Basistha temple, located in the south-east corner of Guwahati city is a Shiva mandir constructed by Ahom King Rajeswar Singha in 1764[1] along with gift of land 835 Bighas for the ashram. The history of the Basistha Ashram where the temple is located dates back to the Vedic age. According to legend the ashram was founded by the great saint Basistha (Vasishtha).
Temple in the ashram stands on the bank of the mountain streams originating from the hills of Meghalaya, which becomes the rivers Basistha and Bahini/Bharalu flowing through the city
Basistha Ashram
This ashram is believed to be the home of famous sage Basistha, also known as "Vasishtha". The ashram is located a few kilometers (10-12) from Guwahati, on the outskirts of Garbhanga reserve forest which has an ample population of Elephants. This Garbhanga reserve forest is also a proposed Butterfly reserve. Although the ashram has a temple but still the cave in which the Muni Vasistha is believed to have meditated is located 5 K.m. inside the ashram. The ashram also has a waterfall .Vashistha
Vashishta (Sanskrit: वशिष्ठ, Thai: Vasit) is one of the Saptarishis
(Seven Great Sages Rishi)
in the seventh, i.e. the present Manvantara,.[1]
Vashista is a manasputra of God Brahma. He had in his possession the divine cow
Kamadhenu,
and Nandini
her child, who could grant anything to their owners. Arundhati is the name of the wife of Vashista
Vashista one of 9 Prajapatis is credited as the chief author of Mandala 7
of the Rigveda.
Vashista and his family are glorified in RV 7.33, extolling their role in the Battle of the Ten Kings, making him the only
mortal besides Bhava to have a Rigvedic hymn dedicated to him. Another
treatise attributed by him is "Vashista Samhita" - a book on Vedic
system of electional astrology.Tales featuring Vashista
Vashista is featured in many tales and folklore, a few of which are briefly described below. In the Ramayana Vashista appears as the court sage of king Dasharatha.The tale of Vashistha
Sage Vashistha was Ram's guru and the Rajpurohit of Ikshwaku dynasty. He was a peace-loving, selfless, intelligent and great Rishi. He had established Gurukula (residential college) on the banks of the river beas, where he and his wife Arundhati were taking care of thousands of students.Vashistha was the Sadguru of his time, possessing 20 "kala's" (divine arts) and had complete knowledge of the whole cosmos and the god. Many of his Shlokas are found in Vedas as well.
Vashista possessed a cow named Nandini daughter of Kamadhenu who could instantly produce food enough for a whole army. The king Kaushika (later called Vishwamitra), who visited Vashistha's hermitage, was very impressed with the cow and tried to take it away from Vashistha by force, but Kamadhenu/Nandini's spiritual power was too great for him.
After being unable to conquer Nandini, Vishwamitra decided to acquire power himself through penance like Vashistha. He gained much power and many divine weapons from Shiva. Once again he attempted to conquer Kamadhenu/Nandini. But even the divine weapons he acquired could not defeat the power of Kamadhenu/Nandini.
Vishwamitra finally decided to become a Brahmarishi himself, he renounced all his possessions and luxury and led the life of a simple forest ascetic.
The tale of King Dileepa
King Dileepa or Dilip was a king of the Raghuvamsha dynasty. He had a wife named Sudakshina, but they had no children. For this reason, Dileepa visited the sage Vashistha in his ashram, and asked him for his advice. Vashistha replied that they should serve the cow Nandini, child of Kamadhenu, and perhaps if Nandini was happy with their service, she would bless them with a child. So, according to Vashistha, Dileepa served Nandini every day, and attended to her every need for twenty-one days. On the twenty-first day, a lion attacks Nandini. Dileepa immediately draws his bow and tries to shoot the lion. But he finds that his arm is paralysed and cannot move. He reasons that the lion must have some sort of divine power. As if to confirm this, the lion started to speak to him. It said that Dileepa had no chance of saving the cow because the cow was the lion's chosen meal. The lion tells Dileepa to return to Vashistha's ashram. Dileepa replies by asking if the lion would let Nandini go if he offered himself in Nandini's place. The lion agreed and Dileepa sacrificed his life for the cow. But then the lion mysteriously disappeared. Nandini explained that the lion was just an illusion to test Dileepa. Because Dileepa was truly selfless, Nandini granted him a sonArundhati and Vashishtha pair of stars
Mizar is known as Vasistha and Alcor is known as Arundhati in traditional Indian astronomy.[2] The pair is considered to symbolize marriage (Vashishtha and Arundhati were a married couple) and, in some Hindu communities, priests conducting a wedding ceremony allude to or point out the constellation as a symbol of the closeness marriage brings to a couple.[3]Vashista Ashram
Brahmrishi Vashistha had an Ashram in Ayodhya that was spread over 40 acres (160,000 m2) of land. Today all that remains of it is a small ashram in about one fourth of an acre of land. The ashram has within it a well that is believed to be the source of the river Saryu. Brahmarishi Vashistha was the Guru of the Suryavamsha. The King at that time was King Ishvaku who was the king of Ayodhya. He was a noble king and thought of the well being of his subjects. He approached Sage Vashista telling him that the land had no water and requested him to do something to let the kingdom have adequate water. Sage Vashistha performed a special prayer and the river Saryu is said to have started flowing from this well. Sarayu is also known as Ishvaki and Vashisti. It is said that the well is connected underground with the river. Many spiritual people who visit this ashram find an enormous spiritual energy around this well. Some believe that this is one of the better spiritual tirth's in Bharat (India).There is also another ashram past Rishikesh on the way to Kaudiyal on the Devprayag route that is known as Vashistha Guha Ashram. The ashram itself is located on the banks of the River Ganges and it is a very beautiful place. It has a cave with a Shiv Ling in it. The head of the ashram there is a monk of South Indian origin by the name of Swami Chetananda. There is also another small cave to the side facing the river.
