara town.
The idol of Kalubai sports two silver masks and silk finery. The masks are carried in a procession by members of the Gurav family, seen as the hereditary custodians of the shrine. Members of this family take turns to conduct rituals.
Kalubai Jatra pilgrimage
The temple is popular among Hindus who undertake the annual Kalubai Jatra pilgrimage over a ten-day period every January. The main event is a 24-hour-long festival on the day of the full moon that includes animal sacrifices to the demons of goddess whom she killed. The goddess is offered nivad of puran poli (a sweet) and curd rice. The religious event usually draws more than 300,000 devotees. The annual fair is in honour of Kaleshwari Devi, fondly called Kalubai by the faithful.Over 300 devotees died during the pilgrimage in a stampede in 2005.
48. Manikaran
This small town attracts tourists visiting Manali and Kullu to its hot springs and piligrim centres.An experimental Geothermal Energy plant has also been set up here.
Religious centre
Manikaran is a pilgrimage centre for Hindus and Sikhs. The Hindus believe that Manu recreated human life in Manikaran after the flood, making it a sacred area. It has many temples and a gurudwara.[1] There are temples of the Hindu deities Rama, Krishna, and Vishnu.[2] The area is well known for its hot springs[3] and its beautiful landscape.According to legend, when the Hindu God Shiva and his consort Parvati were walking in the valley, Parvati dropped one of her earrings. The jewel was seized by Shesha, the serpent deity, who then disappeared into the earth with it. Shesha only surrendered the jewel when Shiva performed the cosmic dance, the Tandava and shot the jewel up through the water. Apparently, jewels continued to be thrown up in the waters at Manikaran until the earthquake of 1905.[4]
Sikh belief
ccording to the Sikhs, during third Udasi, his founder Guru Nanak came to this place in 15 Asu 1574 Bikrami with his disciple Bhai Mardana. Mardana felt hungry and they had no food. Nanak sent Mardana to collect food for the langar (the Community Kitchen). Many people donated atta (flour) to make Roti(bread). The one problem was that there was no fire to cook the food. Nanak asked Mardana to lift a stone and he complied and a hot spring appeared. As directed by Nanak, Mardana put the rolled chappatis in the spring to his despair the chappatis sank. Nanak then told him to pray to God saying that if his chappatis float back then he would donate one chappati in His name. When he prayed all the chappatis started floating duly baked. Nanak said that anyone who donates in the name of God, his drowned items float back.Hindu belief
The legend of Manikaran states that while roaming around, Lord Shiva and Goddess Parvati, once chanced upon a place that was surrounded by mountains and was lush green. Enamoured by the beauty of the place, they decided to spend some time there. It is believed that they actually spent eleven hundred years here.During their stay here, Goddess Parvati lost her mani in the waters of a stream. Upset over the loss, she asked Shiva to retrieve it. Lord Shiva commanded his attendant to find out the mani for Parvati, however, when they failed, he was extremely angry. He opened his third eye, a tremendously inauspicious event which led to disturbances in the universe. An appeal was made before the serpent god, Sheshnag, to pacify Lord Shiva. Sheshnag hissed thereby giving rise to a flow of boiling water. The water spread over the entire area resulting in the emergence of precious stones of the type Goddess Parvati had lost. Lord Shiva and Goddess Parvati were happy at the outcome.
The name Manikaran is derived from this legend. The water is still hot and is considered extremely auspicious. A pilgrimage to this place is thought of as complete. It is also believed that there is no need to pay a visit to Kashi after visiting this place. The water of the spring is also supposed to have curative powers. The water is so hot that rice can be cooked in it.
The Hindu Temples at Manikaran
Lord Ramchandra Temple
The temple was constructed by Raja Jagat Singh in the 17th century. Though there is no historical evidence backing, still the idol of Shri Ram installed here is believed to have been brought straight from.Temple of Lord Shiva
This temple is hugely revered as it belongs to Lord Shiva. However, an earthquake in 1905 caused damage to the temple and it was slightly tilted. The importance of Manikaran is also judged from the fact that devtas of Kullu valley pay regular visit to this place on specified dates.49. Mayapur
Mayapur is located on the
banks of the Ganges
river, at the point of its confluence with the Jalangi,
near Navadvip,
West Bengal,
India,
130 km north of Kolkata (Calcutta). It is The Head Quarters of ISKCON and is
considered a holy place by a number of other traditions within Hinduism,
but is of special significance to followers of Gaudiya Vaishnavism as the birthplace of Chaitanya Mahaprabhu, regarded as a special incarnation
of Krishna
in the mood of Radha.
