Rajarajeswari Polali DT Nt pg 8

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ltelidevara

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Posted: 7 years ago

#261

Sri Sureshwara, the first Acharya of Sringeri Sarada Peetham was known as Mandana mishra in his Purvashrama. Because he was the most respected of Acharya's disciples, the other three amnayas also hold great regard for Sringeri Peetham. Acharya established Sri Saradambal on Srichakra Peetham and named Sureshwaracharya as the Jagadguru of this Peetham. Sri Sureshwara is the author of many works like naiShkarmya Siddhi, mAnasollAsa - a commentary on Acharya's Dakshinamurthy Stotra, Vartikas on Acharya's Taittariya and Brihadaranyaka Bhashyas and Panchikarana Vyakhyana. He lived as the head of the Peetham for more than seventy years and propagated the knowledge of Advaita in all directions. He also had many disciples from northern India. He attained Siddhi in A.D. 773. His Samadhi is located to the right of the present Sarada temple and an idol of Sureshwaracharya has been placed on the Samadhi.

Sri Sureshwara gave Sanyasa to a disciple Brahmachari and gave him the title Sri Nityabodhaghanacharya. He was the Jagadguru of the Peetham from 773 to 848 A.D. He was a great scholar of Nyaya and Vedanta.

Sri Jnanaghanacharya became the next Acharya of Sarada Peetham. He has written a work called Tatva Shuddhi, which has 46 chapters and is a commentary on Advaita Siddhanta. During his time, Shankara Vedanta branched into two streams, advocated by Vachaspati Mishra (author of Bhamati) and Prakashatman (the author of Panchapadika Vivarana).

The next Acharya in the lineage was Sri Jnanottamacharya. He held the office from 910 to 953 A.D. He originally belonged to Gouda country. He has written a commentary named Vidyashri on Acharya's sutra Bhashya. Vijnanatman (author of Tatparyadyotini) and Chitsukhacharya (author of Tatvapradipika) were his chief disciples. His disciples held him as the very incarnation of Vyasa, Shankara and Dakshinamurthy.

The lineage continued with Sri Jnanagiri Acharya (949 -1038 A.D.), Sri Simhagiri Acharya (1038 -1098 A.D.), Sri Ishwara Tirtha (1098 -1146 A.D.) and Sri Nrisimha Tirtha (1146 -1228 A.D.). All of them were great saints who championed the cause of Sanatana Vaidika dharma. There is an Agrahara named after Simhagiri Acharya in the southwest of Sringeri. This is now known as old Sringeri and it houses a small temple of Chaturvidyeshwara. Sri Ishwara Tirtha has authored a work called Shatashloki or Vairagya Prakarana.

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ltelidevara

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Posted: 7 years ago

#262

The next Acharya of the Peetham, known as Abhinava Shankara or Sri Vidya Shankara, was Sri Vidya Tirtha Mahaswamigal. He was the Jagadguru of Sarada Peetham from 1228 to 1333. He was a practitioner of Lambika Yoga and entered Jiva Samadhi in 1333. It is said that he was originally from the Baalaganchi village of Channarayapatna of Karnataka. It is also said that Madhwa, the founder of Dvaita philosophy, made an unsuccessful attempt to debate with Sri Vidya Tirtha in Tiruvananthapuram. Acharya gave Sanyasa to two brothers Madhava and Bhoganatha with the titles Bharati Tirtha and Vidyaranya. Sri Vidyaranya began to perform penance in the Matanga Parvata in Hampi in Karnataka. Bharati Tirtha remained in Sringeri to serve his guru Sri Vidya Tirtha. The political situation in the country was bad in those days. The entire land was looted and destroyed frequently by Muslims. As per the orders of Sri Vidya Tirtha, Sri Vidyaranya began to train Hakka and Bukka, who belonged to the Sangama Vamsha. By the grace of Sri Rajarajeshwari, he established a Hindu kingdom and named it Vidyanagara. This later came to be known as the Vijayanagara Empire. Some ignorant people claim that Sri Vidyaranya came from Tamil Nadu and resurrected the empty Sringeri mutt. Various scholars have disproved this senseless claim.

When Sri Vidya Tirtha assumed Lambika Yoga Samadhi, his age had crossed 150! On the northern banks of river Tunga, he entered an underground chamber and attained Samadhi. Lambika yoga involves the practice of Khechari Mudra where the Yogi stretches his tongue upwards to block Randhras and manipulate Lalata, Lalana and Golata Chakras so as to obtain Kulamrita. The technicalities of this Kriya, which are extremely complex, should be learnt directly from a Guru. I shall refrain from discussing the details of this complex subject to avoid encouraging people from trying it themselves. In these days when a complex and sacred subject like Srividya can be taught as an year's course to raise funds for some temple complex, it is best to remain mum about traditional secrets and avoid commercialization of the same!