Vasistha In Buddhism
In the Buddhist Vinaya Pitaka of the Mahavagga (I.245)[4] section the Buddha pays respect to Vasistha by declaring that the Veda in its true form was declared to the Vedic rishis "Atthako, Vâmako, Vâmadevo, Vessâmitto, Yamataggi, Angiraso, Bhâradvâjo, Vâsettho, Kassapo, and Bhagu"[5] and because that true Veda was altered by some priests he refused to pay homage to the altered version.[6]Vashista head
A copper item representing a human head styled in the manner described for the Rigvedic Vashistha has been dated to around 3700 B.C. in three western universities using among other tests carbon 14 tests, spectrographic analysis, X-ray dispersal analysis and metallography.[7] This indicates that some Rigvedic customs were already known at a very early time. The head was not found in an archaeological context, as it was rescued from being melted down in DelhiArundhati (Hinduism)
Arundhati (Sanskrit: अरुन्धती, IAST: Arundhatī) is the wife of the sage Vashishta, one of the seven sages (Saptarshi) who are identified with the Ursa Major. She is identified with the morning star and also with the star Alcor which forms a double star with Mizar (identified as Vashista) in Ursa Major. Arundhati, though the wife of one of the seven seers, is accorded the same status as the seven seers and is worshipped with them as such.[1] In the Vedic and Puranic literature, she is regarded as the epitome of chastity, conjugal bliss and wifely devotion.[1][2] In post-Puranic epic poems in Sanskrit and Hindi, she has been described as “chaste and revered” and with a character that is “unblemished, inspiring and worthy of imitation”.[3][4] In the Hindu culture, there are several beliefs, practices and traditions centred around Arundhati including a ritual in the marriage ceremony after the Saptapadi, a fast, a belief about imminent death, and a maximIn Hindu scriptures
Arundhati's birth and life are mentioned in various Hindu scriptures. The birth of Arundhati is found in the Shiva Purana and Bhagavata Purana. The instruction by Brahma to Arundhati is described in the Uttara Kanda of the Ramcharitmanas. The rivalry between Vishvamitra and Vashista which leads to the death of her hundred sons is described in the Balakanda of Valmiki's Ramayana. The Mahabharata and several Brahmana works describe her sons, including Shakti, and grandson Parashara. Arundhati's meetings with Sita and Rama are mentioned in the Ramayana, Ramcharitmanas and Vinaya Patrika.[3] Her role in pleading Shiva to marry Parvati is described in the sixth canto of Kumarasambhava of Kalidasa.[4]Life
As per the Bhagavata Purana, Arundhati is the eighth among the nine daughters of Kardama and Devahuti. She is the grandmother of Parashara and the great-grandmother of Vyasa.[3] The Shiva Purana describes her as being Sandhya, the mind-born daughter of Brahma, in a previous birth. On instruction of Vashista, Sandhya pleased Shiva by penance in order to purify herself from passion, and Shiva asked her to jump into Medhatithi's fire. She was then born as Medhatithi's daughter and married Vashista. Some other Puranas describe her as the daughter of Kashyapa and sister of Narada and Parvata, and she was offered in marriage to Vashista by Narada. [2]The Mahabharata describes Arundhati as an ascetic who used to give discourses to even the seven sages. The wife of Agni, Svaha, could therefore assume the form of the wives of the other six seers amongst Saptarshi but not that of Arundhati. The epic also narrates how once she pleased Shiva when it did not rain for 12 years and the seven seers were suffering without roots and fruits. Her chastity and service to husband is mentioned as unparalleled in the Mahabharata.[2]
As per the Valmiki Ramayana, she bore a hundred sons, who were all cursed to die by Vishvamitra. She then bore a son named Shakti and later another one named Suyagya, who studied with Rama at Vashista's hermitage.[3] Some sources say she had eight sons including Shakti and Chitraketu.[2] She was the guide and controller of the lineage of Raghu, and the guardian angel of Sita
In marriage ritual
n one of the rituals of a Hindu marriage, the groom shows the bride the double stars of Vashista and Arundhati as an ideal couple, symbolic of marital fulfilment and loyalty.[2] On the second bright day of the lunar month of Chaitra, a fast in her honour is observed in certain regions of India by ladies whose husbands are alive. This fast is observed with the belief that the ladies observing it would not be widowed.[5]Since the Arundhati star is faintly visible, there is a belief that when someone is near death, they can not see the Arundhati star.[1] Due to its faintness, the Arundhati used to be shown in steps, first showing the brighter stars, and then relative to that the faint Arundhati star is directed. The maxim in Sanskrit called the Arundhatīdarśananyāyaḥ (IAST: used in the meaning of inferring the unknown from that which is known, is named after Arundhati.[6]
The life of Arundhati is described in the eponymous Hindi epic poem Arundhati composed by Jagadguru Rambhadracharya in 1994
Ashram
Traditionally, an ashram (Sanskrit/Hindi: आश्रम्) is a spiritual hermitage. Additionally, today the term ashram often denotes a locus of Indian cultural activity such as yoga, music study or religious instruction, the moral equivalent of a studio or dojo.An ashram would typically, but not always, be located far from human habitation, in forests or mountainous regions, amidst refreshing natural surroundings conducive to spiritual instruction and meditation. The residents of an ashram regularly performed spiritual and physical exercises, such as the various forms of Yoga. Other sacrifices and penances, such as Yajnas were also performed. Many ashrams also served as Gurukuls or residential schools for children.
Ashrams have been a powerful symbol throughout Hindu history and theology. Most Hindu kings, until the Middle Ages, are known to have had a sage who would advise the royal family in spiritual matters, or in times of crisis, who was called the rajguru, which literally translates to royal teacher. A world-weary emperor going to this guru's ashram, and finding solace and tranquility, is a recurring motif in many folktales and legends of ancient India.
