Rajarajeswari Polali DT Nt pg 8

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ltelidevara

@ltelidevara

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Posted: 7 years ago

#171

Kanakadhara stotram was first sung by Adi Sankara. Here is the story of the cirucumstances that led to Adi Shankara's rendition of the stotram.

Adi Sankara visited the house of a poor Brahmin lady, and she did not have anything to offer to the Great Saint. Her family was living in penury and her husband himself sought alms in the village for sustenance. She was understandably very upset. She however sincerely searched her house for some thing worthy of giving to her guest. She found an Amla fruit and offered it with all humility and reverence to the Great Saint. Adi Sankara in the meanwhile had nticed the condition of the household and their poverty. He was moved by the lady's gesture.

Goddess Lakshmi appeared before him and enquired him about the reason for prayer after Adi Sankara recited 22 shlokas in praise of Mahalakshmi. He pleaded and prayed to Goddess Lakshmi to show mercy on this Brahmin household and grant them riches. Goddess Lakshmi responded that the lady did not deserve it as she had not been benovalent in her earlier life and did not participate in any charitable activity.

Adi Sankara accepted this but however argued the poor lady's case by saying that she deserved the riches because even though she did not have anything in her present life she still gave away whatever she could and did it happily. He said that this act alone makes her deserving of the riches. Mahalakshmi was pleased with Adhi Shankara's argument and immediately there was a shower of golden Amla. Thus the stotram came to be known as Kanakadhara Stotram. Kanaka is gold and Dhara is rain or shower.

It is important to note that reciting this stotram does not only address Dhanalakshmi, it is addressed to Ashta Lakshmi. Hence this stotram can be recited for attaining any good and fulfilling all wishes.

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ltelidevara

@ltelidevara

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Posted: 7 years ago

#172

Ekaveeraa

Some say Renuka Mata is Ekaveera Devi. Others say Ekaveera is the sister of Renuka Devi.In both ways Renuka Devi is present though in different perspectives.

Sati's right breast fell in this place.

The temple is present on the bank of Pen Ganga river (Pancha Ganga river). It is about 30 to 40 minutes distance from Mahur. The temple is present in the fields of near by Village. The temple is very small. We will see only the head of Goddess here.

Goddess Renuka is associated with the Goddess Yellamma worship in Karnataka and parts of Andhra Pradesh, Maharashtra and Tamil Nadu. Goddess Renuka is believed to be an incarnation of Goddess Durga and is popular in rural culture as the Mother Goddess and is worshipped as Amma, Yellamma, Duggavva, Dyaamavva and Marikamba. Her name and attributes changes from region to region.

Legend has it that Renuka was the wife of Sage Jamadagni and he suspected her of infidelity and ordered Parashurama to behead her. Lord Parashurama obeyed his father and when Sage Jamadagni wanted to reward his son, Lord Parashurama asked him to bring back his mother. Thus Renuka, the mother of Lord Parashurama, was brought back to life.

This story found numerous interpretations in rural culture and Renuka is believed to be an incarnation of Goddess Durga and in this incarnation she represented the fate of many rural women who were falsely accused of infidelity or other crimes.

Goddess Renuka performs the role of Mother Goddess and is responsible for the welfare of her devotees, for curing diseases and protecting the cattle. A large number of Goddesses worshipped in rural culture are forms of Goddess Durga. She is given different rural names and characteristics but her role remains the same that of the Mother Goddess

Renuka was the daughter of the king Renu of Kubaj country and the wife of the sage Jamadagni. When the king Sahastrarjuna paid a visit to Jamadagni in his abode, he was taken by surprise by the hospitality of the sage. When asked about the same, the sage told him that it is all because of the Kamadhenu, i.e., cow that fulfils the desires of the owner given to him by Indra, the king of devas.

Thinking that if the Kamadhenu was in his possession he would be able to maintain his vast army easily, the king Sahastrarjuna tried to seize the Kamadhenu from the sage by farce when his request to hand over the Kamadhenu to him was turned down by the sage. In the scuffle that ensued the sage died and his wife Renuka was injured due to 21 wounds she had received at the hands of the king. At this juncture many soldiers appeared on the scene from the body of the Kamadhenu by divine magic and farced the king to retreat.

On coming to know of the above incident Parasuram, the son of Jamadagni who rushed there vowed to defeat and punish the king 21 times. His mother asked him to cremate his father. He carried his father and mother to Mahur and cremated his father there. His mother became a sati.

The religious rites were conducted on this occasion by the God Sri Dattatreya himself. However, after everything was over Parasuram was stricken by grief and at this time a voice from the heavens told him that his mother would came out from the earth but he should not look behind. Being eager to see his mother, Parasuram just saw behind far a fraction of a second to find the mother's face aver the earth. The upper facet is the present upper facet of the Renukadevi.