In old Sringeri, the Linga in the Chaturmurtishwara temple is one of its kind. It is in the form of a pillar and is about four feet tall. In front of it, a meditating Yogi is depicted. Beside him, there are two prostrating Yogis. These Yogis are Sri Vidya Tirtha, Sri Bharati Tirtha and Sri Vidyaranya respectively. The background has the picture of Sri Lakshmi Nrisimha. The Linga has Hiranyagarbha on its left, Maheshwara to the right and Narayana at the rear. The edge of the pillar has a Shiva Linga with the Peetham. This Linga represents Sri Dattatreya Bhagavan. This Chaturmurtishwara Linga is one of its kind in the entire world. It is believed that the Linga was established before Sri Vidya Tirtha assumed Lambika Samadhi. He entered an underground cave and said, After twelve years, my body will transform into a Linga similar to the Chaturmurtishwara Linga. Till then, do not enter this cave- But some curious men entered the cave before the specified date. They did not find the body of Sri Vidya Tirtha but found only a Linga. It had still not developed completely into the Chaturmurtishwara form. Later, the present Vidya Shankara temple was constructed over the underground cave.

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Edited by ltelidevara - 7 years ago

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ltelidevara

@ltelidevara

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Posted: 7 years ago

#263

There were many Brahmacharis who studied under Sri Vidyaranya. He had given Sanyasa to a young man with the yoga title Sri Chandrashekhara Bharati. This Sanyasi became the Jagadguru of Sarada Peetham after the Siddhi of Sri Vidyaranya. He attained Videha Mukti in 1389 after which Sri Narasimha Bharati Swamigal became the Jagadguru of the Peetham. During his Sanchara, Swamigal visited Hampi, Gokarna and established Sri Nrisimha idol in a village called Haladi in south Canara. He is still respectfully referred to as Haladi Wodeyarin these regions. He also established a Shankara mutt at a place called Avani near Kolar in Karnataka. He attained Siddhi at a place called Hajape in Karnataka in 1408. His Samadhi is located in this place and can be seen even today. Sri Narasimha Bharati had two disciples: Chandrashekhara Bharati (second) and Sri Purushottama Bharati. After the Videha Mukti of Swamigal, Sri Chandrashekhara Bharati (second) assumed the seat of the Jagadguru of Sri Sarada Peetham. He established Srichakras in Someshwara temple of Shivanasamudra, Agastyeshwara temple in Tirumakudalu and Prasanna Parvati temple in Nanjangud. He attained Siddhi in Tirumakudalu in 1418. Sri Purushottama Bharati, who became the next Jagadguru, established a Shiva Linga on his Samadhi and performed the Aradhana of the departed Acharya. He gave Sanyasa to a Yati who came to be called Madhava Bharati. This Yati established a Shankara mutt in Gokarna. Sri Purushottama Bharati Swamigal attained Siddhi in 1448. A poet named Vishnu has written a Kavya called Purushottama Bharati Charitram-which describes the life of Swamigal.

The next Acharya of the sacred Peetham was Sri Shankarananda Bharati Swamigal. During his Sanchara, he visited the Sringanatha temple in Kanakatti near Arasikere and stayed there for long, immersed in Samadhi. The pillar, near which he was seated in Tapasya for years, bears an inscription mentioning his name. He attained Siddhi in 1454 and was succeeded by Sri Chandrashekhara Bharati (third). Probably this Swamigal did not undertake any Sanchara. He appears to have spent all his time immersed in Samadhi in Sringeri and is known to have attained Mukti in 1464. The next Jagadguru in this illustrious lineage of Sages was Sri Narasimha Bharati (third). During his time, the Yoganandeshwara Mutt of Edatore came into existence. He attained Videha Kaivalya in 1476.

Sri Purushottama Bharati (second) was the 16^th Acharya of Sarada Peetham. Krishnadevaraya, the emperor of Vijayanagara was a disciple of Sri Swamigal and by his blessings won many battles. After the Siddhi of Swamigal in 1517, Sri Ramachandra Bharati Swamigal ascended the Vyakhyana Peetham. He was widely respected by the Jains. During his Sanchara, he visited Karkala and stayed in a Jain temple. While he was performing the Pooja of Lord Chandramouleshwara, the Jaina idol there appeared as Lord Ananta Padmanabha. The temple of Lord Ananta Padmanabha may be seen in Karkala even today. He established a township named Purushottamapura in remembrance of his Guru and donated the lands in the village to scholars. After the Siddhi of Swamigal in 1560, Sri Nrisimha Bharati (third, 1560 - 1573) and Sri Nrisimha Bharati (fourth, 1573 - 1599) held the high office of the Jagadguru of Sri Sarada Peetham. Sri Nrisimha Bharati (fourth) established an Agrahara near Vasisthapura in remembrance of his Guru. In 1599, Sri Abhinava Narasimha Bharati Swamigal ascended the Vyakhyana Peetham. He established the Rameshwara Temple in Rudrapada in memory of his Parameshthi Guru Sri Ramachandra Bharati. He was a great scholar, renunciate, Yogi and a knower of mantra Shastra. In the Malahanikeshwara Temple on Mallikarjuna hill, there was no temple dedicated to Ganesha. On a pillar, which stood facing the north, Swamigal drew a picture of Heramba with turmeric and worshipped it. To everyone's surprise, an actual figure of Ganesha protruded from the pillar. This is worshipped as Stambha Heramba in Sringeri.