Sometimes, the goal of a pilgrimage to the ashram was not tranquility, but instruction in some art, especially warfare. In the Hindu epic Ramayana, the protagonist princes of ancient Ayodhya, Rama and Lakshmana, go to the Rishi Vishvamitra's ashram to protect his Yajnas from being defiled by emissary-demons of Ravana. After they prove their mettle, the princes receive martial instruction from the sage, especially in the use of Divine weapons, called Divyastras (Sanskrit Divya: Divine + Astra: missile weapon; the Sanskrit word 'astra' means missile weapon, such as an arrow, as opposed to 'shastra', which means a hand-to-hand weapon, such as a mace.) In the Mahabharata, Lord Krishna, in his youth, goes to the ashram of Sage Sandipani, to gain knowledge of both intellectual and spiritual matters
Hermitage (religious retreat)
Although today's meaning is usually a place where a hermit lives in seclusion from the world, hermitage was more commonly used to mean a settlement where a person or a group of people lived religiously, in seclusion.A hermitage is a type of monastery. Typically it has a room, or at least a dedicated space, for religious devotion, very basic sleeping quarters and a domestic range, suitable for the ascetic way of living of the inhabitant. Depending on the work of the hermit, premises such as a studio, workshop or chapel may be attached or sited in proximity.
Traditionally, hermitages have been located in caves and huts, often in the desert or woods, sometimes abutting monastery buildings of a cenobitic community when there was an exchange of labour and provisions. In medieval times, they may have been endowed by the lord or lady of a manor in return for prayers for their family, or in city dwellings, e.g. inside the city gate as remuneration for services rendered as a gatekeeper. In modern times they are to be found even in large cities and high-rise blocks of flats, depending on the hermit's means
Gurukul
A 'gurukul' or 'vedic school' (Sanskrit guru "teacher" or "master"; kul domain, from kula, "extended family") is a type of school in India and in several other countries., residential in nature, with pupilsshishya living in proximity to the guru, often within the same house.[1] In a gurukul, shishyas reside together as equals, irrespective of their social standing, learn from the guru and help the guru in his day-to-day life, including the carrying out of mundane chores such as washing clothes, cooking, etc. The guru-shishya tradition (parampara) is a hallowed one in Hinduism and appears in other religious groups in India, such as Jainism, Buddhism and Sikhism.Typically, a guru does not receive any fees from the shishyas studying with him. At the end of his studies, a shishya offers the guru dakshina before leaving the "gurukul" or ashram. The gurudakshina is a traditional gesture of acknowledgment, respect and thanks to the great guru, which may be monetary, but may also be a special task the teacher wants the student to accomplish. While living in a gurukul the students had to be away from his house and family completely. The gurus didn't take any fees and so they had to serve the guru.
History
Gurukulam or"vedic school" have existed since the Vedic age. Upanishads mention many gurukulas, including that of Yajnavalkya, Varuni. Brigu Valli, the famous discourse on Brahman- holy books to understand the vedic pattern, is mentioned to have taken place in Guru Varuni's gurukul. Vedic school of thought prescribes an initiation (Upanayana(a complsory sanskaror activity for a hindu living)m) to all individuals, including women, before the age of 8 or latest by 12. From initiation until the age of 25 all individuals are prescribed to be students and to remain unmarried.The gurukuls were supported by public donation purely. This was followed by the many following Vedic thoughts making gurukul one of the earliest forms of public school offices.
By the colonial era the gurukul system was declining in India except in a few regions, such as ARSH GURUKUL -KALBA(SONIPAT)HARYANA and arsh gurukul -khanpur-narnaul-haryana,gurukul kangari haridwar,gurukul jhajjar-haryana are purely vedic gurukuls which are run by respected ACHARYA BALDEV JI MAHARAJ(guru or teacher of famous yoga guru SWAMI RAMDEV JI MAHARAJ (the founder of PATANJALI YOGAPEETHA HARIDWAR)) Gurukul, Rajkot, Gujarat State, India in 1948. The present chief of the gurukul is the Mahant Swami Devakrishna dasji Swami; vice chief is PP Devaprasad dasji Swami.
Recent developments
Recently not several but more than 800 vedic (gurukuls are all over the world) gurukulas have begun, driven both by a desire to uphold the traditions and monetary gain. Examples of these new schools are the gurukul jhajjar, kaalba.khanpur, chittorgarh-rajasthan, gurukul gautam nagar new delhi,gurukul ghaaseda-rewari-haryana, gurukulagwanpur-sonipat, gurukulaliabad-samirpett-ap, grukul aamsena-khariar road, nuapada, gurukul brahmma maha vidyalaya hisar-haryana, gurukul dhiranwass-hisar,gurukul gangeeri-aligarh-up,gurukul giddarbaaha,gurukuljasaraana,kanya gurukul dadhiya-alwar-raj,gurukul kosaraanshi,gurukul-kurukshetra-haryana,gurukul maunt aabu-rajasthan,kanya gurukul narela delhi,gurukul parli beed,baidya nath,gurukul pooth,gurukul paundha-deharadoon,gurukul prabhaat ashram,gurukul rishi udyaan-ajmer,gurukul salakiya-rajgarh,gurukul saptranshi,gurukul shivganj-sirohi-rajasthan,gurukul singhpura sunderpur-rohtakand more and moreas given on WWW.GURUKULSWORLD.COM and the book -"gurukuls-at a glance by SP ARYA(FOUNDER OF ARYA BROTHERS CARE). Ananda Marga Gurukula establishes courses on Neohumanist Education. It is not a religious school in the Hindu tradition but rather a secular academic institution based on universal spiritual principles.There are many Gurukulas like Shree Swaminarayan Gurukul , ISKCON gurukulas
and so on.