Renukadevi is adorned with various gold ornaments such as the golden flowers to be used as earrings, gold garlands nose-ring etc

Edited by ltelidevara - 7 years ago

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ltelidevara

@ltelidevara

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+ 8

Posted: 7 years ago

#173

Maha kali:-

Maha kali temple is in Ujjain. Here the devi is called as Hara Sidhi Mata and if you ask by Maha kali temple people may not be able to tell about this. Though it is a shakti peetha people are not aware of this.People are confused with Ujjaini Maha Kali temple at Secuderabad in Andhra Pradesh.

It is said that Sati's upper lip fell here.But there is also another belief that the left elbow of Sati happened to fall in this place.

The Maha kali (hara sidhi mata) was the aradhana devi of The great King Vikramadithya. It is said that King Vikramadithya has offered his head (sirassu) by cutting 11 times to devi and all those times devi made him live by jointing it back. We will find his portrait a hall next to the

Goddess Mahakali is also known as Rakt Dantika or Chamnuda. Mahakali appeared to kill the demon Andhakasur.

Andhakasur, the ruler of Ujjaini in those days, was blessed with a power that every drop of his blood that touched the ground would produce a new Andhakasur. When Lord Shiva pierced him with his trishul, Mahakali appeared and drank all the blood and ate all the new Andhakasurs. The demon finally accepted his defeat and the world became free of demons.

Harsiddhi Temple (or)MahaKali Temple:-

This temple occupies a special place in the galaxy of ancient sacred spots of Ujjain. Seated between the idols of Mahalaxmi and Mahasaraswati, the idol of Annapurna is painted in dark vermilion colour. The Sri Yantra, the symbol of power or shakti, is also enshrined in the temple.According to the Shiva Purana, when Shiva carried away the burning body of Sati from the sacrificial fire, her elbow dropped at this place.

There is an interesting legend in the Skanda Purana about the manner in which the Goddess Chandi acquired the epithet of Harsiddhi. Once when Shiva and Parvati were alone on Mount Kailash, two demons called Chand and Prachand tried to force their way in. Shiva called upon Chandi to destroy them which she did. Pleased, Shiva bestowed upon her the epithet of 'one who vanquishes all'.The temple was reconstructed during the Maratha period and the two pillars adorned with lamps are special features of Maratha art. These lamps, lit during Navaratri, present a glorious spectacle. There is an ancient well on the premises, and an artistic pillar adorns the top of it.

Mahakali is described as Rakta dantika/Chamunda in Skanda purana.

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ltelidevara

@ltelidevara

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Posted: 7 years ago

#174

The phenomenon called Maha Kaali

The name Kali comes from kla, which means black, time, death, lord of death, Shiva. Since Shiva is called Klathe eternal timeKl, his consort, also means "Time" or "Death" (as in time has come). Hence, Kli is the Goddess of Time and Change. Although sometimes presented as dark and violent, her earliest incarnation as a figure of annihilator of evil forces still has some influence. Various Shakta Hindu cosmologies, as well as Shkta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatrini (literally "redeemer of the universe"). Comparatively recent devotional movements largely conceive Kli as a benevolent mother goddess. Kl is represented as the consort of Lord Shiva, on whose body she is often seen standing. Shiva lies in the path of Kali, whose foot on Shiva subdues her anger. She is the fierce aspect of the goddess Durga (Parvati).

Kl is the feminine form of klam ("black, dark coloured"). Kla primarily means "time" but also means "black" in honor of being the first creation before light itself. Kl means "the black one" and refers to her being the entity of "time" or "beyond time." Kli is strongly associated with Shiva, and Shaivas derive the masculine Kla (an epithet of Shiva) to come from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: - kla iva tasya patnti kl - "Shiva is Kla, thus, his consort is Kaali.

Other names include Klartri ("black night"), as described above, and Klik ("relating to time"). Coburn notes that the name Kl can be used as a proper name, or as a description of color. Kli's association with darkness stands in contrast to her consort, Shiva, who manifested after her in creation, and who symbolises the rest of creation after Time is created. In his supreme awareness of Maya, his body is covered by the white ashes of the cremation ground (Sanskrit: mana) where he meditates, and with which Kli is also associated, as mana-kl. It is said that aspirants who wish to offer Bhakthi should approach under the proper guidance of a Siddha or equivalent. Chanting her mantras from anywhere would

Hugh Urban notes that although the word Kl appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Klartri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama.

She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kli as the ultimate reality. According to David Kinsley, Kli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti"

Kali is like a general concept like Durga, mostly worshiped in the Kali kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is called Devi Argala Stotram. Sanskrit: (Sarvamagalamgaly iv sarvrthasdhik . aray tryambak gauri nryai nam'stu t. O jayant mangala kl bhadrakl kaplin . durg kam iv dhtr svh svadh nam'stut.)Hugh Urban notes that although the word Kl appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7).[5] Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Klartri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kli as the ultimate reality. According to David Kinsley, Kli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or

In Kli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kli at this time

The Devi Mahatmyam describes: Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.

