After visiting the Kumbh Mela of 1895, Mark Twain wrote:
“It is wonderful, the power of a faith like that, that can make multitudes upon multitudes of the old and weak and the young and frail enter without hesitation or complaint upon such incredible journeys and endure the resultant miseries without repining. It is done in love, or it is done in fear; I do not know which it is. No matter what the impulse is, the act born of it is beyond imagination, marvelous to our kind of people, the cold whites. Irrespective of all worldly barriers of caste, creed, region, the Kumbh Mela has wielded a mesmeric influence over the minds and the imagination of millions…”
**************
“The tale is great, one may say enormous. Every twelfth year is held to be a year of peculiar grace; a greatly augmented volume of pilgrims results then. The twelfth year has held this distinction since the remotest of times, it is said.”
Tolerance of Hardship
Irrespective“At the Kumbh Mela, I was struck by the enormous tolerance of the Indian people,” Tully said. “This is something which has consistently struck me ever since I have lived in this country. The tolerance of hardship of the pilgrims who went there, many of them walking barefoot, carrying their luggage on their heads, having nowhere to sleep at night, except on straw out in the open. But it is not just their tolerance of harsh conditions, it is also their tolerance of each other, because at the Kumbh Mela there are heaven knows how many different forms of Hinduism being preached.”
Mark Tully
1989: Guinness Book of World Records proclaims the crowd of 15-million crowd at the February 6 Allahabad mela "the largest-ever gathering of human beings for a single purpose."
"Kailaasarana Shiva Chandramouli Phaneendra Maathaa Mukutee Zalaalee Kaarunya Sindhu Bhava Dukha Haaree Thujaveena Shambho Maja Kona Taaree"
Wednesday, March 5, 2014
My Tryst With Hope And Hindutva - Maha Kumbh
Naga Sadhus And Yoga
Naked yoga (Sanskrit nagna yoga) is the practice of yoga without clothes. While many practice naked yoga at home and in nature, there are a growing number of participants, including children, in group classes. The practice is gaining popularity, notably in western societies that have more familiarity with social nudity. It is becoming popular in Europe and United States.[1]
Naked yoga should be considered in relation to the dress code at yoga courses, varying from different times and yoga directions.
Naked yoga have probably an Indian history since ancient times. One of the Indian sects called Naga Sadhus made nudity a part of their spiritual practice, but naga have been misunderstood as "nagna".
Naga means "who represents Power". The word Naga had came from NAG (snake) which signifies power in Hindu philosophy. And the word sadhu had came from Sadhan (Spiritual Practice). Members of the sect considered nudity a way of rejecting the material side of life. Celibacy and disregard of the harsh outside conditions were among the key ideas of their philosophy. They practiced naked yoga to tame their desires, identify with their physical bodies and to break the attachment with everything physical, sensual and material.
The word "gymnosophists" (naked philosophers), is used in ancient Greek writings as the designation of wise men (yogis) in India, maybe the naga sadhus.
Modern naked yoga has some roots in Germany and Switzerland through a movement called Lebensreform. The movement had since the end of the 19th century highlighted yoga and nudity.[2] In the early 20th century, the term gymnosophy was appropriated by several groups who practiced nudity, asceticism and meditation.
The Maha Kumbh
you need
more than
you camera
your vision
your camera
eye ..a moment
full of centuries
that refuses to die
a moment holding
your feet in the
waters of the ganges
confluence of 3 rivers
ganga yamuna saraswathi
as they meet ..you cry
brahma vishnu mahadev
bam bam bholenath
chants that wreak havoc
in the soul of the sky
a river that holds in its
open palms ,,, the spirit
of humanity ,,,on a high
you soar you fly...
har har mahadev
har har mahadev
har har mahadev
god replies ,,,
Thursday, February 27, 2014
Maha Shivaratri
From Wikipedia, the free encyclopedia
Maha Shivratri (the 'Great Night of Shiva') is a Hindu festival celebrated every year in reverence of Lord Shiva. The Mahashivratri festival, also much popular as 'Shivratri' or 'Great Night of Lord Shiva', is observed on the 13th night/14th day in the Krishna Paksha every year on the month of Maagh according to the Hindu calendar. Alternate common spellings include Sivaratri, Shivaratri, Sivarathri, and Shivarathri. It marks the convergence of Shiva and Shakti. Maha Shivratri is celebrated on the Krishna Paksha Chaturdashi of Hindu calendar month Maagha which falls in February or March as per the Gregorian calendar. Of the twelve Shivaratris in the year, the MahaShivarathri is the most powerful[3].
The festival is principally celebrated by offerings of Bael or golden apple or Bilva/Vilvam leaves to Lord Shiva, all-day fasting and an all-night-long vigil (jagarana). All through the day, devotees chant "Om Namah Shivaya", a sacred Panchakshara mantra dedicated to Lord Shiva. In accordance with scriptural and discipleship traditions, penances are performed in order to gain boons in the practice of Yoga and meditation, in order to reach life's highest good steadily and swiftly. On this day, the planetary positions in the Northern hemisphere act as potent catalysts to help a person raise his / her spiritual energy easily. The benefits of powerful ancient Sanskrit Mantras such as Maha Mrityunjaya Mantra महामृत्युंजय मंत्र increase manifold on this night[4].
