Mythology India

BHARATIYA VIDYA BHAVAN

2012-01-23T23:41:00.000-08:00

Established in the year 1938 by Dr. K.M. Munshi with the blessings of Mahatma Gandhi and with the support of several stalwarts of India’s freedom movements, Bharatiya Vidya Bhavan has made significant contribution towards the spread of education, integration of the best of ancient and modern values and promotion of peace and harmony among all faiths and communities through its over 100 centres in India and seven overseas, Bharatiya Vidya Bhavan brings out a vast range of publications on philosophy, indology, scriptures, modern life and Gandhian thinking. Its journals in English, Hindi and Gujarati are devoted to life, literature and culture and promotion of Inter Faith Harmony. Through its Gandhi Centre for Science and Human values, it has taken up the exemplary task of publishing small books at affordable price on issues relating to the development of human values. Through its Gandhi Institute of Computer Education & Information Technology it imparts free computer education and unemployed youth belonging to the weaker sections of society.

Manuscript Resource and Conservation Centres

2012-01-23T23:37:00.001-08:00

State-Wise Details of Manuscript Resource Centres (MRCS) and Fund Sanctioned for their set up and working

There are 54 Manuscript Resource Centres (MRCs) and 44 Manuscript Conservation Centres (MCCs) set up in various States of the country.

Details of MRCs and MCCs across the country and total funds sanctioned for their set up and working are given at Annexure.

Sl.No.	State	Name of the MRC	Fund Released	Total Fund Released for each state
1.	Andhra Pradesh	Oriental Research Institute Sri Venkateswara University Tirupati-517 502 (Andhra Pradesh)	23,45,015	39,32,231
2.		A.P. Govt. Oriental Manuscripts Library and Research Institute, Jama-I-Osmania, Osmania University Campus, Hyderabad –500007, Andhra Pradesh.	15,87,216	39,32,231
3.	Assam	Gurucharan College, Silcher, Assam – 788 004	7,82,728	34,17,132
4.		Tripura University Suryamaninagar, Tripura West	4,50,000
5.		Guwahati University, Guwahati	21,84,404
6	Bihar	Khuda Bakhsh Oriental Public Library Ashok Rajpath, Patna–800 004 Bihar	24,17,000	73,38,456
7		Kameswar Singh Darbanga Sanskrit University, Kameswar Nagaram, Darbhanga – 846 004 Bihar	6,45,000
8		Nava Nalanda Mahavihara (Ministry of Culture, Govt. of India) Nalanda – 803111 Bihar	12,41,972
9		Sri Dev Kumar Jain Oriental Research Institute, Devashram, Mahadeva Road, Arrah, Bihar–802 301	30,34,484
10	Chhatisgarh	Commissioner Culture and Archaeology Raipur, (Chhatisgarh)	4,50,000	4,50,000
11	Tamil Nadu	Department of Archaeology Tamil Valarchy Valagam Halls Road, Egmore Chennai- 600 008.	4,50,000	43,40,890
12		Department of Tamil Literature University of Madras, Marina Campus, Chennai – 600 005.	10,15,000
13		Tanjore Maharaja Serfoji’s Saraswati Mahal Library Thanjavur-613009 Tamil Nadu	12,65,000
14		Sri Chandrashekharendra Saraswati Viswa Mahavidyalaya Deemed University, Enathur Kanchipuram – 631561	16,10,890
15	Delhi	Sahitya Sadan Bhai Vir Singh Marg, Gole Market New Delhi-1	10,00,000	14,50,000
16		B.L Institute of Indology Vallab Smarak Complex 20th KM,GTK Road, Alipur, Delhi-36	4,50,000	14,50,000
17	Gujarat	Lalbhai Dalpatbhai Institute of Indology Navarangpur, Near Gujrat University Ahmedabad -380 009, Gujarat	30,92,220	35,42,220
18		Shree Dwarakadhish Sanskrit Academy and Indological Research Institute, Dwaraka, Gujarat	4,50,000	35,42,220
19	Haryana	Department of Sanskrit Pali and Prakrit Kurukshetra University Kurukshetra-136119 Ph:-01744-238367, 238567	25,65,000	25,65,000
20	Himachal Pradesh	Himachal Academy of Arts, Culture and Languages, Culture and Languages Cliff- End Estate, Shimla- 171001 Phone: 0177-2624330/2623149	32,60,251	59,45,344
21		Library of Tibetan Works and Archives, Gangchen Kyisong, Dharamshala – 176215 Himachal Pradesh.	26,85,093	59,45,344
22	Jammu & Kashmir	Directorate of State Archaeology, Archives & Museum Stone Building, Old Secretariat Srinagar – 190001, Jammu and Kashmir	30,04,210	52,73,654
23		Central Institute of Buddhist Studies, Choglamsar, Leh (Laddak)-194001	22,69,444	52,73,654
24	Karnataka	Oriental Research Institute University of Mysore Kautilya Circle,Mysore–570005 Karnataka	45,21,378	1,31,06,308
25		Kannada University Hampi, Vidyaranya – 583 276 Hospet Tq. Dt- Bellary, Karnataka	25,15,000
26		National Institute of Prakrit Studies & Research, Shrutakevali Education Trust (Regd.) Shravanabelagola – 573 135, Hassan Distt.,Karnataka	34,91,225
27		Keladi Museum & Historical Research, P.O. KELADI Sagar Tq, - 577401, Simoga Dt,. Karnataka	11,09,388
28		Mahabharata Samshodhan Pratishthan 1/E, 3rd Cross, Girinagar 1st Phase, Bangalore-560 085	14,69,317
29	Kerala	Oriental Research Institute & Manuscripts Library University of Kerala Kariavattom, Thiruvananthapuram-695585, Kerala	37,88,503	83,25,846
30		Thunchan Memorial Trust Thunchan Paramba, Tirur – 676101, Dt – Mamlapuram, Kerala	40,87,343
31		D.G, Centre for Heritage Studies Hill Palace Thripunithura, Dist- Ernakulam (Kerala)	4,50,000
32	West Bengal	Manuscript Library Hardinge Building, 1st Floor, 87/1, College Street, Senate House, University of Calcutta, Kolkata-700073.	72,60,851	72,60,851
33	Madhya Pradesh	Scindia Oriental Research Institute Vikram University, Ujjain Madhya Pradesh	19,93,000	67,00,436
34		Dr. Harisingh Gour University, Gour Nagar, Sagar-470003, Madhya Pradesh	30,52,962
35		Coordinator, MRC Kund-Kund Jnanapith 584, M.G. Road, Tukoganj, Indore – 452 001	16,54,474
36	Maharashtra	Bhandarkar Oriental Research Institute Deccan Gymkhana, Pune-411 037	26,15,000	71,06,952
37		Kavikulaguru Kalidasa Sanskrit University, Baghla Bhawan, Sitalwadi Manda Road, Ramtek – 441106	3,65,000
38		Anandashram Samstha 22, Budhwar Peth, Pune – 411 002	13,66,952
39		Shree Sat Shrut Prabhavana Trust 580, Juni Manekwadi, Bhavnagar- 364001	24,20,000
40		Institute of oriental Studies, Shiv Shakti, Thane west, Maharashtra	3,40,000
41	Manipur	Manipur State Archives Washinglom Likoi, Imphal - 795 001 Manipur	51,64,200	51,64,200
42	Orissa	Orissa State Museum Museum Building, Bhubaneswar Orissa	41,72,000	64,62,021
43		Dr. Sadananda Dikshita Sanskrit Academy of Research for Advanced Society Through Vedic & Allied Tradition of India (SARASVATI), Sarasvati Vihar, Barpada, Bhadrak – 756 113 Orissa	22,90,021	64,62,021
44	Pondicherry	French Institute of Pondichery 11, Saint Louis Street, PB-33 Pondicherry-605001	22,17,046	22,17,046
45	Punjab	ViswesvaranandaViswabandhu Institute of Sanskrit & Indological Studies, Sadhu Ashram, Hoshiarpur-146021 Punjab.	19,20,044	19,20,044
46	Rajasthan	Rajasthan Oriental Research Institute, P.W.D. Road, Jodhpur – 342011, Rajasthan	21,45,248	21,45,248
47	Uttar Pradesh	Rampur Raza Library Hamid Manzil, Rampur Uttar Pradesh– 244 901	18,45,000	76,08,887
48		Sampurnananda Sanskrit Visvavidyalaya, Varanasi 221001.	25,97,991
49		Sh. Harimohan Malviya Vrindavan Research Institute Raman Reti Marg, Vrindavan-281121	16,50,000
50		Akhila Bharatiya Sanskrit Parishad Mahatma Gandhi Marg Hazratganj, Lucknow.	7,45,896
51		Hastalekhagar evam Samgrahalaya K.M. Hindi Institute of Hindi Studies and Linguistics, Dr. B.R. Ambedkar University Paliwal Park, Agra	3,20,000
52		Mazahar Memorial Museum, Bahariabad, Ghazipur (UP)	4,50,000
53	Uttarakhand	Uttranchal Sanskrit Academy Near Zila Panchayat Office Haridwar -249401	24,56,800
54		Department of Sanskrit HNB Garwal University Pauri Garhwal, Uttranchal	3,20,000	27,76,800
Total amount released for all States (Upto March 15, 2011)				10,90,49,566

State-Wise Details of Manuscript Conservation Centres (MCCS) and Fund Sanctioned for their set up and working