Kali destroys Raktabija by sucking the blood from his body and putting the many Raktabija duplicates in her gaping mouth. Pleased with her victory, Kali then dances on the field of battle, stepping on the corpses of the slain.In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cu (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit

In her most famous pose as Daksinakali, popular legends say that Kali, becoming drunk on the blood of her victims on the battlefield, dances with destructive frenzy. She is about to destroy whole universe when urged by all Gods Shiva lies on her way to stop her. In her fury she fails to see the body of Shiva, who lies among the corpses on the battlefield and steps on his chest. Realizing Shiva lies beneath her feet, her anger is pacified and she calms her fury.

Though not added in any of the puranas, the popular legends tell that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The 'Devi-purana", which goes into great depths about Goddess Kali, reveals the true reason for the symbolism of the tongue. The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist and an enchanted Shiva lies beneath her feet. Each of these icons represent a deep philosophical epithet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali is undoubtedly the primeval energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled

If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri

One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess.

When Shiva arrives, Kali threatens him, claiming the territory as her own. Shiva challenges Kali to a dance contest; both of them dance and Kali matches Shiva in every step that he takes until Shiva takes the "Urdhalinga" step in which the genitals are exposed. Kali refuses to perform this step as she is a woman and reduces her disruptive acts in the forest. Interestingly enough, this legend in reality doesn't match with the contemporary image of Kali, who dances naked on her husband's chest.

If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly.

Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali. In a similar story, Kali has defeated her enemies on the battlefield and begun to dance out of control, drunk on the blood of the slain. To calm her down and to protect the stability of the world, Shiva is sent to the battlefield, as an infant, crying aloud. Seeing the child's distress, Kali ceases dancing to care for the helpless infant. She picks him up, kisses his head, and proceeds to breast feed the infant Shiva.

This legend is notable because it shows Kali in her benevolent, maternal aspect, with Mahakal. literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali,signifying her greatness by the prefix "Mah-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism.

Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva.

The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, she is "ekamukhi" Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slainThe story described here is a popular folk tale and not described or hinted in any of the puranas.

The puranic interpretation is as follows: Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as she should be.

According to Ramakrishna, darkness is the Ultimate Mother, or Kali: My Mother is the principle of consciousness. She is Akhanda Satchidananda; indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black. The waters of the ocean depths are the same; Kali to him represents the ultimate power.

Edited by ltelidevara - 7 years ago

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ltelidevara

@ltelidevara

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Posted: 7 years ago

#175

Kali Mata's story is incomplete without her ardent devotee the greatest poet of India,Kalidasa.

Morning prayer to Saraswati

Mother Goddess in the form of Goddess presiding over knowledge and education. She is the consort of Lord Brahma.

Saraswathi Namasthubhyam, varade Kama roopini,
Vidhyarambham karishyami, sidhir bhavathu me sada.

Yakundendu Thushara Hara Davalam, Ya shubra vastravrutham,
Ya veena vara danda manditha kara, Ya shwetha padmasana,
Ya brahmachyutha Sankara prbhruthibhi Daivai sada poojitha,
Saa maam pathu saraswathi bhagawathi Nissesha jadyabaha.

My saluations to Goddess Saraswathi,
Who is while like a Kunda flower,
Who shines like the full moon,
Who carries in her hand a Veena and a stick,
Who is seated on the throne of white Lotus,
Who is worshipped by the holy trinity,
With a prayer to drive away all my ignorance.

The Greatest Poet & dramatist the world has ever seen.Mahakavi Kalidasa lived in the Era of legendary King Vikramaditya in Ujjain about 2500 yrs ago,he was one of the nine Gems of the court of KingVikramaditya, his title Kavikulaguru (Preceptor of All Poets) bearing testimony to his stature.

Not much is known about Kalidasa's personal life and background, but there are several myths and legends about it. Kalidasa lost his parents while he was a baby of six months. A cowherd brought him up; he had no schooling of any sort.This great Poet of Ancient india was not so intelligent & learned in his early life It was only by the Grace of Goddesss kali he got extraodinay Intellect and Excellence in Art of Poetry.

At that time, a king named Bheemashukla ruled over Kashi . The king had scholar daughter named Vidyottama .
The Princess was determined to marry someone who would defeat her in a debate about the scriptures.

But the King wanted his daughter Vidyottma to marry Vararuchi, a scholar one of the greatest of that times. But she refused saying she was herself a greater scholar than he was.

This was an indirect insult to Vararuchi's status.Vararuchi vowed to teach the arrogant princess a lesson which she will never forget all her life.

One sunny day, the King's minister happened to see this cowherd-boy sitting atop a tree in a forest and attempting to fell the tree by axing its roots. What a fool! ., sitting on a branch of a tree, trying to cut it off. But the man was sitting on the wrong end of the branch, so when he finally cut through the branch, down he tumbled! This act of sheer stupidity was observed by some shrewd pundits and ministers passing by.

The ministers laughed at him and told about this funny incident they saw to Vararuchi.

Hearing this a clever smile emerged on Vararuchi s face, varuchi said that foolish cowherd boy should be an ideal husband to princess Vidyottama!

The minsters rethought and brought the boy to the capital. The princess had heaped considerable abuse on them over a period of time, and they were determined to extract their revenge.all of the ministers agreed to Vararuchi's plan.