He also established a mutt in Shiva Ganga and nominated a shishya as its head. Sri Abhinava Nrisimha Bharati has written a wonderful Sanskrit commentary on Shiva Gita. He gave Sanyasa to an Andhra Brahmachari and gave him the title Sri Sacchidananda Bharati. After the Siddhi of Mahaswamigal, Sri Sacchidananda Bharati ascended the Vyakhyana Simhasana. He was only eighteen then! He was known as Narasimha in his Purvashrama and belonged to the Gargya Gotra of Yajusshakha. His parents were Alakadri Bhatta and Tirumalambal. He visited Sri Mukambika and worshipped her for a long time. It is believed that Devi conversed with him every night

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ltelidevara

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Posted: 7 years ago

#264

Significance of Gayatri

Satya Sai speaks

Gayatri is Sarva Devata Swarupini' and Sarva Mantra Swarupini' (embodiment of all Gods and all Mantras). It is said, "Gayatri Chhandasaam Mata, meaning Gayatri is the Mother of the Vedas. There is no need to chant any other Mantra if you chant the Gayatri Mantra. Gayatri has three names Gayatri, Savitri and Saraswati. Gayantam Trayate Iti Gayatri' (Gayatri protects the one who recites it). Gayatri is the Master of the senses. Savitri is the presiding deity of the life principle. When Gayatri acts as the protector of life force, she is known as Savitri. You might have heard the story of Savitri, a woman of chastity, who brought her dead husband, Satyavan, back to life with the power of her prayer. Savitri protects those who lead a life of Satya (truth). This is the inner meaning. Saraswati is the presiding deity of speech. Man has to earn the grace of Gayatri, Savitri and Saraswati to sanctify his life.

First and foremost, man has to purify his speech. Only then will his life be safe and secure. If you slip and fall, the injury can be cured. However, the injury caused by the slip of the tongue is incurable. It will make your life miserable. Therefore, you should have control over your speech. Excessive talk will lead to untruth and unpleasantness. That is why the ancient saints and seers used to observe silence. You can uphold truth and attain fame only by talking less. Limited talk will confer happiness. Excessive talk will put you to grave dangers.

Gayatri, Savitri and Saraswati are latent in everybody. Bhur, Bhuvah and Suvah in the Gayatri Mantra refer to body (materialisation), life-force (vibration) and soul (radiation). Bhur' means Bhuloka' (the earth), which is nothing but the combination of materials. This denotes the human body, which is also a combination of materials. Bhuvah' refers to the life-force, which makes the body vibrate. Suvah' refers to Prajnana Shakti, which sustains the life-force. This Prajnana Shakti is known as Constant Integrated Awareness. This is also termed as radiation. All the three, namely, materialisation, vibration and radiation are present in man. I tell you often, you are not one, but three the one you think you are (physical body), the one others think you are (mind), and the one you really are (Atma).

Importance of the Human Body

Human life is the combination of body, mind and Atma. Body is the basis for attaining wisdom. Therefore, it should not be misused. One has to purify one's body and mind by undertaking sacred actions. The principle of Atma is always pure and unsullied. Human life is highly sacred. Jantunam Narajanma Durlabham' (human birth is the rarest of all beings). Shareeramadhyam Khalu Dharma Sadhanam' (body is the first medium for the pursuit of Dharma). Do not underestimate the potentialities of human body. In fact, human body is the basis for attaining the goal of life.

Work for the redemption of your life by chanting the Divine Name and undertaking sacred activities. You need not make any special effort to acquire the human values Satya, Dharma, Shanti, Prema and Ahimsa. They are with you right from your birth. But you have forgotten them, as you have not put them into practice. Instead of giving tons of speeches, it is better that you practise at least an ounce of what you have learnt. Today humanness is on the decline because man does not practise human values. Man is developing Asalu (desires), forgetting Adarsalu (ideals). His attachment to the body is becoming stronger, whereas his attachment to the spirit is on the decline. No doubt, attachment to the body is essential, but it is desirable only when it comes to performing actions.

Revere your Parents

The Vedas declare: "Matru Devo Bhava, Pitru Devo Bhava (revere the mother and the father as God). I keep telling the students very often that their blood, food, head and Duddu (money) are all the gifts of the parents. First and foremost, one should show gratitude to the mother. You should never forget your mother who gave you birth after carrying you in her womb for nine months and brought you up providing all care and comfort, unmindful of her own discomforts. The mother always has your well-being uppermost in her mind in whatever she says or does. You may be highly educated and your mother may be illiterate, but still you should have utmost regard for her. You should consider the teachings of your mother as the Veda itself.

Gayatri is the embodiment of the mother-principle. You should chant the Gayatri Mantra every day, in the morning, noon and evening. These are referred to as Pratah Sandhya, Madhyahna Sandhya and Sayam Sandhya. When your back is towards the sun, your shadow will be in front of you. It will fall behind you only when you stand facing the sun. Similarly, Maya (illusion), which is like your shadow, will overpower you when you turn your mind away from God. It can be overcome only when you turn your mind towards God.

Edited by ltelidevara - 7 years ago

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ltelidevara

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Posted: 7 years ago

#265

Lalita Tripura Sundari

Tripura is the ultimate, primordial Shakti, the light of manifestation. She, the pile of letters of the alphabet, gave birth to the three worlds. At dissolution, She is the abode of all tattvas, still remaining Herself - Vamakeshvaratantra

What is Shri Vidya and what relationship does it have to the goddess Lalita and to her yantra, the Shri Yantra? Vidya means knowledge, specifically female knowledge, or the goddess, and in this context relates to her aspect called Shri, Lalita or Tripurasundari whose magical diagram is called the Shri Yantra. She is a red flower, so her diagram is a flower too.