Parampara
Parampara (Sanskrit: परम्परा, paramparā) denotes a succession of teachers and disciples in traditional Indian culture and Indian religions such as Hinduism, Sikhism, Jainism and Buddhism. It is also known as guru-shishya paramparā ("succession from guru to disciple").The Sanskrit word literally means an uninterrupted row or series, order, succession, continuation, mediation, tradition.[1] In the traditional residential form of education, the shishya remains with his or her guru as a family member and gets the education as a true learner.[2]
In some traditions there is never more than one active master at the same time in the same guruparamaparya (lineage).[3]
In the paramparā system, knowledge (in any field) is passed down (undiluted) through successive generations. E.g. division of Veda and its transfer through paramparas describes Bhagavata Purana.[4]
The fields of knowledge taught may include, for example, spiritual, artistic (music or dance) or educational.
Titles of Gurus in Parampara
In paramapara, not only is the immediate guru revered, the three preceding gurus are also worshipped or revered. These are known variously as the kala-guru or as the "four gurus" and are designated as follows:[5]- Guru - the immediate guru
- Parama-guru - the Guru's guru
- Parameshti-guru - the Parama-guru's guru
Guru-shishya tradition
The guru-shishya tradition, lineage, or parampara, denotes a succession of teachers and disciples in traditional Indian culture and religions such as Hinduism, Sikhism, Jainism and Buddhism. It is the tradition of spiritual relationship and mentoring where teachings are transmitted from a guru "teacher" Sanskrit: गुरु) to a śiṣya "disciple" (Sanskrit: शिष्य) or chela. Such knowledge, whether it be Vedic, agamic, architectural, musical or spiritual, is imparted through the developing relationship between the guru and the disciple. It is considered that this relationship, based on the genuineness of the guru, and the respect, commitment, devotion and obedience of the student, is the best way for subtle or advanced knowledge to be conveyed. The student eventually masters the knowledge that the guru embodies.The word Sikh is derived from the Sanskrit word "śiṣya" and is related to the brahmacharya traditions
Historical background
Beginning in the early oral traditions of the Upanishads (c. 2000 BC), the guru-shishya relationship has evolved into a fundamental component of Hinduism. The term "Upanishad" derives from the Sanskrit words "upa" (near), "ni" (down) and "şad" (to sit) — so it means "sitting down near" a spiritual teacher to receive instruction. The relationship between Krishna and Arjuna in the Bhagavad Gita portion of the Mahabharata, and between Rama and Hanuman in the Ramayana are examples. In the Upanishads, gurus and disciples appear in a variety of settings (a husband answering questions about immortality, a teenage boy being taught by Yama, the Hindu Religion's Lord of Death, etc.) Sometimes the sages are women, and the instructions may be sought by kings.In the Vedas, the knowledge of Brahman (brahmavidya) is communicated from guru to shishya by oral lore.
Common characteristics of the guru-shishya relationship
Within the broad spectrum of the Hindu religion, the guru-shishya relationship can be found in numerous variant forms including tantra. Some common elements in this relationship include:- The establishment of a teacher/student relationship.
- A formal recognition of this relationship, generally in a structured initiation ceremony where the guru accepts the initiate as a shishya and also accepts responsibility for the spiritual well-being and progress of the new shishya.
- Sometimes this initiation process will include the conveying of specific esoteric wisdom and/or meditation techniques.
- Gurudakshina, where the shishya gives a gift to the guru as a token of gratitude, often the only monetary or otherwise fee that the student ever gives. Such tokens can be as simple as a piece of fruit or as serious as a thumb, as in the case of Ekalavya and his guru Dronacharya
Parampara and Sampradaya
Traditionally the word used for a succession
of teachers and disciples in ancient Indian
culture is parampara (paramparā in IAST).[1][2]
In the parampara system, knowledge (in any field) is believed to be
passed down through successive generations. The Sanskrit
word literally means "an uninterrupted series or succession".
Sometimes defined as "the passing down of Vedic knowledge", it is
believed to be always entrusted to the ācāryas.[2]
An established parampara is often called sampradāya,
or school of thought. For example in Vaishnavism
a number of sampradayas are developed following a single teacher, or an acharya.
While some argue for freedom of interpretation others maintain that
"Although an ācārya speaks according to
the time and circumstance in which he appears, he upholds the original
conclusion, or siddhānta, of the Vedic
literature.
Advaita Vedanta
Main article: Advaita Guru Paramparā
Advaita Vedānta requires anyone seeking to
study Advaita Vedānta to do so from a guru (teacher). The
guru must have the following qualities (see Mundaka Upanishad
1.2.12):- Śrotriya — must be learned in the Vedic scriptures and sampradaya
- Brahmanişţha — literally meaning "established in Brahman"; must have realised the oneness of Brahman in everything and in himself.[original research?][citation needed]
Śruti tradition
Main article: Śrauta
The guru-shishya tradition plays an important part in the Shruti tradition of Vaidika dharma.
The Hindus
believe that the Vedas
have been handed down through the ages from guru to shishya.
The Vedas
themselves prescribe for a young brahmachari
to be sent to a Gurukul
where the Guru
(referred to also as acharya) teaches the pupil the Vedas and Vedangas.
The pupil is also taught the prayoga to perform yajnas. The term of
stay varies (Manu Smriti says the term may be 12 years, 36 years or 48
years). After the stay at the Gurukul the brahmachari returns home after performing
a ceremony called samavartana.The word Śrauta is derived from the word Śruti meaning that which is heard. The Śrauta tradition is a purely oral handing down of the Vedas, but many modern Vedic scholars make use of books as a teaching tool.[3]
Shaktipat tradition
Main article: Shaktipat
The guru passes his knowledge to his disciples by virtue of the
fact that his purified consciousness enters into the selves of his disciples and communicates its
particular characteristic. In this process the disciple is made part of the
spiritual family (kula) -
a family which is not based on blood relations but on people of the same
knowledge.[4]Bhakti yoga
The best known form of the guru-shishya relationship is that of bhakti. Bhakti (Sanskrit = Devotion) means surrender to God or guru. Bhakti extends from the simplest expression of devotion to the ego-destroying principle of prapatti, which is total surrender. The bhakti form of the guru-shishya relationship generally incorporates three primary beliefs or practices:- Devotion to the guru as a divine figure or Avatar.[citation needed]
- The belief that such a guru has transmitted, or will impart moksha, diksha or shaktipat to the (successful) shishya.