The minister and Vararuchi instructed the boy not to say anything except Om to any questions put to him at the palace, dressed him up in elegant clothes and took him to the royal presence. In order to conceal his stupidity, the pundits asked him to pretend that he was a great sage, who was observing a vow of silence

. The boy readily agreed, and they presented him to the princess, saying that he would only communicate by way of gestures. When the princess asked him a few questions to test his intelligence, he gesticulated wildly and the astute pundits interpreted' these gestures as extremely witty answers and retorts.

As per Vararuchi's instruction the Cowherd boy was not allowed to speak , dresed as Sage who is doing Tapasya he remained Silent.

The Sage was good-looking and this made Vidyottma believe that he was a great scholar.This interrogation was followed by very humorous event.

The Princess asked the the boy questions by making some actions with her hands .When the Princess vidyottma showed a finger and asked the him what is the meaning of this?

The Foolish boy thought she is ordering to poke his one eye
if she pokes my one eye I will poke her two eyes. He thought so and immediately showed his two fingers "

The Princess asked the Pundits what he is trying to Say
The Scholars were specially trained by Vararuchi so they immediately replied
Our Silent Sage is answering to your question
U the Respected Princess asked the Sage : Is the world created by one Brahmam only?
Our Sages answer is : No , the world is created by Brahmam and Maya Both.

Then the Princess asked next question by showing all five fingers and folded them and curled into her palm!
She asked the Silent sage the meaning of that.
The foolish Cow herd dressed as the Silent Sage thought the Princess is trying to frighten him ! Wants to give him a Punch on his face So he showed his both hands as he was going to Punch wth them.

Again the the princess asked the Pundits What the Sage means?
The Pundits said Honurable and scholar Princess of our King dom ! You asked the sage:
"Is the Maya constitutes by only five Indriyas? "

Our Sage replied "No Maya constitutes not only by the five Indriyas
but also by the the five Indriyiya Vishayas .

The princess was impressed, and the married him without much delay.
Vidyottma married him and only later came to know of the truth

The bridegroom's stupidity could be concealed for only so long till the night of the wedding he blurted out something inane. The princess realised that she had married a hopeless fool. Furious &greif striken she insulted him by saying his head is full of mud and stones She asked him not to show her his face till he is rid of all that and threw him out of her palace, and her life.

The dejected boy wandered around,

After many days of wanderng without much food , tired the boy was able to find a Great Yogi meditating under a big &grand Baniyan treeHe fell at the feet of the Yogi and begged for his blessings.

The yogi opened his eyes & gave him fruits & water from the near by water fall and asked him to rest till next morning.The next morning in Brahma Muhurta The Yogi asked the boy to start his Sadhana by first taking the bath in the river and then Worship Goddess Kali in the Temple in the middle of the deep forest.

The Yogi accpeted him as his disciple and gave him the Guru Mantra for pleasing the Goddess Kali and ordered him to recite the Mantra day and night in the temple all alone.

The boy as per his did sadhana for many days & nights indulging in meditating and praying to his goddess Kali to grant him knowledge..

One night Godesss appeared before the boy in her most fierce form .She used to go out at midnight and return before dawn. The boy closed the temple Main door of the holy Sanctruom. The Goddess asked him to open the Sanctorum , He said O Mother ! I will only allow you to enter if you give me the Buddhi Intellect.

The Goddess was pleased with his innocence and simplicity and blessed him with extraodinay Intellect and Excellence in Art of Poetry.His wish was fulfilled The prayer was granted; knowledge and poetical power descended miraculously into his mind. The boy in gratitude assumed the name Kalidasa, devotee of Kali.

After some time Kalidasa happened to meet Princess Vidyottma again.Time has brought many changes in both minds.The Princess requested him to return to the palace and accept her.
Some say he rejected her saying she is her guru. Others say she chose to live as his wife leaving her royal family.

King Vikramaditya ruled in the city of Ujjain. He was mighty both in war and in peace, winning especial glory by a decisive victory over the barbarians who pressed into India through the northern passes.
King Vikramaditya was a great patron of learning and of poetry. Ujjain during his reign was the most brilliant capital in the world,

Among the eminent men gathered there, nine were particularly distinguished, and these nine are known as the "nine gems. Kalidas was honoured to become one of the nine gems or Nava Ratnas.

Information about Kalidasa's life gathered from his own writings. He mentions his own name only in the prologues to his three plays, and here with a modesty that is charming indeed, yet Interesting.

He refers to Ujjain more than once, and in a manner hardly possible to one who did not know and love the city. Especially in his poem Megha dutam does he described the city's beauty and even bids the cloud to fly over it in his long journey lest he should miss its glory.

The fourth canto of Raghu Vamsi describes a tour about the whole of India and even into regions which are beyond the borders It is hard to believe that Kalidasa had not travelled himself . The thirteenth canto of the same epic and The meghadutam also reveal his vast understanding of geography of India, It is the mountains which impress him most deeply. His works are full of the Himalayas. Apart from his earliest drama and the poem called Ritu samhara.Fact is not one of them is devoid of mountains,especially Himalayas.

