Holy Pilgrimage – Asam State –(Kamakhya Temple and Vasishta temple Guwahati) ) at 3:29 AM

Holy Pilgrimage – Assam State   

Kamakhya Temple ( Guwahati)  

 

The Kamakhya Temple is a Shakti Peeth temple situated on the Nilachal Hill in western part of Guwahati city in Assam, India. It is the main temple in a complex of individual temples dedicated to different forms of the mother goddess as the Dasa Mahavidya, including Bhuvaneshvari, Bagalamukhi, Chinnamasta, Tripura Sundari and Tara.^[1] It is an important pilgrimage destination for general Hindu and Tantric worshipers.

 

Description

The temple was built in first millennium during the time of Kamarupa. Allahabad rock inscriptions of Samudragupta mentioned about it. Temple was destroyed during the middle of second millennium and revised temple structure was constructed in 1565 by Chilarai of the Koch dynasty in the style of medieval temples.^[2] The current structure has a beehive-like shikhara with delightful sculptured panels and images of Ganesha and other Hindu gods and goddesses on the outside .^[3] The temple consists of three major chambers. The western chamber is large and rectangular and is not used by the general pilgrims for worship. The middle chamber is a square, with a small idol of the Goddess, a later addition. The walls of this chamber contain sculpted images of Naranarayana, related inscriptions and other gods.^[4] The middle chamber leads to the sanctum sanctorum of the temple in the form of a cave, which consists of no image but a natural underground spring that flows through a yoni-shaped cleft in the bedrock. During the Ambuvaci festival each summer,the menstruation of the Goddess Kamakhya is celebrated. During this time, the water in the main shrine runs red with iron oxide resembling menstrual fluid.
It is likely that this is an ancient Khasi sacrificial site, and worshiping here still includes sacrifices. Devotees come every morning with goats to offer to Shakti.^[5]
The Kalika Purana, an ancient work in Sanskrit describes Kamakhya as the yielder of all desires, the young bride of Shiva, and the giver of salvation.Shakti is known as Kamakhya.
Kamakhya Temple in Himachal Pradesh.
The Kamakhya temple in the forest region of Polian Purohitan in Una District of Himachal State is situated at about 600 mt above sea level. The Pindi,was brought over by the Rajpurohits of Brahaminical - Aryan descent of the sage Vatsayan some 800 years ago after the invasion of the Shans in 1200C, with the destruction of the first tantric ritual site. The worshippers escaped in mass migration from the Garo-Khasi hill region of Assam, via the Tibet Himalaya silk route to Kashmir .While some left for the north west frontiers, a few families of the Brahamin Vatsayan Rajpurohits sanctified the tantric Kamakhyakuldevi in the wilderness of an isolated forest hill in Polian Purohitan.

Worship

The first tantric Kamakhya Temple was destroyed during the Mongol invasion in the Nilachal hills in the 12 BC, so was the fate of the second tantric temple destroyed in the Muslim attacks, probably by the Hindu convert Muslim warrior 'Kala Pahad'. The Brahaminical legend of the 'Shakti' in the later period led to the worship of the tantric goddess as Hindu 'Shakti' goddess. The worship of all female deity in Assam symbolizes the "fusion of faiths and practices" of Aryan and non-Aryan elements in Assam.^[6] The different names associated with the goddess are names of local Aryan and non-Aryan goddesses (Kakati 1989, p38).^[7] The Yogini Tantra mentions that the religion of the Yogini Pitha is of Kirata origin.^[8] According to Banikanta Kakati, there existed a tradition among the priests established by Naranarayana that the Garos, a matrilineal people, offered worship at the earlier Kamakhya site by sacrificing pigs (Kakati 1989, p37).
The goddess is worshiped according to both the Vamachara (Left-Hand Path) as well as the Dakshinachara (Right-Hand Path) modes of worship (Kakati, 1989 p45). Offerings to the goddess are usually flowers, but might include animal sacrifices. In general female animals are exempt from sacrifice, a rule that is relaxed during mass sacrifices (Kakati 1989, p65).^[9]

Legends

Vatsayana,a Vedic Sage in Varanasi during the later first Century was approached by the King in the Himalayan region (now Nepal) to find a solution to convert the tribals and their rituals of human sacrifice to a more socially accepted worship. The Sage suggested the worship of a tantric goddess Tara that spread towards the eastern Himalayan belt till the Garo Hills where the tribals worshipped a fertility 'yoni' goddess 'Kameke'. It was much later in the later Brahaminical period Kalika Purana that most tantric goddess were related to the legend of 'Shakti' and began to be erroneously worshipped as a 'devi' by the Hindus.
According to the Kalika Purana, Kamakhya Temple denotes the spot where Sati used to retire in secret to satisfy her amour with Shiva, and it was also the place where her yoni fell after Shiva danced with the corpse of Sati.^[10] This is not corroborated in the Devi Bhagavata, which lists 108 places associated with Sati's body, though Kamakhya finds a mention in a supplementary list.^[11] The Yogini Tantra, a latter work, ignores the origin of Kamakhya given in Kalika Purana and associates Kamakhya with the goddess Kali and emphasizes the creative symbolism of the yoni.^[12]

Kamakhya during Ahom era

According to a legend the Koch Bihar royal family was banned by Devi herself from offering puja at the temple. In fear of this curse, to this day no descendants of that family dares to even look upward towards the Kamakhya hill while passing by.
Without the support of the Koch royal family the temple faced lot of hardship. By the end of 1658, the Ahoms under king Jayadhvaj Singha had conquered the Lower Assam and their interests in the temple grew. In the decades that followed the Ahom kings, all who were either devout Shaivite or Shakta continued to support the temple by rebuilding and renovating it.
Rudra Singha (reign 1696 to 1714) was a devout Hindu and as he grew older he decided to formally embrace the religion and become an orthodox Hindu by being initiated or taking sharan of a Guru, who would teach him the mantras and become his spiritual guide. But, he could not bear the thought of humbling himself in front a Brahmin who is his subject. He therefore sent envoys to Bengal and summoned Krishnaram Bhattacharyya, a famous mahant of Shakta sect who lived in Malipota, near Santipur in Nadia district. The mahant was unwilling to come, but consented on being promised to be given the care of the Kamakhya temple to him. Though the king did not take sharan, he satisfied the mahant by ordering his sons and the Brahmins in his entourage to accept him as their spiritual guru.
When Rudra Singha died, his eldest son Siba Singha (reign 1714 to 1744), who became the king, gave the management of the Kamakhya temple and along with it large areas of land (Debottar land) to Mahant Krishnaram Bhattacharyya. The Mahant and his successors came to be known as Parbatiya Gosains, as they resided on top of the Nilachal hill. Many Kamakhya priests and modern Saktas of Assam are either disciples or descendants of the Parbatiya Gosains, or of the Nati and Na Gosains.^[13]

Festivals

Being the centre for Tantra worship this temple attracts thousands of tantra devotees in an annual festival known as the Ambubachi Mela. Another annual celebration is the Manasha Puja. Durga Puja is also celebrated annually at Kamakhya during Navaratri in the autumn. This five day festival attracts several thousand visitors.

