Holy Pilgrimage – 19 (Ryali, Sabarimalai, and Sangam)

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67. Ryali


Ryali (Telugu: ర్యాలి) is a small village in East Godavari district of Andhra Pradesh in South India. It is known for the temple of Lord Jagan Mohini Keshava Swamy. The idol is in the form of Kesava Swamy when seen from the front and it is in the form of Jagan Mohini when seen from the back. The priests at the temple show the idol in the light of burning camphor and explain the idol of the god in detail. There is a temple of Lord Shiva in front of Lord Jagan Mohini Kesava Swamy temple. Lord Shiva is known as Sri Uma Kamandalesara Swamy here. The legend of these two temples relates to Samudra manthan.
Devotees believe that praying at the Lord Jagan Mohini Keshava Swamy temple in Ryali will bestow professional success, particularly in case of job transfers.


Jagan Mohini


Mohini (Sanskrit: मोहिनी, Mohinī), is the only female avatar of the Hindu god Vishnu. She is portrayed as a femme fatale, an enchantress, who maddens lovers, sometimes leading them to their doom. Mohini is introduced into the Hindu mythos in the narrative epic of the Mahabharata. Here, she appears as a form of Vishnu, acquires the pot of Amrita (an elixir of immortality) from thieving asuras (demons), and gives it back to the Devas (gods), helping them retain their immortality.
Many different legends tell of her various exploits and marriages, including union with Shiva. These tales relate, among other things, the birth of the god Shasta and the destruction of Bhasmasura, the ash-demon. Mohini’s main modus operandi is to trick or beguile those she encounters. She is worshipped throughout Indian culture, but mainly in Western India, where temples are devoted to her depicted as Mahalasa, the consort of Khandoba, a regional avatar of Shiva.

The central icon of the Jaganmohini-Kesava Swany temple at Ryali, discovered buried underground by the king in the 11th century, represents the male Vishnu in the front, while the back of the icon is the female Jagan-Mohini ("one who deludes the world") or Mohini, with a female hairdo and figure. A Sthala Purana tells that the flower in Mohini's hair fell at Ryali ("fall" in Telugu) when Mohini was being chased by Shiva

Etymology

The name Mohini comes from the verb root moha, meaning "to enchant, perplex, or disillusion,"[1][2] and literally means "delusion personified." In the Baiga culture of Central India, the word mohini means "erotic magic or spell."[3] The name also has an implied connotation of "the essence of female beauty and allurement."[4]

Legends and history

The earliest reference to a Mohini-type goddess appears in the Samudra manthan episode of the 5th century BCE Hindu epic Mahabharata.[5] The Amrita, or nectar of immortality, is produced by the churning of the Ocean of Milk. The Devas (demi-gods) and the Asuras (demons) fight over its possession.[6] The Asuras contrive to keep the Amrita for themselves, angering the Devas. Vishnu, wise to their plan, assumes the form of an "enchanting damsel". She uses her allure to trick the Asuras into giving her the Amrita, and then distributes it amongst the Devas. Rahu, an Asura, disguises himself as a god and tries to drink some Amrita himself. Surya (the sun-god) and Chandra (the moon-god) quickly inform Vishnu, and he uses the Sudarshana Chakra (the divine discus) to decapitate Rahu, leaving the head immortal.[7] The decapitated body becomes Ketu. Rahu and Ketu are both regarded as celestial bodies that assume one's destiny. The other major Hindu epic Ramayana (4 century BCE) narrates the Mohini story briefly in the Bala Kanda chapter.[8] This same tale is also recounted in the Vishnu Purana four centuries later.[9]
In the original text, Mohini is referred to as simply an enchanting, female form of Vishnu. In later versions, Mohini is described as the maya (illusion) of Vishnu. Later still, the name of the avatar becomes Mohini from the original phrase describing his deliberate false appearance (mayam ashito mohinim).[10] Once the Mohini legend became popular, it was retold, revised, and expanded in several texts. The tales of Mohini-Vishnu also increased among devotional circles in various regions.[11][12] The same expanded Mahabharata version of the story is also recounted in the Bhagavata Purana in the 10th century CE.[13][14][15] Here, Mohini becomes a formal avatar of Vishnu.[16]
This legend is also retold in the Padma Purana[16] and Brahmanda Purana. In the Brahmanda Purana, however, Vishnu-Mohini simply, after mediation upon the Great Goddess Maheshvari, acquires her form to trick the thieving asuras.[12]

Slayer of demons

Mohini also has an active history in the destruction of demons throughout Hindu texts. In the Vishnu Purana, Mohini defeats Bhasmasura, the "ash-demon".[17] Bhasmasura invokes the god Shiva by performing severe penances. Shiva, pleased with Bhasmasura, grants him the power to turn anyone into ashes by touching their head. The demon decides to try the power on Shiva himself. Shiva runs terrified. Vishnu, witnessing the unfortunate turn of events, transforms into Mohini and charms Bhasmasura. Bhasmasura is so taken by Mohini that he asks her to marry him. Mohini agrees, but only on the condition that Bhasmasura follows her move for move in a dance. In the course of the dance, she places her hand on her head. Bhasmasura mimics the action, and in turn, reduces himself to ashes.[18] The legend of Bhasmasura is retold in the Buddhist text Satara Dewala Devi Puvata, with a slight variation. In this tale, Vishnu assumes his female form (the name "Mohini" is not used) and charms Bhasmasura. The female Vishnu asks Bhasmasura to promise never to leave her by taking his hand on his head as per the usual practice to swear on one's head. On doing so, Bhasmasura is reduced to ashes.[19]
In a similar legend related to birth of Ayyappa, the demon Surpanaka earns the power to turn anyone into ashes by his austerities. The tale mirrors all other aspects of the Buddhist version of the Bhasmasura tale, where he is forced by Mohini to severe fidelity by keeping his hand on his head and is burnt.[20]
The prelude of the Ramakien, the Thai version of the Ramayana, the demon Nontok is charmed and killed by Mohini-Vishnu. Nontok misuses a divine weapon given to him by Shiva. The four-armed Mohini-Vishnu enchants Nontok and then attacks him. In his last moments, the demon accuses Vishnu of foul play saying that Vishnu first seduced him and then attacked him. Vishnu decrees that in his next birth, Nontok will be born as the ten-armed demon Ravana and Vishnu will be a mortal man called Rama. He will then fight him and defeat him.[21]
In a lesser-known tale in the Ganesha Purana (900—1400CE) the wise asura king Virochana is rewarded a magical crown by the sun-god Surya. The crown shields him against all harm. Vishnu as Mohini then enchants Virochana and steals his crown. The demon, thus unprotected, is killed by Vishnu.[22]
Another legend about the demon Araka associates Mohini with Krishna rather than the god himself. The demon Araka had become virtually invincible because he had never laid eyes on a woman (extreme chastity). Krishna takes the form of the beautiful Mohini and marries him. After three days of marriage, Araka's bonds of chastity are broken, and Krishna kills him in battle.[23] Transgender Hijras consider Krishna-Mohini as a transsexual, rather than a true female.[24]