In Nepal, millions of Hindus attend Shivaratri together from different part of the world at the famous Pashupatinath Temple. Thousands of devotees also attend Mahasivaratri at the famous Shiva Shakti Peetham of Nepal.
On Mahashivratri, Nishita Kala is the ideal time to observe Shiva Pooja. Nishita Kala is the time when Lord Shiva appeared on the Earth in the form of Linga. On this day, in all Shiva temples, the most auspicious Lingodbhava puja is performed.
Maha Shivratri is associated with Marriage of Shiv and Shakti.
All these legends signify that this day is the favourite day of Lord Shiva and also throw light on the greatness of Lord Shiv and his supremacy over all other Hindu Gods and Goddesses.
Mahashivaratri also marks the night when Lord Shiv performed the 'Tandava', the cosmic dance.
According to another legend of Samudra manthan, Shiv saved the world from the disastrous effects of a poison that emerged as a by product of churning of sea (Samudra manthan), by consuming whole of it. Shiv could arrest the poison in his throat by his Yogic powers and it could not go down his body. His neck turned blue due to effect of poison on his throat and henceforth he is also called as Neela Kantha or The blue Throated.
Pralaya (the Deluge)[edit]
Another version relates that the whole world was facing destruction and Goddess Parvati worshiped her husband Shiv to save it. She prayed for the jivas (living souls) remaining in seed-like particles of gold dust in a lump of wax, since Pralaya is brought about by Him. Shivratri is also when Goddess Parvati and Lord Shiv married again.
Lord Shiva's favourite day[edit]
After earth's creation was complete, Parvati asked Lord Shiva which devotees and rituals pleased him the most. The Lord replied that the 14th night of the new moon, in the dark fortnight during the month of Phagun, is his most favourite day. Parvati repeated these words to her friends, from whom the word spread over all creation.
The Story of King Chitrabhanu[edit]
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa (India), was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.
The sage asked the king the purpose of his observing the fast. King Chitrabhanu explained that he had a gift of remembering the incidents of his past birth, and in his previous life he had been a hunter in Varanasi and his name was Suswara. His only livelihood was to kill and sell birds and animals. The day before the new moon, while roaming through forests in search of animals, he saw a deer, but before his arrow flew he noticed the deer's family and their sadness at its impending death. So he let it live. He had still not caught anything when he was overtaken by nightfall and climbed a tree for shelter. It happened to be a Bael tree. His canteen leaked water, so he was both hungry and thirsty. These two torments kept him awake throughout the night, thinking of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time he engaged himself in plucking the Bael leaves and dropping them down onto the ground.
The next day he returned home and bought some food for himself and his family. The moment he was about to break his fast a stranger came to him, begging for food. He served the food first to stranger and then had his own.
At the time of his death, he saw two messengers of GOD Shiva, sent to conduct his soul to the abode of GOD Shiva. He learnt then for the first time of the great merit he had earned by unconscious worship of GOD Shiva during the night of Shivaratri. The messengers told him that there had been a Lingam (a symbol for the worship of Shiva) at the bottom of the tree. The leaves he dropped had fallen on the Lingam, in imitation of its ritual worship. The water from his leaky canteen had washed the Lingam (also a ritual action), and he had fasted all day and all night. Thus, he unconsciously had worshiped the GOD. At the conclusion of the tale the King said that he had lived in the abode of the GOD and enjoyed divine bliss for a long time before being reborn as Chitrabhanu. This story is narrated in the Garuda Purana.[5]
'Sivaratri' means 'night of GOD Siva'. The important features of this religious function are rigid fasting for twentyfour hours and sleepless vigil during the night. Every true devotee of GOD Siva spends the night of Sivaratri in deep meditation, keeps vigil and observes fast.
The worship of GOD Siva consists in offering flowers, Bilva leaves and other gifts on the Linga which is a symbol of Lord Siva, and bathing it with milk,curd,ghee, honey,sugar,coconut water, butter, rose-water, etc.
When creation had been completed, Siva and Parvati had been living on the top of Kailas. Parvati asked: “O venerable GOD, which of the many rituals observed in Thy honour doth please Thee most?” GOD Siva replied: “The thirteenth night of the new moon, Krishna Paksha, in the month of Magha(February–March) is known as Sivaratri, My most favourable Tithi. My devotee gives Me greater happiness by mere fasting than by ceremonial baths, and offerings of flowers, sweets, incense, etc.
Just hear, My Beloved, of an episode which will give you an idea of the glory and power of this ritual, said GOD Shiva to Parvati.