It is visited by over a million pilgrims annually.
Travel
Mayapur can be reached by boat, and more commonly by train or bus. ISKCON Kolkata operates regular bus service from Kolkata to Mayapur.[1] Frequent train service is available to Krishnanagar, Nadia from Kolkata's Sealdah Station,[2] then 18 km by auto or cycle rickshaw to Mayapur.[3] During the visit one can see "the huge headquarters of the International Society of Krishna Consciousness (ISKCON)" and "a long stream of saffron-robed devotees chanting" the Hare Krishna mantra.[4]Memorials
A main attraction in Mayapur is Srila Prabhupada's Samadhi Mandir, a memorial to ISKCON's founder. The main shrine is surrounded by a museum depicting Srila Prabhupada's life, using fiberglass exhibits. The International Society of Krishna Consciousness is also planning to construct a garden in memory of George Harrison.[5] Also there are frequent trains from Howrah to Nabadweep Dham on the Howrah-Katwa section of Eastern Railway.Take a Cycle Rickshaw from Nabadweep Dham station to Mayapur Ghat at Rs. 40. Cross the Ganga and Jalangi Rivers by local ferry to opposite side Hulor Ghat at Rs.2. On reaching Hulor Ghat it is only 2kms by Cycle-rickshaw to ISKCON temple.Gaudiya Vaishnava temples
The headquarters of the International Society for Krishna Consciousness (ISKCON) have been located in Mayapur since the 1970s. In addition, there are a number of other Gaudiya Vaishnava organisations in Mayapur, such as the Gaudiya Math. The town is heavily centred around this particular Vaishnava religious tradition, officially known as the Brahma-Madhva-Gaudiya Sampradaya, with temples devoted to Radha and Krishna or Gaura-Nitai throughout; however, there is a sizeable Muslim population in the historical centre, previously called MiyapurNabadwip
Nabadwip is a city and a municipality in Nadia district in the Indian state of West Bengal. Its name means "9 islands" in the Bengali language. The islands are named Antardwip, Simantadwip, Rudradwip, Madhyadwip, Godrumdwip, Ritudwip, Jahnudwip, Modadrumdwip, and Koladwip. It is a birth place of many lilas (or "pastimes of God" in Hinduism) of Sri Caitanya Mahaprabhu. Many pilgrims from origins worldwide adhering to Gaudiya Vaishnavism come to Nabadwip every year on pilgrimage and for festivals like Sri Nabadwip-mandala Parikrama and holidays like Dol jatra,Rash purnima Gaura Purnima.History
Nabadwip was the capital of Ballal Sen and later Lakshman Sen, the famous rulers of the Sena Empire, who ruled from 1159 to 1206.[2] In 1202, Nabadwip was captured by Bakhtiyar Khilji. This victory paved the way for Muslim rule in Bengal.[3] Nabadwip and Nadia were great centres of learning and intellectual prowess. For five centuries, it was referred to as “Oxford of Bengal”Transport
Nabadwip Dham is 105 km from Howrah on the Bandel-Katwa Branch Line.[9]Train Services
It has 3 Railway Stations as Nabadwip Dham (NDAE), Bishnupriya (VSPR) of Howrah Division and Nabadwip Ghat (NDF) of Sealdah Division .Nabadwip Dham is 65 km from Bandel,105 km from Howrah and 112 km from Sealdah on the Bandel-Katwa-Azimganj section of Eastern Railway.[10] It has very good railway communication with North Bengal,Assam,Bihar,Orissa and Kolkata.Important express trains which has stoppage at Nabadwip Dham are