- The belief that if the shishya’s act of focusing his or her devotion (bhakti) upon the guru is sufficiently strong and worthy, then some form of spiritual merit will be gained by the shishya.[original research?][citation needed]
Prapatti
In the ego-destroying principle of prapatti (Sanskrit, "Throwing oneself down"), the level of the submission of the will of the shishya to the will of God or the guru is sometimes extreme, and is often coupled with an attitude of personal helplessness, self-effacement and resignation. This doctrine is perhaps best expressed in the teachings of the four Samayacharya saints, who shared a profound and mystical love of Siva expressed by:- Deep humility and self-effacement, admission of sin and weakness;
- Total surrender to God as the only true refuge; and
- A relationship of lover and beloved known as bridal mysticism, in which the devotee is the bride and Siva the bridegroom.
- The assignment of all or many of the material possessions of the shishya to the guru.
- The strict and unconditional adherence by the shishya to all of the commands of the guru. An example is the legend that Karna silently bore the pain of a wasp stinging his thigh so as not to disturb his guru Parashurama.
- A system of various titles of implied superiority or deification which the guru assumes, and often requires the shishya to use whenever addressing the guru.
- The requirement that the shishya engage in various forms of physical demonstrations of affection towards the guru, such as bowing, kissing the hands or feet of the guru, and sometimes agreeing to various physical punishments as may sometimes be ordered by the guru.
- Sometimes the authority of the guru will extend to all aspects of the shishya's life, including sexuality, livelihood, social life, etc.
15. Belur Math
Belūr Maṭh or Belur Mutt is the headquarters of the Ramakrishna Math and Mission, founded by Swami Vivekananda,
a chief disciple of Ramakrishna Paramahamsa. It is located on the
west bank of Hooghly River, Belur, West Bengal, India and is one of
the significant institutions in Calcutta.[2]
This temple is the heart of the Ramakrishna Movement. The temple is notable for
its architecture that fuses Hindu,
Christian
and Islamic
motifs as a symbol of unity of all religions.
History
In January 1897, Swami Vivekananda arrived in Colombo with his small group of Western disciples. Two monasteries were founded by him, one at Belur, which became the headquarters of Ramakrishna Mission and the other at Mayavati on the Himalayas, near Almora called the Advaita Ashrama.[4][5] These monasteries were meant to receive and train young men who would eventually become sannyasis of the Ramakrishna Mission, and to give them a training for their work. The same year the philanthropic activity was started and relief of the famine was carried out.[5]Swami Vivekananda's days as a parivrajaka (wandering monk) before his visit to Parliament of Religions, took him through many parts of India and he visited several architectural monuments like the Taj Mahal, Fatehpur Sikri palaces, Diwan–I–Khas, palaces of Rajasthan, ancient temples of Maharashtra, Gujarat, Karnataka, Tamil Nadu and other places. During his tour in America and Europe, he came across buildings of architectural importance of Modern, Medieval, Gothic and Renaissance styles. It is reported that Vivekananda incorporated these ideas in the design of the Belur Math temple.[6]
Swami Vijnanananda, a brother-monk of Swami Vivekananda and one of the monastic disciples of Ramakrishna, who was, in his pre-monastic life, a civil engineer, designed the temple according to the ideas of Vivekananda and Swami Shivananda, the then President of Belur Math laid the foundation stone on 16 May 1935. The massive construction was handled by Martin Burn & Co.. The mission proclaims the Belur Math as, "A Symphony in Architecture".
Campus
The 40-acre (160,000 m2) campus of the Belur Math on the banks of the Ganges includes temples dedicated to Ramakrishna, Sarada Devi and Swami Vivekananda, in which their relics are enshrined, and the main monastery of the Ramakrishna Order. The campus also houses a Museum containing articles connected with the history of Ramakrishna Math and Mission. Several educational institutions affiliated with the Ramakrishna Mission are situated in the vast campus adjacent to Belur Math.[8] The Belur Math is considered as one of the prime tourist spots near Kolkota[9] and place of pilgrimage by devotees.[10][11] The ex-president Abdul Kalam regarded Belur Math as a "place of heritage and national importance."Sri Ramakrishna Temple
The design of the temple was envisioned by Swami Vivekananda and the architect was Swami Vijnanananda, a direct monastic disciple of Ramakrishna. Sri Ramakrishna Temple was consecrated on 14 January, the Makar Sankranti Day in 1938.The Ramakrishna temple at the Belur Math is designed to "celebrate the diversity of Indian Religions"[2] and resembles a temple, a mosque, a church if seen from different positions.[13][14][15] The architectural style and symbolism from a number of religions have been incorporated into the design of the temple at Belur Math, to convey the "universal faith" in which the movement believes.[16][17] The temple is considered as a prime example of the importance of "material dimension" of religion.[16]
The main entrance of the temple, has a facade influenced by Buddhist style. The structure which rises over the entrance is modelled on the Hindu temples of South India with their lofty towers. The windows and balconies inside the temple draw upon the Rajput (Hindu) and Mughal (Islamic) style of north India. The central dome is derived from European architecture of the Renaissance period. The ground plan is in the shape of Christian cross.[2][16]
The height of the temple is 112.5 feet (34.3 m) and covers a total area of 32,900 sq ft (3,060 m2). The temple mainly is built of chunar stone and some portion in the front is of cement. The high entrance of the temple is like a South Indian Gopuram and the pillars on both sides represent Buddhistic architectural style. The three umbrella-like domes on the top built in Rajput-Moghul styles give an idea of thatched roofs of the village Kamarpukur.
The circular portion of the entrance is an intermingling of Ajanta style with Hindu architecture and within it, placing the emblem of the Order is representation of beauty and solemnity. Just above seen is a replica of a Shiva lingam. The natmandira, the spacious congregational hall attached to the sanctum, resembles a church. The pillars in a line on its both sides are according to Doric or Greek style and their decorations are according to the Meenakshi Temple at Madurai in Tamil Nadu.