Relationship with Shiva

In the Bhagavata Purana, after Vishnu deceives the demons by his maya female form, Shiva wishes to see the bewildering Mohini again. When Vishnu agrees and reveals his Mohini form, Shiva runs crazily behind Mohini, "bereft of shame and robbed by her of good sense," while the abandoned wife Parvati (Uma) looks on. Shiva is overcome by Kāma (love and desire or Kamadeva, the god of love and desire). His "unfailing" seed escapes like that of "a love-maddened elephant chasing a desiring female" and falls on ground creating ores of silver and gold. Afterwards, Vishnu comes to his true form and reveals that his maya (illusory power) can not be surpassed even by Shiva. Shiva then extols Vishnu's power.[13][26]
The Tripurarahasya, a south Indian Shakta text, retells the story, giving more importance to the Goddess. When Shiva wishes to see Vishnu's Mohini form again, Vishnu fears that he may be burned to ashes like Kamadeva by the ascetic Shiva. So, Vishnu prays to goddess Tripura, who grants half of her beauty to Vishnu, begetting the Mohini-form. As Shiva touches Mohini, his seed spills, indicating a loss of the merit gained through of all his austerities.[27]
In the Brahmanda Purana when the wandering sage Narada tells Shiva about Vishnu's Mohini form that deluded the demons, Shiva dismisses him. Shiva and his wife Parvati go to Vishnu's home. Shiva asks him to take on the Mohini form again so he can see the actual transformation for himself. Vishnu smiles, again mediates on the Goddess, and in place of Vishnu stands the gorgeous Mohini. Overcome by lust, Shiva chases Mohini as Parvati hangs her head in shame and envy. Shiva grabs Mohini's hand and embraces her, but Mohini frees herself and runs further. Finally, Shiva grabs her and their "violent coupling" leads to discharge of Shiva's seed which falls "short of its goal," suggesting the act was not consummated. The seed falls on the ground and the god Maha-Shasta ("The Great Chastiser") is born. Mohini disappears, while Shiva returns home with Parvati.[28][29]
Shasta is identified primarily with two regional deities: Ayyappa from Kerala and the Tamil Aiyanar. He is also identified with the classical Hindu gods Skanda and Hanuman.[30] In the later story of the origin of Ayyappa, Shiva impregnates Mohini, who gives birth to Ayyappa. They abandon Ayyappa in shame. The legend highlights Vishnu's protests to be Mohini again and also notes that Ayyappa is born of Vishnu's thigh as Mohini does not have a real womb.[31] Another variant says that instead of a biological origin, Ayyappa sprang from Shiva's semen, which he ejaculated upon embracing Mohini.[32] Ayyappa is referred to as Hariharaputra, "the son of Vishnu (Hari) and Shiva (Hara)", and grows up to be a great hero.
In the Agni Purana, as the enchanted Shiva follows Mohini, drops of his semen fall on the ground and become lingas, Shiva's symbols. His semen also generates the monkey-god Hanuman, who helps Vishnu's avatar Rama in his fight against Ravana in the Ramayana.[34] The Shiva Purana says that by the mere glimpse of Mohini, Shiva spurts out his seed. The seed was collected and poured into the ear of Anjani, who gave birth to Hanuman, an incarnation of Shiva.[35] The latter is retold in the Thai and Malaysian version of the Ramayana.[36] Though Hanuman springs from Shiva's seed, he is also considered as a combined son of Vishnu and Shiva.[17]
The Buddhist version of the Bhasmasura tale continues with Shiva (Ishvara) asking the female-Vishnu, who is seated on a swing, to marry him. She asks Shiva to get the permission of his wife Umayangana to take her home. Shiva returns with Umayangana's consent to find the female-Vishnu pregnant, who sends him back to get permission to bring a pregnant woman home. When he returns, a child is born and female-Vishnu is pregnant again. She requests Shiva to seek approval to bring a pregnant woman with a child home. This happens six more times. Finally, Shiva brings Umayangana with him to witness the miraculous woman. Vishnu then returns to his male form. Umayangana embraces the six youngest children merging them into the six-headed Skanda, while the eldest, named Aiyanayaka ("eldest brother") remains intact.[19] Aiyanayaka is identified with Aiyanar.
The rare instance where an "explicit, male homosexual act" is suggested is in a Telugu text where when Shiva is busy lovemaking with Mohini-Vishnu, the latter returns to his original form and still the lovemaking continues.[24]
Mohini plays a lesser role in a Shaiva legend in the Skanda Purana. Here, Vishnu as Mohini joins Shiva to teach a lesson to arrogant sages. A group of sages are performing rituals in a forest, and start to consider themselves as gods. To humble them, Shiva takes the form of an attractive young beggar (Bhikshatana) and Vishnu becomes Mohini, his wife. While the sages fall for Mohini, their women wildly chase Shiva. When they regain their senses, they perform a black magic sacrifice, which produces a serpent, a lion, an elephant (or tiger) and a dwarf, all of which are overpowered by Shiva. Shiva then dances on the dwarf and takes the form of Nataraja, the cosmic dancer.[37] The legend is retold in the Tamil Kovil Puranam and Kandha Puranam with some variation.[27][35][38] This legend is also told in the Sthala Purana related to the Chidambaram Temple dedicated to Shiva-Nataraja.[39]
Another legend from the Linga Purana says that the embracing of love-struck Shiva and Mohini led to be their merging into one body. At this moment, Mohini became Vishnu again, resulting the composite deity Harihara, whose right side of the body is Shiva and left side is Vishnu in his male form.[40][41] In the temple in Sankarnayinarkovil near Kalugumalai is one of the rarest exceptions to iconography of Harihara (Sankara-Narayana). The deity is depicted similar to the Ardhanari, the composite form of Shiva-Parvati, where right side of the body is the male Shiva and left side is female. This image's female side represents Mohini and it, as a whole, symbolizes the union of Shiva and Mohini.[42] In a Harihara image, the Shiva side has an erect phallus (urdhva linga) and relates to Shiva's love to his left side Vishnu-Mohini.[43] The influence of Shakta traditions on Shaiva ones may have led to the development of composite images like Harihara, where Vishnu is identified with Shiva's consort, or Mohini.[44] Like the Kanda Puranam narrative, the Shaiva saint Appar identifies Vishnu as Parvati (Uma), the female counterpart of Shiva


Transport to Ryali

Ryali is situated in East Godavari Dt in AP, which is nearer to
By Rail and Road the pilgrims can reach Rajahmundry (which is very popular historicalloy)
and from Rajahmundry by road it is reachable. And also from Kakinada (which is also East Godavari Dt) by road it is convenient to reach Ryali.