15643 UP/15644 DN Puri-Kamakhya Express
15959 UP/15960 DN Howrah-Tinsukia-Dibrugarh Kamrup Express
13141 UP/13142 DN Sealdah-New Alipurduar/Haldibari Teesta Torsha Express
13164 UP/13165 DN Sealdah-Barauni-Katihar-Saharsha Hatey Bazare Express
13145 UP/13146 DN Sealdah-Radhikapur Radhikapur Express
13011 UP/13012 DN Howrah Maldah Intercity Express
13421 UP/13422 DN Nabadwip Dham- New Frakka Express
15721 UP/15722 DN New Jalpaiguri-Digha Paharia Express
12517 UP/12518 DN Kolkata Guwahati Garib Rath Express.
Bus Services
Nabadwip- Burdwan Via Nadanghat,KusumgramNabadwip- Benachiti Via Nadanghat,Kusumgram,Burdwan,panagarh
Nabadwip- Asansol Via Nadanghat,Kusumgram,Burdwan,Durgapur
Nabadwip- Burnpur Via Nadanghat,Kusumgram,Burdwan,Durgapur,Asansol
Nabadwip- Bankura Via Nadanghat,Kusumgram,Burdwan,Durgapur
Nabadwip- Kalna Via Samudragarh
Nabadwip- Tarapith Via Katwa
Nabadwip- Tarakeswar Via Memari
Nabadwip- Rampurhat Via Katwa
Nabadwip- Basirhat Via Ranaghat,Habra
Nabadwip- Balurghat Via Berhampur,Maldah
Nabadwip- Siliguri Via Berhampur,Maldah
Nabadwip- Barasat Via Ranaghat
Nabadwip- Kalyani Via Ranaghat
Nabadwip- Memari Via Kalna
Nabadwip- Pandua, Hooghly Via Kalna
Nabadwip- Dinhata Via Berhampur,Maldah,Coochbehar
Nabadwip- Gangarampur Via Berhampur,Maldah
Nabadwip- Barakar Via Nadanghat,Kusumgram,Burdwan,Durgapur,Asansol
Nabadwip- Bajitpur Via Nadanghat,Kusumgram,Burdwan,Durgapur
Krishnanagar- Suri via Nabadwip,Katwa
Karimpur- Burdwan via Krishnagar,Nabadwip
Santipur- Benachiti via Nabadwip,Burdwan
Maldah- Burdwan via Krishnagar,Nabadwip,Berhampur
Krishnanagar- Puruliya via Nabadwip,Burdwan,Durgapur,Bankura
Krishnanagar- Bolpur via Nabadwip,Katwa
Ranaghat- Benachiti via Santipur,Krishnanagar,Nabadwip,Burdwan
Gaudiya Vaishnavism
Gaudiya Vaishnavism (also known as Chaitanya Vaishnavism[2] and Hare Krishna) is a Vaishnava religious movement founded by Chaitanya Mahaprabhu (1486–1534) in India in the 16th century. "Gaudiya" refers to the Gauḍa region (present day Bengal/Bangladesh) with Vaishnavism meaning "the worship of the monotheistic Deity or Supreme Personality of Godhead, often addressed as Krishna, Narayana or Vishnu". Its philosophical basis is primarily that of the Bhagavad Gita and Bhagavata Purana, as well as other Puranic scriptures and Upanishads such as the Isha Upanishad, Gopala Tapani Upanishad, and Kali Santarana Upanishad.The focus of Gaudiya Vaishnavism is the devotional worship (bhakti) of Krishna, as Svayam Bhagavan or the Original Supreme Personality of Godhead [3]. Most popularly, this worship takes the form of singing God's holy names, such as "Krishna" and "Rama", most commonly in the form of the Hare Krishna (mantra), also known as kirtan. The movement is sometimes referred to as the Brahma-Madhva-Gaudiya sampradaya, referring to its traditional origins in the succession of spiritual masters (gurus) believed to originate from Brahma. It classifies itself as a monotheistic tradition, seeing the many forms of Vishnu as expansions or incarnations of the one Supreme God, adipurusha[4]known as Krishna (literally “the All-Atractive”) or Govinda.
Among the Gaudiya Vaishnavas, devotion to Krishna often includes the worship of Krishna along with His spiritual internal potency (hlandhini shakti) or pleasure potency and manifest as His eternal consort, the Goddess of devotion known as Sri Radha.