Sl.NO	State	Name of the MCC	Fund Released	Total Fund Released for each state
1.	Andhra Pradesh	Oriental Research Institute, Sri venkateswar University Tirupati -517507	8,58,700	5,23,700
2.		Salarjung Museum, Salarjung Marg Hyderabad – 500002	14,15,000
3		AP State Archives and Research Institute Tarnaka, Hydrabad-7	2,50,000
4	Arunachal Pradesh	Tawang Monastry, Tawang Distt. Arunachal Pradesh	2,00,000	2,00,000
5	Assam	Gurucaharan College, Silchar- 4. (Assam)	2,50,000	16,73,277
6		Tripura University Suryamaninagar, Tripura West	2,50,000
7		Krishna Kanta Handiqui Library Gauhati University, , Gopinath Bardolai Nagar, Guwahati – 781014 Assam	11,73,277
8	Bihar	Khuda Baksh Oriental Public Library Ashok Rajpath, Patna – 800 004 Bihar	19,10,000	25,20,578
9		Sri Dev Kumar Jain Oriental Research Institute, Devashram, Mahadeva Road, Arrah, Bihar – 802 301	6,10,578	25,20,578
10.	Chhatisgargh	Commissioner Culture and Archaeology Raipur, (Chhatisgarh)	2,50,000	2,50,000
11	Tamil Nadu	Tamilnadu Government Museum Egmore, Chennai – 600008	16,02,089	20,52,089
12		Tanjore Maharaja Serfoji’s Saraswati Mahal Library Thanjavur-613009, Tamil Nadu	4,50,000	20,52,089
13	Delhi	Indira Gandhi National Centre for the Arts Janpath, New Delhi –10001	10,40,000	12,90,000
14		B.L Institute of Indology Vallab Smarak Complex 20th KM,GTK Road, PO Alipur, Delhi-3	2,50,000	12,90,000
15	Gujarat	Lalbhai Dalpatbhai Institute of Indology Navarangpur, Near Gujrat University Ahmedabad -380 009, Gujarat	6,00,000	6,00,000
16	Himachal Pradesh	Language & Culture, Kasumputy, Shimla	19,57,077	19,57,077
17	Jammu & Kashmir	Central Institute of Buddhist Studies Choglamsar, Leh (Ladakh) – 194104	13,50,000	13,50,000
18	Karnataka	ICKPAC, INTACH Chitrakala Parishath Art Conservation Centre, Kumara Krupa Road, Bangalore-560 001.	28,27,883	48,57,883
19		Department of Manuscriptology Kannada University, Hampi Vidyaranya – 583 276 Dist. Bellary, (Karnataka)	2,50,000
20		National Institute of Prakrit Studies and Research Shri Davala Teertham, Srovanabelagola Dist: Hassan, (Karnataka)	2,50,000
21		Keladi Museum & Historical Research, P.O. KELADI, Sagar Tq, - 577401, Simoga Dt,. Karnataka	2,50,000
22		Karnataka State Archives, Room No 9, Ground Floor, Vidhan Saudha, Bangalore – 1	12,80,000
23	Kerala	Mural Painting Conservation Research and Training Centre Hill Palace Musuem Premises Tripunithura, Ernakulam, Kerala	14,15,000	29,97,992
24		Thunchan Memorial Trust Thunchan Parambu Tirur – 676 101 Malapurram Dt, Keralam	2,50,000
25		Centre for Heritage Studies Hill Palace Thripunithura, Ernakulam, (Kerala)	2,50,000
26		Regional Conservation Laboratory Cotton Hill Road, Saothamangalam P.O. Thiruvananathapuram-695010	10,82,992
27	West Bengal	Manuscript Library Hardinge Building, 1st Floor, 87/1, College Street, Senate House, University of Calcutta, Kolkata-700073.	15,19,994	15,19,994
28	Madhya Pradesh	Kund Kund Jananpith Devi Ahilya University 584, M. G. Road Tukoganj, Indore – 452 001	2,50,000	2,50,000
29	Maharashtra	Bhandarkar Oriental Research Institute Deccan Gymkhana, Pune-411 037	14,15,180	14,15,180
30	Manipur	Manipur State Archives Washinglom Likoi, Imphal - 795 001 Manipur	13,39,148	13,39,148
31	Orissa	INTACH ICI Orissa Art Conservation Centre Orissa State Museum Premises Bhubaneswar – Orissa-751 014	33,81,259	61,93,323
32		AITIHYA Plot No. 4/330, 1st Floor, Raghunathpur, P.O. Sisupala Gada (Near Gangua Bridge, Puri Road), Bhubaneswar-2 Orissa	11,90,000
33		Sambalpur University Library Sambalpur University Burla – 768001	16,22,064
34	Punjab	VVIS & IS , Hosiarpur	1,50,000	1,50,000
35	Rajasthan	Rajasthan Oriental Research Institute P.W.D. Road, Jodhpur – 342011	12,79,695	28,77,588
36		Digambar Jain Pandulipi Samrakshan Kendra Jain Vidya Samsthan Digambar Jain Nasim Bhattarakji Sawai Ramsing Road Jaipur – 302004, Rajasthan	15,97,893	28,77,588
37	Uttar Pradesh	ICI Coservation Centre Rampur Raza Library, Hamid Manzil Rampur – 244901 U.P.	13,70,000	92,52,439
38		Nagarjuna Buddhist Foundation 18, Andhiari Bagh, Gorakhpur – 273 001	13,42,771
39		Vrindavan Research Institute Raman Reti, Vrindavan 281121	20,35,545
40		Indian Council of Conservation Institutes HIG- 44, Sector – E, Aliganj Scheme Lucknow – 226024, e-mail:	34,84,123
41		Head of the Department Central Library Banaras Hindu University, Varanasi	7,70,000
42		MazaharMemorial Museum Bahariabad, Ghazipur (UP)	2,50,000
43	Uttarakhand	Uttranchal Institute for Conservation Research and Training, Markandey House (near HMT Main Gate), Rani Bagh, District – Nainital – 263 126 Uttranchal.	9,28,527	24,20,167
44		Himalayan Society of Heritage & Art Conservation Centre, Nainital, Uttaranchal	14,91,640	24,20,167
Total amount released for all States (Upto March 15, 2011)				4,76,90,435

Total funds released to Manuscripts Resource Centers = Rs. 10, 90, 49,566/-

Total funds released to Manuscripts Conservation Centers = Rs. 4, 76, 90,435/-

Grand Total = Rs. 15, 67, 40,001/-

(Rupees Fifteen crores sixty seven lakhs forty thousand one only)

RAMNAVMI

2012-01-15T23:42:00.000-08:00

Rama Navami falls on the ninth day of the shukla paksha, or bright phase of the moon, in the lunar month of Chaitra (April-May). Rama is one of the ten avatars of Lord Vishnu, and one of the two most popular, along with Krishna. Consequently, Rama Navami is widely celebrated, though not on the scale of festivals like Diwali or Dussehra. According to legend, Rama was born at noon.

Rama is the epitome of perfection, the uttama purusha, fulfilling all his duties towards both family and subjects. Rama was the first of the four sons of King Dasharatha of Ayodhya. When it was time for Rama to be made crown-prince, his stepmother, Kaikeyi, got Dasharatha to send him to the forest for 14 years. His wife Sita and his brother Lakshmana also accompanied him.

In the forest, Sita was kidnapped by Ravana, the demon king of Lanka. Rama, together with Hanuman and the monkey army, built a bridge to Lanka, killed Ravana, and brought Sita back. It is believed that listening to the story of Rama cleanses the soul. Meditating on the noble Rama and chanting his name is believed to ease the pains of life and lead one to moksha, or liberation. It is also common practice to chant the name of Rama while rocking babies to sleep.

Though Rama Navami is a major festival for Vaishnavites, it is widely celebrated by worshippers of Shiva, too. It is considered auspicious to undertake a fast on the day in the name of Rama. The more devout fast for nine days, from Ugadi to Rama Navami.

The objective of the fast is not to ask for special favours of the deity but to seek perfection as a human being. Devotees perform elaborate pujas and chant the name of Rama. Temples of Rama have special services and bhajan sessions through the day.

THE BUDDHIST VISION OF UNIVERSAL COMPASSION AND PEACE

2011-12-06T20:40:00.001-08:00

The Light of Asia, a perfect embodiment of knowledge, love, sacrifice and universal compassion emerged on this earth in the sixth century B.C. Seeing the human life fraught with colossal misery and pain of old age, sickness and death, Prince Siddhartha at the age of 29 did not kick away only the luxurious Shakya Kingdom but also his beloved wife, Yashodhara, and newborn son, Rahul. The three strong bonds of the world - gold, women and fame - could not detract him. He underwent rigorous religious austerities for six years and at last found enlightenment under the Bodhi tree in Gaya.

The enlightened Siddhartha became the Buddha who preached his enlightenment to all without any distinction of caste, creed or colour. And thus Buddhism was embraced by rich and poor, the high and the low, the intellectual and layman. It spread from the Himalayas to Kanyakumari and crossed the frontiers of India to Sri Lanka, Burma, Thailand, Malaya (Malaysia), Jawa, Sumatra (Indonesia) in the South-East and afterwards to Nepal, Tibet, Mongolia, Korea, China and Japan. Buddhism has now entered into European and American academic life as a fascinating discipline. Buddhism was the first missionary world religion. It revolted against Hinduism and became a revolution deeper than Jainism in India.

Essence

The essence of Buddhism is the Dharma, i.e., Moral Consciousness which starts with a deep problem of suffering. Suffering and its total eradication is the main theme of Buddhism. The root cause of suffering is Avidya -Ignorance and the passions (attachment, aversion, avarice, anger and lust). The entire existence springs from the 'I' Consciousness (Satkayadristi), the basic wrong notion of something permanent, identical with one universal entity which endangers thirst for life.

Buddhism is committed to the Dharma-moral law and the theory of Karma. This law operates without any super agency. The entire universe is the expression of the Moral Order (Karmajam lokavaichitryam). This is the basic assumption of Buddhism, the Hinayana as well as Mahayana. The suffering is Samsara -the endless series of birth and death, with which one's soul is bound, coming and going which is the result of our Karmas. The cessation of suffering is Nirvana - liberation. The human problem is basically moral and spiritual i.e. absence of self-analysis through self -control, self-effort and self-education. We must understand what the Buddha taught: "Be light unto thyself".

The Buddhist concept of reality is dynamic and functional. It believes in the theory of casual efficiency -Arthakriyakritvam). The reality must produce it. It must be effective. The reality is Svalaksana, i.e. extreme particular. This is another basic assumption of Buddhism. This establishes the theory of momentariness.

The Buddhist theory of causality, i.e. Dependent Origination (Pratityasamutpada) explains both Samsara as well as Nirvana.

The Four Noble Truths

The entire Buddhist philosophy and religion is simply an elaboration of four noble truths: Suffering-Dukha, the cause of suffering-Dukha-Samudaya, the cessation of suffering-Dukha-Nirodha and the way leading to the cession of suffering-Dukha-Nirodhagainipratipat.

The noble eightfold path consists of eight steps which are: Right Path (Samyak Dristi), Right Resolve (Samyak Samkalpa), Right Speech (Samyak Vak), Right Action (Samyak Karma), Right Living (Samyak Ajiva), Right Effort (Samyak Vyayama), Right Thought (Samyak Smrti), and Right Concentration (Samyak Samadhi).

Out of the eightfold paths the first two combined together are called prajna. The last three paths combined together are called sila. These three have been termed as three jewels- Ratna-Traya. They correspond to the three jewels Jainism-Samyak Jnana, Darsana and Charitra.

The first sermon taught by the Buddha at Sarnatha was the Madhyama Pratipat-the Middle Path. "There are two extremes, O Monks, a religious man must abstain. One is a life of pleasure, devoted to desire and enjoyment: that is base, ignoble and unworthy. The other is a life of mortification: it is gloomy and unworthy. The perfect one, O Monks, must abstain from both extremes and he should follow the middle path which leads to enlightenment, knowledge, to Nirvana."