Daily Events

5:30 AM	Snana of the Pithasthana.
6:00 AM	Nitya puja.
8:00 AM	Temple door open for devotees.
1:00 PM	Temple door closed for cooked offerings to the goddess followed by distribution among the devotees.
2:30 PM	Temple door reopens for the devotees.
5:30 PM	Aarati of Goddess followed by closing of the temple door for the night

 

 

Kalika Purana

The Kalika Purana (Sanskrit: कालिका पुराण, Kālikā Purāṇa) (ca. 10th century) is a Hindu religious text, considered as one of the 18 Upapuranas. The extant text contains 98 chapters with over 9000 stanzas and is the only work of the series dedicated to the worship of the goddess Kali her manifold forms such as Girija, Devi, Bhadrakali, and Mahamaya. This text describes in details about the rivers and mountains at Kamarupa tirtha and mentions about the temple of the goddess Kamakshya or Kamakshi.^[1] It glorifies the goddess Kamakshya, and details the ritual procedures required for worshipping her. The work belongs, therefore, to the goddess-oriented Shakta branch of Hinduism. Most probably it was composed in Kamarupa (modern Assam). It is an important work which has been quoted as an authority by the comparatively late Nibandha (digests of the smritis) writers from all over India, especially regarding Shakti worship.^[2] This Upapurana contains gratuitous material which refers to events and conditions of the remote past. It is also one of the rare Hindu texts that actually mentions the word "Hindu".

Printed editions

The earliest printed edition of this text was published by the Venkateshvara Press, Bombay in 1829 Saka Era (1907) followed by the Vangavasi Press, Calcutta in 1316 Bangabda (1909).

Manasa

Manasa (Bengali: মনসা, Manasha) also Mansa Devi is a Hindu folk goddess of snakes, worshipped mainly in Bengal and other parts of North and northeastern India, chiefly for the prevention and cure of snakebite and also for fertility and prosperity. Manasa is the sister of Vasuki, king of Nāgas (snakes) and wife of sage Jagatkāru (Jaratkāru).^[1] She is also known as Vishahara (the destroyer of poison), Jagadgaurī, Nityā (eternal) and Padmavati.^[2]
Her myths emphasize her bad temper and unhappiness, due to rejection by her father Shiva and her husband, and the hatred of her stepmother, Chandi (Shiva's wife, identified with Parvati in this context). In some scriptures, sage Kashyapa is considered to be her father, rather than Shiva. Manasa is depicted as kind to her devotees, but harsh to people who refused to worship her.^[3] Denied full godhead by her mixed parentage, Manasa’s aim was to fully establish her authority as a goddess and to acquire steadfast human devotees

Origins

Originally an Adivasi (tribal) goddess, Manasa was accepted in the pantheon worshipped by Hindu lower caste groups. Later, she was included in a higher caste Hindu pantheon, where she is now regarded as a Hindu goddess rather than a tribal one.^[3] In Ancient Greece, there is a goddess named Manasa found in the records of Mycenae, written as ma-na-sa in Linear B.^[5] As a Hindu goddess, she was recognized as a daughter of sage Kashyapa and Kadru, the mother of all Nāgas. By the 14th century, Manasa was identified as the goddess of fertility and marriage rites and was assimilated into the Shaiva pantheon as a relative of Shiva. Myths glorified her by describing that she saved Shiva after he drank poison, and venerated her as the "remover of poison". Her popularity grew and spread to southern India, and her cult began to rival Shaivism itself. As a consequence, stories attributing Manasa's birth to Shiva emerged and ultimately Shaivism adopted this indigenous goddess into the Brahmanical tradition of mainstream Hinduism.^[6]

Iconography

Manasa is depicted as a woman covered with snakes, sitting on a lotus or standing upon a snake. She is sheltered by the canopy of the hoods of seven cobras. Sometimes, she is depicted with a child on her lap. The child is assumed to be her son, Astika.^[1][7] She is often called "the one-eyed goddess", as one of her eyes was burnt by her stepmother Chandi.

Legends

Mahabharata

The Mahabharata tells the story of Manasa's marriage. Sage Jagatkāru practiced severe austerities and had decided to abstain from marriage. Once he came across a group of men hanging from a tree upside down. These men were his ancestors, who were doomed to misery as their children had not performed their last rites. So they advised Jagatkāru to marry and have a son who could free them of those miseries by performing the ceremonies. Vasuki offered his sister Manasa's hand to Jagatkāru. Manasa mothered a son, Astīka, who freed his ancestors. Astika also helped in saving the Nāga race from destruction when King Janamejaya decided to exterminate them by sacrificing them in his Yajna, fire offering.^[8]

Puranas

Puranas are the first scriptures to speak about her birth. They declare that sage Kashyapa is her father, not Shiva as described in the Mangalkavyas. Once, when serpents and reptiles had created chaos on the earth, sage Kashyapa created goddess Manasa from his mind (mana). The creator god Brahma made her the presiding deity of snakes and reptiles. Manasa gained control over the earth, by the power of mantras she chanted. Manasa then propitiated the god, Shiva, who told her to please Krishna. Upon being pleased, Krishna granted her divine Siddhi powers and ritually worshipped her, making her an established goddess.
Kashyapa married Manasa to sage Jaratkaru, who agreed to marry her on the condition that he would leave her if she disobeyed him. Once, when Jaratkaru was awakened by Manasa, he became upset with her because she awakened him too late for worship, and so he deserted her. On the request of the great Hindu gods, Jaratkaru returned to Manasa and she gave birth to Astika, their son.^[9]