Astyuttarasyam disi devatatma Himalayo nama nagadhirajah

This prime poem from Kumarsambhavam The Birth of Kumara stands true for the glory of Himavan. He is the only Sanskrit poet who has described a certain flower that grows in Kashmir.

Once a question arose on who was the better poet, Kalidasa or Dandi? After realising no Sanskrit scholar of their time was capable of evaluating their competence, they go to the goddess of knowledge: Saraswati.

Upon being asked who was a great poet, goddess answers it was Dandi who was the best.

Disappointed Kalidasa asks the mother goddess, "Am I nothing mother?A well known word/phrase to all the students of Sanskrit is then uttered. "tvameva ham (You are none other than me)

In his works is found an excellent combination of art-consciousness, unmatched wordpower and an unparalleled capacity for vivid portrayals.

Kalidasa wrote seven works. Kumarasambhava' and Raghuvamsa'are his two epic poems.

Malavikagnimitra', Vikramorvashiya' and Abhijnana Shakuntala' are his celebrated plays.

Meghaduta' and Ritusamhara' are also poetical works of great distinction.
Kalidas's contribution to Indian literature is tremendous. Though hiswritings were in Sanskrit, they have been translated into numerous languages. While numerous writings have been attributed to him, only seven works are proved to be genuinely his.
1.Malavikaagnimitra (Malavikaa and Agnimitra)
2.Vikramorvashiiya (The story of Urvashi and Pururavas)
3.Abhigyanashakuntala (Shakuntala)

Of these plays, Kalidas is best known for the play Shakuntala, which has gone on to receive worldwide attention. Shakuntala was first translated into English, then into German, and then into several other western languages. The other four works were poems

No one has expressed the feeling that nature is animate.with such convincing beauty as has Kalidasa. true to say that he personifies rivers and mountains and trees; to him they have a conscious individuality as truly and as certainly as animals or men or gods .

Kalidasa's character, by virtue of which he found himself equally at home in a palace and in a wilderness. Kalidasa possessed that distinct intellect which makes one a great poet. He was a scholar and his works display his poetic genius as well as scholarship. Also they are marked by a belief of what is good in life and people's noble goals of life. He could describe the rich and wealthy life of a royal palace and the serene, simple and peaceful life at a hermitage with equal understanding.

Kalidasa' knowledge of nature is so amazing.and beautiful that one gets absorbed in the world created by the poet .Not only are the snows and windy music of the Himalayas, the mighty current of the sacred Ganges, smaller streams and trees and every littlest flower found place in his awesome descriptions.

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ltelidevara

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Posted: 7 years ago

#176

This Sloka was spontaneously sung by Kalidasa in praise of Kalima when he got the expertise and fluency in poetry

Manikya veenam Upalalayantim Madalasam Manjula Vag Vilasam |

Mahendra Niladyuthi Komalangim Matanga Kanyam Manasa Smarami||

Chathurbhujey Chandra Kalavathamsey Kuchonnatey Kumkuma Raga Shoney |

Pundreskhu Pasam Ankusha Pushpa Bana Hasthey Namastey Jagadeika Mata: ||

Mata Marakata Syama Matangi Madhu Shalini |

Kuryat Kataksham Kalyani Kadamba Vana Vasini ||

Jaya Matanga Tanaye Jaya Neelotpala Dyutey |

Jaya Sangeeta Rasike Jaya Leela Suka Priye ||

Edited by ltelidevara - 7 years ago

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ltelidevara

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Posted: 7 years ago

#177

Puruhutika Devi

Shakti Peethas are divine shrines of Devi. These are shrines that are highly revered by Shaktas(Shaktism). The mythology says about the falling of parts of the corpse of Sati Devi, when when Lord Shiva took it and wandered. There are 51 Shakti Peeth linking to the 51 alphabets in Sanskrit. It is believed the Sati's Left hand has fallen here. Puruhutika devi temple is considered as one of the 18 Maha Shakti Pithas.

Puruhutika Devi temple in Pithapuram is one of the Astadasha Shakti Peetha temples. This temple is dedicated to Lord Kukkuteshwara Swamy (Lord Shiva) and his consort Goddess Sri Puruhutika Devi (Goddess Sri Rajarajeshwari Devi). the goddess is installed in a separate, independent shrine. The idol facing north is in the standing posture and made of granite stones, about four feet in height. The deity is adorned with glittering gold jewels and rustling silks.

Pithapuram is a very ancient town. It was the seat of thebest Pithapuram Estate. Pithapuram has three famous temples: Kunthi Madhavaswami temple, Kukkuteswara Swami Temple and the Puruhutika Sakthi Peetam.

