The history of Gaya is impregnated with the evolution of many religious cults. But it is the legacy of Pinda-daan or Shraadha which lends it a singularity of its own. Pinda-daan is regarded as an integral rite in the Hindu Dharma in which offering is made to the forefathers. The scriptures enjoin that it should essentially be made to propitiate all deities, sages as well as all living beings of the earth.
According to the scriptures three male paternal and three male maternal ancestors are to be offered Pinda at Gaya. The ritual is to be performed in Krishna Paksha or the dark fortnight of the Hindi month of Asvina. The day of Amavasya- the moonless night, is the most auspicious day for this rite.
The rite is observed in three ways, Eka Drishti, Darshani, and Khaper. In Eka Drishti the rituals are performed at Phalgu river, Vishnupad hill and Akshayava tree. In Darshani the rituals are performed at 35 Vedis or Shraadha spots. Offerings have to be made at 45 different spots.
The Sharaadha spots can be classified in regard to their association with prominent deities. Akshayava, Brahma Sarovar and Dharmaranya are important sites associated with Lord Brahma. Adi Gaya, Bhima Gaya and Bodh Gaya are associated with Lord Vishnu. Matangvapi and Mudraprastha have their linkage with Lord Shiva. Vedis and Kankhal are linked with the Sun god. Ramshila and Preet shila are consorted with Yama god.
The classification as made above illuminates the cultural fusion which took place in Gaya in different periods. The various Vedis stand as a crystallized form of cultural exchange involving acceptance of religious heritage which took place between the Aryans and non-Aryans since ancient time. Archaeological evidences unearthed at Gaya tend to suggest that Phallic manifestation of Rudra was present here before the advent of the Aryans. Many near-similar religious beliefs in due course of time were assimilated in the Brahmanical form of Vedic religion.
The worship of Prajapati or Brahma was a way of Vedic Aryans to venerate their forefathers. It is for this reason the Vedis associated with Brahma are considered the oldest among all Vedis. The Vedis associated with Lord Shiva and Yama fall on the demarcation line between the predominance of the non-Aryans and Aryans. The Vedis associated with the Sun god are close to the Brahma Vedis in point of time. The Vedis of Lord Vishnu and his incarnations like Ram, Buddha and others mark the final addition to this age-old series.
In geographical terms, Gaya is surrounded by seven hills on all sides. Murli and Ramshila hills are to the north, Abhgila to the north-east, Nagkuta and Prag Bodhi to the south-east, Katasi to the west and Brahmayani to the south of the town. These hills, which too are sacred objects of worship, are duly acknowledged in the holy book Gaya Mahatmya. The text of this book is an attestation to the fact that deities and divinities acquire symbolic expression not only in the form of idols and images but also in peaks and stones.
Phalgu is the most important river which flows through this region. The part of the river under reference from Gayasiva to Uttar-manas is regarded as Phalgu-tirtha. Local priests enjoin pilgrims to visit this Vedi first. Besides it, streams of Dadhikuly Madhu-srava and Agni-dhara are other riverine sites of the place, though not equally significant. A good number of tanks referred to in the holy books of early times can still be found in Gaya. Dakshina-manas, Sita-kunda, Ram-sagar and Buddha-pokher are important among them.
The diversity of topographic outlines has given the city of Gaya a sylvan ambience. The forest tract in the northern side called Brahmaranya and that in the southern side called Dharmaranya are equally sacred. The sanctity accorded to these forest areas has prevented them from deforestation for mundane pursuit. As an inevitable corollary this has led to an ecological balance.
Local legend has it that the hill Preetshila bears the foot prints of Lord Brahma. Clearer foot prints can be seen at Vishnupad temple which is widely presumed to be the foot prints of Lord Vishnu. In course of pilgrimage at Gaya, a pilgrim expresses his/her gratitude to all deities and the nature as well. No other pitritirtha in the country can claim to have such completeness. The archaeological findings of different periods discovered in Gaya suggest that almost all divinities of the Hindu pantheon have at one time or the other prevailed here. By offering oblation to such a diversity of divinities and living beings besides the ancestors, a devout pilgrim establishes himself as a well-wisher of the entire universe. Perhaps no other cult has such a noble concept of universal appeal. In fact, it is the novelty of the concept which credits Gaya as the most sacred place in the country for ancestral worship.