Mangalkavyas

he Mangalkavyas were devotional paeans to local deities such as Manasa, composed in Bengal between the 13th and the 18th centuries. The Manasa Mangalkavya by Bijay Gupta and Manasa Vijaya (1495) by Bipradas Pipilai trace the origin and myths of the goddess.
According to Manasa Vijaya, Manasa was born when a statue of girl that had been sculpted by Vasuki's mother was touched by Shiva's semen. Vasuki accepted Manasa as his sister, and granted her charge of the poison that was produced when King Prithu milked the Earth as a cow. When Shiva saw Manasa, he was sexually attracted to her, but she proved to him that he was her father. Shiva took Manasa to his home where his wife, Chandi, suspected Manasa of being Shiva's concubine or co-wife, and insulted Manasa and burnt one of her eyes, leaving Manasa half-blind. Later, when Shiva was dying of poison, Manasa cured him. On one occasion, when Chandi kicked her, Manasa rendered her senseless with a glance of her poison eye. Finally, tired of quarrels between Manasa and Chandi, Shiva deserted Manasa under a tree, but created a companion for her from his tears of remorse, called Neto or Netā.
Later, the sage Jaratkaru married Manasa, but Chandi ruined Manasa's wedding night. Chandi advised Manasa to wear snake ornaments and then threw a frog in the bridal chamber which caused the snakes to run around the chamber. As a consequence, the terrified Jaratkaru ran away from the house. After few days, he returned and Astika, their son, was born
Accompanied by her adviser, Neto, Manasa descended to earth to obtain human devotees. She was initially mocked by the people but then Manasa forced them to worship her by raining calamity on those who denied her power. She managed to convert people from different walks of life, including the Muslim ruler Hasan, but failed to convert Chand Sadagar, an ardent Shiva and Chandi devotee. In attempting to convert him, Manasa killed Chand's six sons and left him bankrupt. She also killed Lakhindar, Chand's youngest son, on his wedding night. Chand's wife and widowed daughter-in-law tried to coax him to worship Manasa. At last, he yielded by offering a flower to the goddess with his left hand without even looking at her. This gesture made Manasa so happy that she resurrected all of Chand's sons and restored his fame and fortunes. The Mangal kavyas say that after this, the worship of Manasa was popular forever more.^[12]
Manasa Mangalkavya attributes Manasa's difficulty in attracting devotees to an unjust curse she gave to Chand in his previous life. Chand then retaliated with a counter-curse that worshipping her would not be popular on earth unless he worshipped her also.^[13]
Ananda K. Coomaraswamy and Sister Nivedita say, "[The] legend of [Chand Sadagar and] Manasā Devī, [...] who must be as old as the Mykenean stratum in Asiatic society, reflects the conflict between the religion of Shiva and that of female local deities in Bengal. Afterwards Manasā or Padmā was recognized as a form of Shakti, [...] and her worship accepted by Shaivas. She is a phase of the mother-divinity who for so many worshippers is nearer and dearer than the far-off and impersonal Shiva...".^[14]

Worship

Generally, Manasa is worshipped without an image. A branch of a tree, an earthen pot or an earthen snake image is worshipped as the goddess,^[1] though images of Manasa are worshipped too. She is worshipped for protection from and cure of snake bites and infectious diseases like smallpox and chicken pox.
The cult of Manasa is most widespread in Bengal, where she is ritually worshipped in temples. The goddess is widely worshipped in the rainy season, when the snakes are most active.
Manasa is ceremonially worshipped on Nag Panchami - a festival of snake worship in the Hindu month of Shravan (July–August). Bengali women observe a fast (vrata) on this day and offer milk at snake holes

 

How to reach

Guwahati is a capital for Assam state and it is well connected by Rail to every part of Indian States. 

The Kamakhya temple is situated at the center of the city. Buses and cabs runs almost all the time right from the morning to the night. The kamakhya temple is about 20 km from the airport. It is about 6 km from the railway station. From the airport as well as from the railway station cars are easily available for rent. So, devotees can hire cars for a trip to kamakhya temple. There are two well maintained staircase from the bottom of the hill to the Kamakhya temple made up of stones is also there, which can also be used to climb to the Kamakhya temple

 

Ambubachi Mela, also known as Ambubasi festival, is held annually during monsoon in the Kamakhya Devi Temple at Guwahati, Assam. In 2010, the beginning date of Ambubachi Mela is June 22nd and the festival ends on June 26. The Ambubachi festival is closely related to the Tantric cult and is also known as Kamkhya Devi Puja. It is believed that Goddess Kamakhya goes through her menstrual cycle during these days and therefore the temple remains closed for three days. Ambubachi Mela is also known as Ameti or Tantric fertility festival and is a four-day mela (fair).

It is widely believed that Goddess Kamakhya goes through her yearly menstrual cycle during the Ambubachi days. The temple remains closed for three days – the menstruation period.

People in large numbers wait outside the temple on the fourth day, when the temple will be opened. Sanyasins and Pandas from around the country assemble at the Kamakhya temple during this period.

Large number of devotees make a mad rush when the temple reopens to receive the unique ‘prasad’ which is small bits of cloth, which is supposedly moist with the menstrual fluid of Goddess Kamakhya. It is considered highly auspicious and powerful

 Basistha Temple (Guwahati)

 

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, वसिष्ठ, 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 son.

Arundhati 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 Kaudiyala 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 wonderful long cave with a large dark Shivaling installed at the end inside. The head of the ashram is a Sanyasi monk of South Indian origin by the name of Swami Chaitanyanandji. There is also another cave smaller to the side facing the river called 'Arundhati's Cave', also known as 'the Jesus Cave', since the 1930's when Papa Ramdasji had mentioned in his book about his vision of Lord Jesus there.