Philosophical concepts
Living beings
According to Gaudiya Vaishnava philosophy, consciousness is not a product of matter (this is common for all spiritual traditions), but is instead a symptom of the soul.[5] All living beings (jivas), are distinct from their current body - the nature of the soul being eternal, immutable, and indestructible without any particular beginning or end.[6] Souls which are captivated by the illusory nature of the world (Maya) are repeatedly reborn among the various (8 400 000 in number) species of life on this planet and on other worlds in accordance to the laws of karma and individual desire. This is consistent with the concept of samsara found throughout Hindu belief.Release from the process of samsara (known as moksha) is believed to be achievable through a variety of yoga processes. However, within Gaudiya Vaishnavism it is bhakti in its purest state (or "pure love of God") which is given as the ultimate aim, rather than liberation from the cycle of rebirth.[7]
Supreme Person (God)
See also: Svayam Bhagavan
Gaudiya Vaishnavas believe that God has many
forms and names, but that the name "Krishna" is the 'fullest'
description because it means "He who is all-attractive",[8]
covering all of God's aspects, such as being all-powerful, supremely merciful
and all-loving. God is worshiped as the eternal, all-knowing, omnipresent,
all-powerful and all-attractive Supreme Person. Names of God
from other religious traditions, such as Allah and Jehovah,
are also accepted as bonafide titles of the same Supreme Person.[9]One of the defining aspects of Gaudiya Vaishnavism is that Krishna is worshiped specifically as the source of all Avataric incarnations of God. This is based on quotations from the Bhagavata Purana, such as "krsnas tu bhagavan svayam", translated as "Krishna is the original Personality of Godhead"[10] and from the Bhagavad Gita where Arjuna, when speaking to Krishna, states:
"You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me."[11]
Krishna is described elsewhere as the "seed-giving father of all living beings"[12] and is worshiped within the Gaudiya tradition literally, as such - Krishna being the "sustaining energy of the universe".[13]
Inconceivable oneness and difference
Main article: Achintya Bheda Abheda
A particularly distinct part of the Gaudiya
Vaishnava philosophy espoused by Chaitanya Mahaprabhu is the concept of Achintya Bheda Abheda, which translates to
"inconceivable oneness and difference" in the context of the soul's
relationship with Krishna,[14]
and also Krishna's relationship with his other energies (i.e. the material
world).[15]In quality, the soul (jiva) is described as being identical to God, but in terms of quantity individual jivas are said to be infinitesimal in comparison to the unlimited Supreme Being. The exact nature of this relationship (being simultaneously one and different with Krishna) is inconceivable to the human mind, but can be experienced through the process of Bhakti yoga.
This philosophy serves as a meeting of two opposing schools of Hindu philosophy, pure monism (God and the soul as one entity) and pure dualism (God and the soul as absolutely separate). In practice Gaudiya Vaishnava philosophy has much more in common with the dualistic schools, as Krishna is worshiped as a Supreme person.
Devotional activities
Bhakti Yoga
Main article: Bhakti Yoga
The practical process of devotional life is
described as bhakti or bhakti-yoga. The two main elements of the bhakti-yoga
process are vaidhi bhakti, which is devotional service through practice
of rules and regulations (sadhana) and raganuga bhakti, which is taken as a
higher stage of more spontaneous devotional service based on a selfless desire
to please one's chosen Ishta-deva of Krishna or his associated expansions and
avatars. Practicing vaidhi-bhakti with a view to cultivate prema creates eligibility for raganuga-sadhana.[16]
Both vaidhi and raganuga bhakti are based on the chanting or
singing of Krishna's names. Attainment of the raganuga stage means that rules
of lifestyle are no longer important and that emotions or any material
activities for Krishna should not be repressed, including sexuality.