The tantrik tradition views its symbols as having a gross aspect, a subtle aspect, and a supreme aspect. In terms of Lalita, the gross form is the image of the goddess with her four arms and so forth, the subtle form is as yantra, and the supreme form is her mantra, all three being the goddess in different aspects. Behind the sometimes colourful symbolism is deep wisdom coupled with practical methods for realising oneself.

Lalita loves puja. This term is usually translated as worship. However, this is misleading, as it introduces a duality into a process intended to bring the practitioner (sadhaka or sadhvika) to a non-dual position. There can be various pujas including daily rites, those performed at the four twilights, rites done for specific objects, optional rites done on festival days, or on otherwise auspicious days such as lunar eclipses or the entrance of the sun into a sidereal constellation, rites in assemblies or groups, and rites accomplished with a partner.

Lalita means She Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi or the goddess. Mahatripurasundari is her name as transcendent beauty of the three cities, a description of the goddess as conqueror of the three cities of the demons, or as the triple city (Tripura), but really a metaphor for a human being.

What then is a yantra? The word is usually translated as a machine, but in the special sense of the tantrik tradition refers to the Devi in her linear or geometrical form. Yantras, by the way, are always used flat. They may be two-dimensional or three-dimensional. Every aspect of Devi has her own mantra and yantra. The yantra of Devi Lalita is Shri Yantra. The divinity of the yantra always occupies the centre or apex.

The different parts or petals and lines of the yantra are usually arranged in concentric circles (mandalas) and contain rays or sub-limbs of devi. The Shri Yantra has nine of these mandals, each filled with various aspects of the Devi. In Shri Yantra there are 111 aspects. The Shri Yantra is said to be a geometric form of the human body, which implies that goddess as Macrocosm is one with human being as Microcosm.

Edited by ltelidevara - 7 years ago

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ltelidevara

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#266

Lalita Devi Naimisaranya

According to the Hindu scriptures the end of the Mahabharata war marks the beginning of Kaliyuga. In this Yuga Dharma or Piety becomes a bad word and sins become the order of the day.

After Mahabharata war great Sages, led by the Sage Saunaka, approached Lord Brahma. They requested him to suggest a land on earth where they can peacefully meditate without getting affected by the ill effects of Kaliyuga.

Lord Brahma, out of his divine will, created a huge wheel known as Manomaya Chakra. He rolled it on earth and asked the Sages to follow it. He told them they can take the abode where the wheel stops its rolling and cracks. After a long journey the wheel reached the present day Namisharanya where it stopped rolling and cracked.

When the wheel cracked a huge gush of water sproute in the form of a Shiva linga. When the water began to fled the area the Sages prayed to Goddess Parvati for help. She appeared before them, stopped the flow of water. The ancient Lalitha devi temple commemorate this incident. Many consider this temple as one of the Shakti Peetha. She is also known as Linga-Darshini Shakti.

The spot where manomaya chakra stopped its journey and cracked became a sacred pond, now known as Chakratheertha. This is one of the holiest places to the Hindus. A dip in this theertha absolves one from all the sins. According to the Hindu belief this theertha marks the epicenter of the earth or Prithvi Mandala.

Since the wheel stopped at Namisharanya the Sages who followed it choose that as their abode. The place became a centre of learning. The great Sages taught Vedas and Puranas to their disciples here.

It is here the great Sage Sutha narrated the holy Sreemad Bhagavatham to his disciples for the first time. It is here the great Sage Veda Vyasa compiled many of his Puranas and other important scriptures.

Namisharanya is near to Sitapur, on the banks of river Gomati. It is ninety kilometers from Lucknow - the state capital.

Edited by ltelidevara - 7 years ago

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ltelidevara

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#267

Rudrakoti Sakti pith

MANY KNOW the hill temple of Vedagiriswarar in Pakshitheertham, more popularly known as Thirukazhu(gu)kundram, 15 km from Mahabalipuram, on the road to Chengalpattu, but not all would be aware that an equally important and even more ancient temple of Rudrakoteeswarar exists at the foot of the hills, apart from the Bhaktavatsalar temple there.

Said to be 1,700 years old, the Lord in the temple is known as Rudrakoteeswarar. According to legend, the celestial beings who could not bear the torture of the demons, prayed to Lord Siva, who made one crore Rudras emerge from His body to destroy the demons. The Rudras, after finishing the task assigned to them, worshipped the Lord and got merged in His heart.

An ancient poem, inscribed in the inner wall of the temple says, while Kasi (Benares), Thiruvarur, Chidambaram, Thiruvannamalai, Kanchi, Kalahasti and Madurai formed the body of Lord Siva the Koteeswarar Temple at Rudrakoti or Rudrankoil is His heart. According to Saiva Siddhanta, Rudra is the presiding deity of one of the five elements of Nature Fire. Rudra is referred to in the Vedas, not as a sectarian deity, but as the Supreme Lord, who guides the Universe from one level of perfection to the higher one. Sri Rudram, which forms part of the Upanishads, speaks of the glory of Rudra and says that the Lord is always pleased with obeisance and it offers salutations to Him many times. Praying to Rudrakoteeswarar at this temple continuously during 16 Pradoshams, would rid one of ailments of the heart, hypertension, diabetes and also problems caused by planetary changes. The Vedas also speak about the presence of 11 Rudras and their consorts, 11 Rudranis. Of the 108 Sakthi Peetams, the 24th is considered to be Rudrakoti's Sakthi. Devi Bhagavatham says that She adorns the Rudrani Peetam. It is believed that praying to Her at the temple on nine full moon days helps a devotee unite in wedlock, lead a happy family life and be free from all afflictions.