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 Delhi

Prajapati

In Hinduism, Prajapati (Sanskrit: प्रजापति (IAST: prajā-pati)) "lord of creatures" is a group Hindu deity presiding over procreation, and protector of life. Vedic commentators also identify him with the creator referred to in the^[1] Nasadiya Sukta. Prajapati as per Veda

Śrīmad Bhāgavatam 8.8.16 cites Vishvakarman as the leader of the prajāpatis, the sons of Lord Brahmā who generate progeny.^[2] The eleven lords of created beings first created by Brahmā, which are the Prajapatis:

1. Vishvakarman^[3]
2. Marichi
3. Atri
4. Angiras
5. Pulastya,
6. Pulaha,
7. Kratu,
8. Vasishtha
9. Prachetas or Daksha
10. Bhrigu
11. Nārada

The Mahabharata mentions, in the words of celestial sage Narada, 14 Prajapatis (lit:caretakers of the Praja) excluding Vishvakarman namely:

1. Daksha,
2. Prachetas,
3. Pulaha,
4. Marichi,
5. Kasyapa,
6. Bhrigu,
7. Atri,
8. Vasistha,
9. Gautama,
10. Angiras,
11. Pulastya,
12. Kratu,
13. Prahlada and
14. Kardama

They are the caretakers of the fourteen worlds - seven lokas and seven talas.^[4]
The Kumhar, a community (caste) of potter cum brahmana warriors are seen as the descendants of Prajapati; Lord Brahmā, Lord Vishnu, Lord Shiva and Maharaj Manu are considered Prajapaties. Prajapati also means protector & preserver (King).
In South India, a Santhalian( a famous King), Wodeyar(Lord or Owner), Nair(means Soldier), Rao surname are also used by Kumhar Community members. In the east, the Pal or Paul (means protector)surname is used by the Kumhar community Members. The verma/verman, Chauhdhary(thakur) and Rana surnames are also used by Kumhar Community members. Moreover, Kumhars/ Prajapatis are from Kshatriya origin in Hindu Verna hierarchy and are swarna.
The Mahabharata translated by Kisari Mohan Ganguli (1883-1896), Book 2: Sabha Parva: Lokapala Sabhakhayana Parva, section:XI. p. 25 And Daksha, Prachetas, Pulaha, Marichi, the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis, and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas; Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch, Form, Taste, Scent; Nature, and the Modes (of Nature), and the elemental and prime causes of the world,--all stay in that mansion beside the lord Brahma. And Agastya of great energy, and Markandeya, of great ascetic power, and Jamadagni and Bharadwaja, and Samvarta, and Chyavana, and exalted Durvasa, and the virtuous Rishyasringa, the illustrious 'Sanatkumara' of great ascetic merit and the preceptor in all matters affecting Yoga...

 

Manvantara

Manvantara or Manuvantara,^[1] or age of a Manu,^[2] the Hindu progenitor of mankind, is an astronomical period of time measurement. Manvantara is a Sanskrit sandhi, a combination of words manu and antara, manu-antara or manvantara, literally meaning the duration of a Manu, or his life span.^[3]
Each Manvantara is created and ruled by a specific Manu, who in turn is created by Brahma, the Creator himself. Manu creates the world, and all its species during that period of time, each Manvantara lasts the lifetime of a Manu, upon whose death, Brahma creates another Manu to continue the cycle of Creation or Shristi, Vishnu on his part takes a new Avatar, and also a new Indra and Saptarishis are appointed.
Eventually it takes 14 Manus and their respective Manvantaras to create a Kalpa, Aeon, or a ‘Day of Brahma’, according to the Hindu Time Cycles and also the Vedic timeline. Thereafter, at the end of each Kalpa, there is a period - same as Kalpa - of dissolution or Pralaya,^[4] wherein the world (earth and all life forms, but not the entire universe itself) is destroyed and lies in a state of rest, which is called the, ‘Night of Brahma’.
After that the creator, Brahma starts his cycle of creation all over again, in an endless cycle of creation followed by Destruction for which Shiva, Hindu God of destruction, and also renewal, is invoked towards the end of each such cycle

Duration of a Manvantara

The actual duration of a Manavantara, according to the Vishnu Purana is seventy one times the number of years contained in the four Yugas, with some additional years, adding up to 852,000 divine years, or 306,720,000 human years ^[6] Vishnu Purana, translated by Horace Hayman Wilson, 1840, Book I: Chapter III. p. 26-28. Seven Rishis, certain (secondary) divinities, Indra, Manu, the king and his sons, are created and perish in one interval, and the interval, called a Manwantara, is equal to seventy-one times the number of years contained in the four Yugas, with some additional years: this is the duration of the Manu, the (attendant) divinities, and the rest, which is equal to 852,000 divine years, or to 306,720,000 years of mortals, independent of the additional period. Fourteen times this period constitutes a Bráhma day, that is, a day of Brahmá; the term (Bráhma) being the derivative form. The Brahma life span is 100 Brahma varshas. The following table will illustrate clearly the link to our years and Brahma years

Sub-divisions

1 human year (in Hindu calendar) = 1 Deva Ahoratra for God (1 day and 1 night)
360 Deva Ahoratras = 1 Deva Vatsara
12,000 Deva Vatsara = 1 Chaturyuga
(12,000 Deva Vatsaras are defined as, 4,800 Deva Vatsaras of Krita yuga, 3,600 Deva Vatsaras of Treta Yuga, 2,400 Deva Vatsaras of Dvapara Yuga and 1,200 Deva Vatsaras of Kali Yuga which is 12,000 * 360 = 4,320,000 human years)
71 Chaturyugas = 1 Manvantaram (1 life span of Manu)
14 Manvantaras = 1 kalpa (1 day of Brahma)
2 Kalpas = 1 day + 1 Brahma Ahoratra
360 days of Brahma = 1 Brahma varsha
100 Brahma varsha = 1 life span of Brahma. ^[7]

Comparison to the Age of the Universe from Modern Astronomy

Modern scientific astronomy estimates the Age of the Universe as around 13 Billion years (13 * 10⁹ years). Conversion of 1 day of Brahma in to human years yields 85.8816 * 10⁹ years (derived as 2 kalpas * 14 Manvantaras * 71 Chaturyugas * 120,000 Deva vatsaras * 360 human years).

Manus of the Śveta Vārāha Kalpa

Manvantara №	Name of Manu for manvantara:	Manvantara-avatara name:
01	Svayambhuva Manu	Yajna
02	Svarocisha Manu	Vibhu
03	Uttama Manu	Satyasena
04	Tamasa Manu	Hari
05	Raivata Manu	Vaikuntha
06	Cakshusha Manu	Ajita
07	Vaivasvata Manu (current)	Vamana
08	Savarni Manu	Sarvabhauma
09	Daksha-savarni Manu	Rishabha
10	Brahma-savarni Manu	Vishvaksena
11	Dharma-savarni Manu	Dharmasetu
12	Rudra-savarni Manu	Sudhama
13	Deva-savarni Manu	Yogesvara
14	Indra-savarni Manu	Brihadbhanu

First Manvantara - the interval of Swayambhu Manu

Saptarshis (सप्तर्षि): Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, and Vashishtha.^[2][8] svayambhuve—in the Svayambhuva-manvantara; yajna—the avatara named Yajna: In the Svayambhuva-manvantara, the Avatar is named Yajna.
The first Manu was Svayambhuva Manu. His two daughters, namely Akuti and Devahuti, gave birth to two sons, named Yajna and Kapila respectively. Svayambhuva Manu, along with his wife, Satarupa, went into the forest to practice austerities on the bank of the River Sunanda. At some point in time, Rakshasas and asuras attacked them, but Yajna, accompanied by his sons the Yamas and the demigods, killed them. Then Yajna personally took the post of Indra, the King of the heavenly planets.