Vaidhi-bhakti's purpose is to elevate the devotee to raganuga; something which
generally takes a long time.Within his Siksastaka prayers, Chaitanya compares the process of bhakti-yoga to that of cleansing a dirty place of dust, wherein our consciousness is the object in need of purification.[17] This purification takes place largely through the chanting and singing of Radha and Krishna's names. Specifically the Hare Krishna (mantra) is chanted and sung by practitioners on a daily basis, sometimes for many hours each day. Famously within the tradition, one of Chaitanya Mahaprabhu's close associates, Haridasa Thakur, is reported to have chanted 300,000 holy names of God each day.[18]
Diet and lifestyle
Gaudiya Vaishnavas follow a Lacto vegetarian diet, abstaining from all types of animal flesh, including fish and eggs. Onions and garlic are also avoided as they are believed to promote a more tamasic form of consciousness in the eater when taken in large quantities.All types of food are first offered to Krishna, and then the remnants are eaten as prasadam. This is based on a number of instructions by Krishna in the Bhagavad Gita that:
- "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." (9.26)[19]
- "The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin." (3.13) [20]
History since Chaitanya Mahaprabhu
Over the three centuries following the disappearance of Sri Chaitanya Mahaprabhu, the Gaudiya Vaishnava tradition evolved into the form in which we largely find it today in contemporary India. In the early years of the tradition, the followers of Nityananda Prabhu, Advaita Acharya and other companions of Chaitanya Mahaprabhu educated and initiated people, each in their own locales across Bengal.Chaitanya Mahaprabhu requested a select few among his followers, who later came to be known as the Six Gosvamis of Vrindavan, to systematically present his theology of bhakti in their writings. This theology emphasized the devotee's relationship to the Divine Couple, Radha and Krishna, and looked to Caitanya as the embodiment of both Radha and Krishna. The six were Rupa Goswami, Sanatana Goswami, Gopala Bhatta Goswami, Raghunatha Bhatta Goswami, Raghunatha dasa Goswami and Jiva Goswami. In the second generation of the tradition, Narottama, Srinivasa and Shyamananda, three students of Jiva Goswami, the youngest among the six Goswamis, were instrumental in spreading the theology across Bengal and Orissa.
The festival of Kheturi (approx 1574),[21] presided over by Jahnava Thakurani, the wife of Nityananda Rama, was the first time the leaders of the various branches of Chaitanya Mahaprabhu's followers assembled together. Through such festivals, members of the loosely organized tradition became acquainted with other branches along with their respective theological and practical nuances. That notwithstanding, the tradition has maintained its plural nature, having no central authority to preside over its matters. The festival of Kheturi allowed for the systemization of Gaudiya Vaishnava theology as a distinct branch of Vaishnava theology.
In the 17th century, Vishvanath Chakravarti Thakur held great merit in clarifying core doctrinal issues over the practice of raganuga-bhakti through works such as Raga-vartma-chandrika. His student Baladeva Vidyabhushan wrote a famous commentary on the Vedanta-sutra called Govinda Bhashya.
The 18th century saw a number of luminaries headed by Siddha Jayakrishna Das Babaji of Kamyavan and Siddha Krishnadas Babaji of Govardhan. The latter, a widely renowned teacher of the mode of internal worship (raga-bhajan) practiced in the tradition, is largely responsible for the current form of devotional practice embraced by some of the traditions based in Vraja.
From the very beginning of Chaitanya's bhakti movement in Bengal, Haridasa Thakur and others Muslim by birth were the participants. This openness received a boost from Bhaktivinoda Thakur's broad-minded vision in the late 19th century and was institutionalized by Bhaktisiddhanta Sarasvati Thakur in his Gaudiya Matha in the 20th century.
The Gaudiya Matha
Gaudiya Matha historians assert that in the 17th-18th century, there was a period of general decline in the movement's strength and popularity characterized by decreased preaching and appearance of persons following and promoting degraded teachings and practices.[23] These groups are called apasampradayas.[24] This period was followed by a renaissance which began at the start of the 20th century. This change is believed to have happened largely due to the efforts of a particularly adept preacher known as Bhaktivinoda Thakur, who also held the position of a deputy magistrate with the British government. Bhaktivinoda Thakur's son grew up to be both an eminent scholar and highly influential Vaishnava preacher, known in his later life as Srila Bhaktisiddhanta Sarasvati Thakura. In total, Bhaktisidhanta Sarasvati Thakur founded sixty-four Gaudiya Matha monasteries in India, Burma and Europe.[25]Gaudiya and other Vaishnava schools
Although sharing a common set of core beliefs, there are a number of philosophical differences which distinguish Gaudiya Vaishnavism from other Vaishnava schools:- In Gaudiya Vaishnavism, Krishna is seen as the original form of God, i.e. the source of Vishnu and not as His avatar. This is based primarily on verse 1.3.28 of the Bhagavata Purana (krsnas tu bhagavan svayam)[10] and other scriptures. This belief is shared by the Nimbarka and Vallabha sampradayas, but not by the Ramanuja and Madhva schools, who view Krishna as an avatar of Vishnu.
- As Krishna's consort, Radha is similarly viewed as the source of all other Shaktis, including Lakshmi and Sita.