68. Sabarimala Swamysaranam


Sabarimala is a Hindu pilgrimage center located in the Western Ghat mountain ranges of Pathanamthitta District in Kerala. It is the largest annual pilgrimage in world with an estimated 45–50 million devotees visiting every year.[1][2] Sabarimala is believed to be the place where the Hindu God Ayyappan meditated after killing the powerful demoness, Mahishi. Ayyappan's temple is situated here amidst 18 hills. The temple is situated on a hilltop at an altitude of 468 m (1535 ft) above mean sea level, and is surrounded by mountains and dense forests. Temples exist in each of the hills surrounding Sabarimala. While functional and intact temples exist at many places in the surrounding areas like Nilackal, Kalaketi, and Karimala, remnants of old temples survive to this day on remaining hills.
Sabarimala is linked to Hindu pilgrimage, predominantly for men of all ages.You can identify a Sabarimala pilgrim easily as they wear black or blue dress.They do not shave till the completion of pilgrimage and smear Vibhuti or Sandal paste on their forehead.Women between the ages of 10 and 50 are not allowed to enter the temple, since the story attributed to Ayyappa prohibits the entry of the women in the menstrual age group. This is because Ayyappan is a Bramachari (Celibate). The temple is open for worship only during the days of Mandalapooja (approximately November 15 to December 26), Makaravilakku (January 14- "Makara Sankranti") and Vishu (April 14), and the first six days of each Malayalam month.

The pilgrimage


The devotees are expected to follow a vratham (41-day penance) prior to the pilgrimage [1]. This begins with wearing of a special Mala (a garland made of Rudraksha or Tulasi beads). In general from then they are to refrain from non-vegetarian food of any kind (except dairy) alcohol, and tobacco, engaging in sex, using foul language, hair-cuts and shaving. They are expected to bath twice and visit the local temples regularly and only wear plain black or blue coloured traditional clothing.Saffron colored dresses are worn by Sanysis (monks) who have renunciated material life.But,many devotees still continue to wear saffron colored clothes which are against vedic scriptures due to ignorance.
Hundreds of devotees still follow the traditional mountainous forest path (approximately 52 km) from Erumely, believed to be taken by Ayyappa himself. The part starts from Erumely to Aludha river, then crosses the Aludha mountain to reach Karivilam thodu. Now comes the sacred Karimala crossing, from there to Cheriyanavattom, Valliyanavattom and finally Pamba River. Then have claim neeleemala and we enter into the ganesh bettam, shreeram betta padam.Aranmula kottaram is one of the halt place of holy journey 'thiruvabharana khosayatra'. But many people use vehicular traffic which can go till the Holy Pamba River by an alternate road. Thereafter, all the pilgrims have to follow a mountainous forest trekking path approximately four kilometers up a steep hill (Neeli Mala) to Sabarimala. This path, now developed, with shops and medical aid by the sides, used to be a mere trail through dense forest.

Priesthood

Kantararu Maheshwararu of Thazhamon family is the Thantri (Head Priest) of Sabarimala.

Prasadams

The prasadam at Sabarimala temple is Aravana payasam and Appam. These are prepared by using rice, ghee, sugar etc. The rice needed to prepare prasadam at Sabarimala is supplied by Chettikulangara Devi Temple, the second largest temple under Travancore devaswom board situated at Mavelikkara. The Chief Commissioner, Travancore Devaswom Board said that the board has appointed Central Food Technological Research Institute, Mysore as a consultant for providing technical guidance to ensure the quality of Aravana, Appam, and other prasadom preparations at Sabarimala.

Harivarasanam

Harivarasanam[5] is recited before closing the temple door every night. Harivarasanam song, which is sung at Sabarimala as a lullaby at night (Urakkupattu) was composed by Sri Kambangudi Kulathur Srinivasa Iyer. It is said that Srinivasa Iyer used to recite the composition, after the Athazha Puja, standing in front of the shrine of Ayyappa in the main temple. With the efforts of Swami Vimochanananda, it came to be accepted as the lullaby by the Thantri and melshanthi. The composition has 352 letters, 108 words in 32 lines (8 stanzas).[6]
Though there have been many versions of this song sung by many renowned vocalists, the temple plays the rendition by K. J. Yesudas, composed by the renowned music director G. Devarajan, which is in the 'Madhyamavathi' raga of Indian Karnatic music. Harivarasanam is written in Malayalam.

Neyyabhishekam

This significant ritual involves pouring sacred ghee brought by pilgrims in their Pallikettu or Irumudi (A two compartment bag made of handwoven cotton cloth used to bear the offerings for Sabarimala Temple by the devotees and carried on their heads)on the idol of Lord Ayyappa. It symbolically means the merging of Jeevatma with the Paramatma.While a Black coloured Irumudi is used by a pilgrim on his first journey(Kanni Ayyappan) to Sabarimala, others use Navy Blue till third year and there on saffron coloured Irumudi.

Makara Vilakku

Lord Sri Rama and his brother Lakshmana met Sabari, a tribal devotee, at Sabarimala. Sabari offered the Lord fruits after tasting them. But the Lord accepted them gladly and whole-heartedly. The Lord then turned and saw a divine person doing tapas. He asked Sabari who it was. Sabari said it was Sasta. Rama walked towards Sasta and the latter stood up and welcomed the Prince of Ayodhya. The anniversary of this incident is celebrated on Makara Vilakku day. It is believed that on Makara Vilakku day, Lord Dharmasasta stops his tapas to bless his devotees.

Aham Brahmasmi and Tattvamasi

The important message given at the temple is the ultimate knowledge that each individual is a God unto himself/herself, Tat Tvam Asi in Sanskrit meaning "That is you". Due to this pilgrims call each other Swami.
Tat Tvam Asi, meaning "That Thou Art" is the message that is given out by the Lord. It means, in short, you are part of the Universal Soul (in Sanskrit "Paramatma") which is the quintessence of Advaita philosophy. It also means for reaching Paramatma or Universal Soul. this mahavakya suggested by swami chinnmayananda(1916–1993) in end of 70's

Illumination and Power

In this remote hill shrine the Kerala State Electricity Board (KSEB) is shouldering the task of providing sufficient illumination in base camps, trekking paths and the Sannidhanam, the shrine spot. KSEB installs and maintains around 15000 electric lamps of various types here. Power is brought here through Kochu Pampa and Thriveni Substations. Through uninterrupted supply and well maintained lights KSEB has been able to maintain good reputation in the recent years.

Historicity of the Ayyappa Temple

There is no clear evidence as to when the pilgrimage to Sabarimala began. After the installation of the temple, it was mostly unreachable for about three centuries. One of the kings in a later generation rediscovered the original path to reach Sabarimala. He had many followers with him, including the descendants of the Vavar family. They refreshed their resources at Erumely and this marked the beginning of the famous Petta Thullal at Erumely. They laid down their arms at the place today known as Saramkuthy. Those who are on their maiden visits to Sabarimala thrust arrows at this place. The temple was then renovated. In 1821 AD, the kingdom of Pandalam was added to Travancore. 48 major temples including the Sabarimala temple were also added to Travancore. The idol was erected in 1910[citation needed] .In 1950, unidentified persons destroyed the temple by breaking the 'Sri-kovil' and the main idol of worship, and set fire to the temple. The temple also conflagrated in 1971 and underwent a major revamping.