According to the scriptures three male paternal and three male maternal ancestors are to be offered Pinda at Gaya. The ritual is to be performed in Krishna Paksha or the dark fortnight of the Hindi month of Asvina. The day of Amavasya- the moonless night, is the most auspicious day for this rite.
The rite is observed in three ways, Eka Drishti, Darshani, and Khaper. In Eka Drishti the rituals are performed at Phalgu river, Vishnupad hill and Akshayava tree. In Darshani the rituals are performed at 35 Vedis or Shraadha spots. Offerings have to be made at 45 different spots.
The Sharaadha spots can be classified in regard to their association with prominent deities. Akshayava, Brahma Sarovar and Dharmaranya are important sites associated with Lord Brahma. Adi Gaya, Bhima Gaya and Bodh Gaya are associated with Lord Vishnu. Matangvapi and Mudraprastha have their linkage with Lord Shiva. Vedis and Kankhal are linked with the Sun god. Ramshila and Preet shila are consorted with Yama god.
The classification as made above illuminates the cultural fusion which took place in Gaya in different periods. The various Vedis stand as a crystallized form of cultural exchange involving acceptance of religious heritage which took place between the Aryans and non-Aryans since ancient time. Archaeological evidences unearthed at Gaya tend to suggest that Phallic manifestation of Rudra was present here before the advent of the Aryans. Many near-similar religious beliefs in due course of time were assimilated in the Brahmanical form of Vedic religion.
The worship of Prajapati or Brahma was a way of Vedic Aryans to venerate their forefathers. It is for this reason the Vedis associated with Brahma are considered the oldest among all Vedis. The Vedis associated with Lord Shiva and Yama fall on the demarcation line between the predominance of the non-Aryans and Aryans. The Vedis associated with the Sun god are close to the Brahma Vedis in point of time. The Vedis of Lord Vishnu and his incarnations like Ram, Buddha and others mark the final addition to this age-old series.
In geographical terms, Gaya is surrounded by seven hills on all sides. Murli and Ramshila hills are to the north, Abhgila to the north-east, Nagkuta and Prag Bodhi to the south-east, Katasi to the west and Brahmayani to the south of the town. These hills, which too are sacred objects of worship, are duly acknowledged in the holy book Gaya Mahatmya. The text of this book is an attestation to the fact that deities and divinities acquire symbolic expression not only in the form of idols and images but also in peaks and stones.
Phalgu is the most important river which flows through this region. The part of the river under reference from Gayasiva to Uttar-manas is regarded as Phalgu-tirtha. Local priests enjoin pilgrims to visit this Vedi first. Besides it, streams of Dadhikuly Madhu-srava and Agni-dhara are other riverine sites of the place, though not equally significant. A good number of tanks referred to in the holy books of early times can still be found in Gaya. Dakshina-manas, Sita-kunda, Ram-sagar and Buddha-pokher are important among them.
The diversity of topographic outlines has given the city of Gaya a sylvan ambience. The forest tract in the northern side called Brahmaranya and that in the southern side called Dharmaranya are equally sacred. The sanctity accorded to these forest areas has prevented them from deforestation for mundane pursuit. As an inevitable corollary this has led to an ecological balance.
Local legend has it that the hill Preetshila bears the foot prints of Lord Brahma. Clearer foot prints can be seen at Vishnupad temple which is widely presumed to be the foot prints of Lord Vishnu. In course of pilgrimage at Gaya, a pilgrim expresses his/her gratitude to all deities and the nature as well. No other pitritirtha in the country can claim to have such completeness. The archaeological findings of different periods discovered in Gaya suggest that almost all divinities of the Hindu pantheon have at one time or the other prevailed here. By offering oblation to such a diversity of divinities and living beings besides the ancestors, a devout pilgrim establishes himself as a well-wisher of the entire universe. Perhaps no other cult has such a noble concept of universal appeal. In fact, it is the novelty of the concept which credits Gaya as the most sacred place in the country for ancestral worship.
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