“Once upon a time, there lived in the town of Varanasi a hunter. He was returning from the forest one evening with the game birds he had killed. He felt tired and sat at the foot of a tree to take some rest. He was overpowered by sleep. When he woke up, it was all thick darkness of night. It was the night of Sivaratri but he did not know it, He climbed up the tree, tied his bundle of dead birds to a branch and sat up waiting for the dawn. The tree happened to be My favourite, the Bilva.
“There was a Linga under that tree. He plucked a few leaves dropped them down. The night-dew trickled down from his body. I was highly pleased with involuntary little gifts of the hunter. The day dawned and the hunter returned to his house.
“In course of time, the hunter fell ill and gave up his last breath. The messengers of Yama(lord of Death) arrived at his bedside to carry his soul to Yamlok(abode of Yama). My messengers also went to the spot to take him to My abode. There was a severe fight between Yama’s messengers and My messengers. The former were easily defeated. They reported the matter to their GOD. He presented himself in person at the portals of My abode. Nandi gave him an idea of the sanctity of Sivaratri and the love which I had for the hunter. Yama surrendered the hunter to Me and returned to his abode. Thereafter, Yama has pledged not to touch my devotees without my consent.
“The hunter was able to enter My abode and ward off death by simple fasting and offering of a few Bilva leaves, however involuntary it might be because it was the night of Sivaratri. Such is the solemnity and sacredness associated with the night”.
Parvati was deeply impressed by the speech of GOD Siva on the sanctity and glory of the ritual. She repeated it to Her friends who in their turn passed it on to the ruling princes on earth. Thus was the sanctity of Sivaratri broadcast all over the world.
Rituals of Maha Shivratri[edit]
Very early morning, Shiva temples are flocked by devotees, young and old, who come to perform the traditional Shivalinga worship (puja) and hence hope for favours from the God. Devotees bathe at sunrise, preferably in the Ganga, or any other holy water source (like the Shiva Sagartank at Khajurao). This is a rite of purification, which is an important part of all Hindu festivals. Wearing clean clothing after the holy bath, worshippers carry pots of water to the temple to bathe the Shivalinga. Women and men both offer prayers to the sun, Vishnu and Shiva. The temple reverberates with the sound of bells and shouts of “Shankerji ki Jai” meaning 'Hail Shiva'. Devotees circulate the lingam three or seven times, and then pour water over it. Some also pour milk over it.
According to the Shiva Purana, the Mahashivaratri worship must incorporate six items:
Bathing the Shiv Linga with water, milk and honey. Wood, apple or bel leaves are added to, which represents purification of the soul;
Vermilion paste is applied to the Shiv Linga after bathing it. This represents virtue;
Offering of fruits, which is conducive to longevity and gratification of desires;
Burning incense, yielding wealth;
The lighting of the lamp which is conducive to the attainment of knowledge;
And betel leaves marking satisfaction with worldly pleasures.
Tripundra refers to the three horizontal stripes of holy ash applied to the forehead by worshipers of Lord Shiva. These stripes symbolise spiritual knowledge, purity and penance (spiritual practice of Yoga). They also represent the three eyes of Lord Shiva.[6]
Wearing a mala (rosary) made from the rudraksha seeds of the rudraksha tree (said to have sprung from the tears of Lord Shiva) when worshiping Lord Shiva is ideal. A rudraksha seed is mahogany-like color, or could sometimes be black. They might also have traces of sacred sandalwood powder, turmeric, kumkum, or holy ash if the rosary is used in worship ceremonies or annointations.
Other traditional worship of Lord Shiva[edit]
Main article: Jyotirlinga
The twelve Jyotirlingas (lingams of light) are sacred shrines of Lord Shiva, and centres for his worship. They are known as Swayambhus, meaning the lingams sprung up by themselves at these locations, and temples were built there afterwards.
Temples are listed in the India tourist guides.
Shivaratri in India[edit]
International MahaShivratri Fair[edit]
Main article: Mandi Shivaratri Fair
The Mandi festival or fair is particularly famous as the special fair transforms Mandi town into a venue of grand celebration when all gods and goddesses, said to be more than 200 deities of the Mandi district assemble here, starting with the day of Shivaratri. Mandi town located on the banks of the Beas River, popularly known as the "cathedral of temples", is one of the oldest towns of Himachal Pradesh with about 81 temples of different gods and goddesses in its periphery. There are several legends linked to the celebration of this event. The festival is centred around the protector deity of Mandi "Mado Rai" (Lord Vishnu) and Lord Shiva of the Bhootnath temple in Mandi.[7][8][9] This festival is celebrated with great fervor here and it is not uncommon to see many foreign tourists throng to this region especially to partake in the Maha Shivratri celebrations in Mandi, Himachal Pradesh.
Maha Shivaratri in Vaiṣṇavism[edit]
Great Vaiṣṇava ācāryas recommend the observance of Śiva-ratri. The following is an excerpt from Śiva-tattva published by Gaudiya Vedanta Publications:
We honor Lord Śiva as a great Vaiṣṇava and as guru. We do not worship him separately. We observe Śiva-ratri, Lord Śiva’s appearance day, and we glorify him in connection to his relationship with Śrī Kṛṣṇa. Śrīla Sanātana Gosvāmī has written in his Hari-bhakti-vilāsa that all Vaiṣṇavas should observe Śiva-caturdaśī (Śiva-ratri). Lord Śiva, in whom all good qualities reside, should certainly be honored by the observance of this day.