The history behind the worshipping methods

The customs of the pilgrims to Sabarimala are based on five worshipping methods; those of Shaivites, Shaktists and Vaishnavites. At first, there were three sections of devotees – the devotees of Shakti who used meat, liquor and drugs to worship their deity, the devotees of Vishnu who followed strict penance and continence, and the devotees of Shiva who partly followed these two methods. Another name of Ayyappa is Sastha. All these can be seen merged into the beliefs of pilgrims to Sabarimala. The chain the pilgrims wear comes from the Rudraksha chain of the Shaivites. The strict fasting, penance and continence is taken out of the beliefs of the Vaishnavites. The offering of tobacco to Kaduthaswamy can be considered to be taken from the Shaktists.

Ayyappan

Ayyappan (Malayalam: അയ്യപ്പന്‍) (also called Sastavu, or Sasta) is a Hindu deity worshiped in a number of shrines across India. Ayyappan is believed to be an incarnation of Dharma Sasta, who is the offspring of Shiva and Vishnu (as Mohini, is the only female avatar of the God Vishnu ) and is generally depicted in a yogic posture, wearing a bell around his neck, hence named Manikantan. Ayyappan may bear a historical relationship to the tutelary deity Aiyanar in Tamil Nadu.[1]
By the 20th century, there has been an increase in the number of worshipers of Ayyappan from many different groups, spurred by vast improvements in transport and communication in southern India.[2]
Ayyappan's annual festival is a time of pilgrimage for ever-growing numbers of men from throughout South India. The most prominent and famous Ayyappan shrine is the one at Sabarimala, in the hills of Pathanamthitta in Kerala, with over 30 million devotees visiting it every year,[3] making it one of the largest pilgrimage sites in the world. These devotees fast and engage in austerities under the leadership of a teacher for weeks beforehand and then travel in groups to the shrine for a glimpse of Ayyappan. Bus tickets are hard to obtain for several weeks as masses of elated men, clad in distinctive ritual dhotis of various colors, throng public transportation during their trip to the shrine.[4]
The name "Ayyappan" is used as a respectful form of address in the Malayalam language, spoken in the Indian state of Kerala. The mantra Swamiye Sharanam Ayyappa can be translated as, "Oh Ayyappa! I seek refuge in you"

Etymology

Ayyappa is known as "Hariharasuta" because he is the son of Hari (Vishnu), the saviour and Hara (Shiva), the destroyer. His most common name is "Manikanta" because when the king Rajasekara Pandiya of Pandalam found little Ayyappan in a forest, there was a "mani" (bell) tied around his neck.[6][7]
As Dharma Sastha, many of them consider him to be born out of the union between Mohini (an avatar of Vishnu) and Shiva

Legends surrounding Ayyappan

The asura princess Mahishi was burning up with anger at the trick the gods had pulled on her brother, the asura king Mahishasura. As Mahishasura was blessed with invulnerability to all men, the gods had sent goddess Durga, to fight and kill him. Thus, Mahishi began performing a fearsome set of austerities, and pleased the creator god Brahma. She asked for the boon of invulnerability, but Brahma said it was not possible so Mahishi planned and asked invulnerability to all men except by the son of Shiva and Vishnu. He granted her the boon of ruling the universe and being invulnerable except by the son of Shiva and Vishnu. Since such a person did not exist, she thought she was safe and began conquering and plundering the world.
The gods implored Shiva and Vishnu to save them from this catastrophe. Vishnu found a possible solution to the problem. When Vishnu had taken on the Kurma Avatar, he also had to manifest himself as Mohini, the enchantress, to save the nectar of immortality (ambrosia or amrit) from the demons who were not willing to share it with the gods. If he became Mohini again, then the female Mohini and the male Shiva could have the divine child who would combine their powers and beat Mahishi.
Some versions give a slightly more detailed version of the union of Shiva with Vishnu. One version tells that the asura Bhasmasura had so pleased Lord Shiva with his austerities that Shiva gave him a boon of anything he wished. So Bhasmasura asked for the ability to burn to ashes anything which he placed his hand over. No sooner had Shiva granted this, than Bhasmasura ran after the god, threatening to turn him to ashes.
Shiva called to Lord Vishnu for help. He hid himself in a peepal tree as Bhasmasura ran here and there searching for the god. Vishnu became aware of the events, and decided that he would take the female form Mohini, "the Enchanting", and try to trump the asura's powers. When Bhasmasura saw Vishnu in this form, he was bewitched by her beauty. He earnestly tried to court her. So Vishnu instructed Bhasmasura to hold his hand over his head, and vow fidelity. With this act, Bhasmasura was reduced to ashes.
Vishnu found Shiva and explained the whole affair to him. Shiva asked if he too could see Vishnu in this female form. When Vishnu appeared thus, Shiva was overcome with passion, and united with her. The two gods thus became "Harihara Murthi", that is a composite form of Shiva and Vishnu as one god.
From this union, Lord Sree Dharma Sastha was born. He combined in himself the powers of Vishnu and Shiva. Lord Ayyappan is an incarnation of Lord Sree Dharma Sastha and Lord Ayyappan is a visible embodiment of their essential identity. Sri Ayyappa belongs to Pandya Royal Community. He was the head of a clan. It is believed Sri Ayyappa merged to sri dharma sastha. Lord Vishnu gifted the new-born deity with a little bejeweled bell necklace, so this god is called Manikanthan Swamy. He is also called as Shasthappan by most South Indian communities.
In most Tamil versions of the story, the legend ends with the birth of the god, and with his passage around the region. But in Kerala, the story continues with Ayyappan's adoption by the Pandalam Raja, and the subsequent encounter with Mahisi.