The Rudrakoteeswarar Temple, where the name of the Goddess is Rudrani, (also known as Abhirami Nayaki) has a five-tier Rajagopuram. The tower was in a dilapidated condition, but due to the effort of devotees, four tiers, besides the Kalkaram, have been renovated. The flooring around the prakaram outside the sanctum sanctorum has been newly laid. The superstructure above the Nandimandapam has been rebuilt. But the madappalli (kitchen) is in a highly dilapidated condition and requires immediate repair.

The shrine of the Goddess is situated on the left side and She looks southwards through an opening on the temple wall towards the Kali Temple at Vattaparai (circular rock), situated at some distance. The temple also has shrines for Dakshinamurthi, Vinayaka and Subramania with His consorts, the Thevaram trio Appar, Sundarar and Gnanasambandar and also Manickavasagar. While in the Siva temples the image of Lingodhbavar is found on the western side of the sanctum sanctorum, here one can find the image of Mahavishnu with Varada Hastham. The Lingam is a swayambu not sculpted by anyone.

The Saiva Agamas and the Rudrakshajabalopanishad say that the Rudraksha came from the eyes of Lord Siva and thus got that name. The Rudraksha and Maha Vilva trees are a must in Siva Temples and hence saplings have been planted by one of the devotees, in the temple premises.

Edited by ltelidevara - 7 years ago

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ltelidevara

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#268

In all there are five navaratris namely:

Vasanta Navaratri: Vasanta Navaratri is a nine day festival dedicated to the nine forms of Shakti (Mother Goddess) in the month of Chaitra (MarchApril) and is observed during the Shukla Paksha (waxing phase of moon) of Chaitra. The beginning of this Navratri also marks the start of the new year as per the Hindu mythological lunar calendar (Vikrami Samvat).
Gupta Navaratri: Gupta Navaratri, also referred as Ashadha or Gayatri or Shakambhari Navaratri, is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Ashadha (JuneJuly). Gupta Navaratri is observed during the Ashadha Shukla Paksha (waxing phase of moon).
Sharad Navaratri: This is the most important of the Navaratris. It is simply called Maha Navaratri (the Great Navratri) and is celebrated in the pratipada' (first day) of the bright fortnight of the lunar month of Ashvina. Also known as Sharad Navaratri, as it is celebrated during Sharad (beginning of winter, SeptemberOctober).
Paush Navaratri: Paush Navaratri is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Paush (DecemberJanuary). Paush Navaratri is observed during the Paush Shukla Paksha (waxing phase of moon).
Magha Navaratri: Magha Navaratri, also referred as Gupta Navaratri, is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Magha (JanuaryFebruary). Magha Navaratri is observed during the Magha Shukla Paksha (waxing phase of moon).

The Story of Vasanta Navaratri

However since the Vasanta Navarratri is close, I will take this auspicious occasion to discuss its origins and its significance as is presented in the Devi Bhagavata Purana (Book 3 Chapters XIV XXX). The story begins with the death of King Dhruvasindhu. He was killed by a lion when he went out hunting:

20-21. Thus some days having passed, one day the king Dhruvasandhi went out on an hunting expedition to the forest. He killed in the forest many deer, Ruru (a kind of deer), elephants, boar, hare, buffaloes, rhinoceros, camels and amused himself very much with this hunting affair. 22-23. While he was hunting thus, a lion got very much enraged, and, from a bush, suddenly jumped and came upon the king. That king of the beasts was already struck with arrows; now seeing the king in front, he loudly roared. 24-25. He angrily lifted his long tail high up in the air and, puffing up his manes, jumped up high in the air to attack and to take the life of the king. Seeing this, instantly the king took sword in his right hand and shield in his left and stationed himself like another lion before him. 26. The king's followers, one and all, angrily shot arrows on the lion. 27. Then a loud uproar ensued; and all began to hurl arrows as best as they could. But, after all, that dangerous lion fell upon the king. 28-29. Seeing thus, the king struck him with his sword, but the lion also tore asunder the king, with his sharp nails. The king thus struck by the lion, fell on the spot and died. The soldiers cried aloud and killed the lion with arrows. 30. Thus both the king and lion lay dead on the spot; and the soldiers turned back to the palace and gave all the information to the royal ministers. Devi Purana Book 3 Chapter 14

Soon after preparations were made to crown his eldest son Pince Sudarsana. However the in laws of the late King Dhurvasindhu, King Yudajit of Ujjain and King Virasena of Kalinga, fathers to Queen Lilavati and Queen Manorma respectively wanted to secure the Kosala throne for their own sons. Thus ensued a war between the two kings in which King Virasena was killed in a battle. With her father killed, Queen Manorama fears for her life and the life of her son:

"16-17. O King! Thus when the battle was deadly, the king Yudhjit shot a sharp, dreadful arrow at Vrasena and severed his head from body. Vrasena lay dead on the battle field and his army was routed. The soldiers fled away from the battle. 18-19. Hearing that her father was slain in the battle, Manoram became very terrified and anxious. She then began to think that the vicious wicked king Yudhjit will surely slay her son, for kingdom's sake and to satisfy his enmity with her father. 20. What shall I do now? My father is slain in the battle. My husband is no more. My child is a minor to-day. Where shall I go? Devi Purana Book 3 Chapter XV

