Holy Pilgrimage – AP State –(Bhadrachalam and Ryali )























                                                                    

Holy Pilgrimage – Andhra Pradesh  State  








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:
1.   Sri Yogananda Jwala Lakshmi Narasimha Swamy (Lord Narasimha)
2.   Sri Annapurna Kasi Vishweswara Swamy (Lord Shiva)
In the above two temples also the main Deities are also West Faced towards river Godavari. These two temples are sub temples to Seeta Ramachandra Swamy Temple and are equally important with the main temple. Both these sub temples are also located on small hillocks as Sri Rama temple, but Lord Shivas' temple is located in the higher ground along with Nava Gragahs and Vignadipathi Vinayakudu (Lord Ganesh). These temples are also equally significant along with the main temple of Lord Sri Rama.
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


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, Tanuku, Tadepalligudem,( which are West Godavari Districts and  Kakinada (which is also East Godavari Dt) by road it is convenient to reach Ryali. From Vijayawada also by Road, this pilgrimage centre can be reached.











Om Tat Sat
                                                        
(Continued...)                                                                                                                              



(My humble  salutations to the great devotees ,  wikisources  and Pilgrimage tourist guide for the collection )



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