Second Manvantara - the interval of Swarochisha Manu

Urja, Stambha, Prańa, Dattoli, Rishabha, Nischara, and Arvarívat. In the Svarocisha-manvantara, avatara is named Vibhu.
The second Manu, whose name was Svarocisha, was the son of Agni, and His sons were headed by Dyumat, Sushena and Rocishmat. In the age of this Manu, Rocana became Indra, the ruler of the heavenly planets, and there were many demigods, headed by Tushita. There were also many saintly persons, such as Urja and Stambha. Among them was Vedasira, whose wife, Tushita, gave birth to Vibhu. Vibhu instructed eighty-eight thousand dridha-vratas, or saintly persons, on self-control and austerity.

Third Manvantara - the interval of Auttami Manu

Sons of Vashishtha: Kaukundihi, Kurundi, Dalaya, Śankha, Praváhita, Mita, and Sammita. In the Auttama-manvantara, He (avatara) is named Satyasena.
Uttama, the son of Priyavrata, was the third Manu. Among his sons were Pavana, Srinjaya and Yajnahotra. During the reign of this Manu, the sons of Vasishtha, headed by Pramada, became the seven saintly persons. The Satyas, Devasrutas and Bhadras became the demigods, and Satyajit became Indra. From the womb of Sunrita, the wife of Dharma, the Lord appeared as Satyasena, and He killed all the Yakshas and Rakshasas who were fighting with Satyajit.

Fourth Manvantara - the interval of Tamasa Manu

Jyotirdhama, Prithu, Kavya, Chaitra, Agni, Vanaka, and Pivara. In the Tamasa-manvantara, He (Vishnu) is named Hari.
Tamasa, the brother of the third Manu, was the fourth Manu, and he had ten sons, including Prithu, Khyati, Nara and Ketu. During his reign, the Satyakas, Haris, Viras and others were demigods, the seven great saints were headed by Jyotirdhama, and Trisikha became Indra. Harimedha begot a son named Hari by his wife Harini. Hari saved the devotee Gajendra. This incident known as gajendra-mokshana.

Fifth Manvantara - the interval of Raivata Manu

Hirannyaroma, Vedasrí, Urddhabahu, Vedabahu, Sudhaman, Parjanya, and Mahámuni. In the Raivata-manvantara, the avatara is named Vaikuntha.
Vaikuntha came as Raivata Manu, the twin brother of Tamasa. His sons were headed by Arjuna, Bali and Vindhya. Among the demigods were the Bhutarayas, and among the seven brahmanas who occupied the seven planets were Hiranyaroma, Vedasira and Urdhvabahu.

Sixth Manvantara - the interval of Chakshusha Manu

Sumedhas, Virajas, Havishmat, Uttama, Madhu, Abhináman, and Sahishnnu. In the Cakshusha-manvantara, avatara is named Ajita.
Ajita came as Caksusa Manu, the son of the demigod Caksu. He had many sons, headed by Puru, Purusa and Sudyumna. During the reign of Caksusa Manu, the King of heaven was known as Mantradruma. Among the demigods were the Apyas, and among the great sages were Havisman and Viraka.

The present, seventh Manvantara - the interval of Vaivasvata Manu

Kashyapa, Atri, Vashishtha, Vishvamitra, Gautama, Jamadagni, Bharadvaja.^[8] In the Vaivasvata-manvantara, He (Avatara) is named Vamana
The seventh Manu, who is the son of Vivasvan, is known as Sraddhadeva. He has ten sons, named Iksvaku, Nabhaga, Dhrsta, Saryati, Narisyanta, Nabhaga, Dista, Tarusa, Prsadhra and Vasuman. In this manvantara, or reign of Manu, among the demigods are the Adityas, Vasus, Rudras, Visvedevas, Maruts, Asvini-kumaras and Rbhus. The king of heaven, Indra, is known as Purandara, and the seven sages are known as Kasyapa, Atri, Vasistha, Visvamitra, Gautama, Jamadagni and Bharadvaja. During this period of Manu, Vishnu appears from the womb of Aditi in his incarnation as the son of Kasyapa.

Eighth (Future) - Savarni Manu

Diptimat, Galava, Rama, Kripa, Drauni, Vyasa, and Rishyasringa. Text came from ....Vishnu Purana: Book III: Chapter II In the Savarnya-manvantara, He (avatara) is named Sarvabhauma.
In the period of the eighth Manu, the Manu is Savarni. His sons are headed by Nirmoka, and among the demigods are the Sutapas. Bali, the son of Virocana, is Indra, and Galava and Parasurama are among the seven sages. In this age of Manu, the incarnation of the Supreme Personality of Godhead appears as Sarvabhauma, the son of Devaguhya and Sarasvati.

Ninth - Daksa Savarni Manu

Savana, Dyutimat, Bhavya, Vasu, Medhatithi, Jyotishmán, and Satya. In the Daksha-savarnya-manvantara, He (avatara) is named Rishabha.
In the period of the ninth Manu, the Manu is Daksha-savarni. His sons are headed by Bhutaketu, and among the demigods are the Maricigarbhas. Adbhuta is Indra, and among the seven sages is Dyutiman. In this period of Manu, the incarnation Rishabha is born of Ayushman and Ambudhara.

Tenth - Brahma Savarni Manu

Havishmán, Sukriti, Satya, Apámmúrtti, Nábhága, Apratimaujas, and Satyaket. In the Brahma-savarnya-manvantara, the avatara is named Vishvaksena.
In the period of the tenth Manu, the Manu is Brahma-savarni. Among his sons is Bhurishena, and the seven sages are Havishman and others. Among the demigods are the Suvasanas, and Sambhu is Indra. The incarnation in this period of Manu is Vishvaksena, who is a friend of Sambhu and who is born from the womb of Vishuci in the house of a brahmana named Visvasrashta.