We offer obeisance to Lord Śiva with prayers like this:
vṛndāvanāvani-pate! jaya soma soma-maule
sanaka-sanandana-sanātana-nāradeḍya
gopīśvara! vraja-vilāsi-yugāṅghri-padme
prema prayaccha nirupādhi namo namas te
Saṅkalpa-kalpadruma, 103
“O Gatekeeper of Vṛndāvana! O Soma, all glories to you! O you whose forehead is decorated with the moon, and who is worshipable by the sages headed by Sanaka, Sanandana, Sanātana and Nārada! O Gopīśvara! Desiring that you bestow upon me prema for the lotus feet of Śrī Śrī Rādhā-Mādhava, who perform joyous pastimes in Vraja-dhāma, I offer obeisances unto you time and again.”[10]
Maha Shivaratri celebration in Bangladesh[edit]
Hindus in Bangladesh also celebrate the day. They fast for getting the divine bless of Lord Shiva.Many Hindus go to Chandranath Dham(Chittangong)to observe the special day. It is said if any people perform fast and perform the Puja he/she will get a good Husband/Wife.So Maha Shivaratri is also very popular In all over Bangladesh.
Mahashivaratri in Central India[edit]
Central India has a large number of Shiva followers. The Mahakaleshwar Temple, Ujjain is one of the most venerated shrines consecrated to Lord Shiva where a large congregation of Shiva devotees turns up every year to offer prayers on the day of Maha Shivratri. Tilwara Ghat in the city of Jabalpur and the Math Temple in the village of Jeonara, Seoni are two other places where the festival is celebrated with much religious fervour.
Mahashivaratri in Southern India[edit]
Maha Shivaratri is celebrated widely in the temples all over Andhra Pradesh, Karnataka, Kerala and Tamil Nadu. Shiva is considered the Adi (first) Guru from whom the yogic tradition originates. According to tradition, the planetary positions on this night are such that there is a powerful natural upsurge of energy in the human system. It is said to be beneficial for one's physical and spiritual well-being to stay awake and aware throughout the night.On this day, artists from various fields such as music and dance perform the whole night.
Sahasrakalasabishekam[edit]
This is a very special and rare puja conducted during 10 days of Maha Sivarathri festival. It is well known that Lord Siva is abhishekapriya (lover of ablutions). Lord Parasurama and Kroshta Muni, during their worship of the Lord here, are believed to have bathed the deity with Sahasrakalasam or a thousand pots of holy water according to Vedic rites. Now during Mahasivarathri festival days the Head Priest (Thanthri) and his team perform this puja. It is a ten-day function, each day an offering of 101 Kalasam or pots of holy water (100 being made of silver, while one is made of gold), surcharged with mantras recited by learned Brahmins seated on the Mukhamantapam. These are emptied on the deity, the golden pot Brahmakalasam being the last one. A magnificent light is the indication or identity of Lord Shiva and the Shiva Lingam is considered to be the symbol of it. Hence, the formal worship on Maha Shivaratri consists of bathing the Shiva Lingam. Lord Shiva is said to be burning with the fire of austerity and so only those items are offered to Him that have a cooling effect. A cool water bath is believed to propitiate Him best. There is a belief among devotees that participation in Sahasrakalasam and offering holy worship materials, will lead to blessings with prosperity and peaceful life. Hundreds of devotees thronging the shrine with chants of "Namah Shivaya", "Hara hara Mahadeva", and "Sambho Mahadeva"...
Sivarathri Nrutham[edit]
Sivarathri Nrutham at Thrikkuratti temple, according to religious scholars, resembles the cosmic dance of Shiva, called ‘Anandatandava,' meaning, 'the Dance of Bliss' symbolising the cosmic cycles of creation and destruction, as well as the daily rhythm of birth and death. The dance is a pictorial allegory of the five principle manifestations of eternal energy – creation, destruction, preservation, salvation, and illusion.
The Priest keeps sheeveli vigraha (idol) fixed on decorated frame on his head. He makes seven rounds on Pradakshina Vazhi (holy walkway made of granite around Sanctum Santorum). When the fifth round is reached at the west nada (Parvathi nada), the door opens for just 10 minutes. This is an annual ceremony. Thousands of Pilgrims rush to have a glance of this auspicious moment. At this time all the pradakshina vazhi will be lit with camphor and brass temple lamps by thousands of devotes who stay awake through the night while chanting "Nama Sivaya", "Hara Hara Mahadeva" and "Sambho Mahadeva". Older devotees sing "Hara sankara siva sankara duritham kala sivane". In this enlightened serene mood, the Priest performs Nrutham and runs the pradakshina vazhi towards the east nada. During the next two rounds he accepts "Valiya kanikka". The Sivarathri Nrutham is followed by the well known magnificent display of fireworks.