The hanging balconies above the temple nave and the windows show the effect of Moghul architecture. The broad parikrama path for doing circumambulatory rounds on all sides of the garbhamandira (sanctum sanctorum) are built like Buddhist chaityas and Christian Churches. The lattice work statues of Navagraha figures are etched on semi-circular top of outside the temple. The golden kalasha is placed on the top of the temple and has a full-bloomed lotus or Amlaca below. The architecture of the big dome and of the other domes show a shade of Islamic, Rajput and Lingaraj Temple styles. The entrance doors on both east and west of the temple having pillars on both sides are like Rajasthan Chittor kirti-stambha, the victory-pillars. Ganesha and Hanuman images, representing success and power.
The statue
A full size statue of Sri Ramakrishna is seated on a hundred petalled lotus over a damaru shaped marble pedestal wherein the Sacred relics of Sri Ramakrishna are preserved. The Brahmi-Hamsa on the front represents a Paramahamsa. The statue of Sri Ramakrishna was made by the famous sculptor late Gopeswar Pal of Kolkata and the decorations of the temple were conceived by artist late Sri Nandalal Bose. The Canopy above the deity and all the doors and windows are made of selected teakwood imported from Myanmar.Swami Vivekananda Temple
The Swami Vivekananda Temple stands on the spot where Swami Vivekananda’s mortal remains were cremated in 1902. Consecrated on 28 January 1924, the temple has in its upper storey an alabaster OM (in Bengali characters). Beside the temple stands a bel (bilva) tree in the place of the original bel tree under which Swami Vivekananda used to sit and near which, according to his wish, his body was cremated. On July 4, 1902 at Belur Math, he taught Vedanta philosophy to some pupils in the morning. He had a walk with Swami Premananda, a brother-disciple, and gave him instructions concerning the future of the Ramakrishna Math. He left his body (died) in the evening after a session of prayer at Belur Math. He was 39. Vivekananda had fulfilled his own prophecy of not living to be forty-years old.Holy Mother's temple
The Holy Mother's temple is dedicated to Sarada Devi, the spiritual consort of Ramakrishna. The temple is over the area where her mortal remains were consigned to flames. The temple of the Holy Mother was consecrated on 21 December 1921.[18]Swami Brahmananda's temple
Another temple dedicated to Swami Brahmananda—a direct disciple of Ramakrishna—is situated near Holy Mother's temple.[18]
Ramakrishna Museum
The two-storeyed Ramakrishna Museum hosts artifacts used by Ramakrishna and Sarada Devi, Swami Vivekananda and some of his disciples. These include the long coat worn by Vivekananda in the West, Sister Nivedita's table and an organ of Mrs Sevier.[19][20] The museum chronicles the growth of the movement and the Bengal of those times.[20]The museum has a realistic recreation of the Panchavati—the clutch of five sacred trees of the Dakshineswar Kali Temple where Ramakrishna practised sadhana (spiritual disciplines).[20] The black stone bowl from which Ramakrishna took payasam (a sweet Indian dish) during his final days while suffering from throat cancer and the pillow he had used, in the house in Calcutta where he spent his last few months are on display.[20] Ramakrishna's room in the house where he distributed ochre clothes to 12 disciples anointing Vivekananda (then Narendranath) as their leader has also been shown with a model of Ramakrishna bestowing grace on his disciples and the footwear used by Ramakrishna has been put on the model. The room at Dakshineswar where Ramakrishna lived has been recreated with display of clothes and other objects used by him, the tanpura used by Vivekananda to sing to his master, and the copies of two charcoal drawings sketched by Ramakrishna are on display.[20]
Sarada Devi's pilgrimage to Chennai, Madurai and Bangalore has also been exhibited along with the items used by her then in 1911. The museum show cases a huge replica of Swami Vivekananda in the front of the Chicago Art Institute where the famous Parliament of the World's Religions was held in September 1893. Alongside the same display is a letter by Jamshedji Tata, Swami Vivekananda's co-passenger on the trip. The letter reveals an important and well-known work that Jamshedji did, inspired by Swamiji—the founding of the Indian Institute of Science at Bangalore.[20]
The wooden staircase and the lotus woodwork of Victoria Hall in Chennai, where Vivekananda gave inspiring speeches to a large congregation have been brought over. A few displays away from this is a show on Miss Josephine MacLeod who met Swamji in the U.S. in 1895 and served India for 40 years thereafter. She played an important role in the Ramakrishna movement. At this enclosure is a crystal image of Swamiji that was done by the Paris jeweller, René Lalique.[20]
Activities
The Belur Math conducts medical service, education, work for women, rural uplift and work among the labouring and backward classes, relief, spiritual and cultural activities.[21][22][23][24] The center also celebrates annual birthdays of Ramakrishna, Vivekananda, Sarada Devi and other monastic disciples. The annual celebrations of Kumari Puja and Durga Puja are one of the main attractions.[25] The tradition of Kumari puja was started by Vivekananda in 190116.Bhadrachalam
Bhadrachalam (Telugu: భద్రాచలము), is a Municipality in Khammam district, in the state of Andhra Pradesh, India. It is located 312 kilometres (194 mi) east of state capital, Hyderabad. It is situated on the banks of the river Godavari, is an important site of pilgrimage for Hindus. Here the presiding deity is Lord Rama.History
Bhadrachalam[1] town has a documented history of Lord Sri Rama temple constructed in the year 17th Century CE (nearly 370 years ago) The present town is situated in an area, which once formed part of the Dandakaranya forest,said to be visited by Sri Rama,Sita and Lakshmana during their exile (vanavasam). The jungle in the vicinity of the temple was the actual site of Rama's retreat and it was at the Parnasala (32 km from here) that he built a hut for himself and Sita and from where Sita was abducted by Ravana.The history of this shrine stands for the significance of Ramayana Era, and vicinity of the temple had its incongruous add mixture of another story which depicts the exigency of " Sri Mahavishnu " to manifest himself as Rama long after Ramavatara was to fulfill his promise to his Bhakta Bhadra (a mountain king), a sage who had been continuing the frightened penance to get grace of Lord Rama. The name Bhadrachalam derived from Bhadragiri (Mountain of Bhadra - child of Meru and Menaka).