Eleventh - Dharma Savarni Manu

Niśchara, Agnitejas, Vapushmán, Vishńu, Áruni, Havishmán, and Anagha. In the Dharma-savarnya, He (avatara) is named Dharmasetu.
In the period of the eleventh Manu, the Manu is Dharma-savarni, who has ten sons, headed by Satyadharma. Among the demigods are the Vihangamas, Indra is known as Vaidhrita, and the seven sages are Aruna and others. In this manvantara, the incarnation is Dharmasetu, who is born of Vaidhrita and Aryaka.

Twelfth - Rudra Savarni Manu

Tapaswí, Sutapas, Tapomúrtti, Taporati, Tapodhriti, Tapodyuti, and Tapodhan. In the Rudra-savarnya He (avatara) is named Sudhama.
In the period of the twelfth Manu, the Manu is Rudra-savarni, whose sons are headed by Devavan. The demigods are the Haritas and others, Indra is Ritadhama, and the seven sages are Tapomurti and others. The incarnation in this manvantara is Sudhama, or Svadhama, who is born from the womb of Sunrita. His father's name is Satyasaha.

Thirteenth - Raucya or Deva Savarni Manu

Nirmoha, Tatwadersín, Nishprakampa, Nirutsuka, Dhritimat, Avyaya, and Sutapas. In the Deva-savarnya, He (avatara) is named Yogesvara.
In the period of the thirteenth Manu, the Manu is Deva-savarni. Among his sons is Citrasena, the demigods are the Sukarmas and others, Indra is Divaspati, and Nirmoka is among the sages. The manvantara-avatara is Yogesvara, who is born of Devahotra and Brihati.

Fourteenth - Indra Savarni Manu

Agnibáhu, Śuchi, Śukra, Magadhá, Gridhra, Yukta, and Ajita. In the Indra-savarnya-manvantara, the avatara is named Brihadbhanu.
In the period of the fourteenth Manu, the Manu is Indra-savarni. Among his sons are Uru and Gambhira, the demigods are the Pavitras and others, Indra is Suci, and among the sages are Agni and Bahu. The incarnation of this manvantara is known as Brihadbhanu. He is born of Satrayana from the womb of Vitana.

 

 

Shiv Temple at Basistha Ashram,

Shiv Temple of Basistha Ashram is located on the southeast of Guwahati, 5km from NH 37 Basistha crossing. It has picturesque beuty of Garbhanga forest on the south, and rice fields on the east.

There is a river stream flowing south of temple, suppose to have three tributeris Sandhya, Lalitha and Kanta, but I could find only one.
Temple was created by Ahom King Rajeswar Singh in 1764 AD.
There is regular city buses and auto services to reach the temple

 

Guwahati

Guwahati (Assamese: গুৱাহাটী  Guwāhāti (help·info)) — formerly known as Pragjyotishpura (Sanskrit:प्राग्ज्योतिषपुर) and Durjoya (Sanskrit:दुर्जय) in ancient Assam, and Gauhati in the modern era — is an ancient urban area, the largest city of Assam, the largest metropolitan area in north-eastern India, one of the fastest developing cities in India and often referred as "gateway" of the North East Region and one of the major cities in East India.
Guwahati,^[3] formerly Prāgjyotishpura meaning "city of eastern light,",^[4][5] "city of eastern astrology",^[6] and Durjaya meaning "impregnable" were the capitals of the ancient state of Kamarupa under Varman's and Pala's respectively.^[7] Many ancient Hindu temples are in the city, Kamakhya, Umananda, Navagraha, Sukreswar, Basistha, Lankeshwar, Doul Govinda, Dirgheshwari, Ugro Tara, Rudreswar etc., are but a few. It is also known as the "The City of Temples." Dispur, the capital of the Indian state of Assam is in the city and is the seat of the Government of Assam.
The city is between the southern bank of the Brahmaputra river and the foothills of the Shillong plateau, with LGB International Airport to the west and the town of Narengi to the east. It is gradually being expanded as North Guwahati to the northern bank of the Brahmaputra. The Guwahati Municipal Corporation, the city's local government, administers an area of 216 km², while the Guwahati Metropolitan Development Authority, the planning and development administers an area of 340 km².^[8]
Guwahati is the major commercial and educational hub of North-East India and is home to world class institutions such as the Indian Institute of Technology Guwahati and other premier institutions like Gauhati University and Cotton College. The city is a major center for cultural activities and sports in the North Eastern region and for the administrative and political activities of Assam. The city is an important regional hub for transportation.
Guwahati and its environs are rich in wildlife with several rare mammals such as Asian elephants, gaur, tiger and primates.^[9] The birdlife in and around the city is also rich and diverse

History

Guwahati's myths and history go back several thousands of years. Although the date of the city's beginning is unknown, references in the epics, Puranas, and other traditional histories, lead many to assume that it is one of the ancient cities of Asia.
Epigraphic sources place the capitals of many ancient kingdoms in Guwahati. It was the capital of the mythological kings Narakasura and Bhagadatta according to the Mahabharata.^[11] The ancient sakti temple of Goddess Kamakhya in Nilachal hill (an important seat of Tantric and Vajrayana Buddhism), the ancient and unique astrological temple Navagraha in Chitrachal Hill, and archaeological remains in Basista and other locations support the mythological assertions of the city's ancient past
The Ambari^[12][13] excavations trace the city to the 6th century AD. It was known as Pragjyotishpura and Durjoya in different periods and was the capital under the Varman Dynasty and the Pala dynasties of the Kamarupa kingdom. Descriptions by Xuanzang (Hiuen Tsang) reveal that during the greatest Varman king Bhaskar Varman (7th century AD), the city stretched for about 30 li (15 km)^[14] and was probably the principal base for his strong naval force (30,000 war-boats, with officers who were knowledgeable of the sea-routes from the Indian Ocean to China - Xuanzang). The city remained as the capital of Assam till the 10th-11th century AD under the rulers of the Pala dynasty. Excavations in Ambari and the brick walls and houses excavated during construction of the present Cotton College's auditorium suggest that it was a city of great size with economic and strategic importance until the 9th-11th century AD.
During medieval times between the 12th and 15th centuries AD, after the destruction of the Kamata kingdom, the city lost its earlier glory and became mainly a strategic outpost of the Koch Hajo and Ahom kingdom. When the western part of the Koch Kingdom (Koch Bihar) fell to the Mughals, the eastern half (Koch Hajo) eventually became a protectorate of Ahom. Although the border between the powers (Ahoms and Mughals) fluctuated between the Kartoya river (now in North Bengal) to the Manas and Barnadi rivers, Guwahati remained an important outpost.
The city was the seat of the Borphukan, the civil military authority of the Lower Assam region appointed by the Ahom kings. The Borphukan's residence was in the present Fancy Bazaar area, and his council-hall, called Dopdar, was about 300 yards (270 m) to the west of the Bharalu stream. The Majindar Baruah, the personal secretary of the Borphukan, had his residence in the present-day deputy commissioner's residence.(Baruah 1992:200–201)
The Mughals tried to invade Assam 17 times and each time they were defeated by the Ahoms led by the great Ahom general Bir Lachit Borphukan. The Battle of Saraighat fought close to Guwahati in 1671 is the most well-known of all those battles; the Mughals were overrun due to the strong leadership and hard work of Lachit Borphukan. Brahmaputra and was an ancient boat yard probably used by the Ahoms in medieval times. Moreover, there are many tanks, temples, ramparts, etc. in the city. The most important archaeological site is the Ambari^[15] excavation site close to Dighalipukhuri.^[16] Guwahati means place of sunrise.