Mahasivarathri Procession[edit]
On Sivarathri day evening a grand procession starts from Kadapra Kainikkara Temple. It includes, several decorated floats, Kaavadi Aaatam, Mayilattom, Amman Kudom, Thaiyyam, Vela Kali, Kuthiyotta Chuvadu, richly caparisoned elephants and folk art forms etc. attracts thousands of devotees and tourists. When the main procession reaches Market Junction, other mini processions from Kurattikkadu Mutharamman Temple, Kurattissery Kannamkavil Mutharamman Temple, Thrippavoor Mahavishnu Temple, Vishavarsherikkara Subrahmanya Swami temple, Sreekaryam Maliekal Rajan temple, and Alumoodu Sivaparvathy Temple joins and makes the procession quite livening. The marvellous as well as magical effect of the Sinakari melam and Panchavadyam, a combination of five percussion and wind instruments is to be felt and enjoyed. Among the varieties of festivals celebrated in Kerala, Thrikkuratti Sivarathri Procession is one of the most thunderous, spectacular and dazzling. It is an expression of popular fascination for sound and colour, and because of the pageantry, it appeals to all people including foreigners. Once the procession reaches the temple, Deeparadhana is followed by colourful display of fireworks.
Panchaakshari[edit]
Shiva, as the god of destroying evil, is the third among the divine trinity of Hindu mythology. The holy mantra consisting of five-syllables: "Na" "Ma" "Shi" "Vaa" "Ya" (Om NamaH Shivaaya) in praise of Lord Shiva is chanted incessantly on special occasions like Shivaratri. His thousands of names, each of which describe His greatness, may also be chanted. Shiva means "auspicious". As Shankara, He is the giver of happiness to all. Nataraja (the king of dancers) is a favourite form adored by dancers and musicians.
Rudrabhisheka[edit]
There is a special set of mantras in the Vedas, "Rudra Sukta (Rudri)", which is recited by Bramhan/pundits (priests) while they offer a holy bath to the Shiva-lingam, with the waters of sacred rivers like the Ganges, cow milk, curd (yoghurt), ghee, honey and sugar powder. This ritual, known as "Rudrabhisheka", is an important part of Shiva-puja.
Mysticism[edit]
According to the mystic mythology of the Puraanaas, the Kailasa peak of the Himalayas is the abode of Shiva and He bears the Ganges on His head. As the Lord of creatures, He is metaphorically called as Pashupathi (with Nandi, the bull, His favourite animal) and His fearless nature is euphemised as Sarpabhushana. Shiva's posture in the meditation is ascribed to Him as the head of Yogis (Yogiraja) who practises various spiritual feats to attain salvation. Lord Shiva's divine consort, Goddess Parvati (who is also the daughter of Himalaya), is the deity of strength. Shivratri in Kashmir(herath) It is the most important festival for Kashmiri Brahmins . It's is celebrated in every household as the marriage of shiv and Parvati . The festivities start 3-4 days before Shivratri and continue for two days after it ( Salam)
Sunday, September 15, 2013
About Lalbagh Chya Raja
Lalbaugcha Raja is the most famous Sarvajanik Ganapati, [1] kept at Lalbaug, a prominent locality in Mumbai during Ganesh Chaturti festival. The idol is kept for public display for Eleven days thereafter it is immersed on the auspicious day of Anant Chaturdashi. The pendal attracts hundreds of thousands of devotees during the festival[2] and is the center of prime attraction.There are two lines for taking blessings of the Lalbaugcha Raja - THE NAVSACHI LINE and MUKH DARSHANACHI LINE.Around 18 LAC people visit the mandal on the 1st day of ganeshutsav .It takes around 25-30 and sometimes 40 hours for THE NAVSACHI LINE and 15-20 hours for MUKH DARSHANACHI LINE to reach the ganpati stage due to the long lines ranging from 5 to 6 km. Many times MUKH DARSHANACHI LINE reaches Byculla and THE NAVSACHI LINE reaches very very far.
It is believed that this Idol of Lord Ganesha is Navsacha Ganpati (which means the fulfiller of all wishes) and hence around 1.5 million people or more visit this Ganesh Pandal daily during the 10 day Ganeshotsav festival.Soon Lalbaugcha Raja is supposed to be a pigrim place.
Since last few years, few days prior to the Ganesh Chaturthi day, Mukh Darshan Ceremony (Lalbaugcha Raja's first look and photoshoot) is organised by Lalbaug Sarvajanik Ganeshostav mandal. This year the ceremony took place on Thursday, September 5, 2013. This unveiling of Lalbaugcha Raja is covered every year by all national and regional channels.[3]
Lalbaugcha Raja is the popular Ganesh Idol of Lalbaugcha Raja Sarvajanik Ganeshotsav Mandal. The Mandal, formerly known as Sarvajanik Ganeshotsav Mandal, Lalbaug[4] was founded in 1934 at Lalbaug Market.