Puruhuthika peetham is a powerful peetham among ashtadasapeetham from Pithikapuram,in olden days this place is known as puruhuthikapuram,then came to pitthapuram ,pitikapuram and now calling as pithapuram,a well known hindu's shiva temple kukkutalingam is here in this temple,gayasura gave his chest for yagam, and shive given moksham to gayasura and then gaya's foots were kept here and from then this rever is known as Padagaya a wonderful devotional place and VYASA BHAGAVAN,SANKARACHARYA visited this place as per historical stories.

The idol of Puruhuthika devi has four hands. They contain bag of seeds (Beeja), axe (Parashu), lotus (Kamala) and a dish (Madhu patra) from lower-right to lower-left in order.

Previously there were two sects of Upasakas in Pithapuram worshiping Puruhootika devi. The first one calling her as Puruhootha Lakshmi (Meditating on Kamala and Madhu patra) and worshiping in Samayachara and the second one calling her Puruhoothamba (Meditating on Parashu and Beeja) and worshiping in Vamachara. There is also a tale that the original statue of Puruhutika devi was buried under the temple which was worshiped by them.

Puruhutika devi was worshiped by Lord Indra.

Once Indra has cheated Ahalya (wife of Gautama maharshi) in the form of Gautama and was cursed by the Maharshi. Indra lost his testes and got the symbols of Yoni all over his body. He felt very sad and pryed Gautama a lot. Finally the Rishi accepted and told that the Yoni symbols will look like eyes, so that Indra will be called as Sahasraksha there after. But Indra lost his testes. He wanted to regain them. He left his kingdome, came to Piithika puri and did Tapasya for Jaganmata. After a long time Jaganmata appeared before him and blessed him with wealth and testes. Indra was very happy and pryed her as Puruhutika devi (One who was worshiped by Indra).

After a very long time Jagadguru Sripada vallabha took birth in Pithapuram. He too worshiped Puruhutika devi and realized his self. He is an incarnation of Dattatreya.

The granie icon of archamurti about four feet in height, and is set up on an elegant Vedika. It is in standing posture and faces north, lying a little further to the Kukkuteswara Swamy linga facing south. Draped in rustling silks and beautified with glittering gold jewels along wish colourful garlands, the Mother looks exceedingly enchanting and wrings veneration at first sight itself.

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ltelidevara

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Posted: 7 years ago

#178

Girija or Biraja devi

Odyana is the prominent seat of shakti worship in Orissa since prehistoric period. Goddess Girija Devi the presiding deity of Jajpur is perhaps the most ancient of the Goddesses of the Hindu Pantheon. This is the place where Sati's navel fell down.

References about the Mother can be found in ancient puranic texts.She is worshipped and adored not only as Adishakti or primeval power but forms an integral part of the social religious and cultural life of the people of Orissa.

The Goddess who resides in Her temple at Odyana Jajpur, by all accounts was a principal deity of Orissa in the ancient times.Although the temple of The mother is of recent origin, the idol by all accounts dates back to prehistoric times. the Mother manifests Herself in the temple as Mahisamardini holding a trident in her had.

Girija Temple or Biraja Kshetra, or 'Oddyana Peetha, is one of the ancient Hindu temples located in the Jajpur district. This temple was built in 13th century. It is situated in Jajpur town. The main idol is Devi Durga who is worshiped by the name "Biraja or Girija.The idol is having two hands (dwibhuja), in one hand she pierces the chest of Mahishasura with a spear and in the other she pulls the tail of the Mahishasura.

The Durga idol is standing on a Lion in one leg and other leg is on Mahishasura chest. The Mahishasura is depicted as a Buffalo, not as regular human demon. The crown of Devi has symbol of Ganesha, Crescent Moon and a Shivalinga. The temple covers a large area, and it has several Shivalingas and other deities. Jajpur is also known as Biraja Kshetra or Girija Peetha. According to Skanda Purana , utkala khanda it washes all rajo guna

Biraja Ketra Jajpur, the sacred abode of Goddess Girija registered its importance as a prominent seat of akti worship since the prehistoric period. Goddess Biraja, the presiding deity of Jajpur has glorious antiquity. She is perhaps the most ancient Goddess, the akti or primordial energy incarnate of the Hindu pantheon, Goddess Biraja is worshipped and adored not only as dikti or primeval power but forms an integral part of the social, religious and cultural life of the people of Orissa.

The glory of Goddess Girija has been endorsed in various texts starting from the age of the epics, puras, Sthalamahtmyas and Tantric works. The Biraja Ketra mahtmya, which is considered as a part of Brahmaa pura enumerates the origin of Goddess Biraja.

It states that the days of yoke Brahma (the creator of the Universe) performed a yajna or Vedic sacrifice on the bank of the sacred river Vaitara. At the invocation of Brahma, Goddess Parvati or the Adiakti emerged out of the Garhapatya fire of the sacrificial pit. Being move by her prayers, Parvati instructed Brahma to name her as Girija She appeared in the form of two armed Mahishasura mardini tramping on the neck of the buffalo demon and piercing the trident into his body politic. She was entreated by Brahma to glorify the Kshetra by her presence as the devine consort of Siva. When she occupied her position the circum centre of the triangular Kshetra (region), Nine Durgs, Eight Candiks, and Sixty four Yogins were created from her mind and their pervading presence made this land a unique akti Ketra in the country.