His daughter Queen Manorama fled to the forest with Prince Sudarsana and a servant and took refuge in the hermitage of rishi Bharadwaja:

"58. Bhradvja said : "O beautiful one! Remain in this hermitage without any fear; rear up your son here. O auspicious one! There is no cause of fear here from your enemies. 59. Better nourish and support your child. Your son will surely be a king and if you remain in this hermitage, no sorrow or grief will overtake you. 60. Vysa said : When the great Muni Bhradvja said thus, the queen Manoram became peaceful. The Muni gave them a cottage to live in and there they dwelt without any sorrow. Devi Purana Book 3 Chapter XV

The victorious King Yudhajit crowned his grandson Satrujit at Ayodhya, the capital of Kosala. He then went out in search of Manorama and her son inorder to kill them so that there would be no future claimants to the throne. Upon confrontation with the King, rishi Bhardwaja said that he would not give upon those who had sought protection under him. Hearing this Yudhajit decided to go back to his own kingdom as the didn't wish to incur to pappah of killing a rishi.

"57-58. On Manoram's thus speaking to the Muni, the fiery Maharsi went to Yudhjit and said : "O King! You better go back to your own place or anywhere else you like. The son of Manoram is a minor; that queen is very much grieved; she cannot come to you now. 59. Yudhjit said "O peaceful ones! Kindly cease showing this impudence and give me Manoram. I will never go away leaving her. If you do not give her easily, I will take her away by force. 60. The Risis said "O King! If there be any strength in you, you can take away Manoram by force; but the result will be similar to that when the King Visvmitra wanted to take away the heavenly cow by force from the hermitage of Vas'istha. Devi Purana, Book 3 Chapter XVI

"25. Therefore, O King! Dost Thou never quarrel with these ascetics and be involved in wars resulting in great enmity and causing the extinction of the race. 26. Better dost thou appease the Muni and now go back to your own kingdom. Let Sudars'ana remain here at his pleasure. 27. O King! This minor boy has no wealth; what harm can he do to you? It is useless to show your enmity towards an orphan, a weak minor boy. 28. This world is under the control of Destiny; therefore one should shew mercy to all. O king! What use is there to shew one's jealousy? What is inevitable will surely come to pass. 29. O king! The thunderbolt comes sometimes like a blade of grass; a blade of grass acts sometimes like a thunderbolt. 30. O king! You are very intelligent; consider that by, combinations of circumstances, a hair can kill a powerful tiger and a gnat can kill an elephant. Therefore dost thou forsake this rashness and hear my beneficent advice. 31. Vysa said : O king! The best of kings, Yudhjit hearing the prime minister's advice bowed down humbly at the feet of the Muni and returned to his own city. Devi Purana, Book 3 Chapter XVII

The years rolled by and a hermit's son came to the hermitage of rishi Bharwdaj and called out the servant of Prince Sudarsana by his Sanskrit name, Kleeba. The young prince only caught the first syllable Kli and began to pronounce it as Kleem. Unknowingly the young prince began to recite this name, which happens to be the beeja mantra of the divine mother. By continous utterance of this syllable Pince Sudarshana obtained the darshana of the Divine mother, who then granted him with divine weapons and an inexhaustible quiver.

"34. One day the minister Vidalla came there and the sons of the Munis seeing him began, in the presence of Sudars'ana, to address him "Klib, "Klib. 35. Sudars'ana, too, hearing them pronounce "Klib, "Klib took up the one letter, "Kli and uttered this only repeatedly, which is, in fact the prince of the root mantras of Kma, with anusvra omitted. 36. Then the son of the king took that mantram and silently repeated this in his mind. 37. O King! Thus that boy Sudars'ana was initiated in this root mantra of Kma (desire) spontaneously, out of his original Samskra (innate tendency) owing to the unavoidable destiny of Fate. 38-39. The son of the king, when he was five years old, got this most excellent mantra, though without its Risi (seer), meditation, without its chhanda (metre) and without Nysa (assignment of the various parts of the body to different deities, accompanied with prayers and corresponding gesticulations), and considered this as the quintessence of all, therefore meditated this always in his mind spontaneously and never forgot it. Devi Purana, Book 3 Chapter XVII

"42-43. One day Sudars'ana got a vision of the form of the Supreme Goddess, of a red colour, wearing red apparel and decorated with red ornaments, mounting on Garuda and with Her wonderful Vaisnav powers and Her face, fully opened like the budding of a lotus flower. 44. Thus, expert in many branches of learning, Sudars'ana served his Mother in that forest and began to wander on the banks of the Ganges. 45. One day the Mother of the Universe gave the bows, sharpened arrows, quiver and a mail coat of armour to that boy in that forest Devi Purana, Book 3 Chapter XVII

While passing through the forest, the emissaries of the king of Benaras came across the ashrama of the rishi where they caught a glimpse of the young prince. On reaching Benares these emissaries recommened him to the king of Benaras as a good suitor for his daughter Sashikala. The svayamvara ceremony (a ceremony where a number of suitors presented themselves to the future bride and she chooses the one best suited after certain procedures, interviews etc). Sashikala at once chose Sudarsana and they were duly wed after that.