The early Buddhists were Saravastivadins. They denied only soul, i.e. Pudgalanairatmyavada which culminated into Nagarjuna's philosophy of Sunyata which negates both Pudgala as well as Dharmas, i.e. Pudgalanairatmyavada and Dharma-Nairatmyavada. The Vijnanavadins realised the lacuna of the absolute negation of Nagarjuna, and therefore, accepted the ultimate reality of Vijnana, Consciousness and rejected the reality of the external world. The later developments of Mantrayana and Tantra have their significance and Buddhism never ceased to develop and modify its position through the centuries. In the early Buddhism Buddha was an exalted person (Samyak Sambuddha). He was still a human being who by his preservance and accumulation of meritorious deeds (Punya Sambhara) in his several past births could actually shake off all the causes of bondage to attain Buddhahood. It is the concept of Pratyeka Buddha, who attains enlightenment without guidance from others but liberates only himself without teaching others. Another attempt was made by the Mahayana Buddhism thereby divinity enters into it through the personality of Buddha and the transcendence of Buddha (Lokottarvada) was accepted. The Buddhist concept of Trykayavada is the answer to the orthodox Hindu conception of Isvara. The divinising effect of Buddhism was universal and the traditional Hindu worship entered not only in the Mahayanistic countries but in the Hinayanistic countries as well. The temples, images and statutes of Buddha are found in all these countries.

Influence Abroad

Buddhism went outside India as a moral and spiritual movement propagating and advocating its high moral and spiritual ideals. It was embraced everywhere simply because it did not supplant and destroy the religions of those countries but only supplemented what they were lacking in their higher spiritual order. It never adopted force, violence and persecution and taught them the Buddhist message of universal compassion and peace. A Bodhi-sattva, perfect embodiment of knowledge, courage, love and sacrifice defers his own Nirvana in order to liberate those who are still entangled in themselves of suffering. This is the height of religious compassion which can save humanity from all dangers.

GAYA PITRITIRTHA : PAYING HOMAGE TO OUR ANCESTORS

2011-11-28T04:28:00.001-08:00

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.

Development of Ayodhya as Tourist Hub

2011-11-25T04:29:00.001-08:00

Ministry of Tourism has sanctioned a project for Revitalization of Ayodhya (Faizabad) as a special Tourist Destination in Uttar Pradesh in the year 2008-09.

The project includes improvement of Parikarma Marg, provision of tourist shelters along Chauda Kosi Parikarma Marg, construction of toilets & urinals, revitalization including improvement and beautification of Suraj Kund, Vidha Kund, Ganesh Kund, Sita Kund, Hanuman Kund, Manu Kund, Mani Kund and Agni Kund. An amount of Rs.498.00 lakh has been sanctioned and Rs.398.40 lakh has been released so far.

Implementation and monitoring of projects is the responsibility of the State Governments/Union Territory Administrations. State level monitoring committee has been constituted by the State Government of Uttar Pradesh for this purpose. Ministry of Tourism also monitors the progress of the projects through review meetings and site visits from time to time. Utilisation Certificate for an amount of Rs.398.40 lakh has been received from the State Government of Uttar Pradesh.

ONAM - THE FESTIVAL THAT HERALDS PROSPERITY

2011-11-16T23:00:00.000-08:00

India is a country with rich traditions and cultural diversities. There are a number of social and religious festivals. Every region has its own share of festivals celebrated by a particular community. A lot of local carnivals are held in every State round the year. Some festivals are exclusively celebrated by particular groups of people. Onam is the national festival of Kerala. It is unique in many ways. Perhaps no other festival except Onam is so commonly celebrated by one and all in the State. It transcends all barriers of religion, caste and social status. Keralites all over the world welcome this harvest carnival which, by its nature, promotes the spirit of brotherhood and unity.

Onam brings forth a jolly mood to the minds of the people as well as to the nature. Onam, which comes either in August or in September, brings with it shiny days, bidding farewell to the Malayalam month of 'Karkidakam', which is normally considered as a month of scarcity and heavy rains. In case monsoon happens to be active during the Onam week, it can diminish the festivity and glory of this popular occasion. The Thiruonam star day of the Malayalam month, Chingam, is the important Onam day. This year Chingam 9 (August 25) is the Thiruonam Day.

Spirit

People celebrate Onam with the loving memory of their benevolent legendary King Mahabali. The Malayalees lovingly call this emperor of great sacrifice as Maveli. People believe that during the Thriruonam day, Mahabali visits Kerala to see his subjects again. According to legend, he returns from the netherworld (Pathalam) where Vamana (Lord Vishnu) had pushed him down.

Onam is celebrated as a State festival in Kerala under Government auspices. Onam brings with it the trade fair season and the tourist week celebrations. The Onam month can be called as the Malayalees money-spending season. The employees, both in private and Government organisations, get their salaries, festival advance, bonus etc. early to enable them celebrate Onam grandly. A large number of temporary shops mushroom all over. All available space in the towns are occupied by temporary stalls which do a roaring business during the festival. The Onam fairs organised by the State government provide essential commodities to the people on moderate prices. Competitive reduction and credit sale, especially in textile shops, is a speciality of this season.

A grand dinner in every house of the poor and the rich alike is the main feature on this occasion. The poor families are usually interested in celebrating by buying dresses and kitchenwares. Labourers get foodgrains and agricultural products from the landowners as Onam gift. The Onam feast is traditionally served on plantain leaves. The availability of ready made Onam feasts in hotels, bakeries and fast food joints of late has, however, diminished the traditional charm of this age-old cultural festival of Kerala. It appears that the new generation is more interested in enjoying the entertainment programmes telecast by different TV channels than engaging themselves in the real Onam merriment and games.

During the week-long Onam this year a happy atmosphere will prevail in every part of the Kerala. Onam helps the people forget boredom and gloom, at least momentarily. In a life full of tensions, problems, restlessness and conflicts, Onam celebrations symbolise the people's desire for a peaceful and harmonious co-existence. The spirit of Onam symbolises all that is noble in life.

THE BUDDHIST VISION OF UNIVERSAL COMPASSION AND PEACE

2011-11-16T22:56:00.001-08:00

SIMHASTHA KUMBH

2011-11-15T21:51:00.000-08:00

The Simhastha Kumbh at Ujjain in Madhya Pradesh is an event which the devout Hindus wait for twelve years. The month-long congregation brings together millions of people from across India and abroad. Driven by faith and the quest for inner peace, they converge on this holy city to be a part of a unique bathing festival.

Braving the scorching sun of April-May the devotees enjoy the company of seers and saints, listen to religious discourses, witness the Ramlilas and Raslilas, visit the various akharas, watch the grand processions of sadhus and take holy dips in the Sipra river. They imbibe the spirit of the devotion-filled ambience where Lord Shiva is omnipresent. The sea of humanity gets harmonized into a single entity, overcoming all divisive thoughts. To them this is a lifetime experience.

In India four Kumbh Melas are held every twelve years in Prayag (Allahabad),Hardwar, Nashik and Ujjain. The Kumbh at Ujjain is called Simhastha when the Sun enters the Aries and the Jupiter is in the Leo. The Kumbh in Hardwar is held when the Sun is in the Aries and the Jupiter in the Aquarius. The Kumbh in Prayag occurs when the Sun is in the Capricorn and the Aries in the Taurus. The Simhastha at Ujjain has a special significance as a rare configuration of planets takes place in 12 years with the Sun in the Aries and the Jupiter in the Leo. A special feature of this Simhastha is that for the first time there would be three shahi snans (royal baths) during the mega fair. Besides, there would be two parva snans (festival bathings).

There are stories about the Simhastha’s origin. The most popular one relates to the Samudra Manthan or churning of the ocean. The story goes that the gods and demons churned the ocean and found an Amrit Kund, an urn containing nectar. To ensure that the urn did not fall in the hands of the demons, the gods handed it over to Brihaspati, the Moon God, the Sun God and the Saturn. When Jayant, the son of Indra, ran away holding the urn in his hands, the demons chased him. A fierce battle ensued and it lasted twelve days. One day in the lives of the gods equals one year of the humans, says the myth. In that way the battle lasted twelve years. In the struggle to possess the urn, some drops of the nectar fell on four points in India – Hardwar, Prayag, Nashik and Ujjain. Mythology has it that these drops developed into four sacred rivers – the Ganga, the Yamuna, the Godavari and the Sipra. The Kumbh Melas at these four places originated as per the specific configuration of the planets.

The significance of a bath in the Sipra can be gauged from a verse in the Skanda Purana. According to it “The holy bath of the Kumbh equals in piety to thousands of Kartik snans, hundred Magh snans and crores of Narmada snans during the month of Vaishakh. The fruits of Kumbh snan are equal to the fruits of thousands of Ashvamedh Yajna and lakhs of journeys around the earth”. Elaborate arrangements have been made for the convenience of pilgrims.

Ujjain, the city of Mahakal, previously known as Avanti, Kushsthali, Kanashringa, Bhaumvati, Padmavati, Pratikalpa, Amaravati, Vishala, Avantika and Ujjayani is considered to be among the holiest cities in India. An important point about Ujjain is that it has the only south-facing idol of Mahakaleshwar, regarded as the God of all the deities and demons alike. The Adi Purana describes Ujjain as the most sacred city on the earth. The city has been a seat of learning where all disciplines of knowledge have flourished since time immemorial.

Situated along the banks of the Sipra, the city has been eulogized by great poets like Vedavyasa and Kalidasa. Vikramaditya, the legendary emperor, ruled the city with his famous Navratnas (nine jewels) including Kalidasa, Shanku, Dhanvantari, Betalbhatta, Varruchi, Varahmihir, Kshapdak, Ghatkarpar and Amar Singh who epitomised different branches of knowledge.

Ujjain is located on the Tropic of Cancer. Therefore, the meridian line of Ujjain has become the prime meridian of India. The Vikram Samvatsar originated in this ancient city. According to Nobel laureate Amartya Sen, “there is something very striking about the consistency of Ujjain’s dominance in Indian time accounting.” The city was an important centre of astronomy in the Gupta period. Varahmihir, the renowned astronomer, had worked in Ujjain. In the 18th century, Maharaja Jai Singh of Jaipur constructed the famous observatory at Ujjain to encourage astronomical studies and to popularize astronomy among the people

SEEKING REDEMPTION WITH A HOLY DIP

2011-11-15T21:45:00.000-08:00

With a civilisation of more than 5000 years, India has a legacy of temples, monuments, palaces and sculptural masterpieces of inimitable aesthtic grandeur. During this historic process, a bewildering variety of races, religions, cult, languages and customs was produced. India's amazing diversity is also shown in her religions and religious places.

One of the famous religious places is Pushkar in Rajasthan where a bath in the lake and worship at the temple of Brahma is said to give one salvation. Pushkarji is situated in an enchanting valley of the Arravali hills, 11 kilometers north-west of Ajmer, where the temple is dedicated to Lord Brahma.

"Pushkaradhipati Tirthani Gangadhayasaritasthata" which means that in pilgrim places Pushkar occupies the highest place as sacred Ganga occupies the place among rivers. Significance of Pushkar has been mentioned in Ramayana, Mahabharata, Buddha and Jain mythology.