Others legends

There are many popular stories associated with Him among the devotees. The stories differ, but there are certain common elements:
  • Ayyappa lived in the Pandalam Palace as the son / savior of the King.
  • He had super-human or divine knowledge, wisdom, and courage and loved the King and his people.
  • He protected the King and the kingdom from the attacks of enemies.
  • At the end of His life in Pandalam, He vanished into the forests and is ever since worshiped at the Sabarimala temple.
The most popular and widely accepted story tells that Lord Ayyappa had His human sojourn as the son of the Raja of Pandalam. At that time, Raja Rajasekhara ruled the kingdom of Pandalam. During one of his hunting expeditions, the Raja was puzzled to hear the wails of a child on the banks of the river Pampa, and was surprised to find a resplendent infant there. The beautiful baby with radiant face wore a bead ('mani') around his neck. The King, though pious, charitable, just, and God-fearing, had no children. He accepted the child as God's gracious response to his fervent prayer for an heir to his throne. Manikantan grew into a boy well versed in academic lore and martial arts. Meanwhile the Rani gave birth to a son. The King regarded Manikantan as his elder son. He decided to crown him as the Yuvaraja. The King's corrupt Minister had a deep dislike for Manikantan, and made the innocent Queen believe that ill would befall her if Manikantan was crowned Yuvaraja and that the kingdom actually belonged to her son.
They conspired to get rid of Manikantan by hook or crook. They bribed the royal physician into becoming an accomplice of theirs. The Rani pretended to be afflicted with severe pain in the stomach, and the physician prescribed the milk of a tigress as the only cure. The King knew that none could be deputed for a mission that was so patently suicidal. However, the youthful and valiant Manikantan stepped forth and volunteered to fetch the milk. Despite the worried protestations of his foster-father, he set out for the fearful forests.
Days later, Manikantan entered the palace precincts riding a fierce tigress and followed by a pack of its cubs. The schemers were frightened into confessing their nefarious plot. They and others now knew that Manikantan was no ordinary being. They were convinced of His divine origins, and prayed to Him to be with them for their own salvation and for the safety of the kingdom. However, Manikantan was now determined to leave the place.
Filled with happiness, grief, fear, wonder and 'bhakthi' (devotion to God) and self-surrender, the king prayed for the mercy and blessings of Manikantan. He repented he could not fully visualize the truth of the divine powers of the Lord and repeatedly requested Him to forgive him for behaving as if He were only his son. The Lord lovingly embraced the King who continued to pray: " Lord, kindly bless me by freeing me from my egos and the worldly life of birth and rebirth and grant me ' moksha’ (salvation). Kindly continue to be the saviour of my family and stay eternally in my kingdom.” Manikantan then enlightened the King on the path of attainment of 'moksha'. These words of the Lord are contained in ‘Bhuthanathageetha'. To the King who is by now mentally cleansed and completely immersed in 'bhakthi', Lord Ayyappa said: "I am to free you from all worldly sorrows & worries and to grant you 'moksha'. All those who are and would be born in your family shall have my blessings unfailingly. I am always accessible to 'bhakthi' and only 'bhakthi." The Lord told the King that he could construct a temple at Sabarimala, north of the holy river Pampa and install His deity there. Ayyappa also explained how the Sabarimala pilgrimage shall be undertaken, emphasizing the importance of 'vrutham' and what the devotees can attain by His 'darshan'.
The Lord further consoled the King saying that the devotees who held him and his descendants in 'bhakthi' shall happen to be devoted to Him as well. Manikantan then blessed the King and all others assembled there, and vanished. The King duly constructed the temple at Sabarimala, dedicated to Him.
There are various tales connected with Lord Ayyappa: the discovery of the child at Pampa, Manikantan's youthful days in the Pandalam palace, bestowing the power of hearing and speaking upon the deaf and dumb son of His teacher as Guru-dakshina, His friendship with Vavar, bringing the tigress's milk, accomplishing His divinely destined mission of annihilation of the demoness Mahishi, eliminating the forest-thug Udayanan, bestowing moksha on Sabari, blessing His foster-father with moksha and so on. Legend also goes to say that Manikantan was the incarnation of Lord Dharma Sastha. Raja Rajasekhara was in his previous birth a rich and pious 'Brahmin ' by name Vijayan who was a very strong believer and devotee of Lord Dharma Sastha.
A collection of legends called Ithihyamala, first published in 1904, gives a slightly different version. In it, the Raja of Madurai finds Ayyappan, as a young man well versed in archery, in a forest. The story follows the same pattern as above except that the Raja recognises him as an Avatar or incarnation of Sastha. This story explains why members of the Pandalam Royal Family even today do not stand directly in front of the sanctum sanctorum at Sabarimalai. This version puts Ayyappan as a Senapathi, or Captain, of the Pandyan army whose popularity and influence with the King was disliked by locals.

Makara Jyothi

Makara (Sanskrit: मकर) is the name of a zodiac sign in Indian languages known as Capricorn in English. "Jyoti" means "light" in Sanskrit. Thus "Makara Jyoti" (also spelt as Jyothi) means "Light of Capricorn".
The Sun appears to move from one zodiac constellation to another every month and the day on which Sun changes the constellation is called Sankrānti (= transit) in Sanskrit. Makara Sankranti (Sanskrit: मकर संक्रान्ति, Malayalam: മകര സാന്‍ക്രാന്തി, Kannada: ಮಕರ ಸಂಕ್ರಾಂತಿ, Tamil: தைப்பொங்கல், Telugu: మకర సంక్రాంతి ) is the Sun’s transit into Capricorn (Makara) constellation that usually occurs on 14 January every year and is a very important Hindu festival celebrated all over India in various forms. Uttarāyaṇa, the six-month period when the sun travels towards the north on the celestial sphere starts on Makara Sankranti and ends on Karka Sankranti (around July 14).
One of the places where a large number of devout Hindus reach on 14 January for worship is Sabarimala located in thick rain forests of Kerala.
Makara Jyothi is worshiped as a part of ritual in Sabarimala Temple on Makara Sankranti on 14 January every year. Devout Hindus believe that the jyothi is a celestial phenomenon and its sighting is auspicious and brings good luck and blessings.

Popularity of the Ritual

Lord Sri Rama and his brother Lakshmana met Sabari, a urban devotee, at Sabarimala. Sabari offered the Lord fruits after tasting them. But the Lord accepted them gladly and whole-heartedly. The Lord then turned and saw a divine person doing tapas. He asked Sabari who it was. Sabari said it was Sasta. Rama walked towards Sasta and the latter stood up to welcome the Prince of Ayodhya. The anniversary of this incident is celebrated on Makara Vilakku day. It is believed that on Makara Vilakku day, Lord Dharmasasta stops his tapas to bless his devotees.
Another popular mythical belief is that the Makara Vilakku is lit there in commemoration of the aarathi performed by Dev rishis and Devas at the time of revelation of His Divine form (Roopa) by Manikantan (an incarnation of Sasta).
This event marks the culmination of the long and arduous pilgrimage to Sabarimala shrine. The light disappears in the evening after the Thiruvaabharanam (divine ornaments) are brought into the sanctum sanctorum and are placed on the Lord. The most significant rituals of worship are performed at the day of Makara Sankaranthi (14 January every year). It draws the second largest number of pilgrims to a place of worship in India. Of particular significance is the fact that this is a remote forest in the Western Ghats in Kerala.
The most famous Ayyappa shrine in India is the one at Sabarimala with over 50 million devotees visiting it every year..
The huge crowd of pilgrims that witnesses the event has been on the rise every year.[1] It is believed that 1.5 million devotees witnessed Makarajyoti light in 2010.[2] The revenue collection during the Makaravilakku period was also higher compared to previous years. The total donations were Rs.720 million in 2008 against previous year’s Rs.723 million.



Other famous temples near Sabarimala


Routes To Ayyappan Temple

Om Swamiye Saranam Ayyappa

There are three ways to reach Sabarimala By Train, By Flight, By Bus, From Pampa to Sabaimala, Kerala Map and Distance

By Train: You can arrive at Kottayam & Chengannur by Railway (Broad gauge) and Punalur (Metre gauge) and from there by BUS to Pampa.