The temple at Bhadrachalam has the Archa Murthys of Rama, Sita and Lakshmana and are considered to be Swayambhu (self-manifested ones).Lord Sri Rama appeared in a dream to a woman called Pokala Dammakka and informed here about the existence of vigrahas on Bhadragiri hills. To her surprise she found the "Vigraha's" and put up a modest structure. Dhammakka, cleared jungle and offered puja to the deities.
Bhakta Ramadas and Construction of Temple
Kancherla Gopanna (c 1620 - 1680 CE), popularly known as Bhadradri Ramadasu or Bhadrachala Ramadasu, was a 17th century Indian devotee of Rama and a composer of Carnatic music.[2] He lived in the village of Nelakondapalli near Bhadrachalam, Andhra Pradesh during the 17th century and is renowned for constructing a famous temple for Lord Sri Rama at Bhadrachalam.Ramadasu[3] under the guidance of Pokala Dammakka built the temple at Bhadrachalam. His devotional lyrics to Rama are famous in South Indian classical music as Ramadaasu Keertanalu. He also wrote Dasarathi Shatakamu with a 'makuTamu' 'Dasaradhee Karuna payonidhi' , a collection of nearly 108 poems dedicated to the son of Dasaratha (Lord Rama).
Bhadrachalam Temple Details
Bhadrachalam is considered as a sacred place and the second famous Lord Rama Kshetra after Ayodhya in India Sri Lakshmana Sametha Seeta Ramachandra Swamy, Bhadrachalam.The speciality of this temple is the main Deity faces westside towards river Godavari. The temple at Bhadrachalam is located on a small hillock. The main Deity (moolaviraat) of Lord Rama has distinctive features here. He is in the Padmasana pose with four hands, holding the bow and arrow in the front two hands, and Conch(Shankam) and Wheel(Chakram) in the rear hands. The Sankha is held in the right hand and the Chakra in the left. To the left of Sri Rama is Sita and Lakshmana is on her left, he is also known as "Vaikuntha Rama".
The Sikhara is crowned with Sudarsana Chakra, which Ramadas got from the Godavari. The eight-faced Chakra with thousand corners contains Sudarsana Murthi, engraved in the centre. Nearby in the temple complex stands three pillars — "Ramakoti Kratu Sthamba" among the 108 such pillars installed in various pilgrim centres in this country by Sri Ramanujar.On the sides of the pillars are carved inscriptions of "Samkshipta Ramayana" in Sanskrit in Devanagari script. One of the pillars contains the verses from "Dasarathi Sataka" written by Ramadas with a white marble stone of his image in front.
Another Unique feature of this Temple town is there are two Kshetra Palakas for the main temple. Those are:
- Sri Yogananda Jwala Lakshmi Narasimha Swamy (Lord Narasimha)
- Sri Annapurna Kasi Vishweswara Swamy (Lord Shiva)
Ramadasu Dhyanamandiram, a Meditation Hall, which is located in top hill. It provides a Panoramic view of the curve's of River Godavari and the complete view of Bhadrachalam town,one can see and read the Ramayanam inscribed on stone plates at this hall.
Festivals at Bhadrachalam
Two festivals are most important here at Bhadrachalam -- Annual Kalyanotsavam on the eve of Sri Rama navami, during Sri Rama Navami(march-April) there is a huge influx of pilgrims not only from Andhra districts, but also from other distant places to attend the wedding of Lord Rama with Sita.
- Vaikunta Ekadasi (Mukkoti). Sree Seetaramachandra swamy will give darshan through the Vaikuntha dwaram on the eve of Mukkoti(December–January).
Geography
Bhadrachalam is located at 17.67°N 80.88°E.[4] It has an average elevation of 50 metres (164 feet).Demographics
As of 2008 India census,[5] Bhadrachalam had a population of 55,352. As of 2001, Males constitute 50% of the population and females 50%. Bhadrachalam has an average literacy rate of 73%, higher than the national average of 59.5%; with 54% of the males and 46% of females literate. 11% of the population is under 6 years of age.Location
Bhadrachalam is located in Khammam District, Andhra Pradesh at a distance of over 309 km slightly northeast of Hyderabad. Situated on the banks of Godavari River, Bhadrachalam is 161 kilometres from Rajahmundry and 201-km from Vijayawada.Bhadrachalam is about 130 kilometres (approx. 82miles) from district headquarters Khammam. The nearest railway station to Bhadrachalam is at a distance of 40 kilometers, in a town called Kothagudem. The railway station was named as Bhadrachalam Road due to its proximity to the important pilgrimage center.
In 1959 Bhadrachalam Revenue Division consisting of Bhadrachalam and Nuguru Venkatapuram Taluks of East Godavari district, which were on the other side of the river Godavari were merged into Khammam on grounds of geographical contiguity and administrative viability.