Mythological Significance

The Pushkar lake is believed to have had a miraculous origin and Brahma performed a yajna on its banks. Legend has it that a demon called Vajra Nabha, living in Pushkar, had killed the children of Brahma and in revenge Brahma killed him with a lotus stalk. As he did so, petals from the lotus flower fell at three places in Pushkar where three lakes arose, Jyeshtha the main one, Madhyama the middle one and Kanishtha the small one. Lord Brahma was cursed by Lord Shiva not to be worshipped, but he is worshipped at this place because his wife Gayatri refused to have a shrine dedicated to her, unless Brahma also had his shrine there. Though there is no cult of Brahma, he is invoked in all the major and minor sacred ceremonies. According to Vedas, he originated directly from the Supreme Being. His attributes are his four heads, each one holding sway over a quarter of the Universe and the four Vedas are supposed to have emanated from his heads. He is, therefore, known as the god of wisdom.

Worship at Pushkar

Pushkar lake is famous for its sanctity and holy water. A holy dip from three to six a.m. on the day of Kartik Purnima (Full moon) ,some time in November,is considered most auspicious. Delicate clay lamps on leafy dishes, are lighted and allowed to float over the sacred lake.To commemorate the Great Yagna, a five day fair is organised when lakhs of people congregate at Pushkar, take a holy dip on all the five days in the lake and worship at Brahma temple. An outstanding feature of this fair is that people from all religious faiths attend this fair.

There are 400 temples in Pushkar and the most important amongst them are dedicated to Lord Brahma, Shiva, Badri Narayan, Rangjee, Gayatri, Savitri and Varaha. The lake, elliptical in shape, is encircled by 52 ghats built over the years by several kings and nobles. The important ghats are Varaha Ghat, Brahma Ghat and Gau Ghat. It also has seats of Vallabhacharya and Nimbarkacharya community. There are three Pushkars - Jyeshtha, Madhyama and Kanishtha. The last one is popularly known as 'Boodha Pushkar'. Performing oblations at the three Pushkars on foot is known as "Panch-kosi-Parikrama" as 16 Kms. distance is covered while performing it.

Cattle Fair

With lakhs of devotees congregating at Pushkar every year, cattle traders started selling cattle to the highest bidder. Later, the Rajasthan State Department of Animal Husbandary took the initiative to start a Cattle Fair in a well-organised way. Besides sale of cattle, various other government and non-government organisations participate in the exhibition organised at the Mela ground. Handicraft and rural artisan products from Punjab, Haryana, U.P., M.P. and all over Rajasthan are brought for sale. Cultural programmes , Kavi-sammelans and an unusual spectacle of camels racing and jumping can also be seen.

The events worth witnessing are dancing horses, dancing camels and laddu camel event, where the winning camel carries the maximum human load. In the evening a cultural bonanza spectacular variety of programmes with famous folk songs and folk dances of Rajasthan are organised for mass entertainment.

Mela ground on the final day provides a rare occasion where tying the turban in Mewari, Mewati, Dhudhani, Marwari, Jaisalmeri and Bikaneri styles in multicolours can be seen.

An International Tourist Spot

Initially people thronged to Pushkar to have a holy dip in the lake and worship Lord Brahma. Later the fair took prominence as the biggest cattle cum religious fair of Northern India.

Currently thousands of foreigners in join the festivities of the fair on all the five days and especially on the finale of Kartik Purnima day when various games of cattles, tug of war of men and women in between foreigners and rural farmers of Rajasthan and variety of entertainment programmes are organised. Tourism department has taken over most of the activities of Pushkar fair and the fair is now a major attraction of foreign tourists. A separate tourist village with Swiss cottages and shamiyanas is picketed for foreign and local tourists.

The gradual impact of western culture and life style is evident on old Indian religious culture of Pushkar inhabitants. Local Pandas can be seen conversing with foreigners in broken English. Though it has gradually become an international tourist spot yet Indian spritualism, philosophy, culture and rural folk life still continue to dominate this major fair.

LORD GANESHA IN ART AND CULTURE

2011-11-15T21:43:00.000-08:00

Lord Ganesha is an adorable God of the Hindu mythology. Almost all Hindu religious ceremonies begin with Ganesh Bandana : Om Sree Ganeshaya Nama. After Ganesh bandana priest performs rituals and pujas.

Ganesha is a god of success, prosperity and happiness. A Hindu shop, business or a trading centre must have an idol of Ganesha which is daily worshipped. Khero Khata, a red cloth bound account book must bear in its first page a mark of Ganesha symbol, a prayer of Ganesha inscribed on the front page of the account book in a symbolic manner. In average Hindu houses, an image of Ganesha-idol, icon, at least a calendar bearing Ganesha image is a common sight. There are some exceptions no doubt.

Many big business houses display in the entrance hall a replica of Ganesha, often a full figure Ganesha by an eminent sculptor or artists like Jamini, Roy, Hussain, Bikash Bhattacharya, Ganesh Pyne and many other illustrious painters of India.

Dancers and singers of Indian classical dance and music begin with Ganesh bandana – prayer of Ganesha and then the artist performs the final recitals. In literature or in drama performance Ganesha is always remembered for the final success. Lord Ganesha is also considered in Hindu mythology a patron of literature, art and culture.

Ganesha, literally the lord of Ganas (people) is the most universally adored of all the Brahmanical Gods, and his images are found in practically every part of India. The popularity of this deity is extended to Nepal, Bangladesh, Java, Cambodia, Indonesia, Thailand and his worship was not unknown in Tibet, Myanmar, China, Japan, Afghanistan, even in parts of Central Asia. The God has been conceived as Vighneswara, the lord of overcoming obstacles, Vighnantaka, the remover of calamities, Siddhidata, the bestower of success and the divine scribe which gained him the reputation as patron of letters.

The great Shaivite cave temple of Elephanta, near Mumbai dates back between 635 century A.D to eighth century A.D. The main panel of stone carvings representing Shiva as the lord of Dancers, is much better preserved. Above him is a very well preserved image of the elephant-headed Ganesha too. This figure of Ganesha is unique in all respect, it has a dancing posture and an axe in its right hand.

In Bengal and in the eastern part of India, Durga Puja is a popular community festival in autumn season. Maharashtra celebrates Ganesha Chaturthi/Ganapati Puja in the month of Bhadra/September, a popular festival with much fanfare along with popular games etc. Ganapati Bapa in Maharashtra, chanted by thousand of devotees during immersions of the idols in unending processions in the rainy season, attracts lakhs of spectators. Mumbai city’s Juhu beach along witnesses nearly six thousand Ganapati image immersion. Other sea beaches and rivers of Maharashtra having immersions of Ganapati images in different sizes, shapes, in different types of figures, all are artistically crafted and designed. Ganesha Chaturthi, Ganapati Puja as a community worship, a mass festival was introduced in Maharashtra by Lok Manya Bal Gangadhar Tilak in the first decade of the twentieth century. Ganapati puja festival attracts tourists from abroad and other states of India.

Businessmen, at large, generally has a special fascination for Ganesha, because he is a god of success and prosperity. But people in the field of art, culture and letters too worship Lord Ganesha as the siddhidata (giver of success). In dian craftsmen have produced idols, icons or images of Ganesha in different shapes for the last several centuries. India’s ethnical tribal art and crafts are considered to be primitive, for example Dokra or Dhokra art. Mainly brass metal art objects, figure of mythological personage, animal, brids crafts are made in dariapur village (Bankura district), Medinipore in West Bengal, Madhya Pradesh and Bihar. Dokra craftsmen create wonderful Ganesh along with other mythological gods-goddesses and animal figures.

Terracotta Ganesha figures were found through archaeological excavation in many parts of India. Temples in Bengal have a large collection of terracotta Ganesha in the districts of Howrah, Hooghly, Burdwan, Birbhum and Bankura. Bishnupur in Bankura district is famous for terracotta horse, other animal figures along with the terracotta Ganesha. These terracotta horses and Ganesha are displayed as an art object in many drawing rooms of urban cities in our country. Terracotta horses and Ganeshas are export items. These terracotta items are usually produced by adivashis and jother rural artisans of Bengal, Bihar and Orissa.

South Indian woodcraft artisans present Ganesha in different moods and in shapes. Sandalwood Ganesha figure are crafted by traditional artisans of Karnataka and Tamil Nadu for several centuries from now. Ivory works on Ganesha and elephant executed by fine craftsmen of Karnataka, Tamil Nadu, Kerala are collectors – item all over the world. Antique dealers all over the world will vouchsafe popularity of ivory works of Ganesha.

Some wooden figures of Ganesha are found in Orissa. Orissa’s soft stone and hard stone Ganeshas are crafted by local artisans around Puri temple as well as around Bhubneswar and Cuttack. For the last one decade Ganesha painting, drawing or sculpture have invaded most art galleries of Chennai, Mumbai, Calcutta and Delhi. Several celebrated artists all over the country are now engaged in drawing, paintings and sculpturing Ganesha. They are generally commissioned by art gallery owners to produce more Ganesha in canvas, sculpture on stone or wood. Even terracotta and brass ganeshas have become a collector’s item.

Indian Museum of Calcutta has some wonderful collection of Ganesha at its archaeological gallery; it has two large size Ganesha statue from Java (Indonesia) dated eighth or ninth century A.D. besides two stone figures from Bihar, i.e. Chaturmukha Linga – eleventh century A.D. (2) Ganesha – eleventh century A.D. Yet another peculiar figure of Ganesha is a part of stone slab sculpture dated twelfth century A.D. (from Halebidu, Karnataka). Two south Indian bronze Ganeshas are displayed prominently in the same gallelry.

India:The Land Of yoga, Tantra, Meditation And Spiritualism.