The perimeter of the Biraja Ketra is triangular in form. The apex of the triangular region or the extreme points extends in the western, South-eastern and North-eastern by direction and those corners are guarded by the Siva lingams like Uttarsvar/Vilvesvara, Varuesvara and Kilalatesvara respectively. They are regarded as the guardian deities of the Ketra. The presiding deity goddess Biraja adored the cicumcentre of this triangular region.
In the medieval period almost all the ancient Tirthas were converted into phas in the name of some Gods or Goddesses and so became the abode of Goddess Biraja.

Therefore Biraja Trtha and Biraja Ketra became famous as Biraja pha. Pha has a Tantric commotation of a place where an sdhaka achieves his goal through penance, austerities and Tantric rites near the presiding Goddess, from the Daka-yajna-vidhvamsana-prakaraa of Klik pura, it is known that the places where the limbs of Sati, the consort of Siva fell were called kta-phas, or the holy seats of mother Goddess. According to this tradition the Navel' of sati fell at Biraja Ketra and this place became known as Nabhipha or Nbhigay in the tantric tradition. So Goddess Biraja is regarded as the pha Devi of this sakti pha

Edited by ltelidevara - 7 years ago

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ltelidevara

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Posted: 7 years ago

#179

Manikyamba Sakti pith

Daksharamam is an important Maha Shakthi Peetha. This place is also known as Dakshina Kashi along with Srisailam and Kaleeswara or Kalahasti which constitute the three sacred Shiva Lingas of Andhra Pradesh. Here Devi Sati's left cheek has fallen. Devi is worshipped as Manikyamba and Lord Bhairava as Bheemeshwara. Draksharamam is one of the five Pancharamams, (sacred places of Lord Shiva) the other four being Amararamam, Ksheeraramam, Somaramam and

Daksharamam is a two floored ancient temple. The temple is built on 12 acres plot, with huge walls representing a fort. The temple is built by Bhima, the Eastern Chalukya King of Vengi during 9- 10th Century AD when his kingdom was attacked by Rashtrakootas

. The temple architecture has a blend of Chalukya and Chola styles. The temple walls and pillars have splendid carvings of gods and goddesses. The Draksharamam temple has nearly 400 inscriptions dating back to 11th century in Telugu and Sanskrit languages. The temple has two prakaras. The outer prakara has four entrances marked with four gopurams on each side of the entrance. The entrance to the inner prakara is from the south. The south facing entrance is marked by a line of pillared two floored veranda. There are steps leading to the sanctum, on the first floor where the main deity- Lord Bheemeshwara is worshipped. At the entrance, idols of Dundi Ganapathy and Natya Ganapathy welcome the devotees to the temple.

Inside the temple is the Dwajastambam and two Prakaras which is dark. On the walls of the Prakara are too many small stone projections. It is believed that initially when the temple was built, there were diamonds kept in those places which lighted the Prakara by its glitter. When the temple was plundered by Aurangzeb, diamonds turned into stones. Thus the Prakara is dark.

There are 26 gods and goddesses in the temple. Inside the Prakara, are small shrines of deities -Sri Lakshmi Narayana, the Kshetra Palaka, Prakara Bhairavudu, Lord Virupaksha, Lord Subramanya, Sapta Matrukas, Lord Hanuman, Navagraha, Ashta Dik Palakas, Kailasa Ganapathy, Goddess Kankadurga, Goddess Annapurna, Nataraja and 108 Shiva Lingam on a square stone and Bhima Sabha. A temple dedicated to Kashi Vishveshwara Swamy is on the right side of Lord Bheemeshwara Swamy temple. The temple is very well ventilated with natural light and air

Annadanam/ Annabogh is provided to the visiting devotees in the temple daily.

Manikyamba Devi is seated on a Srichakra with "atma lingam in her hand. Lord Shiva at the temple is a 16 inch Swayambu Spatika Linga worshipped as Sri Bheemeshwara. It is also known as Bhogalingam. This is the world's longest Shiva Linga. Bheemeshwara lingam was installed by Daksha Prajapathi.

Puranic Reference

The demon, Tarakasura performed immense penance and received the Atma lingam as a boon from Lord Shiva. With the blessings of Lord Shiva, Tarakasura committed atrocities against the Devas. The Devas, pleaded with Parvati Devi to put an end to Tarakasura. Parvati Devi killed Tarakasura through her son, Lord Shanmukha or Lord Subramanya. Lord Shiva instructed Shanmukha to destroy the atma linga in Tarakasura's neck and then kill the demon. The atma lingam broke into five pieces when it was destroyed. These five pieces fell at five places known as Pancharamam. The first Pancharamam is Amareshwara, at Amaravathi which is installed by Lord Indra, the second is Someshwara at Bheemavaram installed by Lord Chandra, the third is Ksheera Ramalingam at Palakollu installed by Lord Rama, the fourth is Kumara Rama Bheemeshwara in Samalakota installed by Lord Shanmukha and the fifth being Draksharamam. The Saptarishis requested River Godavari to come over to Draksharamam to purify the piece of Atma lingam fallen at Draksharamam. But Godavari responded late, thus Lord Shiva emerged himself in Draksharamam. Thus Lord Bheemeshwara is considered as a Swayambu at Draksharamam.