On witnessing this alliance King Yudhajit, who was present at this occasion, started a fight with the king of Benares. It is said that the divine mother appreared in her physical form and commanded Yudhajit to stop his adharmic act. However drunk in arrogance and power Yudhajit mocked the divine mother and asked his army to attack the newly weds and the King of Benares. The divine mother immediately reduced Yudhajit and his army to ashes. Thus Sudarsana, with his wife and his father-in-law, praised Devi. She was highly pleased and ordered them to worship her with havan and other means during the Vasanta Navarathri after which she went back to her formless self.

"34. Thus saying, the king Yudhjit, filled with anger, came to the battle field with S'atrujit and all his forces. 35-36. That wicked king, drew his bow string well nigh to his ear and shot arrows after arrows, sharpened under stone and by blacksmith at Sudars'ana, with the object of killing him. Sudars'ana cut off all those arrows quickly with his own quick going arrows. 37. Thus when the fight grew intense, the Goddess Chandik became very mach enraged and shot arrows at Yudhjit. 38. Assuming diverse forms, the Goddess Durg, holding various weapons the auspicious Mother of the Universe, began to fight terribly in the battle field. 39. S'atrujit and the king Yudhjit were killed in that terrible battle. Both of them fell dead from their chariots; and a shout of victory arose from the side of Sudars'an. Devi Purana, Book 3 Chapter XXIII

Prince Sudarsana and Sashikala returned to the Ashram of rishi Bharadwaja. The great rishi blessed them and crowned Sudarsana as the king of Kosala. Sudarsana and Sashikala and the king of Benares implicitly carried out the commands of the Divine Mother and performed worship in a splendid manner during the Vasanta Navarathri. According to the Krittibas Ramayana, Sri Rama invoked goddess Durga in his battle against Ravana. Although Goddess Durga was traditionally worshipped in the late spring, due to contingencies of battle, Lord Rama had to invoke her in the form of astam (eighth) Mahavidya (Maa Bagla) in the autumn and thus is known as akaal bodhan (invoking out of scheduled time). This autumnal ritual was different from the conventional Durga Puja, which is usually celebrated in the springtime. So, this Puja is also known as akal-bodhan' or out-of-season (akal') worship (bodhan'). This Rama's date for the Navratra puja has now gained ascendancy and culminates with Dusherra on the following day:

"1. Vysa said : Hearing the Dev's words, the king Subhu began to say with great devotion thus : 20. It is noteworthy that My Great Puja in autumn for the nine nights (Navartra) ought to be done with the greatest devotion. 21-22. O king! In the month of Chaitra, Mgh, s'vn, and sdha, My grand festival should be done on the four Navartris respectively; and especially on the fourteenth and on the eighth day of the black half, all persons ought to worship Me with their minds full of devotion towards Me. 23. Vysa said : After the Dev, the Goddess Durg, the Destroyer of all dangers, had finished Her sayings, Sudars'ana bowed down to Her and praised Her much. The Dev, giving him the above mentioned advices, disappeared. Devi Purana, Book 3 Chapter XXIV

"40. In villages after villages, the chief townsmen began to build temples, worship the Goddess there with all their jolliness. Thus everywhere in the Kosala kingdom spread the Dev worship. 41. On the other hand, the king Subhu established the Idol in Benares, had temples built and worshipped there the Dev. 42. The inhabitants of Ks' became then filled with devotion and intense love towards the Dev and duly worshipped Her, as they used to do to S'iva in the temple of Vis'vantha. 43. Thus the Durg Dev became very widely celebrated in this world. O king! Thus in different countries, the devotion began to increase towards the Goddess. 44. The Dev Bhagavat Bhavn became in every way an object to be worshipped and adored by all people and everywhere in Bhratavarsa. Amogst the descendants of Sudarshana were the legendary Sri Rama and Sri Lakshmana. In keeping with the tradition of their ancestor Sri Rama and Sri lakshmana also performed the worship of the divine mother during the Sharad Navaratri and it was with her assiatnce that they managed to recoved mother Sita who had been held hostage by Ravana. Devi Purana, Book 3 Chapter XXV

Since the Vedic Age of the Rishis, the devotional practices recommended during Navratri are primarily those of Gayatri Anushthana. The Devi Mahatmya is regarded as the greatest purana composed on the victory of the divine mother over the demon mahishasura. However that is another story for another time. For now my best wishes to everyone for the festival

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ltelidevara

@ltelidevara

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Posted: 7 years ago

#269

ISita Parvati temple Kolar

This one story should be enough to feed hopes among childless couple. If you're trying for a baby with no luck, then this is the temple you should be visiting soon. Seetha Parvathi Temple in Avani Village in Mubagalu Taluk, Kolar district in Karnataka.is one such place where the wish will get fulfilled.

This is a very ancient temple with rich history to it. The temple history dates back to Ramayana Period. After rescuing Seetha from Ravana's captivity, Seetha returns home. Seetha is pregnant with twins, Lava and Kusha. During the victory procession, a washerman doubts Seetha's chastity and gossip's with a fellow worker. Hearing this, disturbed Lord Rama sends pregnant Seetha back to exile.