Nearest Railway Stations
Kottayam - (0481) 2563535
Chengannur - (0479) 2452340
Pamba Railway Enquiry Counter - (04735) 203605


Kottayam (Towards South)
Train No.
Train Name
Time
16348
Mangalapuram – Trivandrum Express
1.00
16344
Palakkad Town – Trivandrum Amrutha Express
2.55
12697
Chennai – Trivandrum Super Fast (Monday)
3.25
12695
Chennai – Trivandrum Super Fast Express
4.10
16630
Mangalapuram – Trivandrum Malabar Express
4.55
56305
Kottayam – Kollam (Passenger)
5.40
16381
Mumbai-Kanyakumari (Jayanthi Janatha Express)
6.25
16303
Ernakulam – Trivandrum Vanchinad Express
6.10
12623
Chennai – Trivandrum Mail
7.40
56385
Ernakulam – Kottayam Passenger
9.25
12081
Kozhikode – Trivandrum Jansathabdhi Express (Except Wednesday & Sunday)
10.51
12626
New Delhi – Trivandrum (Kerala Express)
11.05
16526
Bangalore – Kanyakumari (Island Express)
11.30
56387
Ernakulam – Kayamkulam Passenger
13.13
16327
Korba – Trivandrum Express (Monday, Friday)
14.20
16649
Mangalapuram – Trivandrum (Parasuram Express)
14.53
17230
Hyderabad – Trivandrum (Sabari Express)
15.10
16318
Jammuthavi – Himasagar Express (Thursday)
15.35
12660
Shalimar – Nagercoil Express – Gurudev (Friday)
16.55
12201
Lokmanyathilak – Kochuveli Sabareerath (Tuesday, Saturday – Via Konkan)
20.10
56393
Kottayam – Kollam Passenger
17.45
16301
Shornnur – Trivandrum (Venad Express)
18.33
56391
Ernakulam – Kollam Passenger
19.45
12516
Guvahathi – Trivandrum Express (Friday)
19 .05
56389
Ernakulam – Kottayam Passenger
22.00
16333
Veraval – Trivandrum Express (Friday – Via Konkan)
2.20
16311
Bickaneer – Kochuveli Express (Thursday – Via Konkan
2.20
16335
Gandhidham – Nagercoil Express (Saturday – Via Konkan)
2.20
12777
Yeswanthpur – Kochuveli Super Fast Express (Thursday)
3.25
12257
Yeswanthpur – Kochuveli Sabarirath Express (Monday, Wednesday, Friday)
9.30
12288
Dehradoon – Kochuveli Express (Wednesday, Via Konkan)
15.28

Chengannur (Towards South)
Train No.
Train Name
Time
16311
Bickeneer – Trivandrum Express (Friday)
0.20
16333
Veraval – Trivandrum Express (Saturday)
0.20
16335
Gandhidham – Nagercoil Express (Sunday)
0.20
16348
Mangalapuram – Trivandrum Express
1.40
16344
Palakkad – Trivandrum (Amrutha Express)
3.35
12777
Hoobli – Kochuveli Express (Thursday)
4.00
12695
Chennai – Trivandrum Super Fast
4.50
16630
Mangalapuram – Trivandrum Malabar Express
5.40
56305
Kottayam – Kollam Passenger ç
6.20
16303
Ernakulam-Trivandrum (Vanchinad Express)
6.50
16381
Mumbai – Kanyakumari (Jayanthi Janatha Express)
7.15
12623
Chennai – Trivandrum Mail
8.30
12257
Yeswanthapuram – Kochuveli Sabareerath Express (Monday, Wednesday, Friday)
10.07
12081
Kozhikode – Trivandrum Janshathabdhi Express (Except Wednesday & Sunday)
11.25
12626
Newdelhi – Trivandrum Kerala Express
11.45
16526
Bangalore – Kanyakumari Island Express
12.10
12288
Dehradoon – Kochuveli Express (Wednesday)
12.30
56387
Ernakulam – Kayamkulam Passenger
13.55
16649
Mangalapuram – Trivandrum Parasuram Express
15.35
17230
Hyderabad-Trivandrum Sabari Express
15.55
16327
Korba-Trivandrum Express (Monday, Friday)
15.00
16318
Jammuthavi – Kanyakumari Himasagar Express (Thursday)
16.20
12209
Lokmanyathilak-Kochuveli Sabarirath Express (Tuesday, Saturday)
17.35
12660
Shalimar-Nagercoil Gurudev Express (Friday)
17.35
56393
Kottayam – Kollam Passenger
18.35
16301
Shornnur- Trivandrum Venad Express
19.13
56391
Ernakulam – Kollam Passenger
20.25
12516
Guvahathi-Trivandrum Express (Friday)
19.50

Kottayam (Towards North)
Train No.
Train Name
Time
16347
Trivandrum – Mangalapuram Express
23.58
16343
Trivandrum – Palakkad Town Amrutha Express
1.30
56385
Kottayam – Ernakulam Passenger
5.25
1352
Kollam – Ernakulam Passenger
6.40
16328
Trivandrum – Korba Express (Monday, Thursday)
8.35
16302
Trivandrum – Shornnur Venad Express
8.18
16650
Trivandrum –Mangalapuram Parasuram Express
9.40
17229
Trivandrum – Hyderabad Sabari Express
10.20
56394
Kollam-Kottayam Passenger
10.50
12202
Kochuveli-Lokmanyathilak Sabareerath (Sunday, Thursday (Via Konkan)
11.30
16382
Kanyakumari – Mumbai Jayanthi Janatha Express
11.40
12625
Trivandrum – New Delhi Kerala Express
14.10
12515
Trivandrum – Guvahathi Express (Sunday)
15.45
16525
Kanyakumari – Bangalore Island Express
16.25
12082
Trivandrum-Kozhikode Janshathabdhi Express (Except Tuesday, Saturday)
16.50
56390
Kottayam – Ernakulam Passenger
17.15
12624
Trivandrum – Chennai Mail
17.35
56388
Kayamkulam – Ernakulam Passenger
17.50
16334
Trivandrum – Veraval (Monday, (via) Konkan)
18.25
16336
Nagercoil-Gandhidham Express (Tuesday-Via Konkan)
18.25
16312
Kochuveli – Bickaneer Express (Saturday-Via Konkan)
18.25
16317
Kanyakumari – Jammuthavi (Friday) Himasagar
19.10
12659
Nagarcoil – Shalimar Gurudev Express (Sunday)
19.10
56304
Nagercoil – Kottayam Passenger
19.50
12696
Trivandrudm – Chennai Super Fast Express
20.25
16304
Trivandrudm – Ernakulam Vanchinad
20.50
16629
Trivandrudm – Mangalapuram Malabar Express
22.15
12698
Trivandrudm – Chennai Central Super Fast (Saturday)
23.05
12287
Kochuveli – Dehradoon (Friday (via Konkan)
11.30
12778
Kochuveli – Yeswanthpur Super Fast Express (Thursday)
15.45
12258
Kochuveli – Yeswanthpur Sabareerath Express (Monday, Wednesday, Friday)