2011-10-27T00:32:00.000-07:00

India is the land where Buddha attained Nirvana; Lord Krishna explained the mysteries of life and death in the battlefield of Kurukshetra to Arjuna, the great Bhagvata Gita, when the war of Mahabharata was fought. Holy rivers, cradling spiritual cities on its shores, dissect the landscape. Many foreigners associate India with yoga, tantra, meditation and spiritualism. If one talks of spiritual channels alone, the market is huge in India. Everybody is looking for redemption in this fast paced life in some form or other. The highly esteemed spiritual gurus and ashrams have become the need of the hour. Never before was spiritualism such a sought after industry in India. Maitri Ghosh, interior decorator says, "People are seeking divine intervention in all spheres of life today. Contemporary lifestyle and accelerated stress levels are inviting people to participate in yoga and meditation camps organized for over all health benefits."Karthik Srinivasan, project manager with a Bangalore based
MNC says, "More and more people are drifting towards spiritualism and related studies. Life has become fast paced for Indians since the past few years. The boon in economy and radical changes in lifestyle has paved way for several lifestyle diseases as well as psychological disorders. One
feels compelled to rejuvenate his spiritual side in order to balance all the different aspects of personal as well as professional life."
The spiritual gurus market is around Rs 2000 crores, according to a recent survey. It consists of CDs, VCDs, audiocassettes and books. In India, the sale of spiritual audio cassettes is next only to that of Bollywood cassettes and CDs. Medicines, periodicals and therapies also form an essential part of the spiritual industry in India.
Megna Kapur, counselor says, "Spiritualism is the latest craze these days. Being spiritual is considered to be sophisticated and elite. It has become a fashion statement with people these days. Yoga, meditation and pranic healing have become a style quotient."Hundreds of spas and resorts offering yoga and meditation packages along with reiki, massage and other therapies have opened all over the country. The spiritual industry is
synonymous with India and those who are part of it have a bright future. Most spas located in the Himalayas focus on ayurveda and alternate healing methods. Yoga and tantra are part of the ancient life-disciplines that have been practiced in India for ages. They have been mentioned in the scriptures and Upanishads and are based on scientific facts. They lay utmost stress on the science of the union with the divine. Spiritual gurus are held in high esteem as they act as the bridge between people and God. Gayatri Mehra, media manager with a religious channel says, "Religion has been commercialized in a big way. People are always eager to watch religious serials or listen to sermons on various channels. Senior citizens as well as devotees lay a lot of emphasis on religion and the arena of spiritualism. There are several gurus, swamis and saints who have followers in India as well as all across the globe."It is not only the teachings and yoga that attracts people to spiritualism. Most ashrams and temples these days have their own shops where one can find all kinds of essential oils, ayurvedic medicines, beauty products, books, cassettes, CDs, accessories and candles. Radhika Mittal, environmentalist says, "Since ages people have believed in getting divine remedies for everything. They seek assistance from astrologers and numerologists before commencing anything auspicious. Pundits and pujaris have always been part of all major rituals in India.
One cannot differentiate between a quack and genuine practitioner these days. Spiritualism is being sold openly and it definitely has a huge market on the global scale."Several institutes have opened that teach yoga, meditation as well as alternate healing procedures. One doesn't have to be
a saint to practice spiritualism anymore. You can easily get yourself enrolled in one of these institutes and become a certified practitioner. Spiritualism, as an industry is all powerful and conventional. What's controversial are the ways of mankind, the sale of divine matters and minting
money in the name of religion.

Sharad Purnima or Kojagiri Purnima or Kumar Purnima

2011-10-15T04:19:00.000-07:00

The Sharad Purnima or Kojagiri Purnima or Kumar Purnima is celebrated on the full moon day of the month of Ashvin (September-October). Also known as Navanna Purnima in some parts of India, it is considered the most beautiful full moon of the year.

On this event, on a clear sky, the Moon’s orb appears enormous as it rises on the horizon, magical in its enchantment the world over. It is close to the Autumn Equinox. A crystal clear night on the earth at its purest following months of overcast skies and persistent rain showers inspires many outdoor festivals of Arts - poetry, folk theatre, dance and music.

Adi Sankara, the great ascetic and mideaval Indian philosopher of monotheism, has compared the luminescence of the Sharad Purnima to the beauty and fullness of the Goddess Amba in his poetic composition, “Saundaryalahari” (Ripples of Beauty). In some parts of the country, fast is observed on the occasion and a full night vigil is also kept to welcome Goddess Lakshmi, the symbol of prosperity.

In the Western world, according to a folklore, October's full moon is called the "Hunter's Moon" or sometimes the "Blood Moon." It gets its name from hunters who tracked and killed their prey by autumn moonlight, stockpiling food for the winter ahead.

Scores of people visit the Taj Mahal in Agra on Sharad Purnima to witness the “chamki” (shine). As the magnificent moon appears over the Taj Mahal each marble piece sparkles when the moon rays strike its surface at a certain angle giving it a “Chamki” effect. Normally after the rains, the Taj looks sparkling white and when the moon rays fall on the white surface, one of the wonders of the world turns into a rare spectacle.

Celebrating Dussehra

2011-10-15T04:16:00.000-07:00

Dussehra is a popular festival celebrated all over the country. It is also known as Vijayadashmi ('Vijay' meaning 'victory' and 'Dashmi meaning 'tenth day), as it is believed that it was on this day that Lord Rama killed the demon-king, Ravana and rescued his abducted wife - Sita. It signifies the triumph of good over evil. The legendary triumph is reenacted to the day. In the Northern parts of India, huge effigies of Ravana, his giant brother Kumbhkarna and son Meghnath are burnt, the enthusiasm and the cheers sometimes even drown the deafening blast.

Durga Puja

Bengalis celebrate Dusshera as a part of their main festival - Durga Puja. This day marks the end of Durga Puja celebrations, the preceding nine days being collectively referred to as 'Navratri'. Vijayadashmi is dedicated to Mother Goddess Shakti, who incarnated in the form of Goddess Durga, a combined manifestation of the divine energies of the Holy Trinity - Brahma, Vishnu and Mahesh and all the other devatas, when they summoned her to kill the mighty demon known as Mahishasura and freed the world from his terror.

On Vijayadashmi, the idols of Goddess Durga are immersed into water, after the nine days of festivities. It is said that the people of the earth in the eastern state of West Bengal adopted Durga as their daughter and thus, she visits the home of her parents every year, during the last four days of Navratri and finally leaves for her husband's place on Vijayadashmi. Similar customs are also seen in Orissa and Assam.

Navratri

During the first nine days of Ashwina a cultural extravaganza wraps the entire Gujarat state. The festival is dedicated to Goddess Amba, Goddess of Shakti. An interesting feature of navratri is the garba, a circular dance performed by women around an earthenware pot called a garbo, filled with water. The dance usually starts slowly, and gets faster and faster as the music too gets more rapid. Another dance, which is also a feature of Navaratri, is the dandia - ras, in which men and women join the dance circle, holding small polished sticks or Dandias together, adding to the joyous atmosphere. The dances usually commence late in the night and continue until early morning, testifying to their great popularity.

Saraswati Puja

In the southern states of Tamil Nadu and Kerala, Vijayadashmi holds special significance. The day is considered auspicious for starting education or any form of art, such as dance and music. Saraswati Puja is conducted on this day, when the formal commencement of education of small kids takes place. It is called 'Vidya aarambham' (the beginning of Vidya, meaning education).

Mysore Dasara

Today Dasara in Mysore has become the state festival of Karnataka.The city of Mysore has a long tradition of celebrating the Dasara festival. The Dasara festivities were first started by the Vijayanagar Kings in 15th Century. After the fall of Vijayanagar Kingdom, the Wodeyar's of Mysore continued the Dasara Festival in the year 1610 at Srirangapatna. Dasara is celebrated to commemorate the victory of truth over evil as it is believed that this was the day when the Goddess Chamundeshwari killed the demon Mahishasura. Mahishasura is the demon from whose name Mysore has been derived.

The famous Mysore Palace, the epicenter of all Dasara festivities, is illuminated. As part of the celebrations renowned musicians of Karnataka and from outside perform in front of the illuminated Palace. The Palace is open to the public and the royal throne is displayed. Another major attraction is the Dasara exhibition, which is held in the exhibition grounds opposite to the Mysore Palace.

Other special programmes held as part of Dasara are Yuva Dasara, where inter-college and inter-University cultural and fine arts competitions are held, the wrestling-bout attract wrestlers from all around India. Women in every household draw rangoli in front of their houses and decorate the houses with buntings and arrange Dasara dolls during the week-long "Mane Mane Dasara" to relive the past glory when all the residents of the city celebrated the festival actively.

The high point of the Dasara celebrations is the Vijayadashami procession held on the tenth day. The Vijaydashami ''Jumboo Savari'' or elephant parade is the main attractions that carry the principal deity of the Mysore City Sri Chamundeswari in a Golden howdah, in a colorful procession. The procession led by elephants goes winding through the gaily-decorated streets of the city. Musical bands belonging to State Police, folk dancers form a part of the procession. Colorful tableaux created by different Government departments participate in the procession. The procession begins at the Mysore Palace and ends at the Banni Mantapa grounds, traveling a distance of about 2.5 miles. The culminating program of the Dasara festivities is the ‘Panjina Kavayatthu’ or a torch light parade that takes place in the evening followed by a massive firework display and much jubilation on the streets.

Kullu Dussehra

After the whole country winds up the celebration of Dussehra by burning the effigies of Ravana, the Dussehra at Kullu begins. The festival commences on the tenth day of the rising moon, i.e. on 'Vijay Dashmi' day itself and continues for seven days. The birth of Dussehra in Kullu lies in royal fads and nourishes religious, social and economic factors. This is also the time when the International Folk festival is celebrated.

It all started back in 1637 A. D. when Raja Jagat Singh was the ruler of the Valley. One day he came to know that a peasant Durga Dutt of village Tipri owned beautiful pearls, which the Raja wanted to obtain. Durga Dutt tried to convince the Raja that the information was wrong and that he owned no pearls, but all his pleas were in vain. Durga Dutt got so scared that he burnt down his own family and house and cursed the Raja for his cruelty. His curse resulted in Raja's leprosy.

Kishan Das known as Fuhari Baba advised him to install the famous idol of Lord Raghunathji to get rid of the curse of the peasant. After installing the idol, he drank Charnamrit of the idol for several days and was in due course cured. He devoted his kingdom and life for the lord and from then onwards Dusshera started being celebrated with great splendour. Thus on the first fortnight of Ashwin month (mid September to mid October), the Raja invites all the 365 Gods and Goddesses of the Valley to Dhalpur to perform a Yagna in Raghunathji's honour.

On the first day of Dusshera Goddess Hadimba of Manali comes down to Kullu. She is the Goddess of the royal family of Kullu. At the entrance of Kullu, the Royal Stick welcomes her and escorts her to the Palace. After blessing the royal family, she comes to Dhalpur.

The idol of Raghunathji is saddled around Hadimba and placed in a Rath (chariot) adorned beautifully. Then they wait for the signal from Mata Bhekhli, which is given from top of the hill. The Rath is pulled with the help of ropes from its original place to another spot where it stays for the next six days. More than one hundred gods and goddesses mounted on colourful palanquins participate in this procession.

On the sixth day of the festival, the assembly of Gods takes place, which is called 'Mohalla'. It is an impressive and a rare sight to see the multihued palanquins of Gods around the camp of Raghunathji. On the last day, the Rath is again pulled to the banks of river Beas where a pile of thorn bushes is set on fire to depict the burning of Lanka and the Rath is brought back to its original place. Raghunathji is taken back to the temple in Raghunathpur. Thus, the world famous Dusshera comes to an end, full of festivities and grandeur.

Although Dussehra is celebrated in different ways across India, the motive remains the same - to spread good cheer and celebrate the victory of good over the evil. These festivals also mark India’s great cultural heritage.