Sage Valmiki comes to Seetha's rescue, he takes her to his Ashram. There he nurtures pregnant Seetha with great devotion. Seetha worship's Godess Parvathi with lots of love and devotion. During this time Seetha gives birth to twins they live in the Ashram for several years.

As young boys Lava & Kusha, challenges their father for a war by tying the AshwaMedha (Horse). A war breaks out between Lava & Kusha, and Rama & his brothers. Lord Rama and his establish Couple of shiva lingas called Ramalingeshwara, Lakshmanalingeshwara, Bharathalingeshwara & Shatrugnalingeshwara to free themselves from the guilt of fighting Luv Kush.

This place is called Gaya of the south. This place also happens to be where Lord Krishna tied knot to Jambavathi. Successive kings later constructed temple complex around the sacred lingas.

The idol of parvathi Devi is a swayumbu and the goddess temple is located further away; at an elevated platform from the Shiva temple. Many centuries later, Parvathi Devi appeared to Adi Shankara Charya and expresses her desire to establish a Seeta statue next to her swayumbu vigraha. As a great devotee of Shakthi, Adi Shankara Charya execute her order with great care. Hence this temple came to be known as Seeta Parvati Temple.

The speciality of this temple is you can experience goddess Parvathi Devi's miracle while you're at the temple premises. This temple is located in the premises of Valmiki Ashram. Sage Valmiki lived in this harsh terrain of large boulders. He meditated inside caves. Even today one can find this cave in good condition. The mud found inside the cave has medicinal properties and used extensively by the villagers to cure stomach ailments.

This temple is famous among childless couples. The temple is quite different from the other temples in every aspect. Couple who wish to have children should undertake a small hike to reach the temple (The temples are located on top of the cliff). One will find a water tank called '' Danushkodi''. Here woman should bathe. Without changing the cloths she should carry unbroken coconut with other pooja ingredients and pass through the caves

. As soon as you reach the main GarbhaGudi of goddess of Parvathi, the woman starts feeling sleepy and eventually falls asleep and starts dreaming immediately. What you see in your dream is the answer to your questions. Most women describe seeing a woman with ''big bindhi'' on forehand, dressed traditionally & handing out things related to pregnancy like cribs, or baby's anklet etc. This mystery woman is none other than goddess Parvathi. What is more important here is devotion and belief. Also, following the rules of the temple strictly.

Some women who did not believe this, went ahead to test for themselves. And as a result they all did fall asleep at the temple. Instead of seeing a calm, loving woman, what they saw was a scary lady who scared the hell out of them. When they realized their mistake, the ever loving Parvathi devi blessed them all and fulfilled their wishes too, hence turning non-beleivers to believers.

Edited by ltelidevara - 7 years ago

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ltelidevara

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Posted: 7 years ago

#270

Bhadrakali Temple Jharkhand

The temple of Bhadrakali at Itkhori attracts pilgrims as well as archeologists. It is considered as a place to be identified and preserved under the National Heritage sites ..

village of Itkhori in Chatra district, 63km from Hazaribagh, is buzzing with excitement. In a day or two, chosen sites on its famed Ma Bhadrakali temple premises will be dug up for the first time by a team from the Archaeological Survey of India (ASI).

The temple, dating circa 7th century AD, is unique as it is a confluence of three religions Hinduism, Buddhism and Jainism.

Besides Bhadrakali, seen as a propitious form of Kali, Shiva and Hanuman idols complete the Hindu influence. Besides these, there is a stupa with 1,008 figurines of Buddha and the charan paduka (slippers) of Jain Tirthankar Sheetalnath. All are made of black stone, with similar aesthetic styles, suggesting religious co-existence in close proximity in the Middle Ages.

"This place must have been the Patliputra of Jharkhand. The temple was built between 7th and 10th centuries, AD, said Vinoba Bhave University history professor Iftikhar Alam.

But a seal by archaeologists will confirm what historians and even Itkhori villagers know. More importantly, it will put the village on the global tourist map.

Archaeological Society of India superintending archaeologist (Ranchi circle) N.G. Nikoshey and his team Brajesh Kumar, K.K. Jha and Jai Shankar have already identified two excavation sites.

Well-known Buddhist priest Bhante Tisswaro had written to the Prime Minister's Office, requesting such an excavation. "This initiative will unearth new facts about the temple and area, he said.

Tulsi Giri, a Hindu priest who looks after the Buddhist stupa, said he was happy that ASI would finally start its excavation work. "This is a very important national heritage, a temple with evidence of three religions. The place witnesses a daily footfall of around 2,000, mostly Hindu pilgrims. I hope it becomes famous and Buddhists and Jains also visit in large numbers, he said.

He added that the state government had, in 2007, pumped in Rs 4 crore to beautify the temple. "Premises were inlaid with marble. We got a beautiful entrance gate. But we are excited about the excavation as it will authenticate the historical value, he added.

Since many years, foraging villagers had found ancient structures or idols in the area. The administration was left with no other option but to keep the recovered relics in a room in front of the temple locally known as the "museum.

Another priest, Kameshwar Giri, said many teams had come for surveys. "This excavation will bring this place on the religious map of the country as people of three faiths Hinduism, Budhhism and Jainism will converge here, he said, adding he felt a momentous event was in the offing.

Interestingly, in 2007, the ASI had feared damage to the structure and forbidden exploration or excavation work until further instruction.

Source..the telegraph

Edited by ltelidevara - 7 years ago