A new cantilever bridge across river Brahmaputra has been planned to link North Guwahati                                                                                                          

Key attractions

• River Cruise: One of the major attractions of Guwahati is the River Cruise on the Brahmaputra river. To go on a cruise on the mighty river is a thrilling experience. There are cruise vessels like 'MV Mahabahu', 'Jolporee', 'Charaidew', 'MV Chandardinga',^[27] 'Alfresco', 'Baginadi' etc. that will take visitors on joy rides on the Brahmaputra river. On board these luxurious cruise vessels tourists can relax and enjoy the beautiful view of the sunset.
• Umananda Temple: On the peacock island in the middle of the Brahmaputra, this Shiva temple was built in 1664. It is believed that Lord Shiva by using his third eye burnt Kamdeva at this place. Every year Shivaratri is celebrated in this temple in a great way. The island is believed to be the world's smallest human inhabited island. The world's largest river island is Majuli.

• Accoland: Accoland family fun kingdom is the north-east's only amusement park named after Acco, the mythological king of amusement. This park is at Patgaon.

• Srimanta Shankardev Kalakshetra: Shankardev Kalakshetra is a place that visitors should never miss. Shankardev Khalakshetra name synonymous with the great Vaishnava saint and scholar of Assam Srimanta Shankardeva. It is a multipurpose cultural complex that has fulfilled its aim in protecting, promoting and preserving the cultural heritage of the communities and tribes of Assam and the country.
• Guwahati Planetarium: Situated in Uzanbazar this planetarium is the only one of its kind in the North-Eastern region and a center of astronomical research.
• Assam State Museum: Assam State Museum is near Dighalipukhuri. It houses many rare, specimen of the Ahom Dynasty. Many articles of equipment, dress materials belonging to the glorious past of Assam are found here. Many antiques, statues, manuscripts, written on Shashi-paat and other valuable articles are preserved and displayed here.

• Kamakhya Temple: Kamakhya Temple situated some 5 km from the main city on the Nilachal Hill, is one of the most sacred Hindu Shrines of India. Goddess Kamakhya is worshipped here.'Ambubachi Mela' is celebrated every year in the middle of June in this temple. Many devotees from across the country gathered here during this mela.
• Shilpagram: Adjacent to Srimanta Shankardev Kalakshetra, this is the only crafts village of the North East Zone Cultural Center (NEZCC). It had made landmark in the promotion of the varied arts and cultures of the local people. It holds regular cultural events throughout the year in its open air stage and auditorium.
• Nehru Park: At heart of the city at Panbazar by the side of Cotton College. Nehru Park is another place that visitors should never miss. The highlights of the park are the concrete statues of Bihu dance, Ojapali dance, Deodhani dance, Jhumur dance, Bhoor tal dance etc. There are altogether 45 concrete statues depicting these aspects of Assamese life and culture.
• NEDFi Haat: NEDFi Haat is at a leased building of Industries & Commerce Department Govt. of Assam. In NEDFi Haat visitors can buy handicraft and handloom products. As well as they can buy varieties of traditional food items produced by the Self Help Groups of the State in the Bihu seasons.
• Assam State Zoo Cum Botanical Garden: Assam State Zoo cum Botanical Garden is at Hengerabari Reserved Forest in the city.
• Basistha Temple: Basistha Temple^[28] is on Sandhyachal Hill, on the southern part of the city; this beautiful tourist spot was once the ashram (hermitage) of sage Basistha.
• Sukreswar Temple: Sukreswar Temple is an ancient Shiva temple built by Ahom king Pramatta Singha on Dakini Jogini hill by the side of river Brahmaputra.
• Navagraha Temple: Navagraha temple or temple of nine planets is situated on Chitrachal Hill to the east. It was the ancient seat of study of astronomy and astrology. The nine planets are represented by the nine linga's inside the main temple. There is a stone imprint of solar system inside the temple.This temple just 3 km from the railway station is still a center of Astrological and Astronomical research. It was for this temple Guwahati was named Pragjyotishpura.^[29]
• Dighalipukhuri: Situated at the heart of the city at Uzanbazar and surrounded by the High Court on the north and the State Museum and District Library on the south. This is a huge man-made tank. It was excavated by the mighty king Bhagadatta to celebrated the 'swayambar' of his daughter Bhanumati who was married to Kourava prince Druyadhana. There is boating club on the Dighalipukhuri.
• Ugro Tara Temple: At the heart of the city banks of Joarpukhuri (twin ponds). The Ugro Tara Temple is another shakti peeth temple where the eyes of sati were believed to have fallen.
• Balaji Temple, Guwahati: This temple is a recent addition to the religious places of Guwahati. It is situated at Betkuchi area of the city. Balaji temple with striking South Indian architecture is unlike the other temples of this place. In the evening illuminated by electric lights the temple looks very beautiful.
• ISKCON Temple, Guwahati: This temple belongs to the ISKCON society founded by Abhay Charanaravinda Bhaktivedanta Swami Prabhupada. The temple's main deity is Radha-Krishna. The main emphasis of this temple's preaching lies on the teachings of Krishna and Bhagavad Gita. The evening is a good time to visit when the temple is filled with Devotees and Kirtan is held with full grandeur and splendor

Other attractions in and around the city

• Kamakhya Temple
• Dighalipukhri
• Jorpukhuri Park
• Peacock IslandUmananda Temple
• Garchuk Lachit Garh
• Chandubi Lake
• Lankeshwar Temple
• Doul Govinda Temple
• Dirgheshwari temple
• Deepor Beel Birds Sanctuary
• Madan Kamdev archaeological region
• Rudreswar Temple
• Nepali Mandir
• Kharghuli Beach
• Sarania Pahar
• Urvashi Island(Restricted)
• Shraddhanjali Kanan
• Chandubi Eco Camp
• Narengi Golf Club
• Pandu port
• ARTFED
• Asom International Trade Fair (annual)
• Guwahati International Annual Book Fair (annual)
• Sualkuchi
• Jyotichitrabon
• AOL (Art of living) Aashram

Pragjyotishpura

Pragjyotishpura, now Guwahati, was capital of Kamarupa Kingdom under Varman Dynasty (350 - 650 A.D)

Etymology

The word 'Pragjyotishpura' derived from Sanskrit word meaning 'city of eastern light' otherwise 'city of eastern astrolgy'.