Paramhansa Yogananda on Rabindranath Tagore

2011-07-22T06:03:00.000-07:00

Sri Paramhansa Yogananda, the author of “Autobiography of a Yogi”, writes, “I met Rabindranath soon after he had received the Nobel Prize for literature. I was drawn to visit him because I admired his undiplomatic courage in disposing of his literary critics. I was introduced to Rabindranath in Calcutta by his secretary, Mr. C.F. Andrews, who was simply attired in Bengali dhoti. He referred lovingly to Tagore as ‘Gurudeva.’” “Rabindranath received me graciously. He emanated an aura of charm, culture, and courtliness. Replying to my question about his literature background, he told me that he had been chiefly influenced by our religious epics and by the works of Vidyapati, a popular fourteenth-century poet.” About two years after founding the Ranchi school he received an invitation from Rabindranath to visit him at Santiniketan to discuss their educational ideas. Sri Paramhansa Yogananda writes, “I went gladly. The poet was seated in his study when I entered; I thought then, as at our first meeting, that he was as striking a model of superb manhood as any painter could desire. His beautifully chiseled face, nobly patrician, was framed in long hair and flowing beard. Large, melting eyes; an angelic smile; and a voice of flutelike quality that was literally enchanting. Stalwart, tall, and grave, he combined an almost womanly tenderness with the delightful spontaneity of a child. No idealized conception of a poet could find more suitable embodiment than in this gentle singer.” “Tagore and I were soon deep in a comparative study of our schools, both founded along unorthodox lines. We discovered many identical features – outdoor instruction, simplicity, ample scope for the child’s creative spirit, Rabindranath, however, laid considerable stress on the study of literature and poetry. The Santiniketan children observed periods of silence but were given no special yoga training.” The Poet listened with flattering attention to the Yogi’s description of the energizing Yogoda exercise and of the yoga concentration techniques taught to all students at Ranchi. Narrating his early educational struggles Tagore told him, “I fled from school after the fifth grade,” he said, laughingly.“That is why I opened Santiniketan under the shady trees and the glories of the sky.” He motioned eloquently to a little group studying in the beautiful garden. “A child is in his natural setting amidst the flowers and the songbirds. There he may more easily express the hidden wealth of his individual endowment. True education is not pumped and crammed in from outward sources, but aids in bringing to the surface the infinite hoard of wisdom within.” Sri Paramhansa Yogananda writes, “Rabindranath invited me to stay overnight in the guest house. In the evening I was charmed by a tableau of the poet and a group in the patio. Time unfolded backward: the scene before me was like one in an ancient hermitage—the joyous singer encircled by his devotees, all aureoled in divine love. Tagore knitted each tie of friendship with cords of harmony. Never assertive, he drew and captured the heart with an irresistible magnetism. Rare blossom of poesy blooming in the garden of the Lord, attracting others by a natural fragrance!” The Yogi also recalls that in his melodious voice, Rabindranath read to them a few of his exquisite poems, newly created. He says, “The beauty of his lines, to me, lies in his art of referring to God in nearly every stanza, yet seldom mentioning the sacred Name. Drunk with the bliss of singing, he wrote, I forget myself and call Thee friend who art my Lord. Sri Paramhansa Yogananda says, “I rejoice that the little school has now grown to an international university, Visva-Bharati, where scholars from many lands find an ideal environment.”

Swami Rama on Rabindranath Tagore

2011-07-22T05:59:00.000-07:00

One of the greatest masters from the Himalayas, Swami Rama is the founder of Himalayan Institute. Born in India he studied in both India & Europe and received his spiritual training in Himalayan cave monasteries and in Tibet. His best known work “Living with Himalayan Masters” reveals the many facets of the singular adept and demonstrates his embodiment of the living traditions of the East. According to Swami Rama who met Tagore as a teenager, the key point of Tagore’s life was not sacrifice but conquest. This key point emerged from his faith that only mental and spiritual striving of man has lasting value and that he can conquer all obstacles by inner strength. Swami Rama, in his book ‘Living with Himalayan Masters’ writes that as a teenager he happened to meet Tagore with his brother and disciple Dandi Swami Shivananda of Gangotri, at a small town called Rajpur while on way to Mussoorie at the foot of the Himalayas. During those days Tagore was staying in a cottage there. Swami Shivananda was from Bengal and knew Tagore and his family well; so they were invited to live in the same cottage with him for two months. Swami Rama visited Shantiniketan in 1940. He writes “Rathindranath Tagore, the son of Rabindranath Tagore, received me and arranged for me to stay in one of the cottages next to Sri Malikji, who was a devout and committed admirer of Tagore and his institute. Tagore was known as “Gurudeva” by the students of Shantiniketan and as “Thakur” by the general public. He was a very gifted poet from Bengal, and one of the greatest poets of all times. In the realms of religion, philosophy, literature, music, painting, and education his many-sided, handsome, and towering personality was well-known to the world.” Commenting on Tagore as per his observations during period of stay with him, Swami Rama says, “ I was able to observe his devotion to his work. He was always engaged in his daily practice or was busy writing or painting. He spent very few hours in sleep, and would not recline in the daytime. The infirmities of age did not change his habits. I looked upon him as an earnest sadhaka [spiritual seeker]. It is true that one object of all sadhakas of the world is to be somewhat godlike. It was not necessary for a godlike man like Tagore to imitate other god-men of India in order to express himself. His life was not like that of an Ascetic’s, which is as barron as a desert. Asceticism is the most ancient path of enlightenment and genuine asceticism is indeed worthy of reverence. Equally worthy is the treading of the more difficult path of remaining in the world while doing one’s duties. Tagore believed in living in the world without being of it.” A line from one of his poems, “Liberation by detachment from the world is not mine,” is highly expressive of his philosophy. Humanity has seen three kinds of great men: first, those who were gifted and great by birth; second, and those who have attained greatness by sincere and selfless effort; those who have unfortunate ones on whom greatness is thrust by the press and publicity. Tagore was in the first category- a gifted and highly talented poet and genius. He lived and practiced according to the sayings of the Upanishads: “All – whatsoever that moves in the universe – is indwelt by the Lord. Enjoy thou what hath been allotted by him. Covet not the wealth of anyone.” Swami Rama writes, “I admired Tagore. He was the most universal, encompassing, and complete human being I have known. He was a living embodiment of the whole of humanity, who knew both man the knower and man the maker. He believed in allowing a person to grow by satisfying both the demands of society and the need for solitude. Sometimes I used to call him the Plato of the East.” Tagore’s views about the East and West were highly admired by the people of both these cultures. Swami Rama says, “Tagore did not want Westerners to become Easterners in their minds and outward behavior. He wanted the West to join hands with the East in the noble contest for the promotion of the highest ideas which are common to the whole world. According to him, the evolution of man is the evolution of the creative personality. Man alone has the courage of standing against the biological laws. Behind all great nations and noble works done in the world there have been noble ideas. An idea is that something which is the very basis of creativity. It is true that life is full of misfortunes, but fortunate is he who knows how to utilize the ideas which can make him creative. Time is the greatest of all filters, and ideas are the best of all wealth. Fortune is that rare opportunity which helps one to express his ideas and abilities at the proper time.” Tagore’s philosophies surmounted all the obstacles which at first obscure that truth. According to him death has for ages been a source of fear and misery because people have not pondered over the truth. “O! Who suffer and fear the approach of death should hear and learn the music of Tagore, which teaches how to lose yourself in the infinite and the eternal. Just tune the chords of your being and make them move in harmony with the music of the cosmos. Every woman and man should strive to secure the light of truth, and live simply and wisely for the common good.” The rhythm of music supported Tagore’s philosophy of life. Music completed his personality, but this is not all. His words and melodies are still going on in the minds of poets and musicians today. Tagore believed that all existences constitute the one organism of the entire cosmos, emitting love as the highest manifestation of its vital energy and having as its soul the center of the spiritual galaxy. The world so far talks only about the religion of God, but Tagore always talked of the religion of man. It is a religion of feeling through ecstatic experience, which represents opinion in its most intense and living stage offering a far better solution to the ills of life than philosophy and metaphysics. After staying at Shantiniketan Swami Rama left for the Himalayas to assimilate the ideas he had acquired there, and then formulate certain guidelines for his future.

Srimath Bhagavatha Purana

2011-06-30T04:30:00.000-07:00

ShriKrishna - Famous Stories

2011-06-30T04:29:00.000-07:00

Birth Of Shri Krishna

2011-06-30T04:27:00.001-07:00

Importance Of Ganesh Chaturthi

2011-06-30T04:26:00.001-07:00

Harishchandra As Watchman

2011-06-30T04:25:00.001-07:00

UNAKOTI SCULPTURES

2011-06-19T04:45:00.000-07:00

A mountain, and on the sides of it carved out stone images, a spring descending in the rivulet, a place of archeological wonder Unakoti in Tripura is unparalleled. One wonders who those people were and at what spell of time did they chisel out such wonderful idols from the rocks . The sculptors and the point of time has remained obscure till date. Yet on seeing these eternal works of art people could not help pay their respect to those sculptors. Unrecorded in history, a mystery surrounds Unakoti and that definitely fascinates visitors.

Unakoti is situated at a distance of 10 kilometres from the North District headquarters, Kailashahar. The road was inaccessible four decades ago. One had to come all the way on foot passing through deep jungles and crossing over mountains. The scenario changed after the road connection was established. A diversion road runs from Dharmanagar-Kailashahar connecting road upto the place of pilgrimage.On the hilly terrain many idols of gods and goddess are lying scattered. At the main peak there are idols of Uma-Maheshwar, five-faced Shiva, Vishnu, Ganesha, Hanuman and Ravana. Among the carved-out images on the rocky fringes those of Ganesha and Shiva are prominent. This image of Shiva as Lord of Unakoti (Unakotiswar) is famous as Kal-Bhairava. Goddess Durga is also carved on the side of the hill. The four-faced idol of Unakoti is known to all though the fourth face was damaged long back.

According to the archeological department, the Shiva idols of Unakoti date back to the 8th or 9th century. Some also opine that this holy place was the Shaiva-Tirtha of the Pal-era. Others consider that these might have been worked out even before that period. Some others think that these idols were sculpted by master sculptors elsewhere and were brought in Unakoti with great care. There is no let up in research work on Unakoti idols. But all come to the same conclusion that the idols and images of Unakoti were not made in one particular spell of time. These were worked out in different periods of time and, therefore, these were influenced by different religious sects. Some archaeologists opine that these were of the period of Pal dynasty, as a Shaiva Tirtha, others have traced it as a Buddhist meditation centre. Hence, Unakoti is also seen as a symbol of religious unity.

Huge sculptures were chiseled out from the rock-sides and the images were carved. Of course, those suffered damage in the earthquakes and natural calamities. A beautiful spring is descending down the hill terraces. This has filled up the cavern, called "Sitakund" and then danced down in sprightly pace. This resulted in the origin of a modest pond (cherra) with sparkling water which is cool and refreshing. Every year during Ashokastami and Makar Sankranti big fairs are held at Unakoti. Peoples from far and near come there for a holy dip in Sitakund.

Unakoti:the place of pilgrimage

2011-06-19T04:41:00.000-07:00

There are many hearsays about Unakoti, the place of pilgrimage. The name Unakoti is derived form the thought that there was an assembly of gods and goddesses numbering one less than a crore . At a point of time the Lord of the gods, Mahadeva accompanied by the gods started for Benaras (Varanasi). When they reached at Raghunandan Hill, they decided to spend the night at the place and then start for Varanasi the next morning. But in the hours of dawn, only Mahadeva woke up. Then the Lord of the gods left for the destination alone; while all other gods and goddesses turned in stone images as they were fast asleep.