How to reach Temple Town Bhadrachalam
By bus
From Khammam, It is better to go catch a Bus for Bhadrachalam. Direct rail connectivity from khammam doesn't exists. 2.5 Hours journey from Khammam to Bhadrachalam by bus.By train
Khammam to Badhrachalam_Road a passenger train does its service(Train No. 57254). From Badhrachalam_Road every 15 min a bus service available to Badhrachalam town.Parnasala
Parnasala (Telugu: పర్ణశాల) is a Village situated in the Dummugudem mandal in the Khammam district of Andhra Pradesh, India.[1] The village is accessible by road and boats and is situated 32 km from the temple town of Bhadrachalam.Geography
Parnasala is located at 17.9333°N 80.9000°E.[ It has an average elevation of 55 metres (183 ft).Legend
According to legend, it is said the "Lord Sri Rama " spent some of the 14 years of exile at this location. The locals believe that Sita, the beloved consort of "Lord Sri Rama" bathed in the stream here and dried her clothes on "Radhagutta" where the imprints are seen even today. The demon king "Ravana" parked his Pushpaka on the hillock on the opposite side of the river and abducted her. An earthen ditch reportedly caused when Ravana removed earth to carry off Sita to Lanka can be seen here. Another Hindu myth names Parnashala as the location where Rama killed Maricha, who came in disguise of a golden deer to deceive Sita.Kancherla Gopanna
Kancherla Gopanna (Telugu: కంచెర్ల గోపన్న) (c 1620 - 1680 CE), popularly known as Bhadradri Ramadasu or Bhadrachala Ramadasu(Telugu: భద్రాచల రామదాసు), was a 17th century Indian devotee of Rama and a composer of Carnatic music.[1] He is one among the famous vaggeyakaras (same person being the writer and composer of a song) in the Telugu language, the others being Tyagaraja, Annamayya, Kshetryya. He lived in the village of Nelakondapalli near Bhadrachalam, Andhra Pradesh during the 17th century and is renowned for constructing a famous temple for Rama at Bhadrachalam. His devotional lyrics to Rama are famous in South Indian classical music as Ramadaasu Keertanalu. Even the doyen of South Indian classical music Saint Thyagaraja learned and later improved the style now considered standard krithi form of music composition.He also wrote Dasarathi Shatakamu with a 'makuTamu' 'Dasaradhee Karuna payonidhi' ( a collection of nearly 108 poems dedicated to the son of Dasaratha (Lord Rama)Early life and background
Ramadasu was born Kancherla Goparaju in an affluent Telugu Nandvarika Brahmin family to Linganna Murthy and Kamamba in Nelakondapalli village of Khammamett Taluk (Warangal Division of erstwhile Hyderabad State)of northern Andhra Pradesh (Deccan region).Career
Ramadasu was appointed as the Tahsildar (revenue collector) of 'Palvoncha Paragana' by Akkanna, his uncle and the administrative head in the court of Qutub Shahi Sultan Abul Hassan Tana Shah. He discharged his official duties earnestly and collected revenues due to the Sultan - while continuing his unswerving service to Lord Rama by chanting his name and feeding the poor.Reconstruction of Temple
One day, he visited Bhadrachalam for a Jatara (fair) and was disturbed by the dilapidated state of the temple there. Bhadrachalam was significant to devotees of Rama for many reasons. Lord Rama is said to have stayed near the Parnasala there with Sita and Lakshmana during his exile and also to have visited Sabari near Badrachalam. Pothana is believed to have been given direction by Rama to translate the Bhagavata Purana into Telugu here. In spite of its significance, the temple was utterly neglected. So, Ramadasu started to raise funds for the renovation and reconstruction of the temple. After he emptied his coffers and could raise no more money, the villagers appealed him to spend his revenue collections for the reconstruction and promised to repay the amount after harvesting crops. As such, Ramadas finished the reconstruction of the temple with six hundred thousand rupees collected from land revenues - without the permission of the Abul Hasan Qutb Shah.As the temple was nearing completion, he was perplexed one night about fixing the Sudarshana Chakra at the crest of the main temple. On the same night, it is believed that he saw Rama in his dream and asked him to have a holy dip in the Godavari River. When Gopanna did so the next day, he found the holy Sudarshana Chakra in the river very easily.
Incarceration
Soon after the reconstruction though, his miseries started. He was dismissed from his job for misusing the Sultan Abul Hasan Qutb Shah's revenues and was imprisoned in the Golconda Fort[2] (near Hyderabad) with orders that he be released only after the exchequer received all the taxes in full. Ramadas implores Rama through many emotional songs that were popularized from the stanzas of 'Dasaradhi Sathakam ' and 'Keertanas' of Bhakta Ramadasa. They praise the Lord for all his mysterious ways in popularizing his devotees and Ramadasu regularly sings the Lord. The songs ended in a state of total and unconditional surrender to the will of the Almighty.After 11–12 years of imprisonment, Lord Rama decided that his devotee's suffering had reached its pre-ordained ending (because of a certain transgression his soul had committed in a previous birth). Lord Rama and Lakshmana, disguised as two young warriors, entered the bed-chambers of the Sultan Tana Shah in the middle of the night. They presented themselves as Ramoji and Lakshmoji and gave the king six lakh gold coins imprinted with Rama's own seal in return for the spent six lakh silver coins. The Sultan was bewildered at the presence of these charming but strange youngsters in his inner quarters at late night irrespective of tight security. They demanded and obtained on the spot, a written receipt for the money. The receipt was shown to the jailer who released Gopanna the same night. The next day, both Gopanna and the Sultan realized what had happened. Gopanna did not care much for his release but was inconsolable at his not having seen his Lord even with all his devotion while the Sultan was visited by the Lord. The Lord then appeared to Gopanna in a dream and explained him the real reasons for his actions and promised him salvation at the end of his natural life. The king was convinced that what had happened was a miracle of Lord Sri Rama. He returned the entire money to the Bhadracalam temple. Since then, it has been the royal custom of the Hyderabad State (now part of Andhra Pradesh State) to send gifts to the temple on the occasion of Sree Rama navami celebrations every year.
Carnatic compositions
Ramadasu composed nearly 300 songs[4]- Tarakamantramu in Dhanyasi
- Ye Teeruga Nanu in Nadanamakriya
- Adigo Bhadradri in Varali
- Anta Ramamayam in Mohanam [5]
- O Rama ni namamu in Poorvi Kalyani[6]
- Paluke bangara mayena in Ananda Bhairavi
Om Tat Sat
(Continued...)
(My
humble salutations to the great devotees
, wikisources and Pilgrimage tourist guide for the collection
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