History[edit source | editbeta]
The Mandal, formerly known as 'Sarvajanik Ganeshotsav Mandal, Lalbaug' was founded in 1934,[5] because of a vow (Navas) for construction of the present Lalbaug Market at its existing place. The market place at Peru Chawl was shut down in 1932. Hence, the fishermen and vendors [ i.e. the KOLI people] who used to sit in the open place vowed to Ganesha for permanent place for their market. With the consistent efforts and support of the then local Councillor-Late Shri. Kuwarji Jethabhai Shah, Dr. V. B. Korgaonkar, Shri. Nakhawa Kokam Mama, Bhausaheb Shinde, Dr. U. A. Rao and the local residents, the landlord Rajabai Tayyabali agreed to give a plot for construction of a market. As fulfillment of their wish, the fisherman and the traders established the Ganesh Idol on 12 September 1934. The idol was dressed in the customary fashion of fisherman. Since that day onwards, this Lord Ganesh has become popular as it fulfills the wishes of devotees. The Mandal was formed in the era when the freedom struggle was at its peak.
From Wikepedia ..
I have been shooting Lalbagh Chya Raja since 2004 ,,promoting Hindu Muslim Amity through my blogs ,,
Friday, September 6, 2013
Goddess Gauri. Beckons
GODDESS GAURI. Goddess Gauri is one of the manifestations of Goddess Parvati. Indeed she appears to be Parvathi herself on a retrospect time scale. The common epithets for Parvathi are Uma and Aparna. In the Ramayana the name Uma is synonym for Mother Parvathi. In the Harivamsa, she is Aparna meaning One who took to sustenance. These are also correlative to Sati. Mother Parvathi is Shakti or the Divine Mother, appearing in many forms such as Durga and Kali also. In describing Parvathi’s complexion, she is addressed as Gauri, the fair goddess or as the dark Kali. Could one say that Gauri was indeed Mother Parvathi in her teens and its corresponding emotions and feelings?
Notwithstanding, Goddess Gauri stands on her own as the divine energy of Mother Goddess. Gauri is auspicious and brilliant. She extends her protection to her bhaktas and is swift to punish evil doers. Mother Gauri enlightens the spiritual seeker and removes fear of rebirth by granting salvation. She is the symbol of growth and maturity. That also means she represents new life.
She is symbolic of fertility and motherhood and of the victory of good over evil. In her beauty and grace, She is considered as a perfect wife for Her husband, Lord Shiva. Mother clearly represents purity and austerity. Her mythology does not take her beyond being a Kanya Kumari or unmarried girl who set out to perform severe tapas or penance to marry Lord Siva.
MYTHOLOGY: Legends surrounding Goddess Gauri is most certainly linked to Parvathi’s complexion. Parvati first attempted to seduce Lord Siva. The Lord found her hardly attractive and does not entertain her. He reproached her. This taunt so incensed her that Parvati retreated into forest greens. Amidst nature, she performed a most severe course of austerities. But she was focussed to develop Her spiritual powers. This caught the attention of Lord Brahma. He decided to grant Her one wish. Parvati asked that Her dark skin be taken away, so that Shiva would love Her. Brahma took the darkness and created Goddess Kali with it. Brahma then bestowed that Parvati be shining with golden skin. From these circumstances, She became the Goddess Gauri. That was not enough to distract Siva. Brahma had to send Kama, Rati and Spring to draw the Lord's attention. Thereafter she re-manifests as Parvathi. Nothwithstanding, Hindus revere Gauri as a stand alone Goddess.
THEMES: Goddess Gauri’s themes are spring, protection, fertility, harvest, beauty, humor, youthfulness, wishes and equality. Her symbols are balsam, golden-colored items, milk, mirrors and lions. This fertile Hindu Goddess extends spring-like youth, beauty and tenderness into our lives. Gauri has a sympathetic ear for all human needs and wishes. She can also said to represent sexual restraint and the life giving aspect of Nature.
DEPICTION: In works of art, She is depicted as a fair maiden, attended by lions and bearing wild balsam and a mirror. She was born of a milky sea, and Her name translates as ‘golden one’, indicating a connection with the sun. She is usually depicted with light or golden skin. Because of Her golden color, She is associated with rice and grains, taking on the role of a fertility Goddess. Parvathi as Gauri is depicted wearing a green sari, bedecked in the sixteen love-charms and sitting demurely with Lord Siva. Her favourite offerings are rice based prasada. Bhkatas take the view that she blesses with a good rice crop.
GANESHA CHATHURTI: The deity of Goddess Gauri is also celebrated during Ganesha Chathurti. Both the deities are brought into the home together. This is often a fun affair with drumbeats, songs and music. Gauri’s arrival, usually after two days of Chathurti, to the homes is said to bring health, wealth, happiness and prosperity. The first day puja is the avahana, next day it is Satyanarayan puja and on the third day Gauri is immersed in water. Gouri finds her source in the Puranas. She is linked with Goddess Parvathi, Rajarajeswari and Lalitha Tripurasundari. Married women worship Goddess Gauri with kumkum for marital bliss or sowbhagyam. Unmarried girls pray for good husbands.