Another story revolves around one Kalu Kamar, the famous sculptor. He was assigned the task to build a crore of the deities in his dream. But keeping the last idol unfinished Kalu created his own image. Thus ‘Koti’ could not be completed. So, the place got its name as Unakoti.

The history of old Kailashahar is also associated with Unakoti. A 15th generation descendant of King Jujhar Fa, a Shiva disciple who started the Tripurabda (Tripuri Calendar), prayed for Lord Shiva in a village called Chhambulnagar on the banks of the river Mau. It is speculated that Chhambulnagar, which is mentioned in Rajmala, was situated near Unakoti Hill. The Prince prayed for Mahadeva in Unakoti. For this some people believe that the previous name of Kailashahar was Chhambulnagar. Some believers thought that Har (Shiva) resides in Kailash. Therefore the place was known as Kailash Har which was later on transformed to Kailashahar. A Tripura king named Adi-Dharmapha ruled here in 7th century. He performed a great yagna with much pomp and gaiety. The name Kailashahar found currency since that time.

Unakoti has been included in the tourism map of Tripura and the North-East as a remarkable tourists’ resort. Common pilgrims frequent the place. Tourists from far and wide also converge in Unakoti with much enthusiasm. One can have a trip to Unakoti via Kailashahar or Dharmanagar. The journey takes 20 minutes from Kailashahar and 45 minutes from Dharmanagar.

Who created such marvellous rock carvings and the stone images of gods and Goddesses in such a deep forest hundred years ago is indeed a mystery. Why this secluded hilly place was selected for the purpose is not known.But the place is still accessible. But mystery still revolves round Unakoti. The hilly forests, the spring, chirping of birds, the carvings in stones and rocks, the leisurely -scattered idols and hearsay have given a special significance to Unakoti.

Amarnath Yatra 2011- The Countdown Begins

2011-06-08T05:30:00.000-07:00

This year’s pilgrimage to the holy cave of Amarnath in Kashmir is to begin from the 29th of this month. It will continue till August 13, the Shravana Poornima day, which coincides with Raksha Bandan. The countdown has begun with the State Government finalising all arrangements for the pilgrims.

The 5000-year old Yatra, which used to be a pilgrimage for only a few days, has grown tremendously in size over the years. It is now being conducted for more than one and a half months with over 4 lakh people taking part in the Yatra each year. Registration for the Yatra has already begun on first come first served basis. On line registration has also been introduced this year. Over 2 lakh pilgrims have already registered in the first few days only.

The holy cave of Amarnath is situated in the Himalyan range surrounded by snow capped mountains, about 96 kilometres from Srinagar with the base camp at the picturesque tourist resort of Pahalgam. A huge tented township comes up here during the Yatra to accommodate the pilgrims. From Pahalgam to the cave it is a distance of 46 kilometres. The pilgrimage from this traditional route takes four days with overnight stops at Chandanwari, Sheshnag and Panchtarni. Beyond Chandanwari,- 3 kilometres from Pahalgam- it is a foot-march, with the elderly persons moving on horsebacks and the sick and disabled being carried on palanquins by four persons on their shoulders, chanting ‘Baba Amarnath ki Jai’. The highest point touched en-route is the Mahaguns which is about 14500 feet above the sea level. The cave itself is at a lower elevation of about 1300 feet.

There is shorter route as well- the Baltal route. It is just 14 kilometres to the cave but its topography makes it risky in case of bad weather. Quite a few pilgrims take this route to save on time. A helicopter service from Pahalgam to Panchtarni is also in place.

Officially, the Yatra is organised by the State Government in collaboration with the Shree Amarnath Yatra trust. The Government agencies provide necessary facilities all along the route during the Yatra period, which includes provision of ponies, supply of power, telecommunication facilities, firewood and setting up of fair price shops. A number of voluntary organisations from across the country join the efforts by setting up pandals to provide eatables and other necessities to the pilgrims all along the route.

There are a number of versions about the importance of the pilgrimage. The most popular version is that it was in this cave that Lord Shiva revealed the secrets of immortality to his consort Parvati. Two pigeons who overheard the conversation achieved immortality and appear briefly at the cave on the Shravana Poornima day, even to this day. One is amazed to see the pair of pigeons surviving in a climate where no birds are ever seen. Inside the cave a natural ice lingam is formed during the Shravana Poornima to represent Lord Shiva which waxes and wanes according to the cycle of the moon. Two other ice formations are also there which represent Parvati and Ganesh. There is a mention of the cave in the puranas as well.

Another story says that in ancient times the valley of Kashmir was under water forming a big lake. Kashyap Rishi drained the water out through a number of rivulets to make the valley habitable. In those days, Bhrigu Rishi came to the valley to visit the Himalayas and he was the first to discover the cave.

According to yet another legend, it was a Kashmiri Muslim shepherd, Buta Malik, who while grazing his cattle in the area re-discovered the cave. The Malik family continues to get a share of the offerings at the cave even now.

In his Chronicle of Kashmir, a sequel to Kalhana’s Rajtarangni, Jonaraja says that Sultan Zainu’l-abidin (1420–1470) paid a visit to Amarnath while constructing a canal on the left bank of the river Lidder .

The pilgrimage has been of particular importance for the people of Kashmir. It has deepened the bonds of brotherhood among the Hindus and Muslims living in the valley for ages. Though it is a Hindu pilgrimage, Muslims have been providing necessary services to the pilgrims, in keeping with the rich secular traditions of the place. These include provision of ponies and Pithoos (palanquins for carrying the old and the sick). Only a few years ago, Muslims of Anantnag area provided shelter in their homes to hundreds of pilgrims when they were caught in bad weather.

Despite the militant attack at Pahalgam in 2006, there has been no let up in the Yatra. In fact the number of yatris has been ever growing. The pilgrimage stands out as a symbol of Hindu Muslim unity in the valley.

The University Town of Ujjayini

2011-05-30T04:12:00.000-07:00

Ujjayini (now Ujjain) , the capital of ancient Avanti Pradesh and one of the oldest and most renowned seats of learning has a rich academic and cultural heritage.

Among the fourteen ancient universities of India, this 3000 year old university was the most widely recognized seat of all art forms, sports, science, literature,science and astronomical calculation. The annals of history establish that 3000 years hence Guru Sandipan, moved to Ujjayini from Kashi, and it was in Ujjayini , in his Ashram his disciples Lord Krishna, Balram and Sudama were initiated into the learning of Vedas and Vedanta. The torch of learning has been burning unabated since.In the Mauryan period around 4th century B.C., students from all over the world came to Ujjayini in pursuit of knowledge. By the end of the 4th century A.D., under the Gupta king Vikramaditya, the glory of this seat of learning spread farther. It reached its pinnacle of fame during the reign of king Asoka and Samvat Pravartak, King Vikramaditya Chandragupta II, who promoted Sanskrit over Prakrat.

India tourism rewards every tourist with its endless tourist attractions.

2011-03-16T06:16:00.000-07:00

India is a beautiful country in South Asia. It has been one of the most popular tourism destinations in the world. It mesmerizes the world and attracts travellers and vacationers from all over the world. It paints the entire globe with its magical hues like a rainbow colors the infinite sky. India tourism rewards every tourist with its endless tourist attractions. If you are willing to get soaked completely into magical hues of different shades travel to India and explore varied tourist attractions. Famous tourist attractions in this country are following. Heritage Attractions - There are a number of heritage attractions in the county you will love to explore on your India travel.

Banaras : the most visited pilgrimage destination.

2011-02-03T05:28:00.000-08:00

Banaras is the most visited pilgrimage destination in all of India. One of the seven Holy Cities, one of the twelve Jyotir Linga sites and also a Shakti Pitha site, it is the most favored place for Hindus to die and be cremated. Myths and hymns speak of the waters of the Ganges River as the fluid medium of Shiva's divine essence and a bath in the river is believed to wash away all of one's sins. The particular river-side location of Banaras is considered especially potent because, in less than six miles (ten kilometers), the Ganges is met by two other rivers, the Asi and the Varana. Commenting of this specific location of Banaras along the river Ganges, the Hindu scripture Tristhalisetu explains that,

There whatever is sacrificed, chanted, given in charity, or suffered in penance, even in the smallest amount, yields endless fruit because of the power of that place. Whatever fruit is said to accrue from many thousands of lifetimes of asceticism, even more than that is obtainable from but three nights of fasting in this place.

Known in different eras as Avimukta, Varanasi and Kashi, meaning “where the supreme light shines”, this great north Indian center of Shiva worship has had more than 3000 years of continuous habitation. Few standing buildings are older than the 16th century, however, as Muslim armies raiding from the 11th century onward destroyed the ancient Hindu temples and erected mosques on their foundations. Qutbuddin Aibak's armies were said to have destroyed more than a thousand temples in 1194, and Shah Jahan, the builder of the Taj Mahal, had seventy-six temples demolished. The city's primary Shiva shrine, the Jyotir Linga Visvanatha or ‘Golden Temple’, was rebuilt in 1776 across the road from its original location (now occupied by the Jnana Vapi mosque). Adjacent to this mosque is the Jnana Vapi well, the ritual center and axis mundi of Banaras. The Jnana Vapi, or Well of Wisdom, is said to have been dug by Shiva himself, and its waters carry the liquid form of Jhana, the light of wisdom. The imposing Alamgir mosque stands on the site of another of Kashi's most ancient and sacred shrines, the temple of Bindu Madhava.

In Hindu Kashi, it is said there are thirty-three hundred million shrines and a half a million images of the deities. Since a pilgrim would need all the years of his or her life to visit each of these shrines, it is considered wise to come to the holy city and never again leave. While this enormous number of shrines is perhaps a trifle exaggerated, Kashi does indeed have many hundreds of beautiful temples. Some of these temples are named after the great tirthas, or pilgrimage centers, in other parts of India - Rameshvaram, Dwarka, Puri, and Kanchipuram, for example - and it is said that merely by visiting Kashi one automatically gains the benefit of visiting all other sacred places. Most pilgrims make only short visits of days or weeks to Kashi, while others come to spend their remaining years in the holy city. Those who come to live in Kashi with the intention of dying there are called jivan muktas meaning those who ‘are liberated while still alive’.

Kashi is also traditionally called Mahashamshana, ‘the great cremation ground’. Hindus believe that cremation at the holy city insures moksha, or 'final liberation of the soul from the endless cycle of birth, death, and rebirth'. Because of this belief, dying persons and dead bodies from far-off places are brought to Kashi for cremation at the Manikarnika and other cremation sites (five principal and eighty-eight minor cremation/bathing sites lie along the Ganges). In her book, Banaras: City of Light, Diana Eck writes:

"Death in Kashi is not a feared death, for here the ordinary God of Death, frightful Yama, has no jurisdiction. Death in Kashi is death known and faced, transformed and transcended."