Archeological excavations

Due to discovery of archeological sites scatterd around Guwahati in plenty such as Ambari, it convinced Archeologists that on digging a meter into the ground at any place in city pieces of pottery, broken stone images or beautifully polished stone blocks will be found. Dr. Medhi, an anthropologist of Gauhati University has published in one of his research papers that a civilization similar to the Indus Valley civilization flourished in the Brahmaputra Valley. He also said that archeologists have proved the existence of the city of Pragjyotishpura which is largely said to be buried under the present day city of Guwahati. Dr. Medhi also stated that most archeologists also believed that an ancient city known as Pragjyotishpura is mentioned frequently in the Mahabharata and Ramayana and the Kalika Purana existed in Assam. The location of a temple of planet worship called Navagraha, meaning an abode of nine planets of the solar system, and its connection with an ancient research on astronomy and astrology lends weight to the origin of its name. ^[2]

Yuan Chwang's accounts

Yuan Chwang visited Pragjyotispura at the time of king Bhaskar Varman and stayed for few months with royal hospitality. He mentioned that climate was genial. The people were honest. Their speech differed a little from that of mid-India. They were of violent disposition but were persevering students. They worshipped the Devas as Hinduism was sole religion. The Deva-temples were some hundreds in number and the various systems had some myriads of professed adherents. The few Buddhists in the country performed their acts of devotion in secret.

Transport

Air

Guwahati is serviced by the Lokopriya Gopinath Bordoloi International Airport at Borjhar, about 20 km west of the center of the city. Air connectivity have improved considerably in the last couple of years with all major domestic airlines flying into Guwahati. Helicopter services are operated from Guwahati to Shillong (30 min), Tura (50 min), Naharlagun (Itanagar), Tawang (75 min) by Pawan Hans, a helicopter service provider. The Helicopter services have been scrapped after the death of the chief minister of Arunachal Pradesh. Guwahati airport averages about 95-100 arrivals and departures a day. Guwahati is serviced with direct flights to Delhi, Jaipur, Mumbai, Kolkata, Bangalore,Chennai, Ahmedabad and other major cities in India by different airlines. Druk Air connects Guwahati internationally airport to Bangkok and Paro twice a week. A modernization plan is underway at Guwahati airport right now and once it is completed, the AAI plans to make Guwahati a hub of air connectivity. Northeast Shuttles(P) Ltd. has started daily flights in their 18 seater Dornier 228 and 9 seater Cessna 208 aircraft from Guwahati airport connecting Silchar, Imphal, Aizawl, Dimapur.

Rail

Guwahati falls under the Northeast Frontier Railway zone of the Indian Railways. Guwahati Junction which is the major station of Guwahati is the headquarters of the zone. Two minor stations are Kamakhya and New Guwahati (for freight services) located towards west and east from Guwahati respectively. Major trains serving Guwahati are Guwahati Rajdhani Express, Poorvottar Sampark Kranti Express, Saraighat Express, North-East Express, Guwahati Bangalore Express, Guwahati Ernakulam Express, Kamrup Express, Guwahati-Jorhat Jan Shatabdi Express.
But the city still lacks direct connectivity through railway to Bhopal Junction, Indore Junction BG, Gwalior, Pune and many central as well as western cities of India.

Road

National Highway 31 connects Guwahati with the states Bihar, Jharkhand and West Bengal. National Highway 37 from Goalpara in Assam to Dimapur in Nagaland traverses the entire length of Assam and connects Guwahati with almost all the major cities of Assam including the cities of Jorhat, Dibrugarh and Bongaigaon.
Guwahati is very well connected with adjoining regions via bus services. Three nodal points, Adabari, Paltan Bazar and ISBT Guwahati, provide bus services to towns and cities in Assam and adjoining states. Some of these services are run by the government agency ASTC, whereas a vast majority of them are run by private companies. "Night supers", or buses that run overnight, and luxury coaches, are very popular.
The Inter State Bus Terminus (ISBT) located at the outskirts, provides connectivity with other regions of the Northeast with regular buses for major cities and tourist destinations of the neighbouring states.
Citizens from Myannmar can come in through the border post of Tamu-Moreh and take a connecting flight from Imphal to the city. There are also regular Bus services from Imphal to the city. Similarly, citizens can come from Bhutan and Bangladesh through Border Posts and take the Bus Services to the city.

Local transport

Lack of sufficient road space is a major problem. The length of surfaced road within the city is presently at 218 km (ARSAC). The major corridor roads suffer from insufficient right of way, illegal construction methods, and improper planning and design. The roads in the residential neighborhoods are extremely narrow (lack of proper regulations) causing problems related to both traffic and infrastructure installations. Cul-de-sacs are neither planned nor designed properly.
Guwahati has a good public transit system. The government agency - Assam State Transport Corporation (ASTC) and many private operators provide a considerably good city-bus system. It requires further modernization and integration with city planning and management initiatives. Guwahati is the first city in the North-east where low-floored buses were introduced.
Apart from city buses, trekker services, which are soft-top multi-utility vehicles with a sitting capacity of 10-12, provide public transport facilities along major roads in the city. They are popular among people for fast travel, although these vehicles are usually overloaded with passengers and tend to go very fast causing frequent accidents.
Three-wheeler auto rikshaws are available on metered fare basis.^[23] There is no mass rapid transit system in Guwahati, although the authorities are planning for the same in future.

Ropeway

A ropeway is being constructed connecting Guwahati city with North-Guwahati over Brahmaputra River. Its purpose is local travel as well as tourism

 

Om Tat Sat

                                                        

(Continued...)                                                                                                                              

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