According to one puranic reference, Saptamaharishis (seven sages) divided the Godavari River into seven streams at Draksharamam. Bhardwaja, Viswamitra and Jamadagni streams are known as Antarvahinis, as they have gone underground. These streams later merged into one and are known as Sapta Godavari Kundam (pond) near the temple where devotees take bath

Another puranic reference is that the temple was established by the sun god- Lord Surya. The angels decided to build the temple overnight. However, at dawn break, the perimeter wall construction was incomplete. Several attempts made later to construct the perimeter wall went in vain. The wall would collapse in a matter of few months. Thus the wall remains incomplete even to this day.

Another story is that a Brahmin widow made a golden idol of her daughter who had died. Over a period of time, the idol started talking. This idol was decorated with Manikyas (gems) thus the idol got its name as Maniykamba. Bhimadeva, a King took the idol and worshipped as his Kula Devatha.

Shivaratri in Maga masa (Feb- March) is celebrated with great fervour. Navaratri celebrated during Ashwija masa (Sep- Oct) draws people from all over the State. Devi is worshipped as nine different forms of Shakthi during the nine days of Navaratri. Karthika Masa (Nov-Dec) is another festival celebrated, during which people throng to Lord Bheemeshwara Swamy temple to participate in the Karthika Deepotsavam on Karthika Poornima. On Bhima Ekadashi, Swamivari Kalyanam, (marriage ceremony) of Lord Bheemeshwara and Maniykamba is celebrated during Maga Masa (Feb- March). In December, the birth anniversary of the Lord is celebrated as Shasti.

On every Ekadashi day, 11th day of Shukla paksha (waxing moon) and Krishna Paksha (waning moon) Ekantha Seva of Lord Bheemeshwara and goddess Manikyamba is performed. During the Seva, priests sing eight slokas about Manikyamba Devi and Lord Bheemeshwara. Fridays are considered auspicious for worshipping the Devi. Special poojas like Kumkumarchana are performed on Fridays. Abhisheka to the deity is performed using water from the holy Sapta Godavari Kundam.

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ltelidevara

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Posted: 7 years ago

#180

Kamakhya Devi

Sati's yoni fell here..so says the legend

I"As the Goddess has come to the great mountain Nilakuta (Nilachala) to enjoy making love with Siva, she is called the goddess Kamakhya (renowned Goddess of desire), who resides there in secret.

"Since she gives love, is a loving female, is the embodiment of love, the beloved, she restores the limbs of Kama, and also destroys the limbs of Kama, she is called Kamakhya.

Kalikapurana 62.1-2

Kama is often translated as lust or desire, but it is also love. Kama is the name of the God of love, and the urge of love and desire within.

Kama means love or desire, and akhya means well-known or renowned. Therefore, Kamakhya is literally the Renowned Goddess of Love, or the Renowned Goddess of Desire.

Kamakhya, or Kameshvari, is truly both the source and fulfillment of all desire, and the source and fulfillment of love. She teaches us that love is the absolute essence of the Divine, and that through pure, divine love we may release attachments to trivial things, and realize our true divine nature.

Kalika Purana is referred to as Mahamaya, "the great goddess of illusion who takes on different forms to fulfil the desires of Her devotees according to her mood.

"Kamakhya paramam tirtham kamakhya paramam tapah

Kamakhya paramo dharmah kamakhya parama gatih

According to Kalika Purana, each and every granule of sand around the Kamakhya Devi temple is a Shakti Peetha in itself. Several scriptures like Bhagavatha and Yogini Tantra mention about the Kamakhya Devi temple.

Another puranic reference is that once Narakasura, a demon expressed his desire to marry Devi Kamakhya. Devi Kamakhya agreed to marry Narakasura on the condition that he builds the staircase from the bottom of the Nilachal hills to the temple within one night. Narakasura took it as a challenge and tried all his might to complete the task. When he was about to complete the construction by day break, Devi Kamakhya, panic stricken made a cock crow even before the actual dawn broke. As Narakasura was tricked by the cock's crow, he abandoned the task and chased the cock and killed it. The place where Narakasura killed the cock is known as Kukurakata, situated in the district of Darrang. The unfinished staircase is known as Mekhelauja path.

Another reference is that once Kamadeva was cursed by Lord Brahma. To get rid of his curse, he searched for the Yoni of Devi Sati and built a temple in Her name. Kamadeva regained his original form or rupa after praying at this Shakti Peeta. Thus the place gets its name as Kama Desa or Kamarupa and the Devi as Kamakhya. The temple is also known as the place where Lord Shiva and Sati Devi would meet for their romantic encounters.

Edited by ltelidevara - 7 years ago

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Rajarajeswari Polali DT Nt pg 8 - Page 18

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