Encircling the holy city at a radius of five miles is the sacre d path known as the Panchakroshi Parikrama. Pilgrims take five days to circumambulate Kashi on this fifty-mile path, visiting 108 shrines along the way. If one is unable to walk the entire path a visit to the Panchakroshi Temple will suffice. By walking round the sanctuary of this shrine, with its 108 wall reliefs of the temples along the sacred way, the pilgrim makes a symbolic journey around the sacred city. Another important Banaras pilgrimage route is the Nagara Pradakshina, which takes two days to complete and has seventy-two shrines.

Today, a crowded, bustling, noisy, dirty city, Banaras was in antiquity an area of gently rolling hills, lush forests, and natural springs bordered by the magical waters of the river Ganges. A favored hermitage site for many of India's most venerated sages - Guatama Buddha and Mahavira, Kabir and Tulsi Das, Shankaracharaya, Ramanuja and Patanjali all meditated here - Banaras has been and continues to be one of the most visited holy places on the planet. First-time visitors to Banaras may find themselves initially overwhelmed by sensory stimulation, yet just beneath the surface is a presence of peacefulness and spiritual wisdom.

Amarnath Yatra

2010-07-20T05:21:00.000-07:00

The holy Amarnath cave, a natural splendour is located at 3888 mts (13,500 ft.). The holy cave, in which “Ice Lingam” is formed, is 120x100x60 ft. in diameter and can accommodate thousands of worshipers. According to a legend Lord Shiva had chosen this cave to reveal to Goddess Parvati the secrets of life and death.

Although the holy Amarnath cave is located in the Sindh Valley besides Amarnath (Amravati) a small tributary of the Sindh River, it has been traditionally approached through Lidar Valley intersected by the Lidar nallah (riveulet). On this route the pilgrims approach the holy cave from Pahalgam in South Kashmir and cover around 46 kms while passing through Chandanwari, Pissu Ghati, Seshnag and Panchantarni.

Another shorter route is from Baltal located on Srinagar Leh highway. It is just around 15 kms with some stretches which rise and fall steeply. In the past this route was used in early summers but sometimes it became impossible to use this route due to melting of snow. However, with passage of time, things have improved and movement on either of the routes has become comparatively easy.

Puranmashi is not normally related with Lord Shiva, but the association of Shrawan Purnamashi (July-August) with Amarnath pilgrimage is because of the glimpse of fully developed “Ice Lingam” and relatively a favourable weather during this period to trek through the mountains to reach the cave.

Historians differ on the origin of Shri Amarnath yatra, while some say it was there from historic times with brief disruption, while others say it began with the discovery of the holy cave by Maliks or Muslim Shepherds in 18th or 19th century. The historians are of the view that the Amarnath pilgrimage existed for thousands of years. Bringesha Samhita, Nilmat Puran, Kalhan’s Rajtarengeni etc., have references to this effect. Bringesha Samhita narrates some of the important places where the pilgrims while going to Shri Amarnath Cave had to perform religious rituals. They included Anantnaya (Anantnag), Mach Bhawan (Mattan), Ganeshbal (Ganeshpora), Mamleshwar (Mamal), Chandanwari (2,811m), Shushram Nagar (Sheshnag) 3454m, Panjtarangeni (Panjturni) 3845m and Amravati.

Kalhana’s Rajtarungini Tarang II has the legend of Kashmir ruler Samdimat (34 BC- 17 AD), who as a great devotee of Shiva “used to worship linga of snow above the forests, which is not found anywhere in the world except during the delightful Kashmir summers”. Kalhana has also mentioned that Sushram Naga (Sheshnag) is seen by pilgrims to Areshvara (Amarnath) to this day (i.e., 1148-49 A.D.). Nilmat Puran has reference to Amreshvara suggesting that the Shrine was known in 6th/7th century.

One of the greatest Muslim rulers of Kashmir, Zain-ul-abdin (1420-70 A.D.), fondly remembered by Kashmiris as “Badshah”, visited the Amarnath cave which has been documented by his chronicler Jonaraja. Akbar’s historian Abul-Fazal (16th century) in Ain-i-Akbari” recorded, “Amarnath is considered a shrine of great sanctity. When the new moon rises from her throne of rays, a bubble as it were of ice is formed in the cave which daily increases little by little for 15 days till it is formed higher than two yards…... With waning of moon, likewise begins to decrease till no trace of it remains when the moon disappears”.

Vincent A smith, author of the Oxford History of India, while editing 2nd edition of Bernier’s book commented that the cave “full of wonderful coagulations is the Amarnath cave where blocks of ice stalagmites formed by dripping water from the roof are worshipped by the Hindus, who resort here as images of Shiva”. Vigne Bernier Montgomery in his book ‘Travels in Kashmir, Ladakh and Iskardu” (1842) says that the ceremony at the cave of Amarnath takes place on 15th Sawan and not only Kashmir Hindus but also from Hindustan of every rank and cast “can be seen travelling up the valley of Lidar towards the celebrated cave”.

Swami Vivekananda undertook pilgrimage to Amarnath cave on 8th August in 1898 and later recounted, “I thought the Ice Lingam was Shiva himself and there were no thievish Brahmins, no trade, nothing wrong. It was all worship. I have never seen anything so beautiful, so inspiring and enjoyed any religious place so much”.

In his book “Valley of Kashmir”, Lawrence says that Brahmins from Mattan would join the Amarnath pilgrims and later at Batkut, Maliks would take charge as they were responsible for maintaining the track, act as guide, carry the sick, old and ensure safety of life and belongings of pilgrims. For this they received one-third of the offerings at the Shrine. Brahmins of Mattan, Darmarth Trust (a religious body looking after various Hindu shrines in Jammu Kashmir) and Giri Mahants of Amritsar, who carry the “Chhari Mubarik” at the head of the main pilgrimage to this day since the advent of Sikh rule in Kashmir, receive the remaining share of offerings.

The historians supporting the historicity of Amarnath pilgrims say that the Yatra may have been discontinued for a period for about three hundred years from the middle of 14th century owing to turbulence following foreign invasions of Kashmir valley and migrations of Hindus from there. Some historians say the cave was rediscovered in the summer of 1869 and the first formal pilgrimage to the holy cave was organized three years later in 1872 accompanied by the Maliks.

Despite militancy during the past two decades in Kashmir valley, Amarnath Yatra has been going on uninterrupted. This year itself more than 1.7 lakh pilgrims had already visited the cave till the writing of this article. This has been possible mainly due to the cooperation and support of local Muslims to the Yatra.

Whatever the historians may have to say about the historicity of Amarnath Yatra, the fact is that it not only a great bondage between the Hindu pilgrims and local Muslims who facilitate the Yatra, but has maintained a deep relationship in thought and aspiration between Kashmir and other parts of India that has existed for thousands of years. Nationally revered Tamil poet Subramanya Bharathi was so much inspired by this bondage that he proclaimed Kashmir as the Crown of Mother India and Kanyakumari as lotus at her feet.

Jagannath Yatra: Journey of God to aunt’s place

2010-07-15T05:12:00.000-07:00

Jagannath Yatra: Journey of God to aunt’s place P urusottam Khetra or Puri observes a number of festivals in a year. Amongst them Ratha Yatra or the Car Festival is the greatest which has achieved international fame. As Puri has been known by several names over the centuries such as Niladri, Nilagiri, Nilachal, Purusottam, Sri Khetra, Sankha Khetra, Jagannatha Dhama or Jagannatha Puri. So also the Car Festival. This festival is also known as Gundicha Yatra or Ghosa Yatra. This festival is observed in the month of Asadha Sukla Duitiya (second day of moon fort night in the month of Asadha i.e. corresponding to June – July). The eities Lord Jagannath, the Lord of the Universe along with brother Balabhadra, sister Subhadra and ayudha Sudarshana are taken out of the famous sacred sanctorum Jagannath temple in an elaborate ritual procession called Pahandi to their respective colourful chariots. This is an annual vacation for the deities who undertake the journey to their aunt’s house known as Gundhicha Ghar. As the deities cover the distance from their place of stay called the Srimandir to the Gundicha Ghar by the Chariots or Raths pulled by countless devotees, this is known as ‘Ratha Yatra or Car Festival’. The three deities go by separate chariots to the aunt’s house as ‘Bada Danda’ or the Grand Road. The chariot of Lord Jagannatjh is known as Nandighosa, elder brother Balabhadra’s chariot is known as ‘Taladhwaja’ and sister Subhadra’s chariot is named as ‘Darpadalana’. Ayudh ‘Sudarshan’ travel in the chariot of Devi Subhadraas a protection ring to the Lord Jaganath’s sister. Lord Jaganath's rath Nandighosa has 832 pieces of wood with 16 wheels; Brother Balabhadra's Taladhawaja has 763 pieces of wood with 14 wheels, whereas sister Subhadra's Debadalan has 593 pieces and 12 wheels. The total wheels number 42. The coming and going of wheels during the festival comes to 84. According to the Hindu belief the sound of the wheels during the pulling of the chariots washes the sins and helps the viewers to skip the bondage of 84 narks (hells). A glimpse of the Lord Jaganath, the Vaman incarnation of the Lord Bishnu on chariot prevent a viewer from rebirth. According to a Sanskrit hymn ‘Rathe To Vamanam drustwa punarjanma na laveth’. Once the deities ascend their respective chariots, the Gajapati Maharaja of Puri has to sweep the chariot with the golden broom and the ritual is called ‘Chhera Pachara’. After this ritual only, the chariots are pulled. The deities remain in the Gundicha Mandir for nine days and return to the main temple in similar fashion. The return journey is known as the Bahuda Yatra. During the nine days stay at the Gundicha Mandir rituals are performed as per the tradition. When the unique tradition of the Car Festival started has different views. While the word RATHA finds mention in the ‘Rig’ and ‘Atharva’ veda and the Sun God ascending the chariot is linked to mythologies, still some scholars connect this festival to the Budhhist tradition. The significance of the car festival is that lakhs of devotees get the opportunity to have a darshan of their deities. It seems that the deities come out side to mingle with the general public. The car festival has become so popular that it is not limited to Puri only. Similar car festivals are being celebrated at different parts of the country and in foreign countries also. Lord Jagannath’s worship is very closely associated with the sentiment of every Odia. One can find this festival at almost all nooks and corners of Odisha. Lord Jagannath and his car festival symbolizes unity and integrity. The Lord though sits at Puri yet, He is the Lord of the Universe. Devotees from around the World cutting across the nationalities, religions, caste, creed and sect, through with utmost devotion to have a glimpse of the Lord who is the symbol of synthesis, unity and integration. All belong to HIM and HE belongs to all. All are equal before his eyes. Raja Jai Singh the valiant genre of Emperor Akbar during his conquest of this land in 1580 AD had said, ‘The pious land of Lord Jagannath, Odisha is not a land to be conquered but to be worshipped because it is above the aspirations of human being, it is the land of Gods’.