Chengannur (Towards North)
Train No.
Train Name
Time
16343
Trivandrum – Palakkad (Amrutha Express)
0.40
56392
Kollam - Ernakulam Passenger
5.40
16302
Trivandrum - Shornnur (Venad Express)
7.25
16328
Trivandrum - Korba Express (Monday, Thursday)
7.45
16650
Trivandrum - Mangalapuram (Parasuram Express)
8.45
56394
Kollam - Kottayam Passenger
9.15
17229
Trivandrum - Hyderabad (Sabari Express)
9.30
12202
Kochuveli - Lokmanyathilak Sabarirath (Sunday, Thursday)
10.40
12287
Kochuveli - Dehradoon Express (Friday)
10.40
16382
Kanyakumari - Mumbai Jayanthi Janatha Express
10.30
12625
Trivandrum – New Delhi Kerala Express
13.20
12515
Trivandrum – Guwahati Express (Sunday)
14.50
2778
Kochuveli – Hoobli Express (Thursday)
14.50
16525
Kochuveli – Bangalore Island Express
15.25
12082
Trivandrum- Kozhikode Janasathabdhi (Tuesday, Saturday)
16.12
12624
Trivandrum – Chennai Mail
16.35
56388
Kayamkulam – Ernakulam Passenger
17.07
16312
Trivandrum – Bikkaneer Express (Saturday)
17.15
16334
Trivandrum – Veraval Express (Monday)
17.15
16336
Nagercoil – Gandhidham Express (Tuesday)
17.15
16317
Kanyakumari- Jammuthavi Himasagar Express (Friday)
18.15
12659
Nagercoil – Shalimar Gurudev Express (Sunday)
18.15
56304
Nagercoil – Kottayam Passenger
18.40
12258
Kochuveli-Yeswanthapuram- Sabarinath Express (Monday, Wednesday, Friday)
19.10
12696
Trivandrum – Chennai Super Fast
19.30
16304
Trivandrum – Ernakulam Vanchinadu Express
20.00
16629
Trivandrum – Mangalapuram Malabar Express
21.10
16347
Trivandrum – Mangalapuram Express
23.12


By Flight: You can reach Thiruvananthapuram, Cochin & Nedumbassery by Air and from there reach Pampa by BUS/CAR/Personal Vehicle.
- Trivandrum International Airport is located at a distance of 175 km from Sabarimala.
- Nedumbassery International Airport at Kochi is at a distance of about 190 km from Sabarimala.


From Pampa to Sabaimala Sannidhanam is just 8 km from Pampa.

By Bus: Kerala State Road Transport Corporation (KSRTC) Bus Schedule & Services
Motorable road routes (Bus route):
From
To
Distance
Erumeli
Pampa
56 Kms
Kottayam
Erumeli
72 Kms
Kottayam
Pampa
128 Kms
Chengannoor
Pampa
93 Kms
Thiruvalla
Pampa
99 kms
Ernakulam
Pampa (via) Kottayam
200 Kms
Alleppy
Pampa (via) A.C. Road
137 Kms
Punalur
Pampa
105 Kms
Pathanamthitta
Pampa
69 Kms
Pandalam
Pampa
84 kms
Thiruvananthapuram
Pampa
175 Kms
Ernakulam
Erumeli (via) Palai, Ponkunnam
175 Kms

Opening and closing of Sabarimala Sree Dharmasastha Temple for the year 2012, 2013 - 2014

Om Swamiye Saranam Ayyappa
List Of Daily Rituals & Timings At Sabarimala
Ritual
Timimg
Nirmalyadarshanam
3.05 a.m.
Neyyabhishekham
3.15 a.m.
Ganapathy homam
3.20 a.m.
Usha pooja
7.30 a.m.
Nada Closing
1.30 p.m.
Nada Opening
4.00 p.m.
Deeparadhana
6.15 p.m.
Athazha pooja
11.00 p.m.
Harivarasanam
11.45 p.m.

Please Note: Sabarimala temple usually opens at 04.00am and closes at 11.00pm. During the peak seasons like Makara Vilakku Mahotsavam, the timings might altered to accommodate the large number of devotees.

The Sabarimala Ayyappa Temple in Kerala is open for darshan only during certain specific periods in a year. Below are the dates on which the Sabarimala Ayyappa Temple will remain open during 2012, 2013 - 2014.

Month
Pooja
Opening date
Closing date
January 2012
Makara Vilakku
15-01-2012

February
Monthly Pooja (Kumbham)
13-02-2012
18-02-2012
March
Monthly Pooja (Meenam)
13-03-2012
18-03-2012

Utsavam
26-03-2012
05-04-2012

Utsavam Kodiyettam
27-03-2012

April
Painkuni Uthram-Arattu
05-04-2012


Vishu Mahotsavam
10-04-2012
18-04-2012

Vishu Darsanam
14-04-2012

May
Monthly Pooja (Edavam)
14-05-2012
19-05-2012

Prathistha Dinam / Idol Installation Day
30-05-2012
31-05-2012
June
Monthly Pooja (Midhunam)
14-06-2012
19-06-2012
July
Monthly Pooja (Karkitakam)
15-07-2012
20-07-2012
August
Monthly Pooja (Chingam)
16-08-2012
21-08-2012

Onam
27-08-2012
31-08-2012
September
Monthly Pooja (Kanni)
16-09-2012
21-09-2012
October
Monthly Pooja (Thulam)
16-10-2012
21-10-2012
November
Sri Chitira Attam Thirunnal
11-11-2012
12-11-2012

Mandala Pooja Mahotsavam
15-11-2012
26-12-2012
December
Mandala Pooja
26-12-2012

January 2013
Makara Vilakku Mahotsavam
30-12-2012
20-01-2013

Makara Vilakku
14-01-2013

February
Monthly Pooja (Kumbham)
12-02-2013
17-02-2013
March
Monthly Pooja (Meenam)
14-03-2013
19-03-2013

Utsavam
17-03-2013
27-03-2013

Utsavam Kodiyettam
18-03-2013


Painkuni Uthram & Arattu
27-03-2013

April
Vishu Mahotsavam
09-04-2013
17-04-2013

Vishu Darsanam
14-04-2013

May
Monthly Pooja (Edavam)
14-05-2013
19-05-2013

Prathistha Dinam / Idol Installation Day
20-05-2013
21-05-2013
June
Monthly Pooja (Midhunam)
14-06-2013
19-06-2013
July
Monthly Pooja (Karkitakam)
16-07-2013
21-07-2013
August
Monthly Pooja (Chingam)
16-08-2013
21-08-2013
September
Onam
14-09-2013
18-09-2013

Monthly Pooja (Kanni)
16-09-2013
21-09-2013
October
Monthly Pooja (Thulam)
16-10-2013
21-10-2013
November
Sri Chitira Attam Thirunnal
01-11-2013
02-11-2013

Mandala Pooja Mahotsavam
15-11-2013
26-12-2013
December
Mandala Pooja
26-12-2013


Nada opens for Makaravilakku
30-12-2013

January 2014
Makara Vilakku
14-01-2014


69. Sangam, Srikakulam



Sangam (Telugu: సంగం) is a village and a pilgrimage site in Vangara mandal in Srikakulam district in the state of Andhra Pradesh, India. [1]
It is about 56 kilometers from Srikakulam Town and 20 kilometers from Rajam. River Nagavali, Suvarnamukhi and Vegavati confluence takes place here. Hence it is a Triveni sangam similar to one well known in Allahabad. One of the five lingas of Lord Sangameswara is here. Thousands of devotees gather here on Maha Sivaratri Festiv

70. Saptashrungi



Saptashrungi or Saptashringi (Marathi: सप्तश्रृंगी, Saptaśrr̥ṇgī) is a site of pilgrimage situated 60 kilometers from Nashik. According to Hindu tradition, the goddess Saptashrungi Nivasini dwells within the seven mountain peaks. (Sapta means seven and shrung means peaks.) It is located in Nanduri, Tal:-Kalwan a small village near Nashik in India. Devotees visit this place in large numbers every day.