- Chaitanya Mahaprabhu is worshiped as the most recent Avatar of Krishna to descend in the current yuga, or age. Other sampradayas view Chaitanya as a devotee of Krishna only, and not Krishna himself or a form of avatar.[citation needed] According to his biographies, Chaitanya did not display himself as Krishna in public,[dubious ] and would in fact avoid being addressed as such. In this regard A. C. Bhaktivedanta Swami states, "[When] addressed as Lord Krishna, He denied it. Indeed, He sometimes placed His hands over His ears, protesting that one should not be addressed as the Supreme Lord".[26] However at times Chaitanya would exhibit a different mood and would welcome worship of himself as the Supreme Lord, and at a few occasions exhibited his Universal form. Rupa Goswami, when first meeting with Chaitanya, composed the following verse showing his belief in Chaitanya Mahaprabhu's divinity:
Although not a widely accepted viewpoint outside of the Gaudiya tradition, Chaitanya's followers point at verses throughout the Puranic literatures such as in the Padma Purana, Garuda Purana, Narasimha Purana, Bhavisya Purana, Agni Purana, Vayu Purana etc as evidence to support this claim.[28][29]
Theological sources
Gaudiya Vaishnava theology is prominently expounded by Jiva Goswami in his Sat-sandarbhas, six elaborate treatises on various aspects of God. Other prominent Gaudiya Vaishnava theologians are his uncles, Rupa Gosvami author of Sri Bhakti-rasamrta-sindhu[30] and Sanatana Gosvami, author of Hari-bhakti-vilasa,[31] Visvanatha Chakravarti author of Sri Camatkara-candrika[32] and Baladeva Vidyabhushana, author of Govinda Bhashya, a famous commentary on Vedanta SutraGaudiya Math
The Gaudiya Math (pronounced matt, IAST: Gauḍīya Maṭha) was formed on 6 September 1920,[1] about 30 months after Srila Bhaktisiddhanta Sarasvati Thakura took sannyasa, the renounced order of life. On 7 March 1918,[1] the same day he took sannyasa, he established the Sri Chaitanya Math in Mayapura, later recognised as the parent body of all the Gaudiya Math branches.[1] Its purpose was to spread Gaudiya Vaishnavism, the philosophy of the mediæval Vaisnava saint Sri Caitanya Mahaprabhu, through preaching and publishing.From the beginning of Sri Caitanya's bhakti movement in Bengal, devotees, including Haridasa Thakur and others, whether Muslim or Hindu by birth, have been participants. This openness and disregard for the traditional caste system received a boost from the "broad-minded vision" of Bhaktivinoda Thakura[2], a nineteenth-century magistrate and prolific writer on bhakti topics, and was institutionalized by his son and successor Bhaktisiddhanta Sarasvati Thakura in the twentieth-century Gaudiya Math.[2]
By the time of the founder's death (1 January 1937), the Gaudiya Math had established 64 branches.[1] Most were in India, but preaching centres were maintained for a time in Burma, England and Germany.
A. C. Bhaktivedanta Swami Prabhupada, a disciple of Bhaktisiddhanta Sarasvati Thakura, was the founder of the International Society for Krishna Consciousness (ISKCON), which also became known as the Hare Krishna movement
Chaitanya Mahaprabhu
Chaitanya Mahaprabhu (also transliterated Caitanya, IAST caitanya mahāprabhu) (1486–1534) was a Vaishnava saint and social reformer in eastern India (specifically present-day Bangladesh and states of West Bengal, Bihar, Jharkhand, Manipur, Assam, and Orissa of India) in the 16th century,[1] worshipped by followers of Gaudiya Vaishnavism as the full incarnation of Lord Krishna.[2] Sri Krishna Chaitanya was a notable proponent for the Vaishnava school of Bhakti yoga (meaning loving devotion to Krishna), based on the philosophy of the Bhagavata Purana and Bhagavad Gita.[3] Specifically, he worshipped the forms of Krishna, popularised the chanting of the Hare Krishna maha mantra[4] and composed the Siksastakam (eight devotional prayers) in Sanskrit. His line of followers, known as Gaudiya Vaishnavas, revere him as an Avatar of Krishna in the mood of Radharani who was prophesied to appear in the later verses of the Bhagavata Purana.[5]He was also sometimes referred to by the names Gaura (Sanskrit for golden), due to his fair complexion,[6] and Nimai due to his being born underneath a Neem tree.[7] There are numerous biographies available from the time giving details of Chaitanya's life, the most prominent ones being the Chaitanya Charitamrita of Krishnadasa Kaviraja Goswami, the earlier Chaitanya Bhagavata of Vrindavana Dasa[8] (both originally written in Bengali but now widely available in English and other languages), and the Chaitanya Mangala, written by Lochana Dasa.[9] These works are in Bengali with some Sanskrit verses interspersed. In addition to these there are other Sanskrit biographies composed by his contemporaries. Chief among them are the literary masterpiece, Sri Chaitanya Charitamritam Mahakavyam (written in 20 sargas and 1911 shlokas) by Kavi Karnapura and Sri Krishna Chaitanya Charitamritam by Murari Gupta.