GAURI VRAT: This puja of austerity by unmarried women and young girls, is also known as Gauri Parvathi Vrat. In Tamil Vrat is Veratham. Based on Parvathi-Gauri-Siva mythology, unmarried females observe this vrat for divine blessings of obtaining an ideal husband like Lord Siva. The Vrat is observed for five days beginning on the Ekadashi day in the month of Ashada in the waxing phase of the moon. It ends on the day of Purnima. In some places corn shoots are grown in a small pot. The tender corn shoots emerging along with Lord Surya, the Sun God, are worshipped during the day..
Food vrat is observed during the whole day. The night menu would be food made from wheat flour, ghee and milk. Salt is prohibited. Fruits and fruit juices are consumed. At the end on Purnima, Gomata puja is performed. That is in reverence to Goddess Parvathi.
GOWRI HABBA. This is a celebration a day before Ganesh Chaturti. This festival is also known as Swarna Gowri Vratam. Swarna means gold which basically means worshipping along with Sivalinga. Gauri or Gowri Habba is attributed to the South and known as Hartalika Vrat in the North.
Goddess Gauri is worshipped as the wife of Lord Siva and Lord Ganesha’s mother. She is considered to be the incarnation of Adi Shakti Mahamaya bestowing courage and power. Gauri is brought into the homes like an unmarried girl and the following day events depict Lord Ganesha coming to receive and take her home to Kailasa. It is believed that Lord Siva sent Ganesha to bring the Mother home. It is common practice to make beautiful clay idols of Goddess Gauri and Lord Ganesha to be worshipped and thereafter immersed in a pond.
Gowri Puja is shradda or purity and dedication. Sometimes this is a group festival celebrated with friends and neighbours. The house is thoroughly cleaned. A temporary shrine is erected using banana stems and leaves. Alternatively a puja cabinet is used. The deity is either ready- made idols or the indigenous method to make an idol of Gauri. Her deity is decorated with garlands, mango leaves, turmeric, tulsi and sandalwood paste.
A sacred thread with sixteen knots called ‘Gauridaara’ is tied to their wrists. This is supposed to be with the blessings of Goddess Gauri. It is symbolical of Parvathi spending sixteen years in tapas to win Siva’s heart.
Pooja thala with puja items known as Baagina offering is a major part of the celebration. Usually five baaginas are prepared as part of the vratha. Each baagina contains a packet of arshina or turmeric, kumkum, black bangles, black beads which is used in the mangalsutra, a comb, a small mirror, coconut, blouse piece, dhaanya or cereals, wheat or rava and jiggery. Usually there are sixteen different items.
The main puja ceremony involves bathing the deity in milk, ghee, curd, honey and water. Aarti is performed followed by bhajans. The first baagina is traditionally offered to Goddess Gauri and the remaining is given to married women. According to the Puranas, Gauri Vratam bestows wealth and worldly well being to bhkatas who observe it. It is legendarily believed that the vrata is so powerful than even a dry tree will turn green after its observance.
It is to be always remembered that all rituals are man made. They facilitate prayers. Over time the rituals are added or subtracted. Rituals are also regional; some not having any vedic connection at all. These are customary ritual. In Hindu thoughts a simple prayer done in sincerity according to one’s means is sufficient. The core concept of Sanathana Dharma is Brahman and its realization and that should be the emphasis. Rituals may aid to a certain extent provided the woods are not missed for the trees.
vedicgoddess.weebly.com/3/post/2012/08/devi-gauri.html
Saturday, August 17, 2013
Lord Shiva ..
en.wikipedia.org/wiki/Shiva
Shiva (Śiva, /ˈʃɪvə/, meaning "The Auspicious One"), also commonly known as Mahadeva (meaning "The Great God") and Shankara, is a popular Hindu god and is venerated as the Supreme Being within Shaivism, one of the three most influential denominations in Hinduism.[1][2] In several branches of Hinduism other than Shaivism, Shiva is regarded as one of the primary forms of God, such as one of the five primary forms of God[1] in the Smarta tradition, and "the Destroyer" or "the Transformer"[3] among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva is described as an omniscient yogi, who lives an ascetic life on Mount Kailash,[3] as well as a householder with wife Parvati and two sons, Kartikeya and Ganesha. Shiva is usually worshipped in the aniconic form of Lingam. Shiva has many benevolent as well as fearsome forms. He is often depicted as immersed in deep meditation, with his wife and children or as the Cosmic Dancer. In fierce aspects, he is often depicted slaying demons.