The legend

This temple is one among the 51 Shakti peethas located on the Indian subcontinent. The Devi is said be swayambhu (self-manifested) on a rock on the sheer face of a mountain. She is surrounded by seven (sapta in Sanskrit) peaks (shrungain Sanskrit), hence the name: Sapta Shrungi Mata (mother of the seven peaks).
The image of the Devi is huge — about 10 feet tall with 18 hands, holding weapons like:
String of Beads
Battle Axe
Mace
Arrow
Thunderbolt
Lotus
Bow
Water Pot
Cudgel
Lance
Sword
Shield
Conch
Bell
Wine Cup
Trident
Noose
Spinning Disc (Sudarsana Chakra)
The idol is always coated with sindoor, which is considered auspicious in this region. She is also known as Mahishasur Mardini, the slayer of the demon Mahishasur, who took the form of a buffalo. At the foot of the hill, from where one starts climbing the steps, there is the head of a buffalo, made in stone which is believed to be a demon.

Mahishasur Mandir

It is believed that the Devi Mahatmya, a sacred book which extols the greatness of Devi and her exploits, was composed at this place by the sage Markandeya. He performed rigorous penance on a hill opposite the one where the Devi resides; it is now named after him. The temple, which is on the side of the cliff, is 1230 meters above sea level. There is an old path with steps cut out of the mountain, which starts right at the foothills at Vani and goes all the way to the mountain.
A motorable road has been built, which goes up to an altitude of 1150 meters. From this place one has to climb around 500 steps to reach the shrine, which takes about 45 minutes.
It is said that there is one flag which is said to be at top of the mountain where Saptashrungi mata's temple is situated. This road is only known by one person that is A poojari and no one else. Before his death he gives information of this hidden road to another poojari and this goes on. But only one poojari knows the way.

References in ancient texts and legends of Hinduism

Saptashrung mountain was a part of the forest called Dandakaranya mentioned in the Ramayana. It is mentioned that Lord Rama, along with Seeta, had come here to pray to Amba and seek her blessings.
Among the ancient seers, Sage Markandeya (who was called the Bhakta Markandeya and was the author of Devi Mahatmyam, the book containing 700 slokas praising and the life of the goddess Amba) and Sage Parashara ( son of Sakthi & grandson of Vasistha) completed their tapascharya (a multi-year period of meditation and prayer in solitude, a kind of penance, to seek the ultimate truth; in much of Hindu mythology, this is done to seek a meeting with God) at or near Saptashrungi.
Sant Dnyaneshwar, in Dnyaneshwari, his commentary on the Gita, mentions that his father, Vitthalpant, had also visited Saptashrungi. At a later point, Nivruttinath, the elder brother of Dnyaneshwara, is said to have visited Saptashrungi, and then moved on for his Samadhi at Tryambakeshwar near Nashik.[citation needed] (Samadhi means deep meditation. It can also mean a tomb of someone (usually a holy being) revered by masses. "Taking a Samadhi" means voluntarily entering one's own tomb with the purpose of giving up life, considering life's aim fulfilled.)
In Ashwin (Hindu calendar month) Shuddha Dhashami there was big utsav (festival) at this place.

Sindoor

Sindoor (Hindi-Urdu:   or سندور, Bengali: সিঁদুর) is a traditional red or orange-red colored cosmetic powder from India, usually worn by married women along the parting of their hair.[1] Usage of sindoor denotes that a woman is married in many Hindu communities, and ceasing to wear it usually implies widowhood. The main component of traditional sindoor is usually vermilion.
Sindoor is traditionally applied at the beginning or completely along the parting-line of a woman’s hair (also called maang) or as a dot on the forehead. Sindoor is the mark of a married woman in Hinduism. Single women wear the dot in different colors ("bindi" in Hindi) but do not apply sindoor in their maang. Hindu widows do not wear the sindoor, signifying that their husband is no longer alive. A version used in Hindu rituals or puja is known as Kumkum. This also lends itself to the name of a wedding ritual in some Hindu communities, known as 'Haldi-Kumkum'. The sindoor is first applied to the woman by her husband on the day of her wedding and is called as Sindoor Dana ceremony.[2] After this time she must apply this every day herself in the parting of her hairline.
The wiping off of the sindoor is very significant for a widow. There are many rituals associated with this practice. The most common being the mother-in-law or older sister-in-law wiping off the sindoor when the woman becomes a widow. The widow will break her bangles and remove her bindi as well. Many Hindu women will also remove their nose ring and toe rings as well. The parting of hair is symbolic of river of red blood full of life. When the sindoor is removed then the river becomes barren, dry and empty. This custom is prevalent in rural areas and is followed by all castes and social ranks. The red sindoor is significant for the married woman as she is full of colour. When she becomes a widow she adopts the white dress and removes all colour from her face including the bright red sindoor.
Methods and styles of applying the sindoor vary from personal choice to regional customs. Many new brides will fill the whole hair line with sindoor, while other married women may just apply a red spot at the end of the hair line and forehead. Recently a triangle shape on the forehead pointing towards the nose, added with a diamond bindi for fashion is being worn by younger women


Hinduism

Female figurines excavated at Mehrgarh, Baluchistan seem to imply application of sindoor to the partition of women's hair in Harappa culture. According to the Legends, Radha the consort of Lord Krishna turned the kumkum into a flame- like design on her forehead. In the famous epic Mahabharata, Draupadi the wife of the Pandavas wipes off her sindoor in disgust and despair at the happenings in Hastinapur. Use of Sindoor is very widely mentioned in The Puranas Lalitha Sahasranama and Soundarya Lahari.[3]
Jain women also apply the sindoor, mostly in the cities. Jain nuns are forbidden to apply this in their hair line or foreheads. The display of the sindoor is considered very important to indicate the married status of the groom[4][5] whereas in several local cultures, sindoor is applied on their hair partings by unmarried women.
Adi Shankaracharya writes in Soundarya Lahari[6]
Tanothu kshemam nas tava vadhana-saundarya lahari. Parivaha-sthrotah-saraniriva seemantha-saranih. Vahanti sinduram prabala-kabari-bhara-thimira-. Dvisham brindair bandi-krtham iva navin'arka kiranam.
(Oh mother, let the line parting thine hairs, which looks like a canal, through which the rushing waves of your beauty ebbs, and which on both sides imprisons, your Vermillion, which is like a rising sun, by using your hair which is dark like the platoon of soldiers of the enemy, protect us and give us peace.)
Application of sindoor is essentially a Hindu tradition. In the 19th century, Sufi leader Sharafuddin Maneri encouraged Muslim women to apply sindoor in Bangladesh. This was severely condemned by reformist movements




















Om Tat Sat
                                                        
(Continued...)                                                                                                                              



(My humble  salutations to the great devotees ,  wikisources  and Pilgrimage tourist guide for the collection
Posted by gopalakrishna Wednesday, November 21, 2012
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1 comments:

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February 6, 2013 at 3:05 AM

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