Chaitanya's life
According to Chaitanya Charitamrita, Nimäi was born on the full moon night of February 18, 1486, at the time of a lunar eclipse.[10] His parents named him 'Vishvambhar'. Sri Chaitanya was the second son of Jagannath Mishra and his wife Sachi Devi who lived in the town of Nabadwip in Nadia, West Bengal.[11][12] Chaitanya's ancestry is a contentious issue between the people of Orissa and West Bengal with Shree Chaitanya having family roots in Jajpur, Orissa, from where his grandfather, Madhukar Mishra had emigrated to nearby Bengal.[12]In his youth, Chaitanya Mahäprabhu was primarily known as an erudite scholar, whose learning and skills in argumentation in his locality were second to none. Kashinath Mukhopadhyay was his private tutor during those days. A number of stories also exist telling of Chaitanya's apparent attraction to the chanting and singing of Krishna's names from a very young age,[13] but largely this was perceived as being secondary to his interest in acquiring knowledge and studying Sanskrit. When traveling to Gaya to perform the shraddha ceremony for his departed father Chaitanya met his guru, the ascetic Ishvara Puri, from whom he received initiation with the Gopala Krishna mantra. This meeting was to mark a significant change in Mahäprabhu's outlook and upon his return to Bengal the local Vaishnavas, headed by Advaita Ächärya, were stunned at his external sudden 'change of heart' (from 'scholar' to 'devotee') and soon Chaitanya became the eminent leader of their Vaishnava group within Nadia.
After leaving Bengal and receiving entrance into the sannyasa order by Keshava Bharati,[15] Chaitanya journeyed throughout the length and breadth of India for several years, chanting the divine Names of Krishna constantly. He spent the last 24 years of his life in Puri, Orissa, ] the great temple city of Jagannäth. The Suryavanshi Hindu emperor of Orissa, Gajapati Maharaja Prataparudra Dev, regarded the Lord as Krishna's incarnation and was an enthusiastic patron and devotee of Chaitanya's sankeertan party. It was during these years that Lord Chaitanya is believed by His followers to have sank deep into various Divine-Love (samādhi) and performed pastimes of divine ecstasy (bhakti).
Identity
According to beliefs of orthodox followers Caitanya Mahaprabhu united in himself two aspects: ecstatic devotee of Krishna and Krishna himself in inseparable union with Radha. According to the hagiographies of 16th c. authors he has exhibited his Universal Form identical to that of Krishna on a number of occasions, notably to Advaita Ācārya and Nityānanda Prabhu.[19][20][21]Teachings
Chaitanya has left one written record in Sanskrit called Siksastakam. Chaitanya's epistemological, theological and ontological teachings are summarized as ten roots or maxims dasa mula:[22]- The statements of amnaya (scripture) are the chief proof. By these statements the following nine topics are taught.
- Krishna is the Supreme Absolute Truth.
- Krishna is endowed with all energies.
- Krishna is the ocean of rasa (theology).
- The jivas (individual souls) are all separated parts of the Lord.
- In bound state the jivas are under the influence of matter, due to their tatastha nature.
- In the liberated state the jivas are free from the influence of matter, due to their tatastha nature.
- The jivas and the material world are both different from and identical to the Lord.
- Pure devotion is the practice of the jivas.
- Pure love of Krishna is the ultimate goal.
- Krishna is the only lovable blessing to be received.
Chaitanya's tradition
Despite having been initiated in the Madhvacharya tradition and taking sannyasa from Shankara's tradition, Chaitanya's philosophy is sometimes regarded as a tradition of his own within the Vaishnava framework - having some marked differences with the practices and the theology of other followers of Madhvacharya. He took Mantra Upadesa from (Isvara Puri) and Sanyasa Diksha from Kesava Bharathi.Chaitanya Mahaprabhu is not known to have written anything himself except for a series of verses known as the Siksastaka, or "eight verses of instruction",[23] which he had spoken, and were recorded by one of his close colleagues. The eight verses created by Mahaprabhu are considered to contain the complete philosophy of Gaudiya Vaishnavism in condensed form. Chaitanya requested a select few among his followers (who later came to be known as the Six Gosvamis of Vrindavan) to systematically present the theology of bhakti he had taught to them in their own writings.[24] The six saints and theologians were Rupa Goswami, Sanatana Goswami, Gopala Bhatta Goswami, Raghunatha Bhatta Goswami, Raghunatha dasa Goswami and Jiva Goswami, a nephew of brothers Rupa and Sanatana. These individuals were responsible for systematizing Gaudiya Vaishnava theology.
Narottama Dasa Thakur, Srinivasa Acarya and Syamananda Pandit were among the stalwarts of the second generation of Gaudiya Vaishnavism. Having studied under Jiva Goswami, they were instrumental in propagating the teachings of the Goswamis throughout Bengal, Orissa and other regions of Eastern India. Many among their associates, such as Ramacandra Kaviraja and Ganga Narayan Chakravarti, were also eminent teachers in their own right.[25]
The festival of Kheturi, presided over by Jahnava Thakurani,[26] the wife of Nityananda Prabhu, was the first time the leaders of the various branches of Chaitanya's followers assembled together. Through such festivals, members of the loosely organized tradition became acquainted with other branches along with their respective theological and practical nuances.[27] Around these times, the disciples and descendants of Nityananda and Advaita Acharya, headed by Virabhadra and Krishna Mishra respectively, started their family lineages (vamsa) to maintain the tradition. The vamsa descending from Nityananda through his son Virabhadra forms the most prominent branch of the modern Gaudiya tradition, though descendants of Advaita, along with the descendants of many other associates of Chaitanya, maintain their following especially in the rural areas of Bengal. Gopala Guru Goswami, a young associate of Chaitanya and a follower of Vakresvara Pandit, founded another branch based in Orissa. The writings of Gopala, along with those of his disciple Dhyanacandra Goswami, have had a substantial influence on the methods of internal worship in the tradition.
From the very beginning of Chaitanya's bhakti movement in Bengal, Haridasa Thakur and others Muslim or Hindu by birth were the participants. This openness received a boost from Bhaktivinoda Thakura's broad-minded vision in the late 19th century and was institutionalized by Bhaktisiddhanta Sarasvati in his Gaudiya Matha in the 20th century.[28] In the 20th century the teachings of Chaitanya were brought to the West by A.C. Bhaktivedanta Swami Prabhupada, a representative of Bhaktisiddhanta Sarasvati Thakura branch of Chaitanya's tradition. Bhaktivedanta Swami founded his movement known as The International Society for Krishna Consciousness (ISKCON) to spread Chaitanya's teachings throughout the world.[29] Saraswata gurus and acharyas, members of the Goswami lineages and several other Hindu sects which revere Chaitanya Mahaprabhu, including devotees from the major Vaishnava holy places in Mathura District, West Bengal and Orissa, also established temples dedicated to Krishna and Chaitanya outside India in the closing decades of the 20th century. In the 21st century Vaishnava bhakti is now also being studied through the academic medium of Krishnology in a number of academic institutions.[30]
Cultural legacy
In addition to his deep influences on Hinduism, Chaitanya's cultural legacy in Bengal and Orissa remains deep, with many residents performing daily worship to him as an avatar of Krishna. Some attribute to him a Renaissance in Bengal,[31] different from the more well known 19th century Bengal Renaissance. Salimullah Khan, a noted linguist, maintains, "Sixteenth century is the time of Chaitanya Dev, and it is the beginning of Modernism in Bengal. The concept of 'humanity' that came into fruition is contemporaneous with that of Europe".
Om Tat Sat
(Continued...)
(My
humble salutations to the great devotees
, wikisources and Pilgrimage tourist guide for the collection
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