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi[4] means the auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.[5]
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the Gods) and Trilokinath (meaning Lord of the three realms).[6]
The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.[7] It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.[8] He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.[9][10]
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."[11] Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".[12]
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"),[13][14] Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"),[15][16] and Parameśvara ("Supreme Lord").[17]
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[18] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition.[19] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.[20][21]
Historical development[edit source | editbeta]
Origins[edit source | editbeta]
For the early history, see Rudra.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.[22][23] Some historians believe that the figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure.[23] Sailen Debnath traces the origin of Shiva to the pre-Aryan period, and believes that he played an important role in the Indus Valley Civilization.[24] How the persona of Shiva converged as a composite deity is not well documented.[25] Axel Michaels the Indologist suggests Shaivism like Vaişhņavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.[26]}}
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.[27] The foremost center of worship of Khandoba in Maharashtra is in Jejuri.[28] Khandoba has been assimilated as a form of Shiva himself,[29] in which case he is worshipped in the form of a lingam.[27][30] Khandoba's varied associations also include an identification with Surya[27] and Karttikeya.[31]
The Pashupati seal[edit source | editbeta]
Seal discovered at Mohenjodaro shows a seated figure surrounded by animals, possibly Shiva,the Pashupati
A seal discovered during the excavation of Mohenjo-daro has drawn attention as a possible representation of a "proto-Shiva" figure.[32] This Pashupati (Lord of animal-like beings)[33] seal shows a seated figure, possibly ithyphallic, surrounded by animals.[34] Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined. However, this claim is not without its share of critics, with some academics like Gavin Flood[32][35] and John Keay characterizing them as unfounded.[36]
Rudra[edit source | editbeta]
Main article: Rudra
Three-headed Shiva, Gandhara, 2nd century CE
Shiva as we know him today shares many features with the Vedic god Rudra,[37] and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BC based on linguistic and philological evidence.[38] A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods.[39] Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva),[40] and the arrow is an essential attribute of Rudra.[41] This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.[42]
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill",[43] and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness".[42] The names Dhanvin ("Bowman")[44] and Bāṇahasta ("Archer", literally "Armed with arrows in his hands")[44][45] also refer to archery.
There are numerous similarities that it would seem not to identify Shiva and Rudra as false. Both Rudra and Shiva are "blue-throated one," "three-eyed one," "dweller of the mountains," "Lord of the animals," yogins, have healing powers, have long matted hair, associated with fire, and described as Sthanu to describe their yogic pose of samadhi.[46]
Association with Vedic deities[edit source | editbeta]
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Agni, Indra, Prajāpati, Vāyu, and others.[47]
Agni
Rudra and Agni have a close relationship.[48][49] The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.[50] The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra."[51] The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[52]
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities.[53] Agni is said to be a bull,[54] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[55][56] In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[57]
The Vedas state Lord Agni is a manifestation of Lord Rudra. The Shivalinga is said to be a pillar of fire, and in the Indus Valley it was indeed used as a fire altar. Also, one of Lord Shiva's thousand names is Tanunpat meaning "fire god." Lord Shiva is further known as Lohita meaning 'red' and Lord Agni is too depicted red. Agni, like Lord Shiva is symbolized with the symbol of a torch. In one legend, the sage Agastya, who is known to Hindus to be a Shaiva is an avatar of Agni (The God Agni Becomes Agasthya) The Agni Purana is a Shaivite text. Lord Agni is also important in Tantric Yoga like Lord Shiva.[1] Furthermore, Lord Shiva's son Murugan is also associated with Agni and Agni's vehicle. Murugan is said in sometime to be a child of Agni and of Swaha, a daughter of Daksha.
Indra
According to a theory, the Puranic Shiva is a continuation of the Vedic Indra.[58] He gives several reasons for his hypothesis. Both Shiva and Indra are known for having a thirst for Soma. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,[59] 6.45.17,[60][61] and 8.93.3.[62]) Indra, like Shiva, is likened to a bull.[63][64] In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.[65]
By some scholars such as Dr. David Frawley and Koenraad Elst in write that the King of Gods, Lord Indra is a manifestation of Lord Shiva.[66] In the Rig Veda, Lord Indra calls Himself Shiva many times (2:20:3, 6:45:17, 8:93:3.) Further the Pauravas' symbol was the lingam. Both are outsider gods associated with the soma plant. Like Lord Agni, Lord Indra is said to be a bull and Lord Shiva of course possesses a bull (Nandi) as his vehicle. Also, Lord Shiva's abode is said to be on Mount Meru or Mount Kailash, the same as Lord Indra's. Also in belief Indra married Prthivi while Rudra's consort is also said to be Prthivi.
Lord Shiva and Lord Indra share many names such as Puruhut meaning "Lord of the Purus." Initially the Purus worshiped Lord Indra. However the symbol of their tribe was the Shivlingam. Lord Indra is also connected with tiger skin (e.g. in RV 5:4:1:11), which is what Lord Shiva meditates upon.[2]
Furthermore, Muthuswamy Dikshithar also wrote "He is worshiped in the evenings by Lord Indra and others,..."[3] Also, at Darasuram near Tanjore is a temple where it is believed that Airavata worshiped the Lingam; the Lingam is named after